Romans Study: Chapters 9-10

Chapter links: Study Summary, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, God, Questions.

Romans Chapter 9 Sentence-by-Sentence Section

Return to the Chapter Overviews in Romans with this link.

links to sentences in this chapter:

C9-S1 (Verse 1-2), C9-S2 (Verse 3-5), C9-S3 (Verse 5), C9-S4 (Verse 6), C9-S5 (Verse 6-7), C9-S6 (Verse 8), C9-S7 (Verse 9), C9-S8 (Verse 10-12), C9-S9 (Verse 13), C9-S10 (Verse 14), C9-S11 (Verse 14), C9-S12 (Verse 14), C9-S13 (Verse 15), C9-S14 (Verse 16), C9-S15 (Verse 17), C9-S16 (Verse 18), C9-S17 (Verse 19), C9-S18 (Verse 19), C9-S19 (Verse 20), C9-S20 (Verse 20), C9-S21 (Verse 21), C9-S22 (Verse 22-24), C9-S23 (Verse 25), C9-S24 (Verse 26), C9-S25 (Verse 27-28), C9-S26 (Verse 29), C9-S27 (Verse 30), C9-S28 (Verse 30), C9-S29 (Verse 31), C9-S30 (Verse 32), C9-S31 (Verse 32), C9-S32 (Verse 32-33)'.

One outline for this chapter (from Treasure of Scripture Knowledge) is:

9:1-6 : Paul is sorry for the Jews.
9:7-17 : All of Abraham not of the promise.
9:18-24 : God's sovereignty.
9:25-31 : The calling of the Gentiles and rejecting of the Jews, foretold.
9:32-33 : The cause of the Jews' stumbling.

For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy (Romans 12:1). It is all about how God chooses to work. People wonder 'Why can't I get the promises of the prior chapter?' when they misunderstand, or ignore, how God chooses to work. We can not force God to do our will or to accept what we think makes us acceptable. God chooses those who come by faith and rejects those who seek righteousness by works. As we saw in the note above for the prior chapter, God rejects a carnally minded person while He gives promises to people who walk by faith. in this chapter, Paul tells us that God treated the Jews the same way and there is nothing he can do to change how God judges people. in this chapter Paul explains how God's people thought they were righteous when, in fact, they were sinning. They thought they could demand the promises of God when no one can demand things like mercy. God gives things like mercy to those that He chooses to give it to in order to show His character but no one can demand it. God gives His righteousness to all who seek it by faith while denying it to all who seek it by the works of the law.

The most used non-prepositional word in this chapter is God with 11 occurrences. The second most used non-prepositional word in this chapter is children with 7 occurrences. Mercy and righteousness both have 6 occurrences. This chapter tells us how God deals with people who are truly His children.

C9-S1 (Verse 1-2) Paul starts a new subject and calls Christ as his witness.

I say the truth in Christ,
I lie not,
my conscience also bearing me witness in the Holy Ghost,
That I have great heaviness and continual sorrow in my heart..

This sentence is a single sentence that opens the subject of this chapter and not only expresses Paul's great heaviness and continual sorrow in my heart but also that of Christ. This continual sorrow [of] heart was because God wanted to give His children (the Jews) great blessings but could not because they refused to receive them the way that God made them available. That is, the blessings were made available through a personal relationship with God. Since they insisted in trusting in a 'positional' relationship and refused the personal relationship, they missed all of the blessings that God wanted to give them. Please see the note for 9:1 in the Lord Jesus Christ Study for details on how Christ adds these blessings to the lives of saved people after their first profession. Please also see the Study called Relational Prepositions for details on how saved people must stay in Christ in order to continue receiving these blessings. (Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link.)

Please notice that the included part of our sentence says that election is of him, which means that it 'belongs to God' and not to religion. Religion tries to claim that election is something different from what the word of God says. However, since election 'belongs to God' and not to religion, religion has no right to change the4 meaning of election. Our sentence tells us that God the Father created the plan called election. And our sentence tells us that this plan had nothing to do with if the people did any good or evil and it was to show us that the purpose of God according to election might stand, not of works, but of him that calleth. Therefore, the elect are the people who answer when God calleth and come to God the way that God calls them to come.

Please see the note for 7:12 which has links to where Romans uses holy along with Webster's 1828 definition. in this sentence we see Holy Ghost, Who is one of the persons of our holy God. The name Holy Ghost is used 90 times in the Bible, all of which are in the New Testament. (Please use the link in the sentence outline, above, to access the Word Study on the Holy Ghost.) the name Holy Ghost is used within Romans in:

5:5 tells us that it is the Holy Ghost Who lets us experience (shed abroad) the love of God.
Our current sentence tells us that the Holy Ghost uses our conscience to let us know if we are telling the truth or not. This is important since we will have to answer for our words when we face God in judgment.
14:17 tells us that it is the Holy Ghost Who brings us righteousness, and peace, and joy.
15:13 tells us that it is the power of the Holy Ghost that allows us to may abound in hope and be filled you with all joy and peace in believing.
15:16 tells us that we are sanctified by the Holy Ghost because of how Jesus Christ works in our life. Please see the note for This verse in the Lord Jesus Christ Study for more details.

Please see the notes for each of the verse mentioned above for more details on each use of Holy Ghost within Romans. Our sentence tells us that it is our conscience that bears...witness in the Holy Ghost to the truth. So, the obvious question is: 'What is a conscience and how does it work?'

Webster's 1828 dictionary defines conscience as: ', n. L., to know, to be privy to. 1. Internal or self-knowledge, or judgment of right and wrong; or the faculty, power or principle within us, which decides on the lawfulness or unlawfulness of our own actions and affections, and instantly approves or condemns them. Conscience is called by some writers the moral sense, and considered as an original faculty of our nature. Others question the propriety of considering conscience as a distinct faculty or principle. the consider it rather as the general principle of moral approbation or disapprobation, applied to ones own conduct and affections; alleging that our notions of right and wrong are not to be deduced from a single principle or faculty, but from various powers of the understanding and will. Being convicted by their own conscience, they went out one by one. John 8:9. The conscience manifests itself in the feeling of obligation we experience, which precedes, attends and follows our actions. Conscience is first occupied in ascertaining our duty, before we proceed to action; then in judging of our actions when performed. 2. the estimate or determination of conscience; justice; honesty. What you require cannot, in conscience, be deferred. 3. Real sentiment; private thought; truth; as, do you in conscience believe the story? 4. Consciousness; knowledge of our own actions or thought. The sweetest cordial we receive at last, is conscience of our virtuous actions past. This primary sense of the word is nearly, perhaps wholly obsolete. 5. Knowledge of the actions of others. 6. In ludicrous language, reason or reasonableness. Half a dozen fools are, in all conscience, as many as you should require. Tomake conscience or a matter of conscience, is to act according to the dictates of conscience, or to scruple to act contrary to its dictates. Court of conscience, a court established for the recovery of small debts in London and other trading cities and districts.'

One of the problems with the definition above is that it is from a dictionary of the language of men. It includes usage from men that do not acknowledge God in their thinking. If we remove all such thinking from the definition above, and give God the credit for creating the conscience where the definition above attributes it to society, we end up with a pretty good definition to use with the Bible.

When we go through the definition above and adjust it for our conscience coming from God, what we essentially get is 'a witness inside of ourselves that lets us know if something is right or wrong from a moral perspective'. It is interesting that while the word conscience is used 32 times in 30 verses of the Bible, it was not used until the New Testament, and only once before we received the indwelling Holy Ghost. That one time is John 8:9 where Jesus was dealing with the religious judgment of religious legalists and the Holy Ghost. witnessed to them as He sometimes did in the Old Testament. (In the Old Testament they had the witness of the Holy Ghost, just not all of the time because He did not dwell in them.) We see the word conscience is used in the Bible in:

John 8:9 was already dealt with in the paragraph above.
Acts 23:1 is part of the story of Paul being judged by religious leaders after his arrest and before he went to Rome. He sais , Men and brethren, I have lived in all good conscience before God until this day. In response they assaulted him and, eventually, God had them and all of their followers killed. Paul was also killed, but the Bible teaches that he was rewarded by God for maintaining a good conscience.
Acts 24:16 has Paul testifying again and tells us And herein do I exercise myself, to have always a conscience void of offence toward God, and oward men. this verse literally tells us how to treat our conscience.
Romans 2:16 is part of a complex sentence and tells us some things about our conscience but not enough to distract from the larger message of that sentence. That note is significant and the context of it teaches us a lot about how God uses our conscience. Basically, our conscience is a more reliable witness of right and wrong than rules which come from any religion.
Our current sentence shows us that the witness of our conscience will be considered by God when we are personally judged for how we lived our life and how we represented God to others.
Romans 13:5 warns us that even if we escape punishment by worldly authority, our conscience will tell us if we do wrong.
1Corinthians 8:7 warns us that following religious can make our conscience...weak (and) defiled.
1Corinthians 8:10 warns that we can cause others to violet their conscience and our doing so is an offense against Christ.
1Corinthians 8:12 says that we can wound (a saved person's) weak conscience and doing so is a personal (ye) in against Christ.
1Corinthians 10:25-26 tells us that if we don't know about something than it can not offend our conscience.
1Corinthians 10:27 continues the prior sentence and tells us to not ask about something that is not inherently wrong but is against some religious rule. That way, we don't have to worry about our conscience.
1Corinthians 10:28-29 continues the thought of the prior two sentences tells us that if our ignoring religious rules offends the conscience of someone else, then don't do that action.
2Corinthians 1:12 tells us that if we live in simplicity and Godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, then our conscience will give us rejoicing.
2Corinthians 4:2 says that when we are honest and handle the word of God properly that we will by manifestation of the truth commending ourselves to every man's conscience in the sight of God.
2Corinthians 5:11 tells us that our conscience tells us of our personal need to be ready to face the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11).
1Timothy 1:5 tells us that a good conscience is part of the goal (end of the commandment) of our life as saved people.
1Timothy 1:18-19 tells us that we hold onto a good conscience by obeying the Bible.
1Timothy 3:9 tells us that deacons must be Holding the mystery of the faith in a pure conscience. . .
1Timothy 4:2 warns that we can have (our) conscience seared.
2Timothy 1:3 tells us that if we fulfill our responsibilities in our service to God that we will have a pure conscience.
Titus 1:15 warns that if we let our conscience (get) defiled then our mind and even ourselves will be defiled.
Hebrews 9:9 explains that even the best religious acts could not make him that did the service perfect, as pertaining to the conscience. That requires the work of God that the saved receive through the Holy Ghost.
Hebrews 9:14 tells us that the blood of Christ...through the eternal Spirit (will) purge your conscience from dead works to serve the living God. Please see the note for note for this verse in the Lord Jesus Christ Study for more details.
Hebrews 10:2 tells us that when Christ makes us perfect then we will have no more conscience of sins.
Hebrews 10:22 says Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. We are to get ourselves properly prepared before we approach the throne of God.
Hebrews 13:18 says Pray for us: for we trust we have a good conscience, in all things willing to live honestly. This should be the goal of all people, especially those who claim to be saved.
1Peter 2:19 says that we should be willing man for conscience toward God endure grief, suffering wrongfully. That is: we should be willing to let others do us wrong so that our conscience will be right with God.
1Peter 3:16 tells us that the elect (true Biblical Christians) are to have a good conscience because of their good conversation (lifestyle ) in Christ.
1Peter 3:21 tells us that baptism is the answer of a good conscience toward God.

So, when we put this all together Paul felt as if he had this great big burden that was constantly dragging him down and causing him continual sorrow in my heart. What's more, he was willing to go on record for saying this and have the Holy Ghost record his words so that he would face them at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11). What's more, his conscience backed up that this was the true cause of his feelings, and since these feelings were in Christ, that meant that Christ also felt this way. Our next sentence tells us what was the source of these feelings with this sentence telling us the extent of the feelings.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used. When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

Please see the note for Galatians C1-S15 about the word liar. Easton's Bible Dictionary defines this word as: 'an intentional violation of the truth. Lies are emphatically condemned in Scripture (Joh 8:44; 1Ti 1:9-10; Re 21:27; 22:15). Mention is made of the lies told by good men, as by Abraham (Ge 12:12-13; 20:2), Isaac (Ge 26:7), and Jacob ([ge 27:24|); also by the Hebrew midwives (Ex 1:15-19), by Michal (1Sa 19:14), and by David (1Sa 20:6). (See Ananias.)'. Webster's 1828 dictionary defines liar as: 'n. from lie. 1. A person who knowingly utters falsehood; one who declares to another as a fact what he knows to be not true, and with an intention to deceive him. the uttering of falsehood by mistake, and without an intention to deceive, does not constitute one a liar. 2. One who denies Christ. 1John 2'.

Please see above within this note, about the word conscience.

Please see the note for Romans 15:1 which has links to sentences within Romans which have a form of the word bear (verb) along with a working definition of the word. The functional definition is: 'to carry a load over a period of time'. Please note that our sentence actually uses the word bearing, which means that Paul's conscience was carrying the witness as an ongoing act at that time.

Please see the notes for 2Corinthians 1:23 and Philippians 1:8 about the word record. The functional definition is: 'Witness; used both of a person, as in Php 1:8, 'God is my record', and 2Co 1:23, 'I call God for a record', and in the sense of 'evidence, testimony,' as in the common phrase 'bear record' which is equivalent to "testify"'.

Please see the notes for Romans 7:12; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy. The functional definition is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'. Please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost. Please also see the note for 1John C2S25 about the phrase Holy One.

Please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost. There is a Biblical doctrinal difference between the use of the phrase Holy Ghost and God's Holy Spirit, but I can not specify what that doctrinal difference is at this time. Both are identifiers of the third Person within the Trinity. Please see the link for God's Holy Spirit for links to the various applications where this other identifier of the third Person is used. The phrase Holy Ghost only occurs within the New Testament.

In the Bible, heaviness is used only 14 times (Ezra 9:5; Job 9:27; Psalms 69:20; Psalms 119:28; Proverbs 10:1; Proverbs 12:25; Proverbs 14:13; Isaiah 29:2; Isaiah 61:3; our current sentence; 2Corinthians 2:1; Philippians 2:26; James 4:9; 1Peter 1:6). Webster's 1828 dictionary defines heaviness as: 'n. hev'iness. Weight; ponderousness; gravity; the quality of being heavy; as the heaviness of a body. 1. Sadness; sorrow; dejection of mind; depression of spirits. Heaviness in the heart of man maketh it stoop. Prov.12. Ye greatly rejoice, though now for a season ye are in heaviness, through manifold temptations. 1 Pet.1. 2. Sluggishness; torpidness; dullness of spirit; languidness; languor; lassitude. What means this heaviness that hangs upon me? 3. Weight; burden; oppression; as, the heaviness of taxes. 4. that which it requires great strength to move or overcome; that which creates labor and difficulty; as the heaviness of a draught. 5. thickness; moistness; deepness; as the heaviness of ground or soil. 6. thickness; moistness; as of air.'

Please see the note for Philippians 1:25-26 about the word continue. The functional definition for this word is: 'To remain in a state, or place; to abide for any time indefinitely'. Please also see the note for James 1:25 about the word continueth. The functional definition for this word is: 'A lifestyle of continuing'. The difference being that we can continue something once but later cease it while if we continueth the same thing then we never cease it. Please also see the notes for 1Corinthians 7:5 about the word incontinent.

Please see the note for Philippians 2:27 about the word sorrow. Webster's 1828 dictionary defines this word as: 'n. the uneasiness or pain of mind which is produced by the loss of any good. or of frustrated hopes of good, or expected loss of happiness; to grieve; to be sad. I rejoice not that ye were made sorry, but the ye sorrowed to repentance. I Cor. 7. Sorrowing most of all for the words which be spoke, that they should see his face no more. Acts 20'.

Please see the note for 10:6 for links to every verse in Romans which uses heart. Please also see the notes for 2Corinthians C2S4 and Colossians C2S1. The functional definition is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will)'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart. Please also see the note for Ephesians C4S8 about the phrase wicked heart.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I say. Ro 1:9; 2Co 1:23; 11:31; 12:19; Ga 1:20; Php 1:8; 1Th 2:5; 1Ti 2:7; 5:21 my conscience. Ro 2:15; 8:16; 2Co 1:12; 1Ti 1:5; 1Jo 3:19-21 General references. exp: La 3:48; Ac 24:16.
General references. Ro 10:1; 1Sa 15:35; Ps 119:136; Isa 66:10; Jer 9:1; 13:17; La 1:12; 3:48-49,51; Eze 9:4; Lu 19:41-44; Php 3:18; Re 11:3 exp: Joh 11:35.'.

Home Start of Page Start of Chapter

C9-S2 (Verse 3-5) Why Paul and Christ have great heaviness and continual sorrow in (their) heart.

Equivalent Section: How Paul feels about the Jews.

For I could wish that myself were accursed from Christ for my brethren,
my kinsmen according to the flesh:.

Equivalent Section: Why Paul feels this way.

First Step: they are descendants of Israel.

Who are Israelites;.

Second Step: they received the spiritual promises given to Abraham, Isaac and Israel.

to whom pertaineth the adoption,
and the glory,
and the covenants,
and the giving of the law,
and the service of God ,
and the promises;.

Third Step: they are the physical relatives of Christ.

Whose are the fathers,
and of whom as concerning the flesh Christ came,
who is over all,
God blessed for ever..

This sentence tells us why (For) Paul felt like he said that he did in the prior sentence. This reason might not be clear to someone who didn't read the entire chapter. At the end of the chapter we read But Israel...hath not attained to the law of righteousness...Because they sought it not by faith, but as it were by the works of the law. We just finished the chapter in Romans that has more verses than any other chapter. The subject that Paul said more about, in Romans, than any other subject, was how God's children are to walk not after the flesh, but after the Spirit. Now in this chapter we see an example of what happens to God's children who do the opposite of what God commands. Galatians 6:7 tells us Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. It may make God's preacher and Christ to have great heaviness and continual sorrow in (their) heart, but if God's children sow a life of disobedience then they are going to reap those consequences and there is no way around that fact. This chapter explains how God's children (the Jews) sowed a life of disobedience and reaped Hell. It is here as a warning to us.

This sentence tells us that the Jews had all of the advantages and every chance to be blessed by God and blew their chance. In our First Equivalent Section, Paul explains that he is willing to have God curse the remainder of his life if that would get the Jews saved. Forms of the word curse occur 214 times in 183 verses of the Bible. The word accursed only appears 20 times in 15 verses. The difference is that something which is accursed has that state permanently While a curse can be removed. Further, it spreads the curse to everything associated with it like leprosy did. (Please see the note for Romans 12:10-13 which is the only other place in Romans where the word curse is used.) Please see the note for Galatians C1-S4 about the word curse.

I said that Paul said that he was willing to accept this for the rest of his life for a couple of reasons. First of all, none of us can change our past. Therefore, applying a curse in the past is impossible. In addition, Paul said that he was willing to be accursed from Christ. As explained in the note for this verse in the Lord Jesus Christ Study, Christ is the role that the Son of God uses to deal with people after their initial salvation. Therefore, Paul is not really saying that he is willing to go to hell for the Jews, only to give up all blessings after being saved. However, that would not do them any good. So even while Paul was willing, that did not happen.

The Jews were Paul's people and he calls them my kinsmen. he thought of them as family even while they hated him to the point of causing him to be beheaded. This is also how Christ feels about the children of God, even while they cause the judgment of God to come upon the world and upon other saved people.

In the Second Equivalent Section we see three Steps which should have brought the Jews closer to salvation, yet which didn't Because they sought it not by faith, but as it were by the works of the law. In our First Step Paul says Who are Israelites. The same man was called Jacob when he dealt with God through his flesh and was called Israel when he dealt with God through his spirit. Thus, Paul is presenting the spiritual ancestory of the Jews. Within this chapter (9:7) Paul explains that not all of the physical descendants of Abraham were accepted by God. Only those who came through Isaac, who also inherited the spirit of Abraham, were accepted by God. Paul also explains that not all of the physical descendants of Isaac (9:10-12) were accepted by God. Only those who came through Israel, who also inherited the spirit of Isaac and of Abraham, were accepted by God. Thus, they were the descendants of the spiritual line of Abraham, Isaac and Israel.

In our Second Step Paul lists several items which are detailed parts of the relationship with the God of the Bible. The glory was seen when God's people obeyed Him and disappeared as they continued to disobey God. Other things which are names here continued to be available but the Jews did not receive them because they refused to do their part in maintaining the relationship with God. In particular, even in the old Testament, people did no receive things like the glory, the covenants and the promises unless they maintained their ongoing personal relationship to God. Instead of maintaining their ongoing personal relationship to God, the Jews changed their relationship to the formalism of religion and lost these things which God wanted to give them.

There are many studies done on the various covenants. They were given to Abraham, Isaac, Jacob David and others. Each covenant was based upon the particular person having a personal relationship with God that was based upon faith and each covenant required that faith-based relationship to be maintained by the recipients of the covenant. The law was part of the Gospel of the Kingdom, which has been replaced by the Gospel of our Lord Jesus Christ for the Church Age. The service of God is dealing with the work of priests, prophets and others who stood between God and His people. (Please see the note for Romans 15:30-32 for links to sentences within Romans which use the word service.) Hebrews tells us that this has been taken over by God's Son and saved people who have some minimal spiritual maturity. Finally, the promises were always based upon a personal relationship with God and required us to act in faith and hope. Galatians explains that the law could not replace the promises.

In our third Step Paul talks about the family relationship. Families are supposed to have similar beliefs and characters. They can talk in detail about subjects that can not be talked about outside of the family.

In each of these Steps we see the design for a personal relationship with each successive Step designed for a more personal and intimate relationship than provided by the prior Step. Instead, they used each Step to make their relationship more non-personal and formalized.

Thus, we see that God did several things to give them the chance to have a personal relationship with Him. They changed each opportunity to some formalized religious ceremony. Even though it breaks the heart of Paul and Christ, they are reaping what they sow because God will literally let people go to an eternity in the lake of fire before He takes away their free will. We need to take warning because the same thing will happen to us if we follow their actions and attitudes.

Please see the note for Galatians C1-S4 about the word curse. The functional definition is: 'Doomed to destruction or misery'. The word accursed is similar the word curse. The difference is that something which is accursed has that state permanently While a curse can be removed. Further, When someone is accursed, they spread the curse to everything associated with them like leprosy did.

Paul uses brethren here because the people that he is addressing are the truly saved are. Please see the note for Romans 1:13 for links to every place that Romans uses brethren or brother or sister. Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please see the note for Romans C12-S8 about the word brotherly. Please see the note for Matthew 1:2 about the word brethren. The functional definition is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

Please see the note for Romans C16S6 about the word kinsmen. The Morrish Bible Dictionary defines this word as: 'Beside the common signification of this term for a male relative, it is used typically in reference to the Lord Jesus in His relationship with Israel. As their kinsman He has the right of redemption, and will undertake their cause in a future day, as Boaz did the cause of Naomi and Ruth. Ruth 2 — Ruth 4'. The functional definition for this word is: 'people of the same cultural group such as the Jews'. While this word can mean physical family connections, within Romans Paul uses he word to mean the physical descendants of Israel. Thus, the phrase my kinsmen (probably) only means that they were Jews, since we see that particular usage within this epistle (Romans 9:3).

Please see the note for Philippians 2:1 about the word accord. The functional definition for this word is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'. Please also see the note for Psalms 119:23 about the phrase according to works.

Please see the note for Romans C8S1 about the word flesh. The functional definition is: 'a particular part of the body of man and animals'. Please also see the note for 8:8 for the difference between walk after the flesh and in the flesh. Please see the note for 8:8 for the difference between walk after the flesh and in the flesh.

Please see the note for 10:1 for links to every place in this epistle that uses Israel. All of them are in chapters 9, 10 and 11. This name is used to identify God's chowen people, the Jews, according to their spiritual nature as opposed to their physical nature, which is identified with the word Jew. Please also see the note for Romans C11S30 about the phrase all Israel shall be saved. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel.

Please see the note for Romans 4:1 about the word pertain. The functional definition is: 'To belong; to be the property, right or duty of'. The actual word in our sentence is pertaineth, which means that these things 'keep onb keeping on belinging to israel'. Even though God set aside the Jews during the church age, God did not take away His promises from them and give those promises to the church. God gave different promises to the church.

Please see the note for Romans 8:15 about the word adoption. The functional definition is: 'the taking and treating of a stranger as one's own child'.

Please see the note for Romans 15:17 which has links to where this epistle talks about glory. Please also see the notes for 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about the word glory. The functional definition is: 'Abundance, wealth, treasure, and hence honour, dignity of God; of the mind or heart; Splendour, brightness, majesty of Jehovah , the infinite perfections of God'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory. Think about the 'Mount of transfiguration'. Easton's Bible Dictionary defines glory as: '(Heb kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps 49:12); glory (Ge 31:1; Mt 4:8; Re 21:24,26). (2.) Honour, dignity (1Ki 3:13; Heb 2:7; 1Pe 1:24); of God (Ps 19:1; 29:1); of the mind or heart (Ge 49:6; Ps 7:5; Ac 2:46).

(3.) Splendour, brightness, majesty (Ge 45:13; Isa 4:5; Ac 22:11; 2Co 3:7); of Jehovah (Isa 59:19; 60:1; 2Th 1:9).

(4.) the glorious moral attributes, the infinite perfections of God (Isa 40:5; Ac 7:2; Ro 1:23; 9:23; Eph 1:12). Jesus is the "brightness of the Father's glory" (Heb 1:3; Joh 1:14; 2:11).

(5.) the bliss of heaven (Ro 2:7,10; 5:2; 8:18; Heb 2:10; 1Pe 5:1,10).

(6.) the phrase "Give glory to God" (Jos 7:19; Jer 13:16) is a Hebrew idiom meaning, "Confess your sins." the words of the Jews to the blind man, "Give God the praise" (Joh 9:24), are an adjuration to confess. they are equivalent to, "Confess that you are an impostor," "Give God the glory by speaking the truth;" for they denied that a miracle had been wrought'. The note in Romans provides the full definition from Webster's 1828 along with links from other commentators.

Please see the note for Galatians C3-S19 about the word covenant. The functional definition is: 'a spiritual contract which is enforced by God's court of law'. Please also see the note for Romans C1S16 about the phrase covenant breakers. Please also see the note for Hebrews 9:15 about the phrase new covenant.

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition is: 'Bestowing; confering; imparting; granting; delivering'. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver.

Please see the notes for 1Corinthians C6S1; Galatians C2-S10 and Psalms 119 about the word law. The functional definition for this word is: 'the set of written or commonly understood rules for acceptable behavior and which can be used by a legal system for punishing offenders'. Please also see the note for Galatians 3:10 about the phrase book of the law. Please also see the note for Revelation 13:8-LJC about the phrase book of the life. Please also see the notes for Romans C3S31 and 1Corinthians 9:21-LJC about the phrase kinds of laws that apply to us tday. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for Romans C3S25 about the phrase law and faith. Please also see the note for Galatians C3S22 about the phrase Mosaic Law added. Please also see the note for Hebrews 10:28-29 about the phrase New Testament replaces only the religious part of the Mosaic Law. Please also see the note for Hebrews 19:29-LJC about the phrase religious part of Mosaic Law. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law.

Please see the note for Romans 16:18 which has links to every verse, in Romans, which uses any form of the word serve. The functional definition is: 'To work for; to bestow the labor of body and mind in the employment of another'. Please also see the note for 2Timothy C1-S2 about this word. Please also see the note for Philippians 2:17 about the word service. Please also see the note for Romans 14:4 for links to every verse, in Romans, which uses the word servant along with the definition and a short note for each verse. Servant is dealt with separately from serve because one is the action verb and the other is the person who does the action. Please also see the notes for 1Corinthians C7S27 and Ephesians C6S4 about the word servant.

Please see the notes for Romans C4S15; Galatians C3-S15; 1Timothy 4:8 and Titus 1:2 about the word promise. Those notes have a considerable discussion about the promises of God. Webster's 1828 Dictionary defines this word as: 'a declaration, written or verbal, made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act'. Please also see the note for Galatians 4:28 for links to every place in the Bible where we find forms of the word children occurring with forms of the word promise. Please also see the Section on Promises in the Doctrinal Studies called SignificantGospel Events and Significant New Testament Events.

Please see the note for Hebrews 1:5 about the word father. The functional definition is: 'the man who passes his character to the son'.

Please see the notes for Romans 1:3 about the word concern. The functional definition is: 'Pertaining to; regarding; having relation to'.

Please see the notes for Galatians C3-S10 about the word bless. In particular, please see the note for Galatians which explains why the commonly accepted dictionary definition is wrong. The functional definition is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I could. Ex 32:32 were. De 21:23; Jos 6:17-18; 1Sa 14:24,44; Ga 1:8; 3:10,13 accursed. or, separated. exp: Ga 1:8. my kinsmen. Ro 11:1; Ge 29:14; Es 8:6; Ac 7:23-26; 13:26 General references. exp: Ps 119:136; La 3:48; Joh 11:35.
are the fathers. Ro 11:28; De 10:15 of whom. Ro 1:3; Ge 12:3; 49:10; Isa 7:14; 11:1; Mt 1:1-17; Lu 3:23-38; 2Ti 2:8; Re 22:16 who is. Ro 10:12; Ps 45:6; 103:19; Isa 9:6-7; Jer 23:5-6; Mic 5:2; Joh 1:1-3; 10:30; Ac 20:28; Php 2:6-11; Col 1:16; 1Ti 3:16; Heb 1:8-13; 1Jo 5:20 exp: Ro 1:25. blessed. Ro 1:25; Ps 72:19; 2Co 11:31; 1Ti 6:15 exp: Ge 9:26.'.

Home Start of Page Start of Chapter

C9-S3 (Verse 5) Amen.

This Amen provides the second saying that is needed to let us know that the doctrine of the prior sentence is something that all saved are to accept. Please also see the note for Revelation 3:14 because we are told that a title for our Lord Jesus Christ is: the Amen. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Amen. De 27:15-26; 1Ki 1:36; 1Ch 16:36; Ps 41:13; 89:52; 106:48; Jer 28:6; Mt 6:13; 28:20; 1Co 14:16; Re 1:18; 5:14; 22:20'.

Home Start of Page Start of Chapter

C9-S4 (Verse 6) Not as though the word of God hath taken none effect.

Paul had a cause of error which is the opposite of what we have today. However, while the cause was the opposite, the error is the sameans the answer is the same. This sentence tells us the cause, the prior sentence tells us the conditions for the error, and the next few sentences tells us the answer. Thus, once more we see the need to pay attention to context.

Paul was dealing with a claim that none of the Jews got saved. The fact is that there were not many, but some who got saved, just like Paul explains in the next few sentences. Today we deal with a claim that is the opposite. People claim 'If you get God's Word to them then God promises that they will eventually get saved.' this claim is based upon people taking Isaiah 55:11 out of context. Before that verse is Isaiah 55:7-9 where God calls for people to turn to Him and His ways. Thus, Isaiah 55:11 is directed at only people who have been saved, are serving and paying attention to what God says.

In Paul's day they claimed that none got saved. Today people claim that all will get saved. In both cases it is a matter that some get saved and some do not. Those who do things God's way get saved and those who choose to do things another way do not get saved. In both cases we see the same type of error that we also see causing problems when interpreting other parts of the Bible. People ignore God's conditional requirement and claim that the result is absolutely applied to all people involved. Toavoid this type of error we need to pay attention to what is actually said, in what context, and how it is said.

This sentence is a double-negative that essentially says that the word of God hath [some] effect. True: it had little or no effect for most Jews but it had good effect with some Jews. Our next sentence starts with For and gives us the reason why Paul says that the word of God hath [some] effect. Thus, we see that we are told about a partial effect and must look at the context to see why the result only worked for some while not working for others.

Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

Please see the note for Galatians 4:17 for links to place in the Bible where the word effect is used and for links to place in the Bible where the word affect is used along with the definition from Webster's 1828 Dictionary for each word and a discussion on the deference between these two words. Please see the note for Matthew 8:10 about the phrase none effect. The functional definition for this phrase is: 'made it so that God's word could not change the lives of people'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as though. Ro 3:3; 11:1-2; Nu 23:19; Isa 55:11; Mt 24:35; Joh 10:35; 2Ti 2:13; Heb 6:17-18'.

Home Start of Page Start of Chapter

C9-S5 (Verse 6-7) Only some physical descendants were chosen by God.

Equivalent Section: Only some the descendants of Israel were chosen by God.

For they are not all Israel,
which are of Israel:.

Equivalent Section: Only some the descendants of Abraham were chosen by God.

Neither,
because they are the seed of Abraham,
are they all children:.

Equivalent Section: Only the descendants of Isaac were chosen by God.

but,
In Isaac shall thy seed be called..

Please see the note for Romans 8:14 in the Lord Jesus Christ Study. It is extensive and has links, along with notes, for the verses which use the phrase sons of God as well as for the verses which use the phrase children of God. We become children of God when we get saved. However, true Biblical salvation is not based upon doing a fleshly religious act but is based upon our spiritually accepting the Lord Jesus Christ as our personal Lord. In addition, the note for 9:9 in the Lord Jesus Christ Study explains 9:6-7 through 9:13 and the context of all of those sentences because together they explain why God choose some people as the sons of God and why he rejected others. Since that Study deals with the meaning of son, and that is the subject of these sentences, the explanation is put there.

This sentence starts with For and gives us the reason why Paul says that the word of God hath [some] effect. This second sentence tells us that not everyone who is a physical descendent of Israel is counted as Israel by God. (Please see the note for 10:1 for links to every place in this epistle that uses Israel. All of them are in chapters 9, 10 and 11.) Paul is pointing out that some descendants were selected by God and that some were not. He points out that this happened more than once and, therefore, we can expect God to do the same thing again. The Jews were basing their claims upon being the physical descendants. However, God was choosing spiritual descendants. Thus, the source of error was people looking at the wrong cause of the effect which they wanted.

This is a common source of error in life. People see a result they want but do not know the true source of that result. They either do not know how to find the true cause or are not willing to put out the effort to truly find the true cause. The devil sends someone to point at something that appears to be the cause, while not being it. People seize that error and hold onto it and are not willing to hear that they were deceived into believing that the wrong source will produce the results that they want. Thus, they go into destruction sure that they have victory.

In the case that Paul was dealing with, the Jews believed that salvation was in being the physical descendants of Abraham when it was truly in being the spiritual descendants of Abraham. In many cases today people are sure that their religious activity will get them a result that the Bible says comes from spiritual attitude and activity. For example, people think that if they do a religious act then they will get the results of being obedient in a personal relationship with God. Thus, we see where we need to be very careful in what we believe about our religion. When someone says 'Do This for that spiritual result', we need to check where they found their claim in the Bible. We need to carefully check the context and structure of whatever verses that they claim as the basis of their claim. We also need to use a skeptic's eye because 'good Godly people' have been deceived in the past and will be deceived in the future. Therefore, we need to verify the source and not trust how well we like the messenger.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the note for Galatians C3-S17 about the word seed. The functional definition for this word is: 'Webster's 1828 dictionary defines seed as: 'SEED, n. 1. the substance, animal or vegetable, which nature prepares for the reproduction and conservation of the species. the seeds of plants are a deciduous part, containing the rudiments of a new vegetable. In some cases, the seeds constitute the fruit or valuable part of plants, as in the case of wheat and other esculent grain; sometimes the seeds are inclosed in fruit, as in apples and melons. When applied to animal matter, it has no plural. 2. that from which anything springs; first principle; original; as the seeds of virtue or vice. 3. Principle of production. Praise of great acts he scatters as a seed. Waller. 4. Progeny; offspring; children; descendants; as the seed of Abraham; the seed of David. in this sense, the word is applied to one person, or to any number collectively, and admits of the plural form; but rarely used in the plural. 5. Race; generation; birth. Of mortal seed they were not held. Waller.
SEED, v. i. 1. to grow to maturity, so as to produce seed. Maiz will not seed in a cool climate. 2. to shed the seed.
SEED, v. t. to sow; to sprinkle with seed, which germinates and takes root'.

Please see the note for Hebrews 2:16 about Abraham. The functional definition is: 'The father of the faithful'.

Please see the note for Romans 8:16 about the phrase children of God. The functional definition is: 'The truly saved'. Please also see the note for Galatians C4-S1 about the word child. Please also see the note for Galatians 4:19-20 about the phrase my little children. Please also see the note for Galatians C3S9 about the phrase children of Abraham. The functional definition is: 'The Jews claimed to be children of Abraham but Jesus said that the true children of Abraham would have his faith'. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the note for Colossians 3:8 about the phrase children of disobedience. The functional definition is: 'Saved people who live a life of disobedience to God'. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Colossians 3:8 about the phrase children of wrath.

Please see the note for Galatians C4-S25 about Isaac. The functional definition is: 'laughter. the only son of Abraham by Sarah. He was the longest lived of the three patriarchs (Ge 21:1-3)'.

Please see the note for Romans 1:1 about the word call. Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they are not. Ro 2:28-29; 4:12-16; Joh 1:47; Ga 6:16
because. Lu 3:8; 16:24-25,30; Joh 8:37-39; Php 3:3 In Isaac. Ge 21:12; Heb 11:18 General references. exp: Ge 21:3; 25:5.'.

Home Start of Page Start of Chapter

C9-S6 (Verse 8) Restating prior sentence.

Equivalent Section: God does not determine His children according to rules of the flesh.

That is,
They which are the children of the flesh,
these are not the children of God :.

Equivalent Section: God determines His children according to rules of the spirit.

but the children of the promise are counted for the seed..

Our sentence has a promise that the children of the promise are counted for the seed. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.) this promise means that: 'salvation (counted for the seed) was only given to those people whom God promised it to and was not given to those people who demanded that God accept the rules of men'. (Understanding this promise requires understanding all of the context, especially what the prior sentence says in conjunction with this sentence.) this sentence, and the prior, give us the Biblical historical example which supports what is reported later in this chapter where we read: For he (God) saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. (Romans 9:15-16). Therefore, those people who fulfill God's requirement receive God's promise and those people who do anything else do not receive God's promise.

This sentence literally says what has been indirectly said several places on this site. The children of the promise are those who became children because of (of) the promise (Galatians 3:29 and the next sentence). The children of the flesh were identified in the prior sentence. Thus, the prior sentence showed us how to identify this division according to what men look at and this sentence shows us the same division according to what God looks at. That is why this sentence is a restatement (That is) of the prior sentence. Please see the note for 8:8 for the difference between walk after the flesh and in the flesh. That difference shows us the difference between a spiritual condition and a spiritual action.

Please see the note for 1Corinthians C4S1 about the word account. The functional definition is: 'an entry in a book or on paper of things bought or sold, of payments, services etc., including the names of the parties to the transaction, date, and price or value of the thing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'At they which. Ro 4:11-16; Ga 4:22-31 are counted. Ge 31:15; Ps 22:30; 87:6; Joh 1:13; Ga 3:26-29; 4:28; 1Jo 3:1-2 General references. exp: Ge 25:5; Ga 4:28.'.

Home Start of Page Start of Chapter

C9-S7 (Verse 9) Why God limits His blessings to the children of promise.

For this is the word of promise,
at this time will I come,
and Sarah shall have a son..

This sentence starts with For and gives us the reason for what Paul said in the prior sentences. There Paul said that not all of the children of the flesh were accepted by God but only the children of the promise. In his reason provided in this sentence, Paul says at this time will I come, and Sara shall have a son. The son of Sara was the child of the promise that God accepted and Abraham's other sons were the children of the flesh that God rejected. Abraham and Sarah both believed God and they raised Isaac to believe God. Abraham had children by two other women. Isamael did not believe God and we don't know about the other sons of Abraham, but they were not chosen like Isaac was. People can speculate all they want about why this was. However, we know two things. This sentence tells us that Isaac fulfilled the Biblical requirements to be called a son, and not to Abraham's other children are called that in the Bible. Since the Bible makes a doctrinal difference between sons and children, this is a doctrinally significant difference that is reported about Isaac.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. That note has links to every place in the Bible where we find this phrase along with notes on each reference. In particular, that note explains that the good, and acceptable, and perfect, will of God are not three different levels of the will of God but, in fact, are three attributes of the single will of God. As that note explains, there is only one will of God for each circumstance in life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. Please also see the Message called The Will of God for the application of these verses in the life of the believer.

Please see the note for Hebrews 11:11 about Sarah. The functional definition is: 'The wife of Abraham and an example for Godly women'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'at this time. Ge 17:21; 18:10,14; 21:2 Sarah. Heb 11:11-12,17 General references. exp: Ge 25:5; Ga 4:28.'.

Home Start of Page Start of Chapter

C9-S8 (Verse 10-12) the included section of this sentence is separated below.

Additional evidence of the same type.

First Step: there is more evidence.

And not only this;.

Second Step: More children.

but when Rebecca also had conceived by one,
even by our father Isaac;.

Third Step: God set His purpose.

(See Below);.

Fourth Step: God reveals His purpose.

It was said unto her,
The elder shall serve the younger..

Below is the part of the sentence from the parenthesis.

God's purpose for doing what He did.

(For the children being not yet born,
neither having done any good or evil,
that the purpose of God according to election might stand,
not of works,
but of hin that calleth).

Please notice that this sentence does not say that 'election is by a calling' but that election (is)..of him that calleth. It is God Who provides election to serve the purpose of God and calls us to fulfill that election. In addition, ous us that election is not based upon good or evil because neither one were a factor when God provided election.

This sentence tells us that Rebecca conceived by the promise of God and that promise included positions for her sons that would show election. In the Bible, the word elect is used to match the Biblical definition of Christian. In fact, several verses use elect as a direct reference to Christ. This is not just anyone who has made a profession but someone who has evidence of spiritual maturity and a changed life that only comes from allowing Christ to live through them. (Please see Christ in and in Christ in the Relational Prepositions Study for more details on this doctrine. Please also see the explanation at the top of the page that is reached By this link.) this distinction matches what Chapter 8 teaches is the difference between the children of God and the sons of God with the additional limitation that the person is not just beginning to become a son of God but that they have spiritually matured to the point that lost people know that they are a true Biblical Christian even when no one tells then that fact. Israel lived that way, eventually, but Esau never did. Isaac accepted God's plan for his life while Esau never did.

Paul tells us that God made this choice to reveal His purpose in election, but he is not making this up on his own. Isaiah 45:4 also says ...Israel mine elect.. God elects to have us serve Him in certain roles of life. Those people who accept God's election are blessed by God and those people who reject God's election are cursed by God. Since we each have a free will, we each decide how much we will accept God's plan for our personal life. Those people who accept God plan the most are called God's elect with Israel and Christ being the top examples.

The note for 11:2 pointed out the similarity between foreknew and elect and gives us the verses in the Bible dealing with foreknow. The note for Colossians 3:12-13 which has links to every place that forms of elect are used in the Bible along with a sentence on each usage. We find elect used, within Romans, in 8:33; 9:11; our current sentence; 11:7 and 11:28.

We also see the word works is used in this sentence. The word works occurs 240 times in 277 verses of the Bible, 118 times in 108 verses of the New Testament and 9 times in 8 verses of Romans.

3:27 tells us about the law of works and provides links to several verses which talk about the law of works.
4:2 tells us that we are not justified by works. This matches what our current sentence also says.
4:6 tells us that God imputeth righteousness without works. Of course, righteousness is required for us to be justified. The prior verse and our current sentence both tell us that works will not produce that result.
Our current sentence tells us that the purpose of God according to election does not depend upon works.
9:32 tells us that people will not attain to the law of righteousness if they seek it...by the works of the law. This matches what we saw in 4:6.
11:6 tells us that the election of grace is not of works. Notice the repeated theme?
13:3 tells us that good works will not be terrorized by any ruler.
13:12 says let us therefore cast off the works of darkness these are contrasted to the good works of 13:3.

So when we put all of this together we see that God had a purpose and a plan for Israel and for Esau that is called election. That election was neither good or evil. Neither was it based upon good or evil but was based upon the purpose of God. Israel accepted God's election while Esau rejected it. As a result, Israel was blessed by God and Esau was hated by God. (Please see the next sentence). God did not elect them for love and for hate, but God elect them for certain positions in life (The elder shall serve the younger). God loves those people who accept His election and hates those people who reject it. That is the basic message of this sentence.

We find forms of the word conceived occurring 61 times in 59 verses of the Bible and, in New Testament, in: Matthew 1:20; Luke 1:24; Luke 1:31; Luke 1:36; Luke 2:21; Acts 5:4; Romans 9:10; Hebrews 11:11; James 1:15. Webster's 1828 defines this word as: 'Formed in the womb; framed in the mind; devised; imagined; understood'.

Please see the note for Hebrews 1:5 about the word father. The functional definition is: 'the man who passes his character to the son'.

Please see the note for Galatians C4-S25 about Isaac. The functional definition is: 'laughter. the only son of Abraham by Sarah. He was the longest lived of the three patriarchs (Ge 21:1-3)'.

Please see the note for 1Timothy 5:1 about the word elder. The functional definition is: 'one born earlier than the other'.

We find forms of the word younger in: Genesis 9:24; Genesis 19:31; Genesis 19:34; Genesis 19:35; Genesis 19:38; Genesis 25:23; Genesis 27:15; Genesis 27:42; Genesis 29:16; Genesis 29:18; Genesis 29:26; Genesis 43:29; Genesis 48:14; Genesis 48:19; Judges 1:13; Judges 3:9; Judges 15:2; 1Samuel 14:49; 1Chronicles 24:31; Job 30:1; Ezekiel 16:46; Ezekiel 16:61; Luke 15:12; Luke 15:13; Luke 22:26; Romans 9:12; 1Timothy 5:1-2; 1Timothy 5:11; 1Timothy 5:14; 1Peter 5:5. Webster's 1828 defines this word as: 'a. Comp. Yunger. Not so old as another. A person of ninety years old is younger than one of a hundred, though certainly not a young man, nor in the first part of life.'. Please also see the note for Luke 15:11-12 about the word young Please also see the note for Mark 10:20 about the word youth.

Please see the note for Matthew 1:16 about the word born. The functional definition for this word is: 'Concieved life is brought into the world'. Webster's 1828 defines this word as: 'pp. of bear. baurn. Brought forth, as an animal. A very useful distinction is observed by good authors, who, in the sense of produced or brought forth, write this word born; but in the sense of carried, write it borne. this difference of orthography renders obvious the difference of pronunciation. 1. to be born, is to be produced or brought into life. "Man is born to trouble." A man born a prince or a beggar. It is followed by of, before the mother or ancestors. Man that is born of woman is of few days and full of trouble. Job.14. 2. to be born, or born again, is to be regenerated and renewed; to receive spiritual life. John 3'. Please also see the note for 1John 3:9 about the phrase born of God. Please also see the note for Colossians 1:15 about the word firstborn. Please also see the note for Hebrews 1:5 about the word begotten. The functional definition is: 'Procreated; generated'. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please also see the note for Romans 11:22 for links to every place in the New Testament where the word goodness is used and see the note for Romans 7:12 for links to every place in Romans where the word good is used. Please also see the note for 2Corinthians 5:10 about the word good. The functional definition is: 'what comes from God'. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

Please see the note for Romans 7:19 which has links to every verse, in Romans, which uses any form of the word evil along with the Webster's 1828 definition of the word evil. The functional definition is: 'Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'. Please also see the note for 1Peter 4:15 about the word evildoer. Please also note the conincidence between the Devil and the word evil since the Devil is the source of much evil. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Hebrews 4:12 about the phrase evil heart.

Please see the note for Matthew 26:8 about the word purpose. Webster's 1828 defines this word as: 'that which a person sets before himself as an object to be reached or accomplished; the end or aim to which the view is directed in any plan, measure or exertion. We believe the Supreme Being created intelligent beings for some benevolent and glorious purpose, and if so, how glorious and benevolent must be his purpose in the plan of redemption! the ambition of men is generally directed to one of two purposes, or to both; the acquisition of wealth or of power. We build houses for the purpose of shelter; we labor for the purpose of subsistence. 2. Intention; design. this sense, however, is hardly to be distinguished from the former; as purpose always includes the end in view. Every purpose is established by counsel. Prov.20. Being predestinated according to the purpose of him who worketh all things after the counsel of his own will. Eph.1. 3. End; effect; consequence, good or bad. What good purpose will this answer? We sometimes labor to no purpose. Men often employ their time, talents and money for very evil purposes. Towhat purpose is this waste? Matt.26. 4. Instance; example. Not in use. 5. Conversation. Not in use. Of purpose, on purpose, with previous design; with the mind directed to that object. On purpose is more generally used, but the true phrase is of purpose.
PUR'POSE,v.t. to intend; to design; to resolve; to determine on some end or object to be accomplished. I have purposed it, I will also do it. Is.46. Eph.3. Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem. Acts. 19.'.

Please see the Word Study called Election. The functional definition for this word is: 'saved and living a life that is a testimony of the changes which the ministries Jesus Christ cause. In the Bible, this word is not used in the Bible to separate the lost from the saved, as is erroneously taught, but to separate saved people who are in God's way of obedience from saved people who are not in God's way of obedience'. Please also see the note for 1Timothy 4:10-LJC about the word predestine. God does not predestine anyone to Hell but predestines everyone to Heaven (1Timothy 2:4). However, since God gave everyone a free will, men can reject God's predestination and go to Hell. Those people who truly go to God must go God's way. God does not elect people but elects a way. Those people who go God's way, to God, are God's elect.

Please see the note for 2Corinthians 10:3-6 about the word might. The functional definition for this word is: 'Having great power and able to accomplish things which most people can not do'. Please also see the note for Revelation 4:8-LJC about the phrase Almighty.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The note in Romans has links to every place in Romans where this word is used along with a small note about each usage. The functional definition is: 'To remain upright, in a moral sense; not to fall'. Please also see the note for Galatians C5S1 about the phrase stand fast.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works. Please see the note for Romans C3S27 about the phrase law of works. Please see the note for Philippians 3:2 about the phrase evil workers. Please see the note for Romans C11S10 about the phrase works are seen of men. Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. The basic Biblical definition of work is: 'to move, or to labor'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'not only. Ro 5:3,11; Lu 16:26 but when. Ge 25:21-23 Rebekah.
the children. Ro 4:17; Ps 51:5; Eph 2:3 that the. Ro 8:28-30; Isa 14:24,26-27; 23:9; 46:10-11; Jer 51:29; Eph 1:9-11; 3:11; 2Ti 1:9 according. Ro 11:5,7; Eph 1:4-5; 1Th 1:4; 2Pe 1:10 not of works. Ro 11:6; Eph 2:9; Tit 3:5 but of. Ro 8:28; 1Th 2:12; 2Th 2:13-14; 1Pe 5:10; Re 17:14 General references. exp: Ro 9:16; Eph 2:9; 3:11.
The elder. or, the greater. Ge 25:22-23; 2Sa 8:14; 1Ki 22:47 younger. or, lesser.'.

Home Start of Page Start of Chapter

C9-S9 (Verse 13) Results of accepting or rejection God's election.

As it is written,
Jacob have I loved,
but Esau have I hated..

This sentence says As it is written because it is quoting Malachi 1:1-3. Malachi goes on to explain how Esau and his descendants acted which caused God to hate them. Now God's people and priests were acting like the descendants of Esau and Malachi is warning then to not do that. Thus, we see that the hatred is based upon our attitudes and actions, not upon God's election.

This sentence concludes the subsection that Paul started in 9:6-7. It tells us that God hated Esau because Esau rejected God's election but God loved Jacob because Jacob accepted God's election. Please see the note above where this was explained.

Please see the note for Romans 15:15-16 which has links to every place in Romans where forms of the word write are used. Please also see the note for Romans 3:9-11 which has links to every place in Romans that uses the phrase it is written along with other info on that phrase. Please also see the note for Romans 4:23-25 which has a good sized note about doctrine related to the word written.

Please see the note for Hebrews 11:9 about Jacob. The functional definition is: 'The son and heir of Isaac. Jacob is used in the Bible when he was acting in the flesh. Israel is used in the Bible when he was following God's Holy Spirit'.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for Matthew 19:19 about the phrase love thy neighbour. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, the functional definition, of the word love, is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'. The functional definition, of the word beloved, is: 'be and loved, from love. Greatly loved; dear to the heart'.

Please see the note for Hebrews 11:20 about Esau. This is a quote of Malachi 1:2-3. Esau was the brother of Jacob who despised the things of God (Hebrews 12:16).

Please see the note for John 15:18 about the word hate. The functional definition for this word is: 'This is an action verb which encompasses the opposite attitudes and actions from love'. Please also see the note for Galatians C5S20 about the word hatred.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jacob. Mal 1:2-3 hated. Ge 29:31,33; De 21:15; Pr 13:24; Mt 10:37; Lu 14:26; Joh 12:25'.

Home Start of Page Start of Chapter

C9-S10 (Verse 14) What shall we say then?

This sentence starts a new subject (What shall we say) after reaching the conclusion just presented (then). Paul has just shown haw election was used in scripture. Paul is going to explain how the principles God's election are applied today in the verses following this one through 9:21. Then in 9:22 through 9:29 Paul applies the principles of election to Jews and Gentiles. That is where the religious person gets upset.

This verse (9:14) has another God forbid (in the next sentence). That tells us that there is absolutely positively no way that there unrighteousness with God. This is because the religious people will object to God's election and try to claim that God is unrighteous because of His election. As we already saw, the consequences are not due to God's election but are due to people's acceptance or rejection of God's election. However, the religious person puts the blame upon God's election because they are not willing to accept the blame for their own choice.

Please see the note for 11:7 for places where the Bible asks a form the question What then?.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'shall. Ro 3:1,5 exp: Ro 9:30. General references. exp: Ps 119:137.'.

Home Start of Page Start of Chapter

C9-S11 (Verse 14) Is there unrighteousness with God ?

The answer to this question should be obvious to all and is the God forbid of the next sentence. People might ask why Paul even asked this question, if they ignored the context of this question. Paul is telling how God thinks differently than man does and how God has a different perspective. As a result, God works differently and has different methods and does things that man fleshly man thinks are wrong. Being fleshly they think they are right and protest what Paul is saying and try to blame Paul and say that it is Paul who is wrong. That's why Paul has been careful to show how God acted and what God said in scripture so that they can see that he is only reporting what God thought and did. Now he takes their claims of unrighteousness and points their claims back at God, as the true source of what he is saying, and asks this question. They must either claim that God is unrighteous or admit that what Paul says is righteousness.

The note for Romans 1:18-19 provides links to the 50 times in 41 verses of this epistle that forms of the word righteous are used. Please also see the notes for Romans C1S10 and Galatians C2-S16 about the word righteous / righteousness. The functional definition is: 'doing the right thing, as defined by God, the right way and at the right time with the right purpose'. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law. Please also see the notes for Philippians 1:9-11; James 3:18 about the phrase fruit of righteousness. Please also see the note for Romans C4S7 about the phrase imputeth righteousness. Please also see the notes for Romans 3:5 and Romans C1S16 about the word unrighteousness. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. The note for Romans 1:29 is part of the summary of chapter 1. That note provides the definition from Webster's 1828 and shows the relationship between unrighteousness and several other sins.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Is there unrighteousness. Ro 2:5; 3:5-6; Ge 18:25; De 32:4; 2Ch 19:7; Job 8:3; 34:10-12,18-19; 35:2; Ps 92:15; 145:17; Jer 12:1; Re 15:3-4; 16:7 General references. exp: Ps 119:137.'.

Home Start of Page Start of Chapter

C9-S12 (Verse 14) God forbid.

The phrase of God forbid is used when someone wants to emphatically say that something is absolutely impossible. We find this phrase used in 24 verses, of which 15 are in the New Testament. Please see the note for Romans 3:4 for links to verses in Romans which use the phrase God forbid. Please also see the note for 1Timothy 4:1 about the word forbid. The functional definition is: 'Literally, to bid or command against'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Ps 119:137.'.

Home Start of Page Start of Chapter

C9-S13 (Verse 15) Why Paul said God forbid.

For he saith to Moses,
I will have mercy on whom I will have mercy,
and I will have compassion on whom I will have compassion..

This sentence is a quote of Exodus 33:19 and Exodus 34:6-7 where God essentially said that He decides whom He has mercy on and whom He has compassion on. This sentence is still part of God's explanation of election that was brought up in Romans9:11. Now a lot of people twist election to be something other than what God says election is. God elects people to certain positions in life. When they reject God's choice for their life, and God's right to make that choice, God brings punishment upon them. The unrighteous fleshly man them blames God's election for his punishment instead of admitting that the punishment is due to his own choice to fight against God's will for his life. Thus, we end up with the doctrinal error taught about election. in this sentence, Paul is correcting that error.

2Peter 1:1-4 tells us that ye might be partakers of the divine nature. Then in 2Peter 1:5-7 he gives specific attributes of the divine nature. Then in 2Peter 1:8-9 Peter tells us For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Peter concludes these statements (Wherefore) with brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall. We make your calling and election sure by doing these things that are part of the divine nature. Everyone who has the divine nature has God's election and mercy and compassion. God gives these things to those who believe His promise and are willing to receive whatever position God gives them. However, those saved people who reject God's plan for their life do not receive God's election and mercy and compassion. That is what this section of Romans is teaching us.

This sentence starts with For which means it is explaining why God is not unrighteous when he decides to love those who come to Him through His promise and accept the position he gives them. It also is explaining why God is not unrighteous when he decides to hate those who try to make Him accept their religious 'position' and those who refuse to accept the position he gives them (like Esau). God's election is not for or against a person but is the position that God gave them the ability to do. Those people who try to make God bow to their will do not have God's election and those who recognize God's position and accept anything that he gives have God's election. We see this same doctrinal concept said in another way within the next sentence.

This is the only time that we see compassion is used in Romans. Webster's 1828 dictionary defines compassion as: 'n. 1. A suffering with another. Compassion is a mixed passion, compounded of love and sorrow; at least some portion of love generally attends the pain or regret. He being full of compassion, forgave their iniquity. Psalms 78. His father had compassion, and ran, and fell on his neck, and kissed him. Luke 15. COMPASSION, v.t. to pity'. The functional definition for this word is: 'A suffering with another. Compassion is a mixed passion, compounded of love and sorrow; at least some portion of love generally attends the pain or regret'. We see forms of the word compassion used 41 times in 39 verses of the Bible and please use the following links to see where this word is used in the New Testament: Matthew 9:36; Matthew 14:14; Matthew 15:32; Matthew 18:27; Matthew 18:33; Matthew 20:34; Matthew 23:15; Mark 1:41; Mark 5:19; Mark 6:34; Mark 8:2; Mark 9:22; Luke 7:13; Luke 10:33; Luke 15:20; Romans 9:15; Hebrews 5:2; Hebrews 10:34; 1Peter 3:8; 1John 3:17; Jude 1:22.

Thompson Chain Topics provides references for the word compassion as: 'Of Christ: forthe Multitude: Mt 9:36; 14:14; 15:32. Forthe Unfortunate: Mt 20:34. ForJerusalem: Mt 23:37. Forthe Leper: Mr 1:41. Forthe Bereaved: Lu 7:13; Joh 11:35. See Christ; Love. Of God: Ex 3:7; De 30:3; 2Ch 36:15; Ps 78:38; 86:15; Jer 12:15; La 3:32; Ho 11:4; Mic 7:19. See forgiveness. See Mercy. Examples of Human: Pharaoh's Daughter: Ex 2:6. Certain Leaders in Israel: 2Ch 28:15. Job: Job 29:13. The Good Samaritan: Lu 10:33-34. The Philippian Jailor: Ac 16:33. The Barbarians: Ac 28:2; Heb 10:34'.

Torrey's Topical Textbook provides references for the word compassion as: 'Christ set an example of: Lu 19:41-42. Exhortation to: Ro 12:15; 1Pe 3:8. EXERCISE TOWARDS: the afflicted: Job 6:14; Heb 13:3. The chastened: Isa 22:4; Jer 9:1. Enemies: Ps 35:13. The poor: Pr 19:17. The weak: 2Co 11:29; Ga 6:2. Saints: 1Co 12:25-26. Inseparable from love to God: 1Jo 3:17; Joh 4:20. MOTIVES TO: the compassion of God: Mt 13:27,33. The sense of our infirmities: Heb 5:2. The wicked made to feel, for saints: Ps 106:46. Promise to those who show: Pr 19:17; Mt 10:42. Illustrated: Lu 10:33; 15:20. Exemplified: Pharaoh's Daughter, Ex 2:6. Shobi, etc. 2Sa 17:27-29. Elijah, 1Ki 17:18-19. Nehemiah, Ne 1:4. Job's friends, Job 2:11. Job, Job 30:25. David, Ps 35:13-14. Jews, Joh 11:19. Paul, 1Co 9:22. The Compassion and Sympathy of Christ: Necessary to his priestly office: Heb 5:2,7. MANIFESTED FOR thE: Weary and heavy-laden: Mt 11:28-30. Weak in faith: Isa 40:11; 42:3; Mt 12:20. Tempted: Heb 2:18. Afflicted: Lu 7:13; Joh 11:33,35. Diseased: Mt 14:14; Mr 1:41. Poor: Mr 8:2. Perishing sinners: Mt 9:36; Lu 19:41; Joh 3:16. An encouragement to prayer: Heb 4:15'.

The first use of this word, in the Bible, is when the daughter of Pharaoh saw Moses in a basket within the reeds of the river. We see this word applied to God many places and in the New Testament, the main usage is within the Gospels and applied to Jesus. Here in Romans and in Hebrews 5:2 we see it applied to God. However, in Hebrews 10:34 and in 1Peter, 1John and Jude we see God tell His people to apply this word to themselves, and to act like God does, when dealing with other people who cause them problems.

in this sentence we see God state God's right to refuse mercy and compassion. In context, we are told that God chooses to give His mercy and compassion to people who accept His election (His position and plan for their life). In context, we are also told that God chooses to not give His mercy and compassion to people who refuse to accept His election. People quote John 3:16 and claim that it says that God loves everyone in the world. However, the world and 'everyone in the world' are not the same thing. The fact is that God does not save 'everyone in the world'. In Luke 13:23-30 Jesus taught that few that be saved. People will claim that they accept that God does not save everyone and that God has a right to choose who He saves, but they will deny God's right to choose who he will love. That is in spite of this sentence literally telling us that God claims the right to refuse compassion to someone and the fact that compassion is part of love. Or if they don't go that far, they will refuse to believe that God can, and will, choose to hate someone even though that is exactly what this section tells us. Or if they don't go that far on these things, they will refuse to believe something else that the Bible literally says. Esau, the Jews and many other people in history refused to believe some little thing that God said. Their children accepted the 'right' to pick and choose what things to believe out of what God said. The result was a curse and judgment by God. This chapter in Romans is the result of God's people insisting 'I don't have to believe that little thing that God's Word says'. We do not have the 'right' to pick and choose what things to believe out of what God said and those people, even saved people, who claim that they do have that 'right' prove themselves to be Biblical fools.

God has not given away His free will. God can, and does, choose to not love people who live a life of rebellion and disobedience. In fact, this part of Romans tells us that God not only will refuse to give them give His mercy and compassion, but God will actually hate them.

Please see the note for Hebrews 3:1 about Moses. He is most often identified with the Mosaic law within the New Testament.

This is the first time that we see mercy is used in Romans. We see the word mercy is used 276 times in 261 verses of the Bible, 59 times in 53 verses of the New Testament and, within Romans, in: this sentence and the next; 9:18, 9:23; 11:30-31; 11:32; 12:1; 12:8; 15:9. The functional definition for this word is: 'Not getting the punishment that we justly deserve'.In our current chapter we learn that God decides when He will give mercy and to whom He extends it to and he doesn't even want to hear our opinion. In Chapter 11 we read that how God provides salvation is through His mercy. In Chapter 12 we are told how to extend mercy to others. In Chapter 15 we are told to glorify God for his mercy. Please see the note for 12:1 for the definition from Webster's 1828 and other information. Please also see the note for Colossians C3S8 about this word. Please also see the notes for Romans 14:8-LJC; 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I will have. Ro 9:16,18-19; Ex 33:19; 34:6-7; Isa 27:11; Mic 7:18'.

Home Start of Page Start of Chapter

C9-S14 (Verse 16) Conclusion from prior sentences.

So then it is not of him that willeth,
nor of him that runneth,
but of God that sheweth mercy..

This sentence starts with So then which means 'Here is our conclusion (So) based upon what we have just considered (then)'. We just saw that God still has a free will and can decide who He will love and who he will hate. God decides who He gives mercy and compassion to and who He refuses them to. So now the first phrase of our sentence says it is not of him that willeth...but of God that sheweth mercy. You can decide (willeth) that God has to submit to your demand that He give you mercy and compassion, but our sentence says 'that won't work'. Now some people will object that that isn't what they do, but if they are basing their own beliefs upon the same doctrine as this attitude, God looks at their actions as if that is what they are doing. Just because you don't take things as far as they could be taken, that doesn't prevent your followers from doing so. Therefore, if you support and teach a doctrine which allows and supports certain sins, God holds you responsible for those sins.

For example, if we looked at what Adam actually did we would have to admit that 'he really didn't go that far'. According to the reasoning of excuses used by many people, 'It really isn't fair to blame Adam for all of the corruption, death, destruction and other things that happened because of sin'. Yet people do blame Adam and the Bible blames Adam, even as we see within this epistle (5:14). Therefore, anyone who claims that 'God loves everyone' or 'Anyone can always go to God for salvation' or similar doctrines are preaching doctrinal error because these claims are based upon the same basis as the claim that 'We can take away God's free will'.

However, if we accept that God retains His free will; and God decides who He offers mercy and compassion to and when He offers it or removes the offer; and that our Bible is correct when it tells us that God hated Esau and God hardened the heart of Pharaoh and that Jesus spoke the truth when He said No man can come to me, except the Father which hath sent me draw him (John 6:44); then we must reject these doctrinal errors. What's more, we must urge people to believe and act upon now is the accepted time; behold, now is the day of salvation (2Corinthians 6:2; Isaiah 49:8). The doctrinal truth that comes from the Bible is that if people keep rejecting God he may withdraw His offer of mercy and compassion and salvation. Therefore, don't delay to accept His offer.

The second phrase of our sentence says it is not of him that runneth...but of God that sheweth mercy. When we think of running, we realize that this word represents a lot of hard work. Running is essentially fast walking and our prior chapter was about them...who walk not after the flesh versus them...who walk not after the Spirit Our current sentence says the same thing as we saw in the last chapter. It doesn't matter which one you walk after, that does not determine your initial salvation. Yes, it does determine your sanctification, but not your salvation. So when our current sentence tells us it is not of him that runneth...but of God that sheweth mercy, we are being told that our 'working hard enough' (runneth) - 'doing enough religious works', does not determine our salvation. Our salvation is determined by God's free will decision to extend His mercy and compassion to us.

Please see the note for Colossians 2S8 about the word shew. The word shew is the Biblical spelling for the word show. The functional definition, of the word show, is: 'To exhibit or present to the view of others'.

Please see the note for 9:14 and Colossians C3S8 about the word mercy. The functional definition is: 'not getting the punishment you deserve'. In Chapter 9 we learn that God decides when He will give mercy and to whom He extends it to and he doesn't even want to hear our opinion. In Chapter 11 we read that how God provides salvation is through His mercy. In Chapter 12 we are told how to extend mercy to others. In Chapter 15 we are told to glorify God for his mercy. Please also see the note for Colossians C3S8 about this word. Please also see the notes for Romans 14:8-LJC; 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ro 9:11; Ge 27:1-4,9-14; Ps 110:3; Isa 65:1; Mt 11:25-26; Lu 10:21; Joh 1:12-13; 3:8; 1Co 1:26-31; Eph 2:4-5; Php 2:13; 2Th 2:13-14; Tit 3:3-5; Jas 1:18; 1Pe 2:9-10 exp: Eph 2:9.'.

Home Start of Page Start of Chapter

C9-S15 (Verse 17) Pharaoh is an example of God exercising His free will.

For the scripture saith unto Pharaoh,
Even for this same purpose have I raised thee up,
that I might shew my power in thee,
and that my name might be declared throughout all the earth..

This verse is quoting Exodus 9:16-17 which tells us And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth. As yet exaltest thou thyself against my people, that thou wilt not let them go?. This verse in Romans and the original verses in Exodus are often misunderstood and misrepresented by preachers. God raised (Pharaoh) up, for to shew in thee my power; and that my name may be declared throughout all the earth please notice that this does not say that God raised (Pharaoh) up to send him to Hell. If Pharaoh had accepted what God choose to do in his life, he could have been saved. However, he answered And Pharaoh said, Who is the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go. (Exodus 5:2). In addition, we see several other times where Pharaoh rejected God before God said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these my signs before him: And that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the LORD. (Exodus 9:1-2.

Simply put: God has the right to do as He wants with us (9:21; Isaiah 29:16; Isaiah 64:8; Jeremiah 18. We have no more right to object than the clay has a right to object to what the potter does.

Please see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word scripture and provides the definition from Webster's 1828 . The functional definition, of the word scripture, is: 'the books of the Old and New Testament; the Bible. the word is used either in the singular or plural number, to denote the sacred writings or divine oracles, called sacred or holy, as proceeding from God and containing sacred doctrines and precepts'.

We find forms of the word Pharaoh occurring 273 times in 235 verses of the Bible and, in the New Testament, in: Acts 7:10; Acts 7:13; Acts 7:21; Romans 9:17; Hebrews 11:24. Easton's Bible Dictionary defines this word as: 'the official title borne by the Egyptian kings down to the time when that country was conquered by the Greeks. (See Egypt.) the name is a compound, as some think, of the words Ra, the "sun" or "sun-god," and the article phe, "the," prefixed; hence phera, "the sun," or "the sun-god." But others, perhaps more correctly, think the name derived from Perao, "the great house" = his majesty = in Turkish, "the Sublime Porte." (1.) the Pharaoh who was on the throne when Abram went down into Egypt (Ge 12:10-20) was probably one of the Hyksos, or "shepherd kings." the Egyptians called the nomad tribes of Syria Shasu, "plunderers," their king or chief Hyk, and hence the name of those invaders who conquered the native kings and established a strong government, with Zoan or Tanis as their capital. they were of Semitic origin, and of kindred blood accordingly with Abram. they were probably driven forward by the pressure of the Hittites. the name they bear on the monuments is "Mentiu." (2.) the Pharaoh of Joseph's days (Ge 41) was probably Apopi, or Apopis, the last of the Hyksos kings. to the old native Egyptians, who were an African race, shepherds were "an abomination;" but to the Hyksos kings these Asiatic shepherds who now appeared with Jacob at their head were congenial, and being akin to their own race, had a warm welcome (Ge 47:5-6). Some argue that Joseph came to Egypt in the reign of thothmes III. (Illustration: thothmes III), long after the expulsion of the Hyksos, and that his influence is to be seen in the rise and progress of the religious revolution in the direction of monotheism which characterized the middle of the Eighteenth Dynasty. the wife of Amenophis III., of that dynasty, was a Semite. is this singular fact to be explained from the presence of some of Joseph's kindred at the Egyptian court? Pharaoh said to Joseph, "Thy father and thy brethren are come unto thee: the land of Egypt is before thee; in the best of the land make thy father and brethren to dwell" (Ge 47:5-6). (3.) the "new king who knew not Joseph" (Ex 1:8-22) has been generally supposed to have been Aahmes I., or Amosis, as he is called by Josephus. Recent discoveries, however, have led to the conclusion that Seti was the "new king." forabout seventy years the Hebrews in Egypt were under the powerful protection of Joseph. After his death their condition was probably very slowly and gradually changed. the invaders, the Hyksos, who for some five centuries had been masters of Egypt, were driven out, and the old dynasty restored. the Israelites now began to be looked down upon. they began to be afflicted and tyrannized over. In process of time a change appears to have taken place in the government of Egypt. A new dynasty, the Nineteenth, as it is called, came into power under Seti I. (Illustration: Mummy Head of Seti I), who was its founder. He associated with him in his government his son, Rameses II. (Illustration: Statue of Rameses II), when he was yet young, probably ten or twelve years of age. Note, Professor Maspero, keeper of the museum of Bulak, near Cairo, had his attention in 1870 directed to the fact that scarabs, i.e., stone and metal imitations of the beetle (symbols of immortality), originally worn as amulets by royal personages, which were evidently genuine relics of the time of the ancient Pharaohs, were being sold at thebes and different places along the Nile. this led him to suspect that some hitherto undiscovered burial-place of the Pharaohs had been opened, and that these and other relics, now secretly sold, were a part of the treasure found there. fora long time he failed, with all his ingenuity, to find the source of these rare treasures. At length one of those in the secret volunteered to give information regarding this burial-place. the result was that a party was conducted in 1881 to Dier el-Bahari, near thebes, when the wonderful discovery was made of thirty-six mummies of kings, queens, princes, and high priests hidden away in a cavern prepared for them, where they had lain undisturbed for thirty centuries. "The temple of Deir el-Bahari stands in the middle of a natural amphitheatre of cliffs, which is only one of a number of smaller amphitheatres into which the limestone mountains of the tombs are broken up. In the wall of rock separating this basin from the one next to it some ancient Egyptian engineers had constructed the hiding-place, whose secret had been kept for nearly three thousand years." the exploring party being guided to the place, found behind a great rock a shaft 6 feet square and about 40 feet deep, sunk into the limestone. At the bottom of this a passage led westward for 25 feet, and then turned sharply northward into the very heart of the mountain, where in a chamber 23 feet by 13, and 6 feet in height, they came upon the wonderful treasures of antiquity. the mummies were all carefully secured and brought down to Bulak, where they were deposited in the royal museum, which has now been removed to Ghizeh. Illustration: Black Syenite Tablet with the Word Isyraelu Among the most notable of the ancient kings of Egypt thus discovered were thothmes III., Seti I., and Rameses II. thothmes III. was the most distinguished monarch of the brilliant Eighteenth Dynasty. when this mummy was unwound "once more, after an interval of thirty-six centuries, human eyes gazed on the features of the man who had conquered Syria and Cyprus and Ethiopia, and had raised Egypt to the highest pinnacle of her power. the spectacle, however, was of brief duration. the remains proved to be in so fragile a state that there was only time to take a hasty photograph, and then the features crumbled to pieces and vanished like an apparition, and so passed away from human view for ever." "It seems strange that though the body of this man," who overran Palestine with his armies two hundred years before the birth of Moses, "mouldered to dust, the flowers with which it had been wreathed were so wonderfully preserved that even their colour could be distinguished" (Manning's Land of the Pharaohs). Seti I. (his throne name Merenptah), the father of Rameses II., was a great and successful warrior, also a great builder. the mummy of this Pharaoh, when unrolled, brought to view "the most beautiful mummy head ever seen within the walls of the museum. the sculptors of thebes and Abydos did not flatter this Pharaoh when they gave him that delicate, sweet, and smiling profile which is the admiration of travellers. After a lapse of thirty-two centuries, the mummy retains the same expression which characterized the features of the living man. Most remarkable of all, when compared with the mummy of Rameses II., is the striking resemblance between the father and the son. Seti I. is, as it were, the idealized type of Rameses II. He must have died at an advanced age. the head is shaven, the eyebrows are white, the condition of the body points to considerably more than threescore years of life, thus confirming the opinions of the learned, who have attributed a long reign to this king." (4.) Rameses II., the son of Seti I., is probably the Pharaoh of the Oppression. During his forty years' residence at the court of Egypt, Moses must have known this ruler well. During his sojourn in Midian, however, Rameses died, after a reign of sixty-seven years, and his body embalmed and laid in the royal sepulchre in the Valley of the Tombs of Kings beside that of his father. Like the other mummies found hidden in the cave of Deir el-Bahari, it had been for some reason removed from its original tomb, and probably carried from place to place till finally deposited in the cave where it was so recently discovered. In 1886, the mummy of this king, the "great Rameses," the "Sesostris: of the Greeks, was unwound, and showed the body of what must have been a robust old man. the features revealed to view are thus described by Maspero: "The head is long and small in proportion to the body. the top of the skull is quite bare. On the temple there are a few sparse hairs, but at the poll the hair is quite thick, forming smooth, straight locks about two inches in length. White at the time of death, they have been dyed a light yellow by the spices used in embalmment. the forehead is low and narrow; the brow-ridge prominent; the eye-brows are thick and white; the eyes are small and close together; the nose is long, thin, arched like the noses of the Bourbons; the temples are sunk; the cheek-bones very prominent; the ears round, standing far out from the head, and pierced, like those of a woman, for the wearing of earrings; the jaw-bone is massive and strong; the chin very prominent; the mouth small, but thick-lipped; the teeth worn and very brittle, but white and well preserved. the moustache and beard are thin. they seem to have been kept shaven during life, but were probably allowed to grow during the king's last illness, or they may have grown after death. the hairs are white, like those of the head and eyebrows, but are harsh and bristly, and a tenth of an inch in length. the skin is of an earthy-brown, streaked with black. Finally, it may be said, the face of the mummy gives a fair idea of the face of the living king. the expression is unintellectual, perhaps slightly animal; but even under the somewhat grotesque disguise of mummification there is plainly to be seen an air of sovereign majesty, of resolve, and of pride." Both on his father's and his mother's side it has been pretty clearly shown that Rameses had Chaldean or Mesopotamian blood in his veins to such a degree that he might be called an Assyrian. this fact is thought to throw light on Isa 52:4. (5.) the Pharaoh of the Exodus was probably Menephtah I., the fourteenth and eldest surviving son of Rameses II. He resided at Zoan, where he had the various interviews with Moses and Aaron recorded in the book of Exodus. His mummy was not among those found at Deir el-Bahari. It is still a question, however, whether Seti II. or his father Menephtah was the Pharaoh of the Exodus. Some think the balance of evidence to be in favour of the former, whose reign it is known began peacefully, but came to a sudden and disastrous end. the "Harris papyrus," found at Medinet-Abou in Upper Egypt in 1856, a state document written by Rameses III., the second king of the Twentieth Dynasty, gives at length an account of a great exodus from Egypt, followed by wide-spread confusion and anarchy. this, there is great reason to believe, was the Hebrew exodus, with which the Nineteenth Dynasty of the Pharaohs came to an end. this period of anarchy was brought to a close by Setnekht, the founder of the Twentieth Dynasty. "In the spring of 1896, Professor Flinders Petrie discovered, among the ruins of the temple of Menephtah at thebes, a large granite stela, on which is engraved a hymn of victory commemorating the defeat of Libyan invaders who had overrun the Delta. At the end other victories of Menephtah are glanced at, and it is said that 'the Israelites (I-s-y-r-a-e-l-u) are minished (?) so that they have no seed.' Menephtah was son and successor of Rameses II., the builder of Pithom, and Egyptian scholars have long seen in him the Pharaoh of the Exodus. the Exodus is also placed in his reign by the Egyptian legend of the event preserved by the historian Manetho. In the inscription the name of the Israelites has no determinative of 'country' or 'district' attached to it, as is the case with all the other names (Canaan, Ashkelon, Gezer, Khar or Southern Palestine, etc.) mentioned along with it, and it would therefore appear that at the time the hymn was composed, the Israelites had already been lost to the sight of the Egyptians in the desert. At all events they must have had as yet no fixed home or district of their own. We may therefore see in the reference to them the Pharaoh's version of the Exodus, the disasters which befell the Egyptians being naturally passed over in silence, and only the destruction of the 'men children' of the Israelites being recorded. the statement of the Egyptian poet is a remarkable parallel to Ex 1:10-22." (6.) the Pharaoh of 1Ki 11:18-22. (7.) So, king of Egypt (2Ki 17:4). (8.) the Pharaoh of 1Ch 4:18. (9.) Pharaoh, whose daughter Solomon married (1Ki 3:1; 7:8). (10.) Pharaoh, in whom Hezekiah put his trust in his war against Sennacherib (2Ki 18:21). (11.) the Pharaoh by whom Josiah was defeated and slain at Megiddo (2Ch 35:20-24; 2Ki 23:29-30). (See Necho II.) (12.) Pharaoh-hophra, who in vain sought to relieve Jerusalem when it was besieged by Nebuchadnezzar (q.v.), 2Ki 25:1-4; comp. Jer 37:5-8; Eze 17:11-13. (See Zedekiah.)'. The functional definition for this word is: 'the king of Egypt'.

Please see the note for Mark 10:1 about the words arise / arose. The functional definition for the word arose. is: 'The past tense of the verb, to arise'. The functional definition for the word arise / arose. is: 'To ascend, mount up or move to a higher place; as, vapors arise from humid places'. Please see the notes for 1Corinthians C15S32 and John 6:39 about the word raise and see the note for 1Peter C1S2 about the word resurrection. The functional definition for this word is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14). In addition, there are times when this word is used for something being lifted higher physically, but even then the Bible reference often has a symbolic spiritual meaning in addition to the physical meaning.'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

Please see the note for Romans 13:1 which has links to sentences within Romans which deal with power. It also has the definition from Webster's 1828 and from a couple of other commentaries which provide sub-divisions of the use of the word power within the Bible. The functional definition is: ' the primary sense of the verb is to strain, to exert force. 1. In a philosophical sense, the faculty of doing or performing anything; the faculty of moving or of producing a change in something; ability or strength. Power might be physical, spiritual, emotional, moral, religious or of some other nature'.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. The functional definition is: 'by way of the power associated with the name'. Please also see the note for 1Corinthians C1S4 about the phrase the name. Please also see the note for 1Peter 4:14-LJC about the phrase the name of Christ.

Please see the note for 1Corinthians 1:11 about the word declare. The functional definition is: 'Made known; told explicitly; avowed; exhibited; manifested; published; proclaimed; recited'.

Please see the notes for 2Corinthians 5:1 and Philippians 2:9-11 about the word earth. The functional definition is: 'the planet which we physically live on'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'hath. Ro 9:15-16; 5:20-21; Eph 1:6 will he. Ro 1:24-28; 11:7-8; Ex 4:21; 7:13; De 2:30; Jos 11:20; Isa 63:17; Mt 13:14-15; Ac 28:26-28; 2Th 2:10-12 General references. exp: Ex 10:20.'.

Home Start of Page Start of Chapter

C9-S16 (Verse 18) Conclusion based upon our rights compared to God's rights.

Therefore hath he mercy on whom he will have mercy,
and whom he will he hardeneth..

This sentence is the conclusion of statements started in 9:15. Further, all of the sentences since there are giving the reason (For) why the Bible says As it is written, Jacob have I loved, but Esau have I hated (9:13). That in turn was a Biblical reference to show where Paul had his basis for the doctrine on election, which this chapter tells us about. All-in-all, everything in this chapter is tied together and there can be considerable confusion and doctrinal error if these sentences are not considered within context. Please see the note for 9:9 in the Lord Jesus Christ Study which shows a lot of the contextual requirements for the beginning of Romans 9.

This is also providing further explanation of what Paul said back in 5:20-21 No matter how bad things might seem, God has something better available if we just trust Him. The people presented as examples, within this chapter, each had what their flesh told them was a bad thing from God and they each choose to reject God. Each brought judgment upon themselves, and their followers, by their own decisions. In each case fleshly religious people have presented doctrinal error which says God was wrong in what He choose to do and that blames God for the consequences of the decisions made by man. This is a dangerous thing to do or to support. If we want to be within those people that God will have mercy upon then we need to avoid this type of doctrinal error. Those who embrace this type of doctrinal error increase the probability that God will put them within the group that he hardeneth.

Please also see Romans 1:24-28; 11:7-8; Exodus 4:21; 7:13; Deuteronomy 2:30; Joshua 11:20; Isaiah 63:17; Matthew 13:14-15; Acts 28:26-28; 2Thessalonians 2:10-12, which deal with the same problem.

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and only seen there'.

Please see the note for Hebrews 3:13 about the word harden. The functional definition is: 'To make hard or more hard; to make firm or compact; to indurate; as, to harden iron or steel; to harden clay. o confirm in effrontery; to make impudent; as, to harden the face'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou. Ro 3:8; 1Co 15:12,35; Jas 1:13 exp: Job 33:12.'.

Home Start of Page Start of Chapter

C9-S17 (Verse 19) Next objection from people who don't understand how God works.

Thou wilt say then unto me,
Why doth he yet find fault?.

This question comes from people who don't understand everything that is going on. Our prior sentence told us that we have no say in if (and when) we receive God's mercy. However, what Paul is not making perfectly clear here, because he wants to answer the reasoning of people who deliberately ignore part of the truth. What they ignore is the fact that God offers His mercy to everyone. However, after people repeatedly reject God's offer, He can withdraw that offer. Thus, this question might have some basis if God never gave a chance of mercy. However, there is no legitimate basis for this question after someone has repeatedly rejected God's offer.

Please also see Job 33:12; Romans 3:8; 1Corinthians 15:12, 1Corinthians 15:35; James 1:13. These verses are only a few where we find that religious men misrepresent God's truth to support their lie.

Please see the note for John 1:41 about the word find. The functional definition for this word is: 'Literally, to come to; to meet; hence, to discover by the eye; to gain first sight or knowledge of something lost; to recover either by searching for it or by accident'. The word found is the past-tense form of the word find.

Please see the note for James 5:16 about the word fault. The functional definition is: 'In morals or deportment, any error or defect; an imperfection; any deviation from propriety; a slight offense; a neglect of duty or propriety, resulting from inattention or want of prudence, rather than from design to injure or offend, but liable to censure or objection'. Within these we find examples of Noah being drunk, Peter teaching doctrinal error, Abraham lying about Sarah being his wife and other Biblical examples. In each case we have a strong leader and servant of God doing the wrong thing under strong temptation. Thus, we see that a fault is a weakness that the devil can use to tempt us into sin.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Why doth. Ro 3:5-7; Ge 50:20; 2Ch 20:6; Job 9:12-15,19; 23:13-14; Ps 76:10; Isa 10:6-7; 46:10-11; Da 4:35; Mr 14:21; Ac 2:23; 4:27-28'.

Home Start of Page Start of Chapter

C9-S18 (Verse 19) For who hath resisted his will?

Please pay attention to the next sentence which starts with the word But. That means it is continuing the subject of this sentence while changing direction. And, in fact, the entire chapter needs to be considered together as a single argument. Todo less is to use the way of Satan to pervert the message of the word of God by ignoring the contextual requirements.

This sentence tells us one excuse used by religious people to try and justify their sin. The fact is that sinful men do resist God's will and then blame others for the results that they receive. Webster's 1828 dictionary defines resist as: 'v.t. rezist'. L. resisto; re and sisto, to stand. 1. Literally, to stand against; to withstand; hence, to act in opposition, or to oppose. a dam or mound resists a current of water passively, by standing unmoved and interrupting its progress. An army resists the progress of an enemy actively, by encountering and defeating it. We resist measures by argument or remonstrance. Why doth he yet find fault? for who hath resisted his will? Rom. 9. 2. to strive against; to endeavor to counteract, defeat or frustrate. Ye do always resist the Holy Spirit. Act. 7. 3. to baffle; to disappoint. God resisteth the proud, but giveth grace to the humble. James 4 '. We find forms of resist is used in:

Zechariah 3:1 tells us that Satan resists what God wants to do to bless His people. This section of Zechariah goes on to say that the high priest was clothed in filthy garments. One of the ways that Satan resists God's people is to use the way of Balaam to encourage God's people to sin and end up with filthy garments.
Matthew 5:39 is Jesus telling religious people that they resists not evil. This is part of the 'Sermon on the Mount' and He told us how to resist the evil. This is part of the Beatitudes, which many preachers preach as applying to the saved.
Luke 21:15 promises God's people that if they trust God then He will give them an answer that their enemies will not be able to resists. This is a promise to saved people who have a proper relationship with God and are doing God's will in spite of all the resistance that can come from the world, our flesh and the devil.
Acts 6:10 tells us that religious people could not resist the wisdom and the spirit by which (Stephen) spake. this is a fulfillment of the prior promise. They martyred Stephen because their only other option was to admit that they were wrong.
Acts 7:51 is part of the message from Stephen to the religious leaders where he accused them saying Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. they reacted by making him a martyr. This was part of the truth that Stephen preached that got him martyred. Satan led men will 'kill the messenger' before they admit that they do always resist the Holy Ghost.
Our current sentence tells us that religious people try to blame God for their own sin.
Romans 13:2 says Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. this sentence says that damnation is the result of resisteth, and it applies this truth to saved people. Please see that note for more details.
2Timothy 3:8 tells us that religious people who are Ever learning, and never able to come to the knowledge of the truth are like Jannes and Jambres (who) withstood Moses, (and) so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. Simply put we are asking to receive the same judgment when we support religious leaders who resist God's truth and God's leaders.
Hebrews 12:4 tells us that we really have not done all that much when we think that we have done a lot.
James 4:6-7 is the well-known and preached verses which tell us But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. Submit yourselves therefore to God. Resist the devil, and he will flee from you.
James 5:6 is part of an accusation against rich people and people who trust in riches.
1Peter 5:5 tells us how to treat other saved people and gives the reason of for God resisteth the proud, and giveth grace to the humble. Please see that note for more details.
1Peter 5:9 tells us to resist (the devil) stedfast in the faith. Please see that note for more details.

As we see in these verses, sinful religious beings do resist God. Further, we are setting ourselves up to receive the judgment of God when we support them or their doctrinal error. In addition, to these verses which directly use the word resist, we have additional, related, verses from Thompson Chain Topics which are: 'The Duty of Resisting: Pr 1:10; 4:14; Lu 21:34; Ro 6:13; Eph 6:13; 2Pe 3:17. Resist the Devil: Eph 4:26-27; 6:11; Jas 4:7; 1Pe 5:8.'

Home Start of Page Start of Chapter

C9-S19 (Verse 20) Don't do that.

Nay but,
O man,
who art thou that repliest against God ?.

Paul starts this sentence with Nay to warn the reader to not resist God's will. As we saw in the conclusion of the prior note, sinful religious beings do resist God. However, we are setting ourselves up to receive the judgment of God when we support them or their doctrinal error. Therefore, wise people agree with Paul and do not do the error of the prior sentence.

Please see the note for 2Corinthians C2S11 about the word nay. The functional definition is: 'A denial and refusal which much more strongly meant than a simple No'.

Please see the note for Romans C9S19 about the phrase What is man.

After our Nay We read who art thou that repliest against God? We see the exact phrase of What is man in Job 7:17; Job 15:14; Psalms 8:4; Psalms 144:3; Ecclesiastes 6:11; Hebrews 2:6. We find O and man in the Bible 120 times and each of these verses teach us a proper perspective. we find the exact phrase O man in 2Kings 1:11, 2Kings 1:13; Daniel 10:19; Micah 6:8; Romans 2:1, 3; this sentence; 1Corinthians 7:16; 1Timothy 6:11; James 2:20. Each of these teach a perspective if we pay attention. For example, the first couple of captains with 50 warriors (2Kings 1:11, 13) who came to the prophet with disrespect died when fire came down from heaven. There are many other places in this Bible, for example most of Psalms an parts of Proverbs, which teach us the wisdom of personal worship and teach us how to worship God. True worship starts with a proper perspective of Who God is and who man is such as the difference in power. For example, a good starting point is Psalms 8:3-4 (When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; What is man, that thou art mindful of him? and the son of man, that thou visitest him?).

In addition, to the Bible teaching us to do personal worship in order to have a proper perspective, it also teaches us the foolishness of trusting anything that goes against the wisdom of God that is found within the Bible. For example, fool appears 42 times just in Proverbs. Those verses alone should be sufficient to teach this perspective. However, we also see the same thing taught in other places of the Bible such as: Job 16:3; 33:13; 36:23; 38:2-3; 40:2,5,8; 42:2-6; Isaiah 45:9-11; Matthew 20:15; Titus 2:9.

Simply put, someone who even considers replying against God is a fool who has neglected personal worship for a long time. Therefore, do not listen to him until he gets right with God, unless you want to share in the consequences that God brings upon fools.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'O man. Ro 2:1; Mic 6:8; 1Co 7:16; Jas 2:20 who art. Job 33:13; 36:23; 38:2-3; 40:2,5,8; 42:2-6; Mt 20:15 repliest. or, answerest again. Job 16:3; Tit 2:9 or, disputes with God? 1Co 1:20; 1Ti 6:5'.

Home Start of Page Start of Chapter

C9-S20 (Verse 20) Answer from scripture.

Shall the thing formed say to him that formed it,
Why hast thou made me thus?.

This answer is so obvious that it has already been referenced. The thought from this sentence is continued in the next sentence. The note below has more references so that we get the entire reference from scripture when we think about what is said.

Please see the note for Galatians 4:19-20 for links to every place that the New Testament uses any form of the word form along with two different definitions, links from other commentators, and a discussion of all that is involved with the Biblical usage of this word. The Biblical usage entails far more detail than what most people realize. The functional definition for this word is: 'Made; shaped; molded; planned; arranged; combined; enacted; constituted'. Please also see the note for Romans 8:29 about the word conform. The functional definition for this word is: 'Take the same shape as the other thing'. Please also see the note for Romans C15S23 about the word perform. The functional definition for this word is: 'Do the actions as specified (obey the form of the command)'. Please also see the note for Hebrews 9:7-10 about the word reform. The functional definition for this word is: 'Change back to a prior form'. in this sentence, we are to understand that God chose the inward and outward shape (form) that each of us is to have. Tofight against God's chosen form for us personally is to have less of the life and purpose that God planned for each of us personally.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Shall. Isa 29:16; 45:9-11'.

Home Start of Page Start of Chapter

C9-S21 (Verse 21) Answer from scripture.

Hath not the potter power over the clay,
of the same lump to make one vessel unto honour,
and another unto dishonour?.

Simply put: God has the right to do as He wants with us. The illustration of the potter's wheel is used in 9:18; Isaiah 29:16; Isaiah 64:8 and Jeremiah 18. The potter takes two lumps of clay and works them on the wheel. One lump submits to his manipulations and he is able to make it into something beautiful. It ends up a beautiful display dish. The other lump fights the manipulations of the potter. It ends up a functional chamber pot.

People take the attitude that has already been dealt with several times within this epistle and even within this chapter. They claim the lie that if God elects them to be a vessel unto dishonour, for all of eternity, then they can't do anything about it. But as we already saw within this chapter, God elects us to certain positions within this life. How well we submit to Him in this world determines our position in the next. Jesus said And whosoever of you will be the chiefest, shall be servant of all. (Matthew 9:35; Mark 10:44). 1Corinthians 7:20-23 teaches us that our position in this life is not important but our response to the Lord. While I could go on the lesson is simple. If we are saved and alive then God is still making us into whatever we will be for eternity. We determine if we will be a vessel unto honour or a vessel unto dishonour by how well we submit to God's manipulations of our life. It is not where God puts us in this life or how God uses us but all is determined by our submitting to Him so that he gets the greatest glory out of our life. Please see the note for Romans 12:10-13 which has links to every verse, in Romans, which uses any form of the word honour along with the Webster's 1828 definition. Please see the note for Romans 13:1 which has links to sentences within Romans which deal with power. It also has the definition from Webster's 1828 and from a couple of other commentaries which provide sub-divisions of the use of the word power within the Bible.

Please see the note for Matthew 27:7 about the word potter. The Morrish Bible Dictionary defines this word as: 'Of the potter scripture says he treadeth the clay to make it pliable, Isa 41:25; and he forms his vessel on a wheel. Jer 18:3. Much of the ordinary pottery in the East is made in a very simple way: the workman turns the wheel with his feet, and with his hands he forms the vessel as it pleases him. this common pottery of the East is very fragile, and as such is often alluded to in scripture. the Lord Jesus will subdue all His enemies: will dash them in pieces like a potter's vessel. Ps 2:9; Isa 30:14; Re 2:27. the potter making his vessels as it pleases him, is a beautiful illustration of the power of God as Creator, and is applied to Israel: "as the clay is in the potter's hand, so are ye in my hand, O house of Israel." Jer 18:2-6. It also illustrates God's sovereignty: "Shall the thing formed say to him that formed it, Why hast thou made me thus?" the potter has full power over the clay. Ro 9:20-21'.

We find forms of the word clay in: 1Kings 7:46; 2Chronicles 4:17; Job 4:19; Job 10:9; Job 13:12; Job 27:16; Job 33:6; Job 38:14; Psalms 40:2; Isaiah 29:16; Isaiah 41:25; Isaiah 45:9; Isaiah 64:8; Jeremiah 18:4; Jeremiah 18:6; Jeremiah 43:9; Daniel 2:33; Daniel 2:34; Daniel 2:35; Daniel 2:41; Daniel 2:42; Daniel 2:43; Daniel 2:45; Nahum 3:14; Habakkuk 2:6; John 9:6; John 9:11; John 9:14; John 9:15; Romans 9:21. Easton's Bible Dictionary defines this word as: 'This word is used of sediment found in pits or in streets (Isa 57:20; Jer 38:28), of dust mixed with spittle (Joh 9:6), and of potter's clay (Isa 41:25; Na 3:14; Jer 18:1-6; Ro 9:21). Clay was used for sealing (Job 38:14; Jer 32:14). Our Lord's tomb may have been thus sealed (Mt 27:66). the practice of sealing doors with clay is still common in the East. Clay was also in primitive times used for mortar (Ge 11:3). the "clay ground" in which the large vessels of the temple were cast (1Ki 7:46; 2Ch 4:17) was a compact loam fitted for the purpose. the expression literally rendered is, "in the thickness of the ground,", meaning, "in stiff ground" or in clay'. The functional definition for this word is: 'A particular type of earth'.

Please see the note for 2Corinthians 4:7 about the word vessel. The functional definition is: 'an object that holds other substance'.

Please see the note for Romans C12S8 for links to where Romans uses the word honour. The functional definition is: 'The esteem due or paid to worth; high estimation'.

Please see the note for Romans C12S8 about the word dishonour. The functional definition is: 'to take away the esteem due or paid to worth'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the potter. Ro 9:11,18; Pr 16:4; Isa 64:8; Jer 18:3-6 one vessel. Ro 9:22-23; Jer 22:28; Ho 8:8; Ac 9:15; 2Ti 2:20-21'.

Home Start of Page Start of Chapter

C9-S22 (Verse 22-24) What God is really doing in the lives of men.

Equivalent Section: God displaying His longsuffering.

What if God,
willing to shew his wrath,
and to make his power known,
endured with much longsuffering the vessels of wrath fitted to destruction:.

Equivalent Section: God displaying His mercy.

And that he might make known the riches of his glory on the vessels of mercy,
which he had afore prepared unto glory,
Even us,
whom he hath called,
not of the Jews only,
but also of the Gentiles?.

In our First Equivalent Section we see God displaying His longsuffering and in our Second Equivalent Section we see God displaying His mercy. Longsuffering and mercy are not the same thing but, in this case, they produce the same result. That is why the Sections of this sentence are Equivalent and not equal. Our sentence tells us that God intends to provide glory on the vessels of mercy while He endured with much longsuffering the vessels of wrath fitted to destruction. Thus, God deals with each of these types of vessels differently. Please see the note for Romans 15:17 which has links to where this epistle talks about glory.

Our current sentence tells us that God not only gives mercy to one type of vessel But He also gives them his glory. We will return to these vessels in a moment after dealing with the vessels of wrath fitted to destruction.

Our sentence tells us that God deals with the vessels of wrath fitted to destruction through longsuffering. Webster's 1828 dictionary defines longsuffering as: 'Bearing injuries or provocation for a long time; patient; not easily provoked. The Lord God, merciful and gracious, long-suffering and abundant in goodness. Ex. 34 '. We find longsuffering in:

Exodus 34:6 was after Moses broke the tablets with the 10 commandments and had the idol worshippers killed by those who stepped to the Lord's side. When Moses returned to the mount, God proclaimed His traits, including longsuffering, which was shown by God not killing them all for all that they did to provoke Him.
Numbers 14:18 is part of the prayer by Moses to save the people after they refused to go into the land by faith. This was before the 40 years in the wilderness.
Psalms 86:15 is part of a prayer of worship by David when he felt that he was poor and needy.
Jeremiah 15:15 was a prayer by Jeremiah to not be judged with the people who had abandoned God. Even though he knew that he had sinned, he called on God's longsuffering because he had done the best he could to serve God.
Romans 2:4 tells us that God gives us His longsuffering so that we will repent but that some people despise it because they continue to sin.
Our current sentence tells us that God endured with much longsuffering the vessels of wrath fitted to destruction so that when He does bring judgment upon them there is no question about their deserving God's wrath.
2Corinthians 6:6 tells us that our having longsuffering is one of the ways that we are approving ourselves as the ministers of God.
Galatians 5:22 tells us that longsuffering is one of the fruit of the Spirit.
Ephesians 4:2 tells us that longsuffering is one of the ways that we walk worthy of the vocation wherewith ye are called...(and) keep the unity of the Spirit in the bond of peace.
Colossians 1:11 tells us that longsuffering is one of the ways that we walk worthy of the Lord.
Colossians 3:12 tells us that longsuffering is one of the things that we put on because of the change that Christ brings into our life.
1Timothy 1:16 says Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting. in this verse we see longsuffering and mercy brought together just like in our sentence of Romans. He was longsuffering with us until He could give us His mercy and save us. However, that salvation included His being able to use our life for a pattern to them which should hereafter believe on him to life everlasting. Receiving His mercy and salvation requires us letting Him change our life enough that lost people not only can see the difference but will also want the same change.
2Timothy 3:10 tells us that longsuffering is one of the visible attributes that are to be in the life of all that will live Godly in Christ Jesus.
2Timothy 4:2 says that as we minister before God, and the Lord Jesus Christ that our ministry must include longsuffering.
1Peter 3:20 tells us that God delaying His judgment of the flood by almost 1,000-yearss was because He is longsuffering.
2Peter 3:9 says The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. the Lord delays our reward and tells us to be longsuffering like Him so that more people can get saved.
2Peter 3:15 tells us that our salvation is because our Lord is longsuffering.

So now we return to our sentence. In our First Equivalent Section we see that God suffered for a long time as He delayed bringing judgment. This is one of God's traits that we are to display in our currently life.) One reason that God suffered is so that we could see our need to truly repent and receive His mercy. That is the same reason as the verses above (that use longsuffering) told us that we are to suffer as children of God.

However, we also see that people who make God suffer are vessels of wrath fitted to destruction. Many of them fail to realize their destination and despise God's longsuffering by assuming that it will go on forever no matter what they do to God. These are the people who have God decide that they have gone far enough and He withdraws the opportunity for them to repent. When God does shew his wrath, and...make his power known, it is obvious that they had it coming.

In our Second Equivalent Section we see what happens when people use some wisdom, decide that they don't want to experience God's wrath and do what is necessary to get in on God's mercy. In order to do this, we had to answer God's call to be used by Him to make known the riches of his glory on the vessels of mercy. If someone's not willing to let their life be used to display (make known) God's mercy, then they have not truly answered God's call they are not fulfilling the very purpose that God has for saving them, and they will not be prepared unto glory. That is, they are not prepared (to display God's ) glory and they are not prepared (to receive) glory in heaven.

This lack of preparation by God's people, and their receiving God's wrath is, unfortunately, what has happened to too many of the Jews (and) also of the Gentiles.

Please see the notes for Romans C4S16; Galatians C5S20; Ephesians C4S11 and Colossians C3S6 about the word wrath. The functional definition is: 'Violent anger; vehement exasperation; indignation'. Please also see the note for Colossians 3:8 about the phrase children of wrath.

Please see the note for Romans 10:19 for links to every place in Romans where forms of the word know is used. Please also see the notes for 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C6S5 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the note for Hebrews 6:15 about the word endure. The functional definition is: 'To last; to continue in the same state without perishing; to remain; to abide'.

Please see above, within this note, about the word longsuffering.

Please see the note for 2Corinthians 4:7 about the word vessel. The functional definition is: 'an object that holds other substance'.

Please see the note for Luke 9:62 about the word fit. The functional definition for this word is: 'suitable'.

Please see the note for 1Timothy 6:9 about the word destruction. It has definitions from more than one dictionary, links to every place in the New Testament where We find this word, and links from other commentators. The functional definition is: 'a pulling down; subversion; ruin, by whatever means'. Please also see the notes for Romans C14S22 and 1Corinthians C3S17 about the word destroy. Please also see the note for 1Corinthians 10:10 about the word destroyer.

Please see the notes for Romans 11:33 and Colossians C1S6 for links to every place in the New Testament where the word riches is used along with the full definition from Webster's 1828 . The functional definition is: 'Wealth; opulence; affluence; possessions of land, good or money in abundance'. Please also see the note for 1Corinthians C1S2 about the word enriched.

Please see the note for John 19:31 about the words prepare / preparation. Webster's 1828 defines this word as: 'In a general sense, to fit, adapt or qualify for a particular purpose, end, use, service or state, by any means whatever. We prepare ground for seed by tillage; we prepare cloth for use by dressing; we prepare medicines by pulverization, mixture, etc.; we prepare young men for college by previous instruction; men are prepared for professions by suitable study; holiness of heart is necessary to prepare men for the enjoyment of happiness with holy beings. 2. to make ready; as, to prepare the table for entertaining company. 3. to provide; to procure as suitable; as, to prepare arms, ammunition and provisions for troops; to prepare ships for defense. Absalom prepared him chariots and horses, and fifty men to run before him. 2 Sam.15. 4. to set; to establish. the Lord hath prepared his throne in the heavens. Ps.103. 5. to appoint. It shall be given to them for whom it is prepared. Matt.20. 6. to guide, direct or establish. 1 Chron. 29.
PREPA'RE, v.i. to make all things ready; to put things in suitable order; as, prepare for dinner. 1. to take the necessary previous measures. Dido preparing to kill herself. 2. to make one's self ready. Prepare to meet thy God, O Israel. Amos.4'.

Please see the note for Galatians C2-S9 about the word Jew. The functional definition is: 'a contraction of Judas or Judah. A Hebrew or Israelite'. Please also see the note for Matthew 27:37-LJC about the phrase King of the Jews.

Please see the note for Romans 15:15-16 for links to all of the places in Romans where any forms of the word Gentile is used along with the definition from Webster's 1828 and notes from other commentators. The functional definition is: 'In the scriptures, a pagan; a worshipper of false gods; any person not a Jew or a Christian; a heathen'. Please also see the note for Galatians C2-S4 about this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'willing. Ro 9:17; 1:18; 2:4-5; Ex 9:16; Ps 90:11; Pr 16:4; Re 6:16-17 endured. Nu 14:11,18; Ps 50:21-22; Ec 8:11-12; La 3:22; 1Pe 3:20; 2Pe 2:3,9; 3:8-9,15; Jude 1:4; Re 6:9-11 the vessels. the Apostle, by employing the appellation of the vessels of wrath, carries on the similitude of the potter, by which he had illustrated the sovereignty of God. Ro 9:21; 1Th 5:9; 2Ti 2:20 fitted. or, made up. Ge 15:16; Mt 23:31-33; 1Th 2:16; 1Pe 2:8; Jude 1:4
might. Ro 2:4; 5:20-21; Eph 1:6-8,18; 2:4,7,10; 3:8,16; Col 1:27; 2Th 1:10-12 he had afore. 1Ch 29:18; Lu 1:17; Eph 2:3-5; Col 1:12; 1Th 5:9; 2Th 2:13-14; 2Ti 2:21; Tit 3:3-7; 1Pe 1:2-5'.

Home Start of Page Start of Chapter

C9-S23 (Verse 25) God's plan to make known the riches of his glory on the vessels of mercy.

First Step: Save the lost.

As he saith also in Osee,
I will call them my people,
which were not my people;.

Second Step: Turn the saved into the beloved.

and her beloved,
which was not beloved..

Osee is the Greek form of Hosea. The First Step of this sentence is a quote from Hosea 2:23 where we read And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, thou art my people; and they shall say, thou art my God. In Hosea we see I will say...and they shall say, thou art my God while here in Romans we see call. Thus, we see that a call is initiated by God but also requires our responding in agreement with God.

Hosea was told to take a whore as a wife so that his marriage illustrated the relationship between God and the Jews. The Jews were called the wife of the Father in the Bible while the church is the bride of God the Son. Hosea's wife apparently had children by other men and God had Hosea name the children accordingly and then use them for a prophecy of what God would do with the unfaithful Jews. (I obviously am not giving all of the references that I normally give, but the reader should be able to see these things if they prayerfully read that small book in the Old Testament.) Eventually, Hosea divorced his wife and Isaiah and Jeremiah both tell us that God gave the Jews a bill of divorcement. Hosea's wife ended up in the slave market and the Jews ended up slaves. Hosea bought her from the slave market when she truly repented and was willing to be faithful. God saved those Jews out of slavery who were willing to truly repent and be faithful to God. All of Hosea 2 is a prophecy of God buying back the Jews who truly repent.

Paul did not stop with this prophecy but added the Second Step where we read I will call...her beloved, which was not beloved. Daniel was one of the people in captivity and the top Bible example of God's people who had truly returned to God. We see Daniel called beloved in Daniel 9:23; 10:11 and 10:19. We see beloved is used 113 times in 104 verses of the Bible, 63 times in 61 verses of the New Testament, and, within Romans, in 1:7; 11:28; 12:19; 16:8; 16:9; 16:12.

In addition, to these Old Testament references, we also see Peter reference the same place in Hosea and tell us that this also applies to us. Paul already said asked (and answered) Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also back in 3:29. In addition, the Old Testament told us that God would also bring in the Gentiles in Deuteronomy 32:21; 2Samuel 22:44; Isaiah 11:10; Isaiah 19:25; Isaiah 42:1; Isaiah 42:6; Isaiah 49:6; Isaiah 49:22; Isaiah 54:3; Isaiah 60:3; Isaiah 65:1. In addition, to these Old Testament prophecies we find many places in the New Testament which show God opening the door to non-Jews. In fact, the majority of the New Testament is written to non-Jews. Therefore, this Old Testament prophecy could be referenced many places in the New Testament.

Please see the note for Romans C10S13 about the phrase no difference in people.

The functional definition, of the word beloved is: 'be and loved, from love. Belove, as a verb, is not used. Loved; greatly loved; dear to the heart'. Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John; 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for Matthew 19:18-19 about the phrase love thy neighbour. Please see the note for 1John C4S13 about the phrase perfect love. Please see the note for Romans C9S23 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. It is important to note that many preachers erroneously define charity as love. The first reason that this is in error is that charity and love are both Bible words and, while two different Bible words can have the same application under certain circumstances, they can not have three same definition. Secondly, while charity and love have the same actions, love is extended to people we know while charity is extended to strangers in addition to people that we know.

Thompson Chain Topics provides references for the word beloved as: 'Beloved Disciple: (John spoken of as): Joh 13:23; 19:26; 20:2; 21:7,20. Beloved Son: Mt 12:18; 17:5; Mr 1:11; Eph 1:6; Col 1:13; Heb 5:5. John, Beloved Disciple: (the beloved disciple, son of Zebedee): General References to: Mt 4:21; Lu 5:10; Mr 1:29; 5:37; Mt 17:1; Lu 9:49; Joh 13:23; Mr 14:33; Joh 19:26; 20:2; 21:7,20; Ac 1:13; 3:1; 8:14; Ga 2:9; Re 1:9; 10:11. Facts Concerning: Naturally Full of energy: Mr 3:17. Intolerant: Mr 9:38. Vindictive: Lu 9:54. Ambitious: Mr 10:35-37. Learned the lesson of love in the school of Christ: Joh 13:23; 1Jo 2:9-10; 3:14-18; 4:7-11. Intrusted with the care of Christ's Mother: Joh 19:26. Refers to Christian love twenty-five or more, times in his epistles: BELOVED DISCIPLE: (John spoken of as): Joh 13:23; 19:26; 20:2; 21:7,20'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in Osee. Ho 1:1-2 Hosea. I will call. Ho 2:23; 1Pe 2:10 beloved. Ro 1:7; Eze 16:8; Joh 16:27 General references. exp: Ro 3:29.'.

Home Start of Page Start of Chapter

C9-S24 (Verse 26) Result of God's change.

First Step: Recognize their condition before God's change.

And it shall come to pass,
that in the place where it was said unto them,
Ye are not my people;.

Second Step: Others recognize their condition because of God's change.

there shall they be called the children of the living God..

This is a quote of Hosea 1:10. The fact that it follows another quote from Hosea, but the order of the verses in Romans is opposite of the order in Hosea, means that Paul is not providing the start and ending verses for quoting only a little of Hosea. Paul is referencing the entire story. As we saw in the note above, there is a lot of Hosea which relate to what is said in this chapter and there are enough other verses in the Bible which show us that these principles apply to us tday.

Our current sentence, and the prior sentence promise salvation to the Gentiles. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.) However, this promise is that we will be called the children of the living God through the righteousness which is of faith. And, our chapter makes it clear that anyone who tries to come to God by any other way will be rejected.

Please note that in Hosea we read there it shall be said unto them, Ye are the sons of the living God. However, in Romans we read here shall they be called the children of the living God. We have to already have the character of God displayed in our life, on a regular and consistent basis, before others tell us personally (ye) are the sons of the living God. However, as we have seen elsewhere, a call is initiated by God and also has our positive agreement in response. Thus, Romans is speaking of the same change that God brings into someone's life, only at a less mature point in the development. Thus, Romans uses children of God while Hosea uses sons of God. Our current epistle displays more hope that we will continue what we start in our life of serving the living God. God is the true source of all life and each of these sentences use life to tell us that we need to be more like God.

Please see the note for Romans C10S13 about the phrase no difference in people.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And it. Ho 1:9-10 there shall. Ro 8:16; Isa 43:6; Joh 11:52; 2Co 6:18; Ga 3:26; 1Jo 3:1-3 General references. exp: Ro 3:29.'.

Home Start of Page Start of Chapter

C9-S25 (Verse 27-28) Second reference to scripture.

Equivalent Section: the Lord will complete judgment and only leave a remnant.

Esaias also crieth concerning Israel,
Though the number of the children of Israel be as the sand of the sea,
a remnant shall be saved :.

Equivalent Section: the Lord will complete judgment in righteousness.

For he will finish the work,
and cut it short in righteousness:.

Equivalent Section: the Lord will bring sudden judgment.

because a short work will the Lord make upon the earth..

This sentence tells us three different things about God's judgment of people on this earth. Three sentences ago we were told that God is longsuffering and that he shows mercy to the few that obey but gives His wrath to those who stay disobedient. Then the prior two sentences tell us about God's mercy upon the repentant and this sentence, and the next, tell of God's judgment.

The note for this verse in the Lord Jesus Christ Study explains how this sentence is a reference to Isaiah 10:22-23. It also explains how the use of Lord in this verse might be God the Father or might be God the Son because both judge us the same way. While God the Father brings judgment upon nations God the Son brings judgment upon His people. In addition, this sentence tells us how God does judgment, as opposed to how we might judge some matter. That is, people might think they have fooled everyone but, in reality, God withholds judgment so that the cautious think they can actually sin and get away with it. Those people who stay righteous when everyone else seems to be getting away with a life of sin and are busy mocking the truly righteous, are the people who prove that is their true nature. We see this in 'good children' that seem to 'go wild' when no longer under the authority of their parents. The truth is that they were hiding their true nature while there seemed to be some consequence to revealing it. Thus, God removes all apparent consequence of sin so that people will reveal their true nature. Then when He brings judgment there is no question about each deserving the judgment that they receive. That is what our Second Equivalent Section tells us. God will cut it short in righteousness, which means He will cur the righteous out from the unrighteous. In addition, He will finish the work, and cut it short, which means that once He starts judgment it will be a short time until it is completed. That way, the liars can't build some cover story.

Our third Equivalent Section tells us that this judgment will be upon the earth. He does it here so that people know the greater judgment that they will receive when they face His Judgment Seat. He does not hide or distort how He judges. Everyone has a chance to see how He judges and can know how He will judge them personally well before they get to His Judgment Seat.

Our First Equivalent Section refers back to the two prior sentences and lets us know that God does not lump us into a group and judge us based upon what most people do. Everyone around you and everyone in your culture and world, to the best of your knowledge, may be living in sin. However, as our First Equivalent Section says, a remnant shall be saved. God protects the truly righteous even while He brings judgment upon the majority that surround them.

Please see the note for Mark 1:3 about the word cry. Webster's 1828 defines this word as: 'Loud notorious exclamation as a crying sin or warning'.

Please see the notes for Romans 1:3 about the word concern. The functional definition is: 'Pertaining to; regarding; having relation to'.

Please see the note for Matthew 10:30 about the word number. The functional definition for this word is: 'Used to count things Also used symbolically in the Bible'. That note is extensive and includes 'Numbers are used as Symbols' from the Morrish Bible Dictionary. Be very careful about the use of this information. Much doctrinal error and division has been caused in God's church by preachers claiming that the symbolicl meaning of numbers provided the single interpretation of the word of God and that the symbolic meaning actually corrected the word of God. All symbolic meanings provide the many applications, must be understood within the context where they are found, and can vary from one application to another. Be careful to not use these symbols beyond their God-given purpose.

Please see the note for Matthew 7:26-27 about the word sand. Webster's 1828 defines this word as: 'Any mass or collection of fine particles of stone, particularly of fine particles of silicious stone, but not strictly reduced to powder or dust. that finer matter called sand, is no other than very small pebbles. 2. Sands, in the plural, tracts of land consisting of sand, like the deserts of Arabia and Africa; as the Lybian sands.
SAND, v.t. 1. to sprinkle with sand. It is customary among the common people in America, to sand their floors with white sand. 2. to drive upon the sand'.

Please see the note for John 6:16-17 about the word sea. Webster's 1828 dictionary defines this word as: 'A large bason, cistern or laver which Solomon made in the temple, so large as to contain more than six thousand gallons. this was called the brazen sea, and used to hold water for the priests to wash themselves. 1 Kings 7. 2 Chron. 4 2. A large body of water, nearly inclosed by land, as the Baltic or the Mediterranean; as the sea of Azof. Seas are properly branches of the ocean, and upon the same level. Large bodies of water inland, and situated above the level of the ocean, are lakes. the appellation of sea, given to the Caspian lake, is an exception, and not very correct. So the lake of Galilee is called a sea, from the Greek. 3. the ocean; as, to go to sea. the fleet is at sea, or on the high seas. 4. A wave; a billow; a surge. the vessel shipped a sea. 5. the swell of the ocean in a tempest, or the direction of the waves; as, we head the sea. 6. Proverbially, a large quantity of liquor; as a sea of blood. 7. A rough or agitated place or element. In a troubled sea of passion tost. Milton''.

Please see the note for Romans C11S9 about the word remnant. Webster's 1828 defines this word as: 'n. contracted from remnant. See Remain. 1. Residue; that which is left after the separation, removal or destruction of a part. the remnant that are left of the captivity. Neh. 1. 2. that which remains after a part is done, performed, told or passed. the remnant of my tale is of a length to tire your patience. Where I may think the remnant of my thoughts'. The functional definition is: 'Residue; that which is left after the separation, removal or destruction of a part'. Please also see the note for Romans C11S9 about the phrase God will not cast away his people.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life'. As we see in the Bible and in this epistle, our continuing spiritual growth, and our sanctification is part of true Biblical salvation. Please see the note for Main Menu item for Salvation about the word save. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for John 8:30 about the phrase non-saving belief Please also see verses in the New Testament. Summary on the name / role of Saviour. Please also see the note for James 1:21 about the phrase save your soul.

Please see the note for Matthew 19:1 about the word finish. Webster's 1828 defines the word finish as: 'complete; as, to finish a house; to finish a journey. Thus the heavens and the earth were finished. Gen. 2. 2. to make perfect. Episodes, taken separately, finish nothing. 3. to bring to an end; to end; to put an end to. Seventy weeks are determined on thy people, and on thy holy city, to finish the transgression, and make an end of sins. Dan. 9. 4. to perfect; to accomplish; to polish to the degree of excellence intended. in this sense it is frequently used in the participle of the perfect tense as an adjective. It is a finished performance. He is a finished scholar'. Webster's 1828 defines the word finished as: 'Completed; ended; done; perfected. 2. a. Complete; perfect; polished to the highest degree of excellence; as a finished poem; a finished education'.

Please see the note for Luke 12:45-46 about the word cut. The functional definition for this word is: 'To separate the parts of any body by an edged instrument. It signifies also, to cut into pieces; to sever or divide; as, to cut timber in the forest'. Please also see the note for Galatians C5-S13 about the phrase cut off. Forms of this word are also used, in this book, in: Romans 11:22 and Romans 11:24.

Please see the note for Romans 3:23 about the word short. Webster's 1828 defines this word as: 'Not long; not having great length or extension; as a short distance; a short ferry; a short flight; a short piece of timber. The bed is shorter than a man can stretch himself on it. Is. 28. 2. Not extended in time; not of long duration. The triumphing of the wicked is short. Job 20. 3. Not of usual or suffifient length, reach or extent. Weak though I am of limb, and short of sight. Pope. 4. Not of long duration; repeated at small intervals of time; as short breath. 5. Not of adequate extent or quantity; not reaching the point demanded, desired or expected; as a quantity short of our expectations. Not therefore am I short Of knowing what I ought. Milton. 6. Deficient; defective; imperfect. this account is short of the truth. 7. Not adequate; insufficient; scanty; as, provisions are short; a short allowance of water for the voyage. 8. Not sufficiently supplied; scantily furnished. The English were inferior in number, and grew short in their provisions.'. Please also see the note for Mark 13:20 about the word shorten.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the notes for 2Corinthians 5:1 and Philippians 2:9-11 about the word earth. The functional definition is: 'the planet which we physically live on'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Esaias. Isa 1:1 Isaiah. Though. Isa 10:20-23 exp: Jer 30:11. a remnant. Ro 11:4-6; Ezr 9:8,14; Isa 1:9; 10:20-21; 11:11; 24:13; Jer 5:10; Eze 6:8; Mic 5:3-8 General references. exp: Isa 17:6; 65:8; Eze 6:8.
work. or, account. and cut. Isa 28:22; 30:12-14; Da 9:26-27; Mt 24:21 in righteousness. Ps 9:8; 65:5; Isa 5:16; Ac 17:31; Re 19:11 General references. exp: Isa 65:8.'.

Home Start of Page Start of Chapter

C9-S26 (Verse 29) God does not have to save any.

And as Esaias said before,
Except the Lord of Sabaoth had left us a seed,
we had been as Sodoma,
and been made like unto Gomorrha..

The note for this verse in the lord Jesus Christ Study explains the term Lord of Sabaoth. As pointed out there, this is a quote of Isaiah 1:9. This same thing is talked about in Jude 1:7.

Sodoma, and...Gomorrha were completely destroyed because there were not even 10 righteous people found in them. Lot's family, who were physically dragged out with him, were not righteous but, those who were saved, were saved because of Lot. Our chapter in Romans already tells us that God separated the righteous from the unrighteous when He judges. 2Peter 2:7 tells us that Lot was a just man. He was not very righteous, but God spared him for the little bit he had. However, he had very few who were saved with him. Only two daughters were saved with him and they used incest to create two very vile people. The lesson is that even when we feel like we are living in Sodoma, and...Gomorrha, it is important for us to stay as righteous as we can.

Please see the note for Jude 1:7 about Sodom andf about Gomorrha.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Except. Isa 1:9; 6:13; La 3:22 Sabaoth. Jas 5:4 we had been. Ge 19:24-25; Isa 13:19; Jer 49:18; 50:40; La 4:6; Am 4:11; Zep 2:6 Sodom, Gomorrah. 2Pe 2:6; Jude 1:7 General references. exp: Isa 65:8.'.

Home Start of Page Start of Chapter

C9-S27 (Verse 30) What shall we say then?

This question leads to Paul's conclusion of this chapter and subject, which is in the next few sentences. Of course, the then means 'after considering what has just been said'. This tells us that God considers context to be important and so many people get into doctrinal error because they ignore, or downplay, context.

Please see the note for 11:7 for places where the Bible asks a form the question What then?.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'shall. Ro 9:14; 3:5'.

Home Start of Page Start of Chapter

C9-S28 (Verse 30) Conclusion: results of righteousness which is of faith.

That the Gentiles,
which followed not after righteousness,
have attained to righteousness,
even the righteousness which is of faith..

This sentence starts with That because it is giving us the answer to the question that Paul just asked. Thus, we have the start of Paul's conclusion which is based upon what has just been said in this chapter. In Psalms and Habakkuk we see selah is used for the same purpose. ('Think about it'). God gave each of us a brain and He expects us to use it. The true 'man of God' points you back to God and His Word and does not tell you to just rely upon what he says. The main condemnation of the Jews, and of Biblical fools, is For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. (Matthew 13:15. Please also see: Deuteronomy 29:4; 32:28; Psalms 69:23; Psalms 119:70; Proverbs 20:12; Isaiah 29:10-12; 44:20; Zechariah 7:11; Matthew 24:39; John 8:43-44; Acts 7:57; 2Thesalloni and 2:10-11; 2Timothy 2:25-26; 2Timothy 4:4; Hebrews 5:11; Hebrews 6:4-6).

The first conclusion which we see here is the Gentiles, which followed not after righteousness, have attained to righteousness. The Jews accused the Gentiles of following not after righteousness because they didn't keep the religious rules. That is what Paul discussed, in great detail but in a general way, in chapter 8. Paul then applied this discussion to the Jews and their beliefs in chapter 9. Today we have people who pick up the same beliefs and claim that God condemns the Jews for being Jews and not for the beliefs. Paul deals with the error, in chapter 11, of claiming that the cause of God's rejection was being a Jew instead of it being that the people held an erroneous belief.

What the devil does is find something which is common to all people that God blesses, or curses, and then gets people to claim that the blessing or curse came for the wrong reason. Those people who receive the curse or miss out on the blessing do so because they believe the error and do not do what God actually told them to do. Then the devil gets people to claim that God is unrighteous because they did (or avoided) what they think God said for them to do (or avoid) and did not get what they expected. The truth is that God is always righteous and they followed the devil's lie and not God's instructions. This is why we always need to verify all religious claims by checking them in the Bible yourself and paying attention to details and to the context.

The first truth of Paul's conclusion, in this sentence, is that people are not condemned or blessed based (mainly) on their blood. The Jews were not all blessed and the Gentiles were not all cursed. Therefore, religious claims based upon being part of a particular group of people are wrong.

The second truth of Paul's conclusion, in this sentence, is that righteousness is not based upon following religious rules. True Biblical righteousness is based upon following faith, as this sentence says and as other places in this epistle tell us. However, since righteousness is based upon following faith, the devil has religious people teaching many non-Biblical definitions if faith. The fact that James 2 was written so long ago shows us that this problem has existed for a long time and still exists today.

The word faith occurs 247 times in 231 verses of the Bible and 245 times in 229 verses of the New Testament. Notice that it only occurs twice in the Old Testament. This word has many different definitions provided by many different dictionaries and by many different groups of religious men. The book of James deals with the religious error which claims that faith and works are in opposition. The note for Romans 3:27 has links to where the Bible uses law and faith in the same verse because many religious groups claim that faith is keeping law and then they come up with their own set of rules, which they claim to be God's law for faith. The only way to find the true Biblical definition of faith is to look at every place that it is used and, considering the context and sentence structure of each use, find what is consistent within every usage. I have done that but have not yet written up what I found in a publishable format. Please see the note for 3:31 for links to every place in Romans which uses the word faith. In addition, if the reader goes to each of the 5 web pages which compromise the Book Study on Romans and does a find ([CTRL]-F) they will find this word used several hundred times with many different explanations of how it is applied in that particular part of Romans.

As I have said several places on this site, when we think of faith we need to think of the wiring used to start a car. The power comes from a battery and the work is done by the starter motor. However, the starter motor can't start the car engine without receiving permission from someone turning the starter key (or hitting a button). The electricity that comes down the skinny wire from the starter key (button) does nothing to help provide the power to start the engine. Further, if the starter key (button) is not connected to the starter motor, the engine is not started. Likewise, pushing a different button or switch or lever does not do the job.

True spiritual power comes from the Father through Jesus Christ Who works through the Holy Ghost to do the actual spiritual work in or through our life. However, He can not do that without our act of faith which gives Him permission to act because Satan accuses God of taking away our free will like sin does. We must do the act of faith each time, which is what we are to walk by faith (1Samuel 2:35; Psalms 101:6; Romans 4:12; 2Corinthians 5:7) and to live by faith (Habakkuk 2:4; Romans 1:17; Galatians 2:20; Galatians 3:11-12; 2Timothy 2:11; Hebrews 10:38). However, our doing the act, such as reading our Bible, without actually intending it to be giving Him permission to work in our life, is like disconnecting the wire from the starter key to the starter motor before turning it. Reading a lot of the Bible has very limited results when compared with reading the Bible for the purpose of letting God talk to you. The righteousness which is of faith requires us to do acts of true Biblical faith and not some erroneous religious definition of faith.

Please also see the note for Romans C14S25 about the phrase follow after. Please also see the note for Mark 2:14 about the phrase follow me. That note has links to where the Bible t5ells us what to follow after and what not to follow after. Please also see the note for 1Corinthians C4S16 about the word follow. The functional definition is: 'To go after or behind; to walk, ride or move behind, but in the same direction'.

Please see the note for Philippians 3:4-6 about the word attain. The functional definition is: ' to reach, come to or overtake'.

Please see the note for Romans C3S25 about the word faith. That note has many links to many other notes which deal with this doctrine in different ways. Please also see the notes for 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please also see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please also see the note for 2Peter 2:3 about the word feign. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans C3S25 about Law and faith. Please also see the note for Romans C9S28 about live / walk by faith. Please see the note for James 2:14 for links to every verse in the New Testament where the words faith and works contained within the same verse.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Gentiles. Ro 1:18-32; 4:11; 10:20; Isa 65:1-2; 1Co 6:9-11; Eph 2:12; 4:17-19; 1Pe 4:3 followed. Ro 9:31; Pr 15:9; 21:21; Isa 51:1; 1Ti 6:11 even the righteousness. Ro 1:17; 3:22; 4:9,11,13,22; 5:1; 10:10; Ga 3:8; 5:5; Php 3:9; Heb 11:7 General references. exp: Mt 19:30; Mr 10:31.'.

Home Start of Page Start of Chapter

C9-S29 (Verse 31) Conclusion: results of 'righteousness' without faith.

But Israel,
which followed after the law of righteousness,
hath not attained to the law of righteousness..

This sentence starts with But, which means it is continuing the subject of the prior sentence. There we saw that Paul was starting the conclusion of the subject of chapter 9. There we found that people obtained righteousness of faith. Here we see that they hath not attained...righteousness even though they followed after the law of righteousness. Now some might say 'Wait a minute! You didn't include all of that third phrase in your quote'. I didn't because it had an implied phrase which will make this sentence easier to understand if we insert it. (As written, the sentence can be somewhat confusing.) With the implied phrase inserted we get Israel...hath not attained to the (promised results of the) law of righteousness. This is in spite of the fact that they really did follow after the law of righteousness. Thus, what Paul is telling us is that the law of righteousness does not deliver what it claims to deliver. Thus, it is a lie. Further, as we have seen all throughout this web site, especially in this book Study on Romans, righteousness is not obtained by obeying religious rules but is given by God to those people who maintain their personal relationship with Him, which must be of faith and hope.

Please see the note for Philippians 3:4-6 about the word attain. The functional definition is: ' to reach, come to or overtake'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'followed. Ro 9:30-32; 10:2-4; Ga 3:21; Php 3:6 hath. Ro 3:20; 4:14-15; 11:7; Ga 3:10-11; 5:3-4; Jas 2:10-11 General references. exp: Mt 19:30; Mr 10:31.'.

Home Start of Page Start of Chapter

C9-S30 (Verse 32) Wherefore?

This sentence tells us 'the future reason that can be seen wherever you look'. In the Bible, because tells us 'a past reason' (cause) while for tells us 'a future reason'. Therefore tells us a future reason that is only 'there' while wherefore can be seen wherever you look, as already said. Thus, this question leads into Paul telling us the future results which will be seen everywhere based upon the conclusion of Chapter 9 which he just provided.

Home Start of Page Start of Chapter

C9-S31 (Verse 32) Past reason why Israel...hath not attained to the (promised results of the) law of righteousness.

Because they sought it not by faith,
but as it were by the works of the law..

This sentence starts with Because and, as explained in the note above, it is giving 'a past reason' for the statement made prior to this sentence. Thus, our sentence gives us two reasons why Israel...hath not attained to the (promised results of the) law of righteousness. Our first (past) reason is that they sought it not by faith. Our second (past) reason is that they sought it...as it were by the works of the law.

A couple of notes prior (9:30) we saw that faith only occurs twice in the Old Testament. We also saw that there is a whole lot of doctrinal error taught about faith. 1John 4:1 tells us Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. therefore, a doctrine which attacks the character of God is from a false prophet and the spirit of a devil. Thus, a doctrine is from a devil if it claims that God was wrong to require Israel to seek righteous by faith when faith only occurs twice in the Old Testament.

That leads to the question 'Why so few times in the Old Testament and so many times in the New Testament?' the answer is that the Old Testament was focused upon Israel while the New Testament focuses upon the Gentiles. The people of Israel were raised with the stories of the heroes found in Hebrews 11. Faith was such a basic part of their culture that it did not need to be explained. However, the Gentiles were never taught about faith. Therefore, the New Testament has the teaching which was lacking in their cultural upbringing.

What we see here is that Israel could not claim ignorance about faith but deliberately ignored it because their religious teaching told them to trust the works of the law. Thus, we see a principal that if we obey religious leaders who tell us to disobey the literal word of God (Romans 6:16) then we bring the judgment of God upon ourselves and our followers. One of the primary ways that people do this is to not obey the Bible when it tells us to live by faith and to walk by faith. Please see the notes for 3:27 which has links to where Romans talks about faith.

Our second reason was because they sought it...as it were by the works of the law. We have seen that there are laws which apply to the saved during the church age. However, none of those laws try to replace faith and our personal relationship with God.

Please also see the note for 1John 2:10 which references this sentence and the next sentence, along with several other related verses from other books of the New Testament, to explain He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. Basically, the Jews refused to abideth in (God's ) light and preferred the darkness of religion. Their religion encouraged them to make the Gentiles stumble instead of leading the Gentiles to abide in (God's ) light. The obvious warning is for us to not act the same way.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the notes for 1Corinthians C10S24 and The S and P's of 2Timothy 1 about the word seek. The functional definition is: 'To go in search or quest of; to look for; to search for by going from place to place'. The word sought is the past-tense form of the word seek.

Please see the note for James 2:14 for links to every verse in the New Testament where the words faith and works contained within the same verse.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Because. Ro 4:16; 10:3; Mt 19:16-20; Joh 6:27-29; Ac 16:30-34; 1Jo 5:9-12 they stumbled. Ro 11:11; Mt 13:57; Lu 2:34; 7:23; 1Co 1:23 General references. exp: Mt 19:30; Mr 10:31; Lu 7:23; Ro 4:4.'.

Home Start of Page Start of Chapter

C9-S32 (Verse 32-33) Future reason why Israel...hath not attained to the (promised results of the) law of righteousness.

First Step: what they did.

For they stumbled at that stumblingstone;.

Second Step: Scriptural warning that they ignored.

Equivalent Section: God provided a stumblingstone for those who refused to live by faith.

As it is written,
Behold,
I lay in Sion a stumblingstone and rock of offence:.

Equivalent Section: faith avoids the stumblingstone.

and whosoever believeth on him shall not be ashamed..

These Steps are backward to a lot of people's thinking. Also, the word stumbled is past tense while the word For is future tense. Now, in the past from when Paul was writing but in the future from when the Jews acted, these things happened. In our prior sentence we read Because they sought it not by faith, but as it were by the works of the law. So, after they rejected faith and decided to follow the works of the law they changed how they dealt with God on a personal level. Because of that change, and in the future of their following a wrong path to righteousness, they stumbled at that stumblingstone. Their stumbling happened after God had prophets write the scripture referenced. However, in the explanation given to us we first see the results, which leads to the question of 'Why did that happen?' that (assumed) question leads to the Second Step which has our answer. So while these Steps are in opposite order of when they happened in time, they are in the order needed to present the argument and answers.

My apologies to those people who find some of these technical explanations confusing. They are the necessary proof for those people who would challenge the conclusions which I draw. They are the evidence that I am not coming up with this on my own but am following a structured set on analytical rules.

Returning to our sentence, we see, in the First Step, that they stumbled at that stumblingstone. Forms of the word stumble 48 times in 46 verses of the Bible, 15 times in 13 verses of the New Testament and, within Romans, in this sentence; 11:9, 11; 14:13, 21. Webster's 1828 dictionary defines stumble as: ', v.i. this word is probably from a root that signifies to stop or to strike, and may be allied to stammer. 1. to trip in walking or moving in any way upon the legs; to strike the foot so as to fall, or to endanger a fall; applied to any animal. A man may stumble, as well as a horse. The way of the wicked is as darkness; they know not at what they stumble. Proverbs 4. 2. to err; to slide into a crime or an error. He that loveth his brother, abideth in the light, and there is none occasion of stumbling in him. 1 John 2. 3. to strike upon without design; to fall on; to light on by chance. Men often stumble upon valuable discoveries. Ovid stumbled by some inadvertence upon Livia in a bath.

STUMBLE, v.t. 1. to obstruct in progress; to cause to trip or stop. 2. to confound; to puzzle; to put to a nonplus; to perplex. One thing more stumbles me in the very foundation of this hypothesis.

STUMBLE, n. 1. A trip in walking or running. 2. A blunder; a failure. One stumble is enough to deface the character of an honorable life'.

We see three different uses of this word in the dictionary definition. One is when we deliberately act to cause someone else to stumble. The first usage of stumble in the Bible tells us that we are to not do this to anyone else, especially about the things of God. In the second usage it happens to us without any person's intention. Often this is God's doing. In 1Chronicles 13:9 we see that this happened to oxen being used to transport the Ark the wrong way and God killed Uzza for interfering. Thus, when a stumble seems unintended it may be the work of God. If it is caused by God trying to show us that we are doing something wrong, and we interfere with God's lesson, we might suffer the consequences. In the third usage it described something that happened to us, usually in the past.

In our sentence within Romans 9 we see that God deliberately caused people to stumble when they went the wrong way. This is His way to let us know 'Wake up and pay attention to where you are going because you are heading for a big fall'. Thus, while it is OK for God to make us stumble, it is not OK for us to do the same to others. When we stumble we look at what made us stumble. God wants people to look at Christ, and not us. That is why it is OK for God to cause people to stumble, but not for us to do so.

A study of these verses will show that when people rely upon their own strength then they stumble. Further, they usually stumble when they are at the height of their confidence within themselves. However, those people who rely upon God avoid stumbling. verses which use some form of stumble, in the Old Testament, include: Leviticus 19:14; 1Samuel 2:4; 1Chronicles 13:9; Psalms 27:2; Proverbs 3:23; Proverbs 4:12, Proverbs 4:19; Proverbs 24:17; Isaiah 5:27; Isaiah 8:15; Isaiah 28:7; Isaiah 57:14; Isaiah 59:10; Isaiah 63:13; Jeremiah 6:21; Jeremiah 13:16; Jeremiah 18:15; Jeremiah 20:11; Jeremiah 31:9; Jeremiah 46:6, Jeremiah 46:12; Jeremiah 50:32; Daniel 11:19; Nahum 2:5; Nahum 3:3; Malachi 2:8. Within the New Testament we see this word used:

John 11:9-10 is part of a lesson taught by Jesus where He uses the light of this world to teach about spiritual light. In both cases men don't stumble if they are in the light but stumble if they are in the dark.
Our current sentence tells us that God causes men to stumble over Christ if they are seeking His righteousness any other way.
Romans 11:9 is part of a couple of sentences which say what the note for 9:30 says, in detail and provides several other references to. When we become Biblical fools God sets Christ as a stumblingblock to wake the fool up and, hopefully, change his path.
Romans 11:11 explains that God does not set a stumblingblock to cause people to fall but to show them their need to truly Biblically repent.
Romans 14:13 tells us Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way.
Romans 14:21 tells us to avoid even good things which causes a brother to stumble.
1Corinthians 1:23 tells us that Christ is a stumblingblock to the religious person.
1Corinthians 8:9 warns us to avoid even good things which causes a brother to stumble. This is the same message as Romans 14:21.
1Peter 2:8 tells us Being disobedient causes people to stumble at the Word (Bible).
1John 2:10 tells us that if we walk in the light, as he is in the light we will not cause our brother to stumble be demanding that he keep religious rules instead of developing his personal relationship with Christ.
Revelation 2:14 tells us that the doctrine of the Nicolaitans was similar to the doctrine of Balaam and both cause saved people to stumble. The doctrine of Balaam taught that it is OK to seek the pleasures of this world and that there would be no consequence so long as you were a child of God. A lot of Jews died as a result of that doctrine. We have much speculation, but nothing firm, about the doctrine of the Nicolaitans. Supposedly, it was a doctrine that since everything is to be taken spiritually, what is done in the flesh doesn't matter. That is, it was OK to do sins of the flesh so long as you had the 'right spiritual attitude'.

It is important to note that our current sentence; Psalms 119:22; Isaiah 8:14-15 and 1Peter 2:8 all tells us that our quoted sentence says that the stumblingstone is a person (believeth on him.) this sentence is quoting Psalms 119:22; Isaiah 8:14-15 and Isaiah 28:16. In addition, to the verses already mentioned, these Old Testament verses are also dealt with in Matthew 21:42-44.

Further, this verse and several of the others tell us that this stone of stumbling is also a rock of offence. The note for 1Corinthians 10:4 in the Lord Jesus Christ Study has a lot of explanation about how various verses use rock within the Bible. The note for John 1:42 which has links to every place in the Bible that uses Rock and we find that it is another name for Christ. Thus, our current sentence tells us that God causes men to stumble over Christ if they are seeking His righteousness any other way. However, if they seek God's righteousness by believeth on him then they shall not be ashamed. (Please see the note for Romans 10:14 for links to every place in Romans that uses any form of believe. In the Bible, belief is contrasted with unbelief. Please see the note for Romans 3:3 for links to every place in Romans that uses any form of unbelief.

There is a lot more that can be said about this stumblingstone, but we will move on with the note that the reference to Sion is explained more in the other verses which are referenced (directly or indirectly) here. Basically, when the Temple builders received stones for Solomon's Temple in Jerusalem, they were so sure that they knew the right way to build that God couldn't correct them even when He literally put a big rock in their path and made them stumble over it repeatedly. For2 chapters Paul has been warning us against being so sure that the way of religion is right that God can't get our attention even when He makes us stumble over Christ repeatedly.

Please see the note for Colossians C2S3 about the word behold. The functional definition is: 'to fix the eyes upon; to see with attention; to observe with care'.

Please see the note for Luke 6:47-48 about the word rock. The International Standard Bible Encyclopedia defines this word as: 'Having a spiritual significance: supernatural, manifesting the power of the Divine Spirit; allegorically applied to Christ as fulfilling the type in the smitten rock in the desert, from which water miraculously burst forth to nourish the Israelites. A tradition current among the Jews affirms that this rock followed the people in their journeyings and gave forth a living stream for their supply. Paul made this ever-flowing rock a beautiful and accurate symbol of Christ: "The rock was Christ" (1Co 10:4).

Without the characterizing word "spiritual," this figurative term, with the same significance, is common to the Scriptures; applied (1) to Yahweh, God: "Rock of his salvation," "their rock is not as our Rock" (De 32:15,31); "Yahweh is my rock" (Ps 18:2; compare Isa 26:4; 32:2; 1Sa 2:2; 2Sa 22:2); (2) to the foundation-stone of Christian confession and testimony (Mt 16:18; compare Eph 2:20; 1Co 3:11; 1Pe 2:6-8), and thus to Christ Himself; (3) in Christian hymnology to Jesus crucified and spear-pierced: "Rock of ages, cleft for me."'. Please also see the note for John 1:42-LJC about the phrase Rock is Christ. The Roman Catholic Church likes to claim that this word refers to Peter. However, that goes against the Old Testament usage of it for God and directly opposes 1Corinthians 10:4, which says: that Rock was Christ. Please also see the Minor Titles of the Son of God Section in the Significant Gospel Events Study for links to places in the Bible where we find references to this truth.

Please see the note for Romans C14S27 about the word offence. The functional definition is: 'a violation or breach of a law, custom, rule, etc'.

Please see the note for Romans 10:14 for links to every place in Romans that uses any form of believe. The functional definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity'. In addition, the difference between a 'head belief' and a true 'heart belief' is that a true 'heart belief' causes a person to act upon what they claim to believe. Further, the word believeth is: 'an ongoing lifestyle heart based belief'. Any so-called belief, which does not result in a changed life is only a 'head belief' and does not receive the promised blessings of a true Biblical belief. . In the Bible, belief is contrasted with unbelief. Please see the note for Romans 3:3 for links to every place in Romans that uses any form of unbelief. Please also see the note for Romans C3S5 and Hebrews 3:7-12 about the word unbelief. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. Please also see the note for John 6:40 about the phrase believe on. That note has links to every place in the New Testament where we find forms of this phrase along with an explanation of the usage. Please also see the note for Romans C4S21 about the phrase belief (true) requires us to do.

Please see the notes for Romans C5S2 about the word ashamed. The functional definition for this word is: 'effected by shame; abashed or confused by guilt or a conviction of some criminal action or indecorous conduct, or by the exposure of some gross errors or misconduct, which the person is conscious must be wrong, and which tends to impair his honor or reputation'. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for 1Corinthians 6:7 for links to every sentence in this epistle which use any form of the word shame. The functional definition is: 'A painful sensation excited by a consciousness of guilt, or of having done something which injures reputation; or by of that which nature or modesty prompts us to conceal. Shame is particularly excited by the disclosure of actions which, in the view of men, are mean and degrading. Hence it is often or always manifested by a downcast look or by blushes, called confusion of face'. Please see the note for Romans C5S2 which has a discussion of the Biblical use of shame along with links to several other verses. Basically, if God has to make us ashamed then it will probably be at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11) and that shame will last for eternity. One of the simplest ways to understand how the Bible uses this word is to look at 2Timothy 2:15 where we see that our Lord Jesus Christ will have people before all of the beings in heaven when He makes them ashamed for not rightly dividing the word of truth. Thus, the results aren't as bad as being lost but the people we will spend eternity with will know how we acted and they will know for all of eternity. In other words: 'Don't do that!'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Behold. Ps 118:22; Isa 8:14-15; 28:16; Mt 21:42,44; 1Pe 2:7-8 exp: 1Pe 2:6. and whosoever. Ro 5:5; 10:11; Ps 25:2-3,20; Isa 45:17; 54:4; Joe 2:26-27; Php 1:20; 2Ti 1:12; 1Jo 2:28 ashamed. or, confounded. 1Pe 2:6 exp: 2Ti 1:8. General references. exp: Mt 19:30; Mr 10:31; Lu 7:23.'.

Home Start of Page Start of Chapter

Romans Chapter 10 Sentence-by-Sentence Section

Return to the Chapter Overviews in Romans with this link.

links to sentences in this chapter:

C10-S1 (Verse 1), C10-S2 (Verse 2), C10-S3 (Verse 3), C10-S4 (Verse 4), C10-S5 (Verse 5), C10-S6 (Verse 6), C10-S7 (Verse 6-7), C10-S8 (Verse 7), C10-S9 (Verse 8), C10-S10 (Verse 8-9), C10-S11 (Verse 10), C10-S12 (Verse 11), C10-S13 (Verse 12), C10-S14 (Verse 13), C10-S15 (Verse 14), C10-S16 (Verse 14), C10-S17 (Verse 14), C10-S18 (Verse 15), C10-S19 (Verse 15), C10-S20 (Verse 16), C10-S21 (Verse 16), C10-S22 (Verse 17), C10-S23 (Verse 18), C10-S24 (Verse 18), C10-S25 (Verse 19), C10-S26 (Verse 19), C10-S27 (Verse 20), C10-S28 (Verse 21)'.

One outline for this chapter (from Treasure of Scripture Knowledge) is:

10:1-10 : The Scripture shows the difference between the righteousness of the law, and that of faith.
10:11-17 : and that all, both Jew and Gentile, that believe, shall not be confounded.
10:18 : and that the Gentiles shall receive the word and believe.
10:19-21 : Israel was not ignorant of these things.

in this chapter Paul continues to explain how God's people (the Jews) missed being saved. Paul says For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. Unfortunately, many people who claim to be God's people today are also ignorant of God's righteousness and are doing the same thing as the Bible tells us that the Jews did. They don't know, or don't understand this simple doctrinal statement of: For Christ is the end of the law for righteousness to every one that believeth. We can not get righteous by keeping religious rules (Laws). This chapter goes on to explain what is meant by: Whosoever believeth on him shall not be ashamed. It is believing on / faith in the person of Jesus Christ and not in anything about ourselves or our actions. Paul ends this chapter with a quote where God calls these self-righteous people a disobedient and gainsaying people.

The most used non-prepositional word in this chapter is righteousness with 7 occurrences and the second most used non-prepositional word in this chapter is God with only 5 occurrences. This chapter is all about true righteousness (from God) versus false righteousness from religion.

For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. ForChrist is the end of the law for righteousness to every one that believeth (Romans 10:3-4). The righteousness that God accepts for salvation is by faith in the Lord based upon the word of God. For whosoever shall call upon the name of the Lord shall be saved (Romans 10:13). So then faith cometh by hearing, and hearing by the word of God (Romans 10:17). Many people quote this verse while ignoring the context. The context in 10:2-3 was that the people of God (Israel) had a zeal for God, but not according to knowledge. They were sure that they knew the word of God but, in fact, were ignorant (lacked knowledge) of what the word of God truly said. So the true context of this chapter is that the people of God were believing their preachers who claimed to be teaching then the word of God but were, in fact, teaching religious doctrine as the word of God. The true contextual meaning of this chapter is that we should take everything taught to us as coming from the word of God and find it in the word of God and verify that what was taught is what is really meant by the word of God so that we can consider the true meaning according to the context and the rules of proper interpretation. Just as Peter had to be withstood...to the face, because he was to be blamed for teaching doctrinal error that he received from other good Godly men, so also is it possible for good Godly men to lead us into doctrinal error if we believe their preaching without verifying that preaching against what is actually in the word of God.

Here Paul is plainly saying that everyone who is relying upon being 'positionally saved' probably needs to be saved. I know that this goes against a whole lot of religious doctrine but chapter 10 is based upon chapter 9 where Paul pointed out the difference between those who were trusting in what religion said as opposed to those who were trusting in what is really said in the word of God (see the note for 9:6-7). He also distinguished religion from the word of promise (9:9). Further on in this chapter at 10:8 Paul explains the word of faith and at 10:17 he comes back to the word of God and makes a distinction between word of God and the word of religious leaders.

C10-S1 (Verse 1) Paul's heart's desire.

Brethren,
my heart's desire and prayer to God for Israel is,
that they might be saved..

Based upon all that Paul has said so far, he now reveals his heart's desire and prayer to God. He is also going to tell us why he feels this way so that we can apply these same things in our day and age. Remember that Paul just finished talking about how Israel was positionally the children of God. He also spent all of Chapter 9 using Israel as an example to church members who are relying upon the fact that they are 'positionally saved'. Chapter 9 is Paul's illustration of his teaching in chapter 8 that we have to have a walk to back our claims of true salvation. Yes, there is a 'positional' aspect of our salvation, but only those who have the walk can also be sure that they have the 'positional'. Paul is teaching that those who claim the 'positional' without the walk don't really have a basis to claim the 'positional'. Paul's heart's desire and prayer to God for Israel is, that they might be saved is because they claimed salvation and had a legitimate 'positional' claim and had a zeal for religion, yet lacked the evidence of a personal relationship. Although this truth is rejected by many people, those people who claim to be saved, but never produce any evidence of a personal relationship with God, probably need to truly get saved.

Paul uses Israel here to identify the religious Jews. He could not say religious Jews because, at that time, saved Jews would be considered to be religious Jews and, to a large part, not Christians. He couldn't say Jews because that would include the non-religious and the context of these chapters exclude them. Israel occurs within this epistle in: 9:4, 9:6, 27, 31; 10:1, 19, 21; 11:1, 2, 7, 25, 26. When we look at these verses we see that each is talking about Jacob when he was being spiritual or it is talking about a Jew who was practicing his religion.

Paul uses brethren here because, even though he called the Jews his brethren in the last chapter, they were not his spiritual brethren like the truly saved are. in this chapter Paul is going to try to motivate the true brethren to see how they are different from false brethren and encourage the true to seek the salvation of the false.

Forms of the word desire occur 185 times in 181 verses of the Bible, 65 times in 62 verses of the New Testament and, within Romans, only in this verse and 15:23. The Webster's 1828 definition of desire is: 'n. 1. An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession. Desire is a wish to possess some gratification or source of happiness which is supposed to be obtainable. A wish may exist for something that is or is not attainable. Desire, when directed solely to sensual enjoyment, differs little from appetite. In other languages, desire is expressed by longing or reaching toward, and when it is ardent or intense, it approaches to longing, but the word in English usually expresses less than longing. We endeavored-to see your face with great desire. 1Thessalonians 2. Thou satisfiest the desires of every living thing. Ps. 145. Desire is that internal act, which, by influencing the will, makes us proceed to action. 2. A prayer or request to obtain: He will fulfill the desire of them that fear him. Ps. 145. 3. the object of desire; that which is desired. The desire of all nations shall come. Hag. 2. 4. Love; affection. His desire is toward me. Cant. 7. 5. Appetite; lust. Fulfilling the desires of the flesh. Eph. 2.

DESIRE, v.t. 1. to wish for the possession or enjoyment of, with a greater or less degree of earnestness; to covet. It expresses less strength of affection than longing. Neither shall any man desire thy land. Ex. 34. Follow after charity, and desire spiritual gifts. 1 Cor. 14. 2. to express a wish to obtain; to ask; to request; to petition. Then she said, did I desire a son of my Lord? 2 Kings 4. 3. to require'.

All of this comes to a simple conclusion. We should be praying, and doing all that we can, to try to get the religious person to see their need for a personal relationship with God, which is what true Biblical salvation is.

Please see the notes for Romans C10S1; 2Corinthians 5:2-3; Galatians 4:9 and Philippians 1:23-24 about the word desire. The functional definition is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession'.

Please also see the note for Romans 15:30-32 for links to sentences within Romans which have a form of the word pray. Please also see the note for 2Corinthians C1S6 and the Doctrinal Study on Prayer about the word pray. The functional definition is: 'In a general sense, the act of asking for a favor, and particularly with earnestness. 1. In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits'. Please also see the message called: Paul's Prayer Requests, along with other Messages on prayer.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'my heart's. Ro 9:1-3; Ex 32:10,13; 1Sa 12:23; 15:11,35; 16:1; Jer 17:16; 18:20; Lu 13:34; Joh 5:34; 1Co 9:20-22 General references. exp: Ro 9:2.'.

Home Start of Page Start of Chapter

C10-S2 (Verse 2) First reason why Paul believes that Israel needs to be saved.

For I bear them record that they have a zeal of God ,
but not according to knowledge..

This sentence starts with For and gives Paul's reason for what he said in 10:1. Here Paul says I bear them record that they have a zeal of God, but not according to knowledge. Lots of people think that God has to reward zeal. If that is true then these religious suicide bombers are all going to heaven even while they murder God's people. The truth is that we must first have knowledge of God's way and then direct our zeal according to knowledge. Galatians 1:14 tells us that Paul had personal experience because profited in the Jews' religion above many my equals. Based upon his personal experience, he can tell us that zeal, which is according to men's religion instead of being according to knowledge from God, brings condemnation from God and not reward.

The word zeal is used in the Bible in Numbers 25:11, 13; 2Samuel 21:2; 2Kings 10:16; 19:31; Psalms 69:9; Ps 119:139; Isaiah 9:7; 37:32; 59:17; 63:15; Ezekiel 5:13; John 2:17; Acts 21:20; 22:3; this sentence; 1Corinthians 14:12; 2Corinthians 7:11; 9:2; Galatians 1:14; 4:17; 18; Philippians 3:6; Colossians 4:13; Titus 2:14; Revelation 3:19.

Webster's 1828 dictionary defines zeal as: 'n. Gr., L. Passionate ardor in the pursuit of anything. In general, zeal is an eagerness of desire to accomplish or obtain some object, and it may be manifested either in favor of any person or thing, or in opposition to it, and in a good or bad cause. Zeal, the blind conductor of the will. They have a zeal of God, but not according to knowledge. Romans 10. A zeal for liberty is sometimes an eagerness to subvert, with little care what shall be established.' In addition, several places on this web site it has been explained that the Biblical use of knowledge is 'based upon personal intimate experience such as when' Adam knew his wife Eve and she conceived. Thus, when our sentence tells us that They have a zeal of God, but not according to knowledge, it means 'Israel was passionate in their pursuit of religious acts which they thought pleased God but which were based upon man's religious laws and not based upon personal intimate experience with God'. Please also see the note for Galatians C1-S11 for links to every place in the Bible where the word zealous is used along with links from other commentators.

Please see above, within this note, about the word zeal

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I bear them. By this fine apology for the Jews, the Apostle prepares them for the harsher truths which he was about to deliver. 2Co 8:3; Ga 4:15; Col 4:13 that they. 2Ki 10:16; Joh 16:2; Ac 21:20,28; 22:3,22; 26:9-10; Ga 1:14; 4:17-18; Php 3:6 but not. Ro 10:3; 9:31-32; Ps 14:4; Pr 19:2; Isa 27:1; 2Co 4:4,6; Php 1:9 General references. exp: Jg 17:13; Isa 57:12; Lu 18:21.'.

Home Start of Page Start of Chapter

C10-S3 (Verse 3) Second reason why Paul believes that Israel needs to be saved.

For they being ignorant of God's righteousness,
and going about to establish their own righteousness,
have not submitted themselves unto the righteousness of God..

This sentence starts with For and gives another reason why Paul believes that Israel needs to be saved and also gives the reason for Paul saying the Jews were not acting according to knowledge. He says they (are) ignorant of God's righteousness. The evidence of this ignorance is that they were going about to establish their own righteousness, (and) have not submitted themselves unto the righteousness of God. If they truly had knowledge of God's righteousness then they would not do what they were doing because such knowledge would cause them to realize that nothing they could do would come close to God's righteousness. In addition, such knowledge would make them realize that any efforts on their own would cause God to remove His righteousness from them. (Please see This table for all of the verses within Romans which refer to God.)

Look at Romans 1:17 where we were already told For therein is the righteousness of God revealed from faith to faith: as it is written, the just shall live by faith. they were seeking the righteousness of God but were not looking at it is written and ended up with what this sentence says. Paul explains this further in Philippians 3:8-11 where he says Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead. those people who wish to avoid the fate of the Jews in Jerusalem must also avoid their methods which led to their fate.

Please see the notes for 1Corinthians C14S42 and 2Corinthians 2:10-11 about the word ignorant. The functional definition is: 'lacking knowledge'.

Please see the note for Matthew 18:16 about the word establish. Webster's 1828 defines this word as: 'to set and fix firmly or unalterably; to settle permanently. I will establish my covenant with him for an everlasting covenant. Gen.17. 2. to found permanently; to erect and fix or settle; as, to establish a colony or an empire. 3. to enact or decree by authority and for permanence; to ordain; to appoint; as, to establish laws, regulations, institutions, rules, ordinances, etc. 4. to settle or fix; to confirm; as, to establish a person, society or corporation, in possessions or privileges. 5. to make firm; to confirm; to ratify what has been previously set or made. Do we then make void the law through faith? God forbid; yea, we establish the law. Rom.3. 6. to settle or fix what is wavering, doubtful or weak; to confirm. So were the churches established in the faith. Acts.16. Tothe end he may establish your hearts unblamable in holiness. l thess.3. 7. to confirm; to fulfill; to make good. Establish thy word to thy servant. Ps.119. 8. to set up in the place of another and confirm. Who go about to establish their own righteousness. Rom.10.'. Please also see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word stablish and provides the definition from Webster's 1828 . Please also see the notes for 1Thessalonians 3:13; 2Thessalonians 2:17; 3:3 and James 5:8-LJC about this word. The functional definition is: 'To fix; to settle in a state for permanence; to make firm. In lieu of this, establish is now always used'.

Please see the note for Romans 13:1 which gives links to every place in the New Testament that uses any form of the word submit and provides the definition from Webster's 1828 . Please also see the note for Colossians 3:18 about this word. The functional definition is: 'To let down; to cause to sink or lower. to yield, resign or surrender to the power, will or authority of another'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'God's righteousness. "God's method of justification," says Abp. Newcome: God's method of saving sinners. Ro 1:17; 3:22,26; 5:19; 9:30; Ps 71:15-16,19; Isa 51:6,8; 56:1; Jer 23:5-6; Da 9:24; Joh 16:9-10; 2Co 5:21; 2Pe 1:1 to establish. Ro 9:31-32; Isa 57:12; 64:6; Lu 10:29; 16:15; 18:9-12; Ga 5:3-4; Php 3:9; Re 3:17-18 submitted. Le 26:41; Ne 9:33; Job 33:27; La 3:22; Da 9:6-9; Lu 15:17-21 General references. exp: Ge 3:12; De 6:25; Jg 17:13; Job 9:30; Isa 57:12; Lu 18:21.'.

Home Start of Page Start of Chapter

C10-S4 (Verse 4) third reason why Paul believes that Israel needs to be saved.
For Christ is the end of the law for righteousness to every one that believeth.

This sentence also starts with For and explains that if we have a personal relationship with God through His role as Christ then we will rely upon His righteousness and not try to create our own from keeping a religious law. Please see the note for note for this verse in the Lord Jesus Christ Study for more details on how we receive God's righteousness through our personal relationship with God that is in Christ.

Jesus explained this in Matthew 5:17-18 when Her said Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. forverily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. therefore, He did not...destroy the law but He did away with it by fulfilling it. Notice that He added that every jot (and) tittle will be fulfilled. This is where we get that even the slightest punctuation mark of the Bible is important and if we want to be true Christians, then we need to act like Christ and do the same.

In addition, Galatians 3:24 tells us that the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. (Please see the note in the Book Study on Galatians.) However, once we mature we no longer need a schoolmaster. Further, Galatians 4:3-5 tells us Even so we, when we were children, were in bondage under the elements of the world: But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. thus, when we refuse to come to Christ and let Him end the rule of law in our lives we are refusing the accept the adoption of sons and insisting upon staying in bondage under the elements of the world.

As can be seen by all of the notes referenced above, this sentence deals with doctrinal items that are dealt with several times and several different ways within this epistle, the New Testament and the entire Bible. What I present in this note, and the matching note within the Lord Jesus Christ Study, shows that proper interpretation of sentences within the Bible are consistent with matching parts of the Bible no matter how you look at them (if using proper methods of interpretation for all parts of the Bible).

With this sentence starting with For, and with it being in a series of reasons, we find that it provides a reason why the original assertion was true and also provides a reason why the prior reason was true. It is like we are starting at the top of a building and progressing to the foundation and seeing that each floor provides support for every floor above it.

Our sentence tells us that one reason that Paul believes that Israel needs to be saved is that they are not relying upon Christ for righteousness but are relying upon their keeping a religious (Mosaic) law. Just about every place that we find the New Testament dealing with law it is teaching the error of believing that we are saved by faith but sanctified by keeping religious rules (law). God had the Roman Army destroy the Temple in Jerusalem and kill all of the people teaching this doctrinal error, along with their followers, and yet we still find people believing this error today. This error is also the basis for the argument about 'faith versus works'. Bother sides of that argument are based upon a non-Biblical definition of faith and how we get God's righteousness using this non-Biblical definition of a major doctrine. As explained in more detail within the note for this verse in the Lord Jesus Christ Study, true Biblical faith requires us to do the works which Christ requires us to personally do. These commands come through the Holy Spirit and always are consistent with a proper interpretation of what the Bible says. However, our doing these works does not make us righteous but gives Christ permission to work in and through our personal life. When we let Him do the true spiritual work, then God counts His work for our righteousness.

Just as Paul felt about Israel, so also should the truly saved feel about anyone who claims to be saved and is relying upon their keeping religious laws for their righteousness. We need to pray for God to truly save those people.

In addition, to this sentence providing a reason for what Paul first asserted, it also provides a reason for what was said in the prior sentences. In the first reason that Paul gave, he said For I bear them record that they have a zeal of God, but not according to knowledge. This type of acknowledgement of what others are doing correctly, especially when they are teaching doctrinal error and trying to persecute and kill you personally, only is possible through Christ. Thus, we see the righteousness of Christ in Paul's personal life. This is further shown by Paul's next sentence of forthey being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. Obviously, Paul has personally submitted (himself) unto the righteousness of God because he is not telling us how they were unrighteous to mistreat him like they did. He also isn't talking about how righteous he is but keeps pointing to God and His Word. When we truly believe that Christ is the end of the law for righteousness then we will always compare all claims of righteousness to Christ and not to anything else. Thus, Paul, again, shows us how to act and how to rely upon Christ.

Please see the note for 2Corinthians 11:15 about the word end. Easton's Bible Dictionary defines end as: 'in Heb 13:7, is the rendering of the unusual Greek word ekbasin, meaning "outcome", i.e., death. It occurs only elsewhere in 1Co 10:13, where it is rendered "escape."'.

lease note that the actual word used in our sentence is believeth. The th means that this person 'keeps on keeping on believing'. There are many saved people who believe but do not 'keeps on keeping on believing'. That is why many saved people accept the religious rules of legalism.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Christ. Ro 3:25-31; 8:3-4; Isa 53:11; Mt 3:15; 5:17-18; Joh 1:17; Ac 13:38-39; 1Co 1:30; Ga 3:24; Col 2:10,17; Heb 9:7-14; 10:8-12,14 the end. Telos G5056, the object, scope, or final cause; the end proposed and intended. in this sense Eisner observes that telos G5056 is used by Arrian. exp: 1Ti 1:5. General references. exp: Nu 7:15.'.

Home Start of Page Start of Chapter

C10-S5 (Verse 5) Fourth reason why Paul believes that Israel needs to be saved.

For Moses describeth the righteousness which is of the law,
That the man which doeth those things shall live by them..

This sentence starts with For and explains why each of the prior sentences in this chapter were made. This sentence includes a quote of Leviticus 18:5. That verse is also quoted, and explained, in Nehemiah 9:29 and Ezekiel 20:11, 20:13 and 20:21. Thus, we again see that the foundation of all of our beliefs is God's Word.

As God told the Jews through these prophets, they did not keep the law and did not achieve righteousness. Then in Luke 10:25 we read that a certain lawyer stood up, and tempted him (Jesus), saying, Master, what shall I do to inherit eternal life?. Jesus asked him what the law said and then gave the parable of the good Samaritan to show that the Jews didn't really keep the law for righteousness. We also have this difference explained in Galatians 3. So in Paul's reason that we need the personal relationship with God through His role as Christ is because God said that we had to keep the law for righteousness, but all throughout history no one has been able to do that except for Jesus. Since we can not keep the law for righteousness, we need to receive righteousness another way if we want to go the heaven. Thus, we need the righteousness that comes from an ongoing personal relationship with Christ.

So, if we are receiving our righteousness that comes from an ongoing personal relationship with Christ, then we can see how Christ is the end of the law for righteousness since we have ended our personal reliance upon the law when we started relying upon Christ. Since we are no longer relying upon the law for righteousness, we no longer must live by them (the demands of the law). We now must live by our personal relationship with God that is in Christ. Please see the notes for Romans 14:7 for links to every verse, in Romans, which uses any form of the word live along with the definition from Webster's 1828 . God is the true source of all life and each of these sentences use life to tell us that we need to be more like God.

Further, Since the scripture says that we must live by them (all of the requirements of the law), and we can not do that, then if we claim that we have righteousness then it must be because we are going about to establish (our) own righteousness (and) have not submitted (ourselves) unto the righteousness of God. We would do this only because we are ignorant of God's righteousness. The only reason that that happens to people who claim to be Bible believers is if they are actually believing religious leaders instead of verifying the claims of religious leaders by prayerfully searching the scriptures.

This claim, of course, matches Paul's second sentence where we read For I bear them record that they have a zeal of God, but not according to knowledge. Their lack of knowledge was evident by Paul pointing out this scripture that they didn't know. Their zeal was evident by their extreme reaction to Paul revealing the scripture to them. Their lack of righteousness was evident by their using their zeal to try to kill Paul instead of using it to search for the truth in the scriptures. Finally, all of this was evidence that they needed to get saved.

We can take all of these things that Paul points out and apply them to religious people of today. The truly saved and righteous will respond (to someone using the scripture to show them any error) by searching the scriptures for the truth. The self-righteous will respond in zeal by trying to kill or destroy the messenger. The spiritually dead will not respond.

Please see the note for Hebrews 3:1 about Moses. He is most often identified with the Mosaic law within the New Testament.

We find forms of the word describe in: Joshua 18:4; Joshua 18:6; Joshua 18:8; Joshua 18:9; Judges 8:14; Romans 4:6; Romans 10:5. Webster's 1828 defines this word as: 'v.t. L. to write. 1. to delineate or mark the form or figure; as, to describe a circle by the compasses. 2. to make or exhibit a figure by motion; as, a star describes a circle or an ellipsis in the heavens. 3. to show or represent to others in words; to communicate the resemblance of a thing, by naming its nature, form or properties. the poet describes the Trojan horse. the historian describes the battle of Pharsalia. the moralist describes the effects of corrupt manners. the geographer describes countries and cities. 4. to represent by signs. A deaf and dumb man may describe a distant object. Our passions may be described by external motions. 5. to draw a plan; to represent by lines and other marks on paper, or other material; as, to describe the surface of the earth by a map or chart. 6. to define laxly.'.

Please also see the note for Romans C9S19 about the phrase What is man.

Please see the note for Romans 14:7 about the words life / live. That note has links to every place in Romans where we find these words along with lots of links to many other notes which deal with this doctrine, and the full definition from Webster's 1828 . Please also see the notes for Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the notes for 2Corinthians 2:15; Philippians 1:19-20 and Life in 1John about the word life. All life comes from God and the Bible acknowledges the difference between different forms of life. In particular, we see that we are born with physical life but that we must be saved in order to have true spiritual life. Those people who do not receive God's true spiritual life will spend eternity in the lake of fire with devils. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. please also see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'That the man. Le 18:5; Ne 9:29; Eze 20:11,13,21; Lu 10:27-28; Ga 3:12 General references. exp: De 6:25; 32:47; Lu 10:26; Ro 7:10.'.

Home Start of Page Start of Chapter

C10-S6 (Verse 6) Exception to prior reason.

But the righteousness which is of faith speaketh on this wise,
Say not in thine heart,
Who shall ascend into heaven?.

10:6-7 has two questions. 10:6 has a sentence and a partial sentence that is ended with a colon. This lets us know that the partial sentence in 10:6 is equivalent to 10:7. We also see here the problems caused by the way that the verse structure was added to the scripture. (Done in first in 200AD and rejected, then in 1400AD and rejected, then in 1500.) the fact is that the verse format has caused God's people to split.

Please see the notes for 10:6 in the Lord Jesus Christ Study for more details on this sentence and several that follow this sentence. Romans 10:6-13 gives us the righteousness which is of faith in a summary fashion. 10:6-7 say what it is not. 10:8-13 says, what it is and 10:10-13 says, why it is what it is.

This sentence has a partial quote of Deuteronomy 30:11-14. The notes for 10:6 in the Lord Jesus Christ Study shows how Paul switched Christ (in these sentences) for the word (in Deuteronomy). Then in 10:8-9 Paul provides more of the quote from Deuteronomy, only he keeps the word. Thus, we see an application of the scripture which gives us the doctrine that Christ is interchangeable with God's Word. That is: both teach us how to spiritually mature after our initial profession. Further, both provide God's righteousness, which is what this chapter is talking about, and sanctification, which only comes after our initial profession. As that note explains, everything through 10:9 is part of Paul dealing with this quote from Deuteronomy.

Then in 10:10 through 10:13 Paul is providing the scriptural basis of his application of scripture within the current sentences. After that Paul moves onto the next subject. However, all of these sentences from our current sentence through 10:13 are part of the same sub-group within this chapter. Further, this combination starts with But. It is giving us the opposite point of view / action from what Paul reported in the sentences since the start of the chapter.

Those prior sentences told us why the religious person, who did not have a personal relationship with God that is in Christ, needed to get truly Biblically saved. Therefore, there sentences starting at this one and going through 10:13 tell us how we can know that we are truly Biblically saved. The notes for the further sentences will show us that we must have the righteousness which is of faith, as well as the Biblical evidence of it, in order to show that we have met the Biblical requirements to truly be saved. The note for this verse in the Lord Jesus Christ Study, also shows the same thing. Since this sentence starts with a But, it is going to give us different requirements and different evidences than those claimed by religious lost people.

We find forms of the word heart occurring 954 times in 877 verses of the Bible, 167 times in 159 verses of the New Testament, and within Romans in: 1:21; 2:5, 15, 29; 6:17; 9:2; 10:1, this sentence, 8, 9, 10; and 16:18. Notice that 1/2 of the occurrences are within this chapter. In addition, each of these verses, within Romans, has to do with our having righteousness or unrighteousness because of our decisions, our attitudes, our thoughts and our actions are determined by our heart. In addition, to these verses, please see the note for Galatians C6-S6 for 'The LORD looketh on the heart' and the note for Ephesians C4-S8 for links to verses which deal with a 'wicked heart'. Please also see the note for Psalms 119:2 for links to where that Psalm deals with our heart and for some additional links from other commentators. Please see the note for Philippians C1S21 for links to where heart is used in Philippians along with a definition and links from other commentators. Please also see the note for 2Corinthians 2:4 about the word heart. It has definitions from 3 Bible dictionaries.

The doctrine of the heart is too complex to deal with inside of a note for a single Book Study. However, we can say, basically, that the heart, in the Bible, is dealing with our mind, our will, and our emotions, just like Reformers Unanimous says, that our soul does. That brings up the obvious question of 'What is the Biblical difference between our heart and our soul?'.

I have not studied these enough to make a doctrinal statement but I will offer my opinion. They are both dealing with the same thing but where our heart deals with issues over a short period of time, our soul deals with them over a long period of time. Look at any stock chart and you will see a movement (up or down) over a long period of time that is different from the movement over a short period of time. The long-term movement might be in the same direction, but at a different degree, as the short-term movement or they might be opposite. The same is true for our heart and our soul. The Bible tells us to keep both. Thus, we need to check how we are doing over the short-term and also check how we are doing over the long-term.

So, when we put this all together we see the first evidence of someone truly being saved. They are not going to challenge the written Bible that they have in their hand. (That is: they will not say Who shall ascend into heaven? ...to bring Christ down from above.) the truly saved personally know that they have the Holy Spirit dwelling in them and that they have a perfect word of God which is a picture of Christ and that the Holy Spirit uses the word of God to show us personal commands from Christ. They are not looking for what they personally know that they already have. Religious leaders and the rules of religion may dispute this truth, But the righteousness which is of faith speaketh differently than those rules and those lying self-proclaimed religious 'experts' who tell us to not have faith in the character of our God.

The answer to this question is in 10:8-13.

We find forms of the word speak occurring 667 times in 621 verses of the Bible, 222 times in 199 verses of the New Testament, and in Romans, in: 3:5; 6:19; 7:1; 10:6; 11:13 and our current sentence. Please also see the note for 2Corinthians 2:17 for links to where speak is used in 2Corinthians along with the full dictionary definition and links from other commentators. The functional Biblical definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'.

Please see the note for Romans 16:19 which has links to where this epistle talks about forms of the word wise. Please also see the note for 1Corinthians C1S12 about this word. Please also see the note for Romans 1:14 about the word unwise. Please also see the note for 1Corinthians C1S12 about the word wisdom. The functional definition, of the word wise, is: ' the right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. In addition, the phrase no wise means: 'no amount of wisdom can accomplish the task'.

Please see the note for John 6:62 about the word ascend. Webster's 1828 dictionary defines this word as: 'to move upwards; to mount; to go up; to rise, whether in air or water, or upon a material object. 2. to rise, in a figurative sense; to proceed from an inferior to a superior degree, from mean to noble objects, from particulars to generals, etc. 3. to proceed from modern to ancient times; to recur to former ages; as, our inquiries ascend to the remotest antiquity. 4. In a corresponding sense, to proceed in a line towards ancestors; as, to ascend to our first progenitors. 5. to rise as a star; to proceed or come above the horizon. 6. In music, to rise in vocal utterance; to pass from any note to one more acute.
ASCEND', v.t. To move upwards; to mount; to go up; to rise, whether in air or water, or upon a material object upon, as to ascend a hill or ladder; or to climb, as to ascend a tree'.

heaven occurs 583 times in 551 verses of the Bible and 256 times in 238 verses of the New Testament, but within Romans it is only used here and in one other verse. Thus, heaven is not a major doctrinal concern of this epistle.

Please see the note for Philippians 2:9-11 about the word heaven. Easton's Bible Dictionary defines this word as: '(1.) Definitions. the phrase "heaven and earth" is used to indicate the whole universe (Ge 1:1; Jer 23:24; Ac 17:24). According to the Jewish notion there were three heavens, (a) the firmament, as "fowls of the heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "the eagles of heaven" (La 4:19), etc. (b) the starry heavens (De 17:3; Jer 8:2; Mt 24:29). (c) "The heaven of heavens," or "the third heaven" (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2). (2.) Meaning of words in the original, (a) the usual Hebrew word for "heavens" is shamayim, a plural form meaning "heights," "elevations" (Ge 1:1; 2:1). (b) the Hebrew word marom is also used (Ps 68:18; 93:4; 102:19, etc.) as equivalent to shamayim, "high places," "heights." (c) Heb galgal, literally a "wheel," is rendered "heaven" in Ps 77:18 (R.V., "whirlwind"). (d) Heb shahak, rendered "sky" (De 33:26; Job 37:18; Ps 18:11), plural "clouds" (Job 35:5; 36:28; Ps 68:34, marg. "heavens"), means probably the firmament. (e) Heb rakia is closely connected with (d), and is rendered "firmamentum" in the Vulgate, whence our "firmament" (Ge 1:6; De 33:26, etc.), regarded as a solid expanse. (3.) Metaphorical meaning of term. Isa 14:13-14; "doors of heaven" (Ps 78:23); heaven "shut" (1Ki 8:35); "opened" (Eze 1:1). (See 1Ch 21:16.) (4.) Spiritual meaning. the place of the everlasting blessedness of the righteous; the abode of departed spirits. (a) Christ calls it his "Father's house" (Joh 14:2). (b) It is called "paradise" (Lu 23:43; 2Co 12:4; Re 2:7). (c) "The heavenly Jerusalem" (Ga 4:1; 6:18; Heb 12:22; Re 3:12). (d) the "kingdom of heaven" (Mt 25:1; Jas 2:5). (e) the "eternal kingdom" (2Pe 1:11). (f) the "eternal inheritance" (1Pe 1:4; Heb 9:15). (g) the "better country" (Heb 11:14,16). (h) the blessed are said to "sit down with Abraham, Isaac, and Jacob," and to be "in Abraham's bosom" (Lu 16:22; Mt 8:11); to "reign with Christ" (2Ti 2:12). In heaven the blessedness of the righteous consists in the possession of "life everlasting," "an eternal weight of glory" (2Co 4:17), an exemption from all sufferings for ever, a deliverance from all evils (2Co 5:1-2) and from the society of the wicked (2Ti 4:18), bliss without termination, the "fulness of joy" for ever (Lu 20:36; 2Co 4:16,18; 1Pe 1:4; 5:10; 1Jo 3:2). the believer's heaven is not only a state of everlasting blessedness, but also a "place", a place "prepared" for them (Joh 14:2)'. Please also see the notes for Hebrews 12:2-LJC and Laying up Treasure in heaven about the phrase treasure in heaven. Please also see the note for 1Peter 1:2-LJC about the phrase heaven, things in. Please also see the note for Matthew 3:2 about the phrase kingdom of heaven.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'righteousness. Ro 3:22,25; 4:13; 9:31; Php 3:9; Heb 11:7 exp: Isa 51:5; Ro 4:11; Ga 3:21. Say not. the Apostle here takes the general sentiment, and expresses it in his own language; beautifully accommodating what Moses says of the law to his present purpose. De 30:11-14; Pr 30:4'.

Home Start of Page Start of Chapter

C10-S7 (Verse 6-7) Another question of doubt.

Equivalent Section: Prior question re-phrased.

(that is,
to bring Christ down from above):.

Equivalent Section: New question of doubt.

Or,
Who shall descend into the deep?.

It could reasonably be argued that the First Equivalent Section of this sentence is part of the prior question because it is explaining the prior question. However, following the strict rules of Grammar, the question mark ends a sentence and what follows it is another sentence. Therefore, the First Equivalent Section of this sentence is part of the next sentence, according to strict rules of Grammar.

In addition, a question mark followed by the colon would cause confusion for most people and they would want to discard the colon, which would discard the information that these two questions are equivalent. Therefore, while an analysis of the structure of these sentences might cause some confusion at first, we see (once more) that God did not make a mistake. When God's Word causes us confusion we need to respond in faith and believe that God is right and ask God for clarification.

Having said that, we also have to recognize that what is in the parenthesis was added by the translators. A lot of people have been taught error about translation between languages. Several students take 2 or 3 years of a foreign language in school and are sure that they are experts until they go there and find out that they can barely speak the language with native speakers. If we look at our own use of language we find that we do not always follow the strict rules of Grammar when we speak. Many Americ and complain that people from India don't speak English, or don't speak it correctly. However, the fact is that English is the only common language of India and is what is spoken in places of business. Part of the problem is differences in accent but a large part of the problem is that Indi and tend to speak with correct grammar while Americ and are sloppy and tend to ignore correct grammar.

That is why translators are supposed to have experience speaking both languages in cultures which use each language as their native language. When translating, the primary rule is to convey the message from one language to the other. Since there are always words used in one language that do not have an equivalent in another language, and rules of Grammar vary, and people don't always stick to rules of Grammar, it is common for a translator to add or subtract words while translating from one language to another. The critical point is to get the same message across. Since scholars actually spoke the Greek of the Bible when the KJV 1611 was translated, and no one speaks it as a language today, no living 'Greek Scholar' can have the expertise that was used to translate the KJV 1611.

Having said all of that, the essence of what is within the parenthesis was covered in the prior note and in the note for this verse within the Lord Jesus Christ Study. Basically, truly saved people do not need to bring Christ down from above because they personally know that they have an indwelling Holy Spirit Who receives personal instructions for them from Christ and uses their perfect word of God to deliver their personal commands from Christ. With that said, we look at the equivalence found within this sentence. There we find that truly saved people do not need to descend into the deep to bring up Christ again from the dead because they have personally experienced the change brought about by the resurrected Christ. They have personal faith and experience to know that Jesus Christ is the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live (John 11:25).

More details for this sentence are presented in the note below, which is for the parenthesis attached to the question in the Second Equivalent Section of this sentence.

Please see the note for Mark 15:32 about the word descend. The functional definition for this word is: 'To move or pass from a higher to a lower place; to move, come or go downwards; to fall; to sink; to run or flow down'.

Please see the note for Luke 5:4 about the word deep. Fausset's Bible Dictionary defines this word as: 'Ro 10:7, "who shall descend into the deep?" A proverb for impossibility: "say not in thine heart, I wish one could bring Christ up from the dead, but it is impossible." Nay, salvation "is nigh thee," only "believe" in the Lord Jesus raised from the dead, "and thou shalt be saved." Greek abyss (Lu 8:31), literally, the bottomless place. Translated in Re 9:1-2,11; 11:7,17, "bottomless pit." the demons in the Gadarene besought not to be cast into the abyss, i.e. before their time, the day of final judgment. 2Pe 2:4; they are "delivered into chains of darkness, and reserved unto judgment."
They are free to hurt meanwhile, like a chained beast, only to the length of their chain (Jg 1:6). the "darkness of this present world," the "air" (Eph 2:2), is their peculiar element; they look forward with agonizing fear to their final torment in the bottomless pit (Re 20:10). Language is used as though the abyss were in the lowest depth of our earth. We do not know whether this is literal, or an accommodation to human conceptions, to express the farthest removal from the heavenly light'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to bring. Joh 3:12-13; 6:33,38,50-51,58; Eph 4:8-10; Heb 1:3 General references. exp: De 6:25; 30:12; 32:47.
to bring up. Ro 4:25; Heb 13:20; 1Pe 3:18,22; Re 1:18 General references. exp: De 30:12.'.

Home Start of Page Start of Chapter

C10-S8 (Verse 7) Additional explanation of prior two sentences.

(that is,
to bring up Christ again from the dead.).

Please see the two prior notes as these three sentences are usually thought of as one sentence. The prior note explains the grammar and that the three sentences basically provide two equivalent thoughts. The understanding of those thoughts are presented in the second prior note and the note for 10:6 in the Lord Jesus Christ Study. In addition, please see the note for note for Romans 6:2 which has links to sentences within Romans which deal with death. That note also provides the Webster's 1828 definition and the true Biblical doctrine.

Basically, this sentence is providing additional information that the translators had to add into the translation so that the same concept was translated from the Greek into the English. As already mentioned in the notes mentioned, Jesus Christ is not dead but is the resurrection (John 11:25). Paul expressed the opinion of the truly saved in 1Corinthians 15:55-57. In these sentences Paul is showing us examples of the difference in doctrine accepted by the truly saved as opposed to doctrine accepted by lost people who claim to be saved.

Please see the notes for Romans C6S4; 2Corinthians 2:15; Philippians 1:19-20 and Colossians C1S4 about the words dead / death / die the functional definition is: 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed. Physical death is used for the one-time point when the soul and spirit are forced to leave the corrupted body. Spiritual death is also used for the one-time point when the soul and spirit are forced to leave the presence of God. When the Bible uses death for these events, it assumes that the reader understands that the one-time-event is the pinnacle of an ongoing process. Within the Bible, death is to be understood to be an ongoing process, even while highlighting the ultimate point of victory for the process'. Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.

Home Start of Page Start of Chapter

C10-S9 (Verse 8) But what saith it?

This sentence is our transition where Paul stops talking about Israel, and all other lost people who think they are saved because they are religious. After this question Paul is going to talk about the doctrine believed by the truly saved.

Home Start of Page Start of Chapter

C10-S10 (Verse 8-9) Basic doctrine believed by the truly saved.

Equivalent Section: Witness that God gives all people.

The word is nigh thee,
even in thy mouth,
and in thy heart:.

Equivalent Section: Basic belief for salvation.

First Step: Believe what Godly men preach.

that is,
the word of faith,
which we preach;.

Second Step: Verify the scriptural basis of what is preached.

That if thou shalt confess with thy mouth the Lord Jesus,
and shalt believe in thine heart that God hath raised him from the dead,
thou shalt be saved..

The prior sentence provides a transition in this chapter. Before it Paul was showing the error of what lost religious people believe. Now he is starting to show what truly saved people believe and starting with the most basic doctrine.

The Second Step of the Second Equivalent Section is often quoted without mentioning the rest of the sentence. However, that does not cause doctrinal error. In the Step identified, we see a promise for spiritual salvation. However, like all other promises from God, we must fulfill God's requirement or we will not receive the promise.

The phrase confess with thy mouth the Lord Jesus means: 'we must verbally identify the Lord Jesus as our personal Lord'. The phrase believe in thine heart means: 'haqve a heart based belief which changes out life: our attitudes and actions'. When we accept the Lord as our personal Lord, we accept His right to tell us what to do and what attitides to have, we accept His right to legally judge our response, and we accept His right to punish disobedience. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.)

In our First Equivalent Section we see that there is an internal witness from God that everyone has, if they will just use their brain and listen to it. Yes, this witness is considerably stronger once we are saved and have the indwelling Holy Spirit, but everyone is born with some witness. For example, when we see the ceremonies of a religion that we don't believe, we might agree that it is a beautiful ceremony and a fancy show. However, most people are at least a little skeptical that these movements in the flesh do anything in the spiritual reality. Many studies have reported finding that 'magic' (such as Voodoo) really does work, but only on 'true believers'. So in the mouth and heart of all people is a skeptical view of all claims made by religions.

While people are skeptical, the universal existence of religion proves that there is also an inborn need to recognize and worship a God. Forthe most part, Satan doesn't try to destroy that witness but he tries to point it at a devil and make 'true believers' of false religions. However, when people hear the basic gospel and are shown it in the Bible, it resounds with their heart. Yes, if they are a 'true believers', the witness is far smaller or non-existent. Yes, God does leave us our free will and people can easily ignore the internal witness from God. However, that does not prove that the witness is not there. Just remember what Paul told us in Chapter 9, especially 9:30-33. The religious people stumbled. However, the people who were not blinded by being 'true believers' have attained to righteousness, even the righteousness which is of faith. They could not do this without some internal witness from God because they did not have a preacher tell them what is in the Bible. Thus, we see the lie which claims 'God isn't fair because He never told the poor guy in Africa'. We all start with an inborn witness and soul winners can start with that if it has not been killed off by the person becoming a 'true believers' of some false religion.

In our Second Equivalent Section we see two Steps for basic salvation. Within it, our First Step starts with that is. Paul is starting with the word of faith that all men have in their heart and conscience from God. In the Second Step he says that we must confess with thy mouth the Lord Jesus, which means we must switch loyalty from the existing world order and powers that be. That word of faith is that this world is led by selfish, sinful men that are probably interested in themselves and in staying in power and are interested in you only for how you can help them achieve their goals. However, anyone who is using their brain can understand how the love of Jesus Christ is different since He left all of the glory and riches and power of heaven to come here and live as a poor man and die on the cross and literally go to Hell for our sins. If people get that message, which is what Paul says we preach, it isn't a big step for them to switch their loyalty to the Lord Jesus, which is our Second Step.

Think about Paul's phrase of we preach in the First Step. In Chapter 1 Paul said that he was not writing to preachers only but the 'person in the pew'. Thus, we have what Paul meant by his phrase of we preach, and that preaching started with the wrath of God on all sinful lifestyle s. Then in Chapter 2 we have God's contempt upon religious people who preached one set of rules for everyone else but lived a different set of rules themselves. Then in Chapter 3 Paul deals with several foolish arguments from religious people who try to justify their sinful lifestyle s and clearly teaches that being religious will not work in the court of God. God isn't so stupid that he will be conned by religious men. Then in Chapter 4 Paul eliminates claims of justification based upon position in this world or by inheritance through birth. Notice that Paul starts out eliminating all false claims of justification. Then in Chapter 5 Paul tells us Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. Having preached justification by God's grace, Paul used Chapter 6 to preach that God's grace does not give a license to sin. Then in Chapter 7 Paul explains that even though we were freely saved by grace, we still need to be sanctified and deal with our ongoing fleshly sinful nature. In chapter 8 Paul explains that this is done by those saved people who are in Christ Jesus, who walk not after the flesh, but after the Spirit. He also explains that those saved people who walk not after the flesh are not sanctified. Then in Chapter 9 Paul explains that everything is by God's choice and we can not force God to do anything. Therefore, we need to do what Please s God. Then in the start of this chapter Paul explained how the Jews had all of this and still missed the truth because they sought it by works instead of by faith. That leads to Paul saying that here is the word of faith, which we preach. And, we see in a quick summary of these chapters exactly what that word of faith, which we preach is.

Now we come to our Second Step which tells us what we must do based upon all of the truth that Paul has preached. A preacher and soul winner must always tell people what to do about the truth that they preach. There is much told about this step in the note for this verse within the Lord Jesus Christ Study and what is covered there will not be repeated here.

The Overview document, within the Lord Jesus Christ Study, gives a summary of every place that the Bible uses Lord Jesus. Lord Jesus (not including Lord Jesus Christ) is used 37 times in the Bible. Each reference is to the power and position of Jesus as Lord after His resurrection. That is, the physical man known as Jesus exercises all of the rights and responsibilities of the role known as Lord after His resurrection. The first place that the Bible uses Lord Jesus is after the resurrection. Before that Jesus lived as a literal weak human man using the power of the Holy Spirit. In the Gospels, Jesus is our example of how to live in this flesh. Since His resurrection (Acts 2:36) He has taken back His role as Lord and will judge us with the personal experience of having lived as a weak human being (Hebrews 2:14-18; Hebrews 5:7-10).

So, when our phrase says if thou shalt confess with thy mouth the Lord Jesus it is telling us a condition which we must meet in order to be saved. The note for this verse within the Lord Jesus Christ Study has links to every place in the Bible where we find any form of the word confess. As that note points out: 'Every one of these (Bible verses) can be understood to be a legally binding statement that is made with an implicit or explicit oath where there probably was reluctance to make the statement in prior times'. This means that we are swearing an oath to live a life in obedience to our Lord Jesus and follow His example (that is reported in the Gospels), on how to live in the flesh. This does not match what is preached as 'Say a prayer to Jesus'. Further, as we have seen everywhere in the Bible, someone who does not fulfill what God means by His conditional requirement does not receive the conditional blessing. Therefore, many (most) of the people who 'Said a prayer to Jesus' probably are not saved. In addition, this is consistent with what we have seen all throughout Romans which has much detail that gives us the differences between the religious lost person and the truly saved person.

The second phrase of our Second Step starts with and. That means that we have to meet this condition also. People who meet only one of these conditions, or that do not meet either, are not saved. Notice that our third phrase says thou shalt be saved. This is not 'sometimes' or 'maybe' or any other thing that is less than 'absolutely will happen'. And, this poses a problem for most Baptist and other 'good, Godly, fundamental, Bible believing Christians'. See, they have a 'dirty little secret'. They give out what they call the Gospel and two people hear the same thing, both pray the same prayer, both claim to be saved, but later one says that were not really saved and the other says they were saved. The soul winner then comes to this verse and says 'Well you believed in your head but not in your heart.' Yes there is a difference between head belief and heart belief, but that difference does not determine is we are saved or not. If it did then we would never have any assurance because people would always wonder if 'they' messed up their salvation and our salvation would no longer be 100% based upon what God does.

The truth is that God says 'Here is My plan' and we either accept God's plan, without change and without question, or we accept some change made by religion. The problem with the 'gospel' preached by many 'good, Godly, fundamental, Bible believing Christians' is that it does not include one critical factor. Those people who understand this non-stated factor, as revealed by the Holy Spirit, are truly saved. Those people who reject this non-stated factor, as revealed by the Holy Spirit, are not saved. That non-stated factor is found in the phrase God hath raised him from the dead. (Please see This table for all of the verses within Romans which refer to God.)

There is no denying that Jesus was different after His resurrection than He was before His death. The story about thomas in John 20:25-31 is just one of manythings in the Bible which we could point out. Romans 6 clearly teaches that when we get saved our life will be changed like His life was changed. Ephesians 2:10 literally says For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. Simply put, this non-stated factor is an understanding, and agreement, that God will change the lives of people that he saves. He will cause them to 'Stop their Sinning' and cause them to do the things which give Him permission to work through their life. Those people who want a 'fire escape our of Hell' and are only doing a religious act with absolutely no plan on changing, or with a plan on doing religious acts other than those directly commanded by God through a personal relationship, are not saved.

I tell people that the Bible tells us that the relationship between a man and his wife is a picture of the relationship between Christ and the church (Ephesians 5:22). A woman who told her husband that he was paying all of her bills but getting nothing in return would find her marriage annulled. Likewise, we can not defraud God. We do not 'say a prayer to Jesus' but we call upon the name of the Lord. That means He is Lord and He tells us what to do and He judges if we are obedient or not and He determines what reward or punishment that we get. He literally went to Hell for us, so He will not tell us to do anything unless it is ultimately for our good. However, we are agreeing to obey without question and trust Him and His character. Further, He is going to change our life to cause us to 'stop our sinning' and to bring Him glory. If someone doesn't agree to that, I don't pray with them. I remind the reader that the Bible says that Jesus loved the rich young ruler by letting him walk away lost.

Now we return to the phrase believe in thine heart. Notice first that this is personal (thine). Secondly, the difference between belief in our head and believe in thine heart is that head belief changes with our reasoning proves while heart belief stays with us all of our life. (Please see the note for 10:6 for links to every verse in Romans which uses heart.) please notice that the next sentence gives us the reason why (For) Paul says what he does in this sentence. There we are told with the heart man believeth unto righteousness. It takes time to receive righteousness. Therefore, heart belief takes more time than head belief. (Please see the note for Romans 10:14 for links to every place in Romans that uses any form of believe.)

With this confession we are making a life-long agreement to take the Lord Jesus as our personal Lord. We will obey no matter what he says, including when (not if) it leads to our death. In exchange, He will change our life to make us more like Him and He will provide what we can not provide for ourselves and He will give us eternal rewards based upon our level of faith and obedience.

Please see the note for Luke 1:64 about the word mouth. The American Tract Society Dictionary defines this word as: 'Is sometimes used in Scripture for speaker, Ex 4:16; Jer 15:19. God spoke with Moses "mouth to mouth," Nu 12.8, that is, condescendingly and clearly. the law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ's word to convict, control, and judge; compare Isa 49:2; Heb 4:12. the Hebrew word for mouth is often translated "command," Ge 45:21; Job 39:27; Ec 8:2; and the unclean spirits out of the mouth of the dragon, Re 16:14, are the ready executors of his commands'.

Please see the note for Romans 16:25-27 which gives links to every place in Romans that uses any form of the word preach and provides the definition from Webster's 1828 . Please also see the notes for 1Corinthians C15S1; Galatians C1-S4 and 2Timothy 4:1-LJC about the word preach. The functional definition is: 'To pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture. the purpose of preaching is to get people to obey God's word'. Please also see the note for Romans C10S17 about the word preacher.

Please see the note for 2John C1S7 about the word confess. The functional definition for this word is: 'a lifestyle which proves the faith that a person claims to have In the Bible confess includes the testimony that you live'. Please also see the note for 1Timothy 6:13-16 about the word confession. The functional definition for this word is: 'Confession is acknowledging something with a lifestyle. There are two applications of This word, one of which is apt to be overlooked. The one is the confession of sin. This was enjoined by the law, and if accompanied with a sacrifice it led to forgiveness. Le 5:5; Nu 5:7. The other application of the term is a changed lifestyle due to the Lord Jesus'. This word is also found in this Bible book in: Romans 14:11 and Romans 15:9.

Please see the notes for Romans 14:9 for links to every verse, in Romans, which uses any form of the word rose / rise along with a definition. The functional definition is: ' to get up; to leave the place of sleep or rest or death'. Please also see the note for Colossians 2S7 about this word. Please also see the note for Mark 10:1 about the words arise / arose. The functional definition for the word arose. is: 'The past tense of the verb, to arise'. The functional definition for the word arise / arose. is: 'To ascend, mount up or move to a higher place; as, vapors arise from humid places'. Please see the notes for 1Corinthians C15S32 and John 6:39 about the word raise and see the note for 1Peter C1S2 about the word resurrection. The functional definition for this word is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14). In addition, there are times when this word is used for something being lifted higher physically, but even then the Bible reference often has a symbolic spiritual meaning in addition to the physical meaning.'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The word. De 30:14 exp: Col 1:5. The word of faith. Ro 10:17; 1:16-17; Isa 57:19; Mr 16:15-16; Ac 10:43; 13:38-39; 16:31; Ga 3:2,5; 1Ti 4:6; 1Pe 1:23,25
That if. Ro 14:11; Mt 10:32-33; Lu 12:8; Joh 9:22; 12:42-43; Php 2:11; 1Jo 4:2-3; 2Jo 1:7 and shalt. Ro 8:34; Joh 6:69-71; 20:26-29; Ac 8:37; 1Co 15:14-18; 1Pe 1:21'.

Home Start of Page Start of Chapter

C10-S11 (Verse 10) Why the truly saved believe the basic doctrine of the prior sentence.

First Step: Believe in a way to commit for the rest of your life.

For with the heart man believeth unto righteousness;.

Second Step: Act on that believe to prove you are not a liar.

and with the mouth confession is made unto salvation..

This sentence starts with For and gives us the reason for what Paul said in the prior sentence. This is a favorite verse used by soul winners. While most understand it correctly, many do not consider the additional depth provided by the first word of For. Please see the note for 10:9 in the Lord Jesus Christ Study for more details. Please also see that note for links to every place in the Bible where we find any form of the word confess. As that note points out: 'Every one of these (Bible verses) can be understood to be a legally binding statement that is made with an implicit or explicit oath where there probably was reluctance to make the statement in prior times'.

Since the belief in this verse is unto righteousness, this is not something that is instantly given. True righteousness can be seen in the lives of people. I know that a lot of people believe the doctrinal claim that God declares us to be righteous the instant that we say '1, 2, 3, Jesus save me', but that does not match what this epistle has been teaching for several chapters. Moreover, this is the doctrine claimed by the religious people who have all of the signs that Romans says identifies the religious lost. James 2:14-26 uses Abraham as an example and tells us that the faith of Abraham caused him to produce works and it was after he produced works that it was imputed unto him for righteousness. Further, Abraham continued to produce those works. Thus, believeth unto righteousness means that we produce the works of faith until it (is) imputed unto (us) for righteousness and we continued to produce those works.

The note for Romans 10:9 within the Lord Jesus Christ Study has links to every place in the Bible where we find any form of the word confess. As that note points out: 'Every one of these (Bible verses) can be understood to be a legally binding statement that is made with an implicit or explicit oath where there probably was reluctance to make the statement in prior times'. This means that we are swearing an oath to live a life that shows that we believeth unto righteousness. Further, it means that we tell others about our belief, which is spreading the gospel. Jesus made people come out in public and in front of crowds and people want to be some kind of 'silent witness'. That is not the heritage we received from the apostles and saints who became martyrs. The people who want to remain silent provide the conditions for justifying other sins which fills our churches with the religious lost. I can tell you from personal experience that if you start dragging the religious lost on visitation, and spend your time talking about the Bible and God, they will either get right with God or avoid you. A church that does this will soon have the religious lost get rite with God or leave and tell everyone about you being a bunch of 'fanatics'.

We need to pay attention to the structure of our sentence. Remember that when Satan tempted Jesus he quoted scripture. There was nothing wrong with what he quoted but the problem was with what He left out. Therefore, building a doctrine that is based upon scripture which leaves out part of it, such as the structure of the sentence, is using the method of the devil.

With that noted, we se that our sentence gives us two Steps and the first Step must be done before the second Step can be started. In addition, our Second Step starts with the word and, which means that it can not be 'added' to the First Step if the First Step is not there. In addition, if we have the First Step but neglect the Se4cond Step then we have not obeyed this sentence and can not claim to result. Basic rules of addition tell us that we end up with a wrong conclusion if we throw away any part of what is added together.

Therefore, our sentence tells us that someone is NOT truly Biblically saved if they believe but never do what the Bible means by confess. At a very minimum the person must publicly declare that they have accepted Jesus Christ as their personal Lord. verses which people use to claim that we must be baptized to be saved are, to the most part, supporting the doctrine that or life must back our claims if we are not a liar and a child of Satan. In addition, other places in the Bible teach this same doctrine while using different words. Bottom line is that anyone who believes that they can go to heaven, after living a life of serving fleshly lusts and the things of this world, just because they intellectually 'believed' some religious doctrine has been deceived by a lie from Satan.

Please see the note for 10:6 for links to every verse in Romans which uses heart. Please see the note for Romans 10:14 for links to every place in Romans that uses any form of believe. In the Bible, belief is contrasted with unbelief. Please see the note for Romans 3:3 for links to every place in Romans that uses any form of unbelief. The note for Romans 3:5 provides links to every verse which uses the word unrighteousness along with a small note on each verse. There are 535 verses which use forms of the word righteous in addition to those which use unrighteous. The note for Romans 1:29 is part of the summary of chapter 1. That note provides the definition from Webster's 1828 and shows the relationship between unrighteousness and several other sins. The note for Romans 1:18-19 provides links to the 50 times in 41 verses of this epistle that forms of the word righteous are used.

Please also see the note for Romans C9S19 about the phrase What is man.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For with. Lu 8:15; Joh 1:12-13; 3:19-21; Heb 3:12; 10:22 unto righteousness. Ga 2:16; Php 3:9 and with. Ro 10:9; 1Jo 4:15; Re 2:13'.

Home Start of Page Start of Chapter

C10-S12 (Verse 11) Scriptural basis for claims in prior two sentences.

For the scripture saith,
Whosoever believeth on him shall not be ashamed..

This verse quotes ( the scripture saith) a combination of Isaiah 28:16 and 49:23 and Jeremiah 17:7 which also references Psalm 1. These verses are also explained by Peter in 1Peter 2 and they are also referenced in John 3:15 and Acts 10:43, which also give us additional insights. Further, this is a repeat of what we read in 9:33. Continuing backward, we read hope maketh not ashamed in Romans 5:5. Several places in the Bible explain that our hope is Jesus Christ. (Please see those two notes also as they are good sized and provide considerable additional information.) Again we see that the Bible teaches that the only valid claim of righteousness is a claim that is backed by a matching lifestyle .

Our sentence has a promise that we shall not be ashamed. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.) However, this promise is dependent upon the true Biblical meaning of the word believeth ('a life long belief which controls our attitudes and actions'). The fact is that many people will be saved, and go to Heaven, but will end up being ashamed, at the judgment seat of Christ because they did not continue to believeth. Thus, this quoted reference is not just speaking about getting into Heaven but also speaks to any rewards or punishments that saved people might receive in heaven.

This sentence starts with For and gives us the reason that righteousness is by belief with the heart that is proven by confession from the mouth. This same proof tells us why (For) Paul said what he did in the prior sentence and the second prior sentence. Thus, we see the scriptural basis for this claim.

In Isaiah 28:16 we read he that believeth shall not make haste with the him being another name for a foundation a stone, a tried stone, a precious corner stone, a sure foundation. We already dealt with this stumblingstone back in 9:32-33. There we saw that the stone of stumbling is also a rock of offence and, in the Bible, rock is always used for Christ. So now what we see is that people who truly believeth on him (Christ) shall not be ashamed because they shall not make haste but will take their time to get to know Him and to become like Him. However, the religious person, especially the religious lost person, is always in a hurry to get their 'obligation' done so that they can ignore God and get on with the 'the important things of their life'.

Isaiah 49:23 says, And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the LORD: for they shall not be ashamed that wait for me. If the mightiest and best of the Earth are not ashamed to act this way, who are we to be ashamed of Him? If we refuse to live a life which gives Him honor and glory, are we not proving that we are ashamed of Christ? If we are ashamed of Christ, how can we claim the prior two sentences or what will we do with the next sentence, which tells us why these three sentences also apply to us?

Jeremiah 17:7-9 says, Blessed is the man that trusteth in the LORD, and whose hope the LORD is. forhe shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit. the heart is deceitful above all things, and desperately wicked: who can know it? Lots of people like to quote the last question, and preach on it, while not considering that the context is a contrast to fruitful person who trusteth in the LORD. There has been a whole lot of preaching that contrasts that last question to people who trust in rules of religion. The last couple of chapters in Romans make it clear that keeping the rules of religion is not the same as trusteth in the LORD. What's more, these verses are a quote, with slight rewording, of Psalm 1. Psalm 1 tells us some differences between the righteous, the ungodly , and sinners, who are people who claim to be saved while living lives that are unrighteous. This, of course, comes right back to our current sentence with the righteous being the only people who shall not be ashamed.

John 3:15 is obviously the verse before John 3:16. Jesus is telling a man who has top honors for keeping religious rules that he is lost and needs a personal relationship with God. Jesus makes it clear that without this personal relatio which includes living a life which displays personal belief in God, he will be ashamed. However, this verse also tells us that That whosoever believeth in him should not perish, but have eternal life. Therefore, the people who are ashamed, because of a lack of proper belief, will probably be lost. However, those people who have this true belief not only will be saved but will have righteousness that others can see in their life.

Acts 10:43 is part of the preaching by Peter to Cornelius and his household. Peter preached that ...whosoever believeth in him shall receive remission of sins. Two verses more we see And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. We also know that when Peter got back the religious crowd had a fit because God did not act the way they expected God to act. This religious crowd held onto their erroneous doctrine and increased in numbers until God destroyed the church, killed all of them and their followers and make it impossible for people to follow their error. So, once more we see that this is believeth on him and not believeth on religious rules.

1Peter 2 gives us a lot of detail about true Biblical Belief. He tells us that it is based upon what the Bible literally says, that the Bible is more reliable than any religion or religious experience, that it produces righteousness and spiritual fruit. That chapter also tells us many more details about this type of belief.

While other places in the Bible could have been referenced in place of (or in addition to) the verses referenced, these should be sufficient to provide a scriptural basis for what this sentence says and what the prior two sentences said. In addition, it also supports the next two sentences even while they give further scriptural basis for what Paul is telling us in these sentences. However, if the reader wants to know where else the Bible tells us that our belief / faith makes us not ashamed, then please see: Genesis 2:25; Numbers 12:14; Judges 3:25; 2Kings 2:17; Job 19:3; Psalms 25:2, 20; 31:17; 34:5; 37:19; 69:6; 74:21; 119:6, 46, 80, 116; 127:5; Isaiah 23:4; 26:11; 29:22; 30:5; 44:9; 45:17; 49:23; 50:7; 54:4; Jeremiah 6:15; 8:12; 12:13; 20:11; Ezekiel 16:61; 36:32; Zephaniah 3:11; Zechariah 9:5; Romans 1:16; Romans 5:5; Romans 9:33; our current sentence; 2Corinthians 7:14; 2Corinthians 9:4; 2Corinthians 10:8; 2Thessalonians 3:14; 2Timothy 1:8, 12, 16; 2Timothy 2:15; Hebrews 2:11; Hebrews 11:16; 1Peter 4:16; 1John 2:28. Please see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word scripture and provides the definition from Webster's 1828 .

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Whosoever. Ro 9:33; Isa 28:16; 49:23; Jer 17:7; 1Pe 2:6 exp: Joh 3:15; Ac 10:43.'.

Home Start of Page Start of Chapter

C10-S13 (Verse 12) Scriptural precept supporting prior three sentences.

Equivalent Section: the Lord is no respecter of persons.

For there is no difference between the Jew and the Greek:.

Equivalent Section: the Lord responds to any who call upon him.

for the same Lord over all is rich unto all that call upon him..

This sentence also starts with For and explains the why everything said in the prior three sentences is true. It states a precept (Isaiah 28:10-13), which is a truth that applies the same to all of the Bible. However, in order to understand it properly we need to understand that God acts differently in His role as Lord than He does in other roles such as Jesus or Christ. He deals with us personally through His roles as Jesus and as Christ. However, in His role as Lord He deals with things like judgment where He would not be righteous if He considered who the person was when He said something was sin or not sin. Therefore, this precept of God being no respecter of persons is true for His role as Lord but not true for His roles as Jesus and as Christ.

We find that the Bible tells us that God is no respecter of persons (or tells us to be that way) in: Leviticus 19:15; Deuteronomy 1:17; 16:19; 2Samuel 14:14; 2Chronicles 19:17; Psalms 40:4; Proverbs 24:23; 28:21; Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25; James 2:1. In addition, there are several other verses which support this doctrine listed in the note for 2:5-11.

We find that the Bible tells us that the gospel is presented to Jews and Greeks alike in Acts 13:42; 14:1; 18:4; 19:10; 19:17; 20:21; Romans 1:16; 2:9-10; 3:9; 9:24; this sentence; 1Corinthians 1:23-24; 10:32; 12:13; Galatians 2:14, 15; 3:28; Colossians 3:11.

We find that the Bible tells us that there is no difference in: Acts 10:34-35; 10:47; 15:8-9;15:19; Romans 3:22, 29, 30; 4:11-12; 9:24; 10:12; Galatians 3:28; Ephesians 2:18-22; 3:6; Colossians 3:11.

While I probably could find more references, this should be sufficient to convince any reasonable person that this doctrinal precept that is found all through the Bible. Thus, not only is there no difference between the Jew and the Greek, when they stand before the Lord, or come to Him for anything, but there is no difference between any two groups of people when dealing with the Lord.

Continuing on to the Second Equivalent Section, we find a similar, but slightly different precept. Again, it starts with For and tells us why everything said in the prior three sentences is true. First, the note for this verse in the Lord Jesus Christ Study explains that we do not limit what the Lord can do or who He deals with. Religious men always try to limit access to God in order to enhance their position among men.

Of course, the verses document in the Lord Jesus Christ Study has links to every verse in the New Testament that uses Lord. Further, it is sub-divided to tell us how Lord is used within the verse. Fora more limited search, we find that the Bible tells us that He is Lord of all (or same Lord) in: Leviticus 27:28; Numbers 18:28-29; Joshua 3:11, 13; 1Samuel 12:7; Zechariah 6:5; Luke 23:42; Romans 14:9; 15:12; Acts 10:36; 1Corinthians 12:5; 15:47; 10:34-35; 10:47; 2Corinthians 8:19; Galatians 4:1; Philippians 2:11; 1Timothy 2:5; Revelation 17:14; 19:16.

This verse teaches the same truth that we find in Psalm 86:5; 145:18 and in Isaiah 55:6 where we find that the Lord will respond the same to all men that call upon him. in this verse, Lord is reference is to God the Father because it is referencing Old Testament verses. However, whether it is representing God the Father or God the Son isn't important because this truth fits both of them. That is, the Lord will respond the same to all men that call upon him. Please see the note for Romans 1:1 to find links to every place where this epistle uses forms of the word call. As in other verses, this sentence uses call for people who vow to serve the Lord, and keep that vow. The Lord gives severe punishment to those people who lie when making a vow to Him but gives rich rewards to people who make a vow of service and keep it.

We find that God made Abraham, David, Solomon and others rich in worldly possessions. Because of this, many Jews and other religions made the mistake of judging God's favor by how rich a person was and declaring the poor to be sinners. However, the Bible teaches otherwise and we only have to look at John the Baptist to dispel the doctrine that the poor are terrible sinners. The truth is that God makes the obedient rich in spiritual blessings, that they can keep beyond death, and makes them rich in physical blessings only to test them or to let them use those physical blessings to work for God. Examples of places where the Bible teaches this doctrine include: Romans 2:4; 9:23; 2Corinthians 8:9; Ephesians 1:7; 2:4, 7; 3:8, 16; Philippians 4:19; Colossians 1:27; 2:2-3.

Please see the note for Romans 12:6-8 about the word different. Webster's 1828 defines this word as: 'a. Distinct; separate; not the same; as, we belong to different churches or nations. 2. Various or contrary; of various or contrary natures, forms or qualities; unlike; dissimilar; as different kinds of food or drink; different states of health; different shapes; different degrees of excellence.'.

Please see the note for Colossians 3:9-11 which has links to every place in the Bible that the word Greek is used. The functional definition is: 'A Jew who spoke Greek and is a foreign Jew opposed to a home Jew who dwelt in Palestine'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there is no. Ro 3:22,29-30; 4:11-12; 9:24; Ac 10:34-35; 15:8-9; Ga 3:28; Eph 2:18-22; 3:6; Col 3:11 Lord. Ro 14:9; 15:12; Ac 10:36; 1Co 15:47; Php 2:11; 1Ti 2:5; Re 17:14; 19:16 exp: Lu 23:42. rich. Ro 2:4; 9:23; 2Co 8:9; Eph 1:7; 2:4,7; 3:8,16; Php 4:19; Col 1:27; 2:2-3 call upon him. Ps 86:5; 145:18; Isa 55:6; Ac 9:14; 1Co 1:2 General references. exp: Lu 3:6; Ac 10:47; Ro 3:30.'.

Home Start of Page Start of Chapter

C10-S14 (Verse 13) For whosoever shall call upon the name of the Lord shall be saved.

This sentence also starts with For and quotes Joel 2:32 and Acts 2:21. This is our promise for salvation. However, like all other promises from God, we must fulfill God's requirement or we will not receive the promise.

The phrase call upon the name means: 'trust in the power and authority represented by the name'. The phrase of the Lord means: 'the power and authority belongs to the legal role of the Son of God'. Only the Lord can go into God's court room in Heaven, call court into session, have the court recording angel open the law books and Blot out the handwriting of ordinances that was against us (2Corinthians 2:14). Only the Lord can legally adopt us as God's children and move us from God's criminal court (great white throne) to God's family court (judgment seat of Christ). {Please also see the Doctrinal Studies called Significant Events in the New Testament and Relational Prepositions for links to other Bible references which are similar to this sentence.}

As Peter preached in Acts, the prophecy in Joel was about the start of the Church Age and we are currently in the Church Age. Please see the note for Romans 1:1 to find links to every place where this epistle uses forms of the word call. That note also references several verses outside of this epistle where the Bible talks about different types of calls and lets us know what the Bible means By this word. in this sentence, and ones like it, the call upon the name of the Lord is not Say a prayer to Jesus' but is switching sides in a spiritual war. Ask any veteran who joined a military service during time of war what would happen to someone who joined and then rebelled against orders or refused to be trained or deserted or turned traitor and helped the enemy while in a battle zone. That is what this sentence really means when it says call upon the name of the Lord. Please see the note for This verse in the Lord Jesus Christ Study for more details on what this verse is saying.

We find call with Lord in several places of the Bible, which tell us how men called upon the Lord, including:

Genesis 4:26 tells us that men started to call upon the name of the LORD after the son of Seth was born.
Genesis 12:8 tells us that God gave a covenant to Abraham, Abraham built an altar and called upon the name of the LORD at more than one place. This was near the start of a life-time of worship.
Genesis 13:4 tells us that Abraham returned to the place where he built an altar after he sinned in Egypt. It was after this that Lot left him. We might repent from our sin but those following us might not repent and recover.
Genesis 16:11 tells us that God answered the call of Hagar and saved her and old her what to do after she sinned and got herself cast out. She repented and was restored but her son had the same spirit and got them cast out again at a later date.
Genesis 21:33 tells us that after Abraham settled an ongoing problem with a powerful neighbor that Abraham planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God.
Genesis 26:25 tells us that Isaac acted the same as Abraham did when God offered the same covenant to Isaac.
Deuteronomy 4:7 tells us that we call upon the Lord for manythings. verses in psalms says that includes being saved from our enemies
Deuteronomy 28:10 says, And all people of the earth shall see that thou art called by the name of the LORD; and they shall be afraid of thee, but only if God's people would personally hearken diligently unto the voice of the LORD thy God, to observe and to do all his commandments which I command thee this day.
Judges 15:18 tells us that Samson was sore athirst, and called on the LORD after a great victory and while he was weak from the battle.
Judges 16:28 tells us Samson called unto the LORD in his death because he realized the foolishness of thinking that he did what God really did through him.
1Samuel 3:9 tells us how to respond when God calls us.
1Samuel 12:17-18 tells us that the Lord did as Samuel requested when he called unto the LORD because it got the people to consider obeying what God said for them to do.
2Samuel 6:2 tells us that God is called of the LORD of hosts that dwelleth between the cherubims, yet David did not consult Him nor his priests before deciding to do something for God. Because while David wanted to do right, but did not do it the right way, Uzzah died. Thus, we see consequences for even the most loved of God's children who call God Lord and then fail to obey. 1Chronicles 13:6 repeats this story, which tells us that it teaches an important doctrinal lesson.
2Samuel 22:4 says, I will call on the LORD, who is worthy to be praised: so shall I be saved from mine enemies. .
2Samuel 22:7 says, In my distress I called upon the LORD, and cried to my God: and he did hear my voice out of his temple, and my cry did enter into his ears. .
1Kings 18:24 says, And call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. this is the story when Elijah killed the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred. Thus, we see that God can do miracles through the life of someone who calls upon Him and is really committed to letting the Lord work through their life.
2Kings 5:11 tells us that the heathen general called Nathan was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper. Lost people think that when God's people call upon the Lord that they order God around. They don't understand that it is the Lord who tells them what He will do and they only publicly call upon the Lord so that people will know that it is the Lord who does the work. The person does not decide what the Lord will do. They are only the human mouth-piece that tells people what the Lord already said that He would do.
1Chronicles 13:6 tells us the same story as 2Samuel 6:2. (See above). Since the Bible repeats this story, the repetition tells us that the story teaches an important doctrinal lesson.
1Chronicles 167:8 tells us that David got right and did things the Lord's way. As a result, there was great rejoicing and proper worship and the protection of God.
1Chronicles 21:26 tells us that while God was bringing judgment for sin, David built there an altar unto the LORD, and offered burnt offerings and peace offerings, and called upon the LORD.. the result of getting right with God was an end of the judgment by God.
Psalm 4:3 says, But know that the LORD hath set apart him that is Godly for himself: the LORD will hear when I call unto him.
Psalm 14:4 says, Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD.
Psalm 18:3 says, I will call upon the LORD, who is worthy to be praised: so shall I be saved from mine enemies.
Psalm 18:6 says, In my distress I called upon the LORD, and cried unto my God: he heard my voice out of his temple, and my cry came before him, even into his ears.
Psalm 20:0 says, Save, LORD: let the king hear us when we call.
Psalm 31:17 says, Let me not be ashamed, of LORD; for I have called upon thee: let the wicked be ashamed, and let them be silent in the grave.
Psalm 55:16 says, As for me, I will call upon God; and the LORD shall save me.
Psalm 86:5 says, For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee.
Psalm 88:9 says, Psalms 88:9 Mine eye mourneth by reason of affliction: LORD, I have called daily upon thee, I have stretched out my hands unto thee. When we deliberately sin, the Lord may leave us with some consequences or may leave us with all of the consequences, for a while, so that we learn 'Don't do that!'
Psalm 99:6 says, Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the LORD, and he answered them.
Psalm 105:1 says, O give thanks unto the LORD; call upon his name: make known his deeds among the people.
Psalm 116:4 says, Then called I upon the name of the LORD; of LORD, I beseech thee, deliver my soul.
Psalm 116:13 says, I will take the cup of salvation, and call upon the name of the LORD. Notice that he called upon the name of the LORD after he took the cup of salvation.
Psalm 116:17 says, I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the LORD.
Psalm 118:5 says, I called upon the LORD in distress: the LORD answered me, and set me in a large place.
Psalm 145:18 says, The LORD is nigh unto all them that call upon him, to all that call upon him in truth.
Isaiah 12 tells us how saved people will praise and witness and tell people to call upon the Lord, especially during the Millennium.
Isaiah 55:6-7 says, Seek ye the LORD while he may be found, call ye upon him while he is near: Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon. .
Isaiah 58:9 tells us Then shalt thou call, and the LORD shall answer after we truly repent of sin.
Jeremiah 7:11 says, is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the LORD. this section teaches that the Lord will bring judgment upon people who call themselves by the name of the Lord (Christians) but do not follow and obey the Lord.
Jeremiah 14:9 tells us that Jeremiah prayed and reminded God that the Jews were called by (His) name and asked for mercy but God refused because the people would not repent and obey.
Jeremiah 15:16 says, Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, of LORD God of hosts.
Jeremiah 23:6 says, In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, thE LORD OUR RIGHTEOUSNESS.
Jeremiah 33:16 says, In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, the LORD our righteousness.
Lamentations 3:55-56 says, I called upon thy name, of LORD, out of the low dungeon. thou hast heard my voice: hide not thine ear at my breathing, at my cry.
Daniel 9:19 says, O Lord, hear; of Lord, forgive; of Lord, hearken and do; defer not, for thine own sake, of my God: for thy city and thy people are called by thy name. This was part of Daniel's prayer when he understood that it was near time for God to lift the Captivity.
Hosea 2:16 tells us that God's people will change what they call Him after He brings them to the point of true repentance.
Joel 1:14 tells us to fast and cry unto the LORD when we realize that the Great Tribulation is close at hand.
Joel 2:23 promises that whosoever shall call on the name of the LORD shall be delivered. This is the basis for our current sentence and for Acts 2:21.
Amos 9:12 tells us that the Jews shall possess...all which are called by my name, saith the LORD during the Millennium.
Zephaniah 3:9 says, For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent.
Zechariah 13:9 says, And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, the LORD is my God.
Matthew 10:25 says, It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?
Matthew 23:43, 45 tells us Jesus said that David called Christ Lord.
Mark 12:37 says, David therefore himself calleth him Lord; and whence is he then his son? And the common people heard him gladly.
Luke 6:46 says, And why call ye me, Lord, Lord, and do not the things which I say?
Luke 20:44 says, David therefore calleth him Lord, how is he then his son?
John 13:13 says, Ye call me Master and Lord: and ye say well; for so I am. Jesus then went on and said how people are to obey if they call Him Lord.
Acts 2:21 says, And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. this quotes Joel 2:23.
Acts 7:59 says, And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.
Acts 15:17 is part of a Bible quote spoke by James at the Council of Jerusalem when they determined that we do not have to keep the religious part of the Mosaic Law.
Acts 19:13 tells us how some Jews, who did not have the right, tried to call upon the name of the Lord in order to control a devil. He beat them.
Acts 22;16 tells us to arise, and be baptized, and wash away thy sins, calling on the name of the Lord when we get saved.
The prior sentence and this sentence tell us how God blesses those people who truly call upon the name of the Lord.
1Corinthians 1:2 tells us that that epistle is written to Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:.
2Timothy 2:22 says, Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.
James 5:14 tells us to call...in the name of the Lord when we need healing.
1Peter 3:6 says, Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.

We see in these verses the same lesson repeated many times and many different ways. When we call upon the Lord, or claim to be called by His name, we had better be obedient. However, if we do either of those things and refuse to obey then we bring a curse upon ourselves that is worse than if we did nothing.

Please see the note for Luke 13:35 about the phrase name of the Lord. The functional definition for this word is: 'In the power and authority represented by the name of the Lord God'. That note has links to every Bible usage of this phrase. Please also see the note for 1Corinthians 1:10 for links which use the phrase the name of to indicate authority of a person. Please also see the note for 1Peter 4:14-LJC about the phrase name of Christ. please also see the note for this sentence within the Lord Jesus Christ Study.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whosoever. Joe 2:32; Ac 2:21 exp: Joh 3:15. General references. exp: Ro 3:30.'.

Home Start of Page Start of Chapter

C10-S15 (Verse 14) How then shall they call on him in whom they have not believed?

This sentence starts with For and is the first of four questions meant to motivate God's people to Go ye into all the world, and preach the gospel to every creature (Mark 16:15). Unfortunately, some people err and believe that people can't get saved unless a preacher (usually one of their particular belief) preaches the message. But that isn't what this is teaching. The Jews had the word of God but weren't spreading it to the world and were deliberately hiding it. The fact is that many parts of the world now have the word of God in print readily available and there are many people who believe because the Holy Spirit can show the truth to someone who sincerely seeks the truth when they read the Bible. That's how I received salvation and how some (very few) others also received salvation. However, the number of people who receive salvation this way is so small that it does not lessen our responsibility to Go ye into all the world, and preach the gospel to every creature. It only proves the error in the claim that people can't get saved unless a preacher (of a particular belief) preaches to them.

Please see the note for Romans 1:1 to find links to every place where this epistle uses forms of the word call. As we see there, and in the prior two sentences, we have a responsibility to obey when we call upon the Lord. We also see this truth if we look at how the Bible uses the word believe. We find forms of this word used 318 times in 284 verses of the Bible, 273 times in 241 verses of the New Testament, and, In Romans, used 24 times in 23 verses.

Jesus told us about believeth in John 5:24 where He said Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. If we really have God's life in us then there will be a change in our life from when how we acted without God's life. We see this when we look at verses which tell us about true Biblical belief. Forms of this word appear in Romans in:

Romans 1:16 tells us that belief is what is required to receive the power of God unto salvation.
Romans 3:3 tells us that our belief (or) unbelief does not make the faith of God without effect. Our belief (or) unbelief only allows, or prevents, God's power affecting out personal life because God always honors our free will.
Romans 3:22 tells us that we receive the righteousness of God which is by faith of Jesus Christ, and not by our own faith.
Romans 3:26 tells us that God's righteousness and justification are given to the person which believeth in Jesus.
Romans 4:3 says Abraham believed God, and it was counted unto him for righteousness.
Romans 4:5 says But to him that worketh not, but believeth on him that justifieth the ungodly , his faith is counted for righteousness.
Romans 4:11 tells us the relationship between believe and faith. It also tells us that Abraham is the father of all them that believe. Here we see that belief is what motivates us the do the acts of faith and that without the acts of faith, our claim of belief is a lie
Romans 4:17 tells us that God made Abraham a father of many nations because he believed...God.
Romans 4:18 says (about Abraham) Who against hope believed in hope, that he might become the father of many nations; according to that which was spoken, So shall thy seed be.
Romans 4:23-25 says Now it was not written for his sake alone, that it was imputed to him; But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; Who was delivered for our offences, and was raised again for our justification.
Romans 6:8-8 says For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him: Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. forin that he died, he died unto sin once: but in that he liveth, he liveth unto God. Basically, if we truly believe then we will 'Romans Stop our Sinning!'. .People who don't 'Romans Stop their Sinning' do not have Biblically true belief
Romans 9:33 is the final sentence in a chapter which proves that we are not saved, nor are we sanctified, by keeping religious rules. We must believeth on him [Jesus Christ] (to) be ashamed (to be saved and sanctified).
Romans 10:4 says For Christ is the end of the law for righteousness to every one that believeth.
Romans 10:8-11 says But what saith it? the word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. forwith the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. forthe scripture saith, Whosoever believeth on him shall not be ashamed.
Our current sentence and the next tell us that we need to give other people the chance to believe and be saved and sanctified.
Romans 10:16 says But they have not all obeyed the gospel. forEsaias saith, Lord, who hath believed our report?. In his day people claimed to believe, but most peoples' lives proved them to be liars. However, there were some that believed and their life proved it.
Romans 11:30-31 tells us to extend God's mercy to people who believe, no matter how they treated us before they believed.
Romans 13:11 tells us that we are closer to facing out Lord (salvation) than we were even yesterday. Therefore, today is when we need to demonstrate the love of God that is in our life because of our belief.
Romans Romans 14 tells us how to deal with a brother who is weak in the faith.
Romans 15:13 says Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. We do not get these things without true Biblical belief.
Romans 15:30-311 says for us to pray for God's help when dealing with religious people who do not believe what the Bible literally says.

As we see in just these sentences (verses), true Biblical belief causes us to act upon that belief and any claimed belief that is not backed by matching action is a lie. Many people confuse faith and belief. Before people act, they have a belief but that belief does not turn into true faith until the people act upon it. Thus, we need to tell people the true gospel, which requires them to act upon their claimed belief.

Webster's 1828 dictionary defines belief believe as: 'v.t. to credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity. When we believe upon the authority of reasoning, arguments, or a concurrence of facts and circumstances, we rest our conclusions upon their strength or probability, their agreement with our own experience, etc. 2. to expect or hope with confidence; to trust. I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. Ps.27.
BELIE'VE, v.i. to have a firm persuasion of anything. In some cases, to have full persuasion, approaching to certainty; in others, more doubt is implied. It is often followed by in or on, especially in the scriptures. to believe in, is to hold as the object of faith. "Ye believe in God, believe also in me." John 14. to believe on, is to trust, to place full confidence in, to rest upon with faith. "To them gave he power to become the sons of God, even to them that believe on his name." John 1. Johnson. But there is no ground for much distinction. In theology, to believe sometimes expresses a mere assent of the understanding to the truths of the gospel; as in the case of Simon. Act.8. In others, the word implies, with this assent of the mind, a yielding of the will and affections, accompanied with a humble reliance on Christ for salvation. John 1.12. 3.15. In popular use and familiar discourse, to believe often expresses an opinion in a vague manner, without a very exact estimate of evidence, noting a mere preponderance of opinion, and is nearly equivalent to think or suppose.'

Thompson Chain Topics provides links for believers as: 'Believers, General References to: Joh 2:22; 4:53; 7:31; 8:30; 10:42; 12:42; 17:8; Ac 9:42; 16:34; 17:12; 19:18; 24:14; Ro 4:18; 2Ti 1:12. Kept: (John, Chapter 17): Kept in the Father's Name: Joh 17:11. Kept in Safety: Joh 17:12. Kept in Joyfulness: Joh 17:13. Kept in Purity: Joh 17:15. Kept Separated from the World: Joh 17:16. Kept in Process of Sanctification: Joh 17:17. Kept in Active Service: Joh 17:18. Kept in Perfect Unity: Joh 17:20-21. Kept for the Coming Glory: Joh 17:22-24. Promises to: Bodily Supplies: Ps 37:3. Unlimited Blessings: Mr 9:23. Answers to Prayer: Mr 11:24. Removal of Obstacles: Lu 17:6. Divine Sonship: Joh 1:12. Eternal Life: Joh 3:14-15; 5:24. Spiritual Fulness: Joh 6:35; 11:26. Spiritual Light: Joh 12:46. Power for Service: Joh 14:12. Salvation: Ro 1:16; 1Pe 2:6. Walk: (Characteristics of): New Life: Ro 6:4; 8:1. Faith: 2Co 5:7. Spirituality: Ga 5:16. Consistency: Eph 4:1. Love: Eph 5:2. Caution: Eph 5:15; Col 2:6. Illumination: 1Jo 1:7. Christlikeness: 1Jo 2:6.
Gentiles: Lu 7:3; 23:47; Ac 8:12; 10:2; 18:7.
Believers' Eternal Hope: Cheers the Dying Hour of the Saints: Pr 14:32. Assures of Immortality: Ac 24:15. A Heavenly Treasure: Col 1:5. Anticipates Christ's Coming: Tit 2:13. The Soul's Sure Anchor: Heb 6:18-19. Grounded in the Resurrection of Christ: 1Pe 1:3'.

Please see above for every place in Romans that uses any form of believe. The functional definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity'. In addition, the difference between a 'head belief' and a true 'heart belief' is that a true 'heart belief' causes a person to act upon what they claim to believe. Further, the word believeth is: 'an ongoing lifestyle heart based belief'. Any so-called belief, which does not result in a changed life is only a 'head belief' and does not receive the promised blessings of a true Biblical belief. . In the Bible, belief is contrasted with unbelief. Please see the note for Romans 3:3 for links to every place in Romans that uses any form of unbelief. Please also see the note for Romans C3S5 and Hebrews 3:7-12 about the word unbelief. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. Please also see the note for John 6:40 about the phrase believe on. That note has links to every place in the New Testament where we find forms of this phrase along with an explanation of the usage. Please also see the note for Romans C4S21 about the phrase belief (true) requires us to do.

Thompson Chain Topics provides references for the word believer as: 'Believers, General References to: Joh 2:22; 4:53; 7:31; 8:30; 10:42; 12:42; 17:8; Ac 9:42; 16:34; 17:12; 19:18; 24:14; Ro 4:18; 2Ti 1:12. Kept: (John, Chapter 17). Kept in the Father's Name: Joh 17:11. Kept in Safety: Joh 17:12. Kept in Joyfulness: Joh 17:13. Kept in Purity: Joh 17:15. Kept Separated from the World: Joh 17:16. Kept in Process of Sanctification: Joh 17:17. Kept in Active Service: Joh 17:18. Kept in Perfect Unity: Joh 17:20-21. Kept for the Coming Glory: Joh 17:22-24. See Divine; Keeper. Promises to: Bodily Supplies: Ps 37:3. Unlimited Blessings: Mr 9:23. Answers to Prayer: Mr 11:24. Removal of Obstacles: Lu 17:6. Divine Sonship: Joh 1:12. Eternal Life: Joh 3:14-15; 5:24. Spiritual Fulness: Joh 6:35; 11:26. Spiritual Light: Joh 12:46. Power for Service: Joh 14:12. Salvation: Ro 1:16; 1Pe 2:6. See Faith. See Salvation; Promised. See Trust in God. Walk: (Characteristics of): New Life: Ro 6:4; 8:1. Faith: 2Co 5:7. Spirituality: Ga 5:16. Consistency: Eph 4:1. Love: Eph 5:2. Caution: Eph 5:15; Col 2:6. Illumination: 1Jo 1:7. Christlikeness: 1Jo 2:6: Believers' Eternal Hope. Cheers the Dying Hour of the Saints: Pr 14:32. Assures of Immortality: Ac 24:15. A Heavenly Treasure: Col 1:5. Anticipates Christ's Coming: Tit 2:13. The Soul's Sure Anchor: Heb 6:18-19. Grounded in the Resurrection of Christ: 1Pe 1:3.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'shall they. 1Ki 8:41-43; Jon 1:5,9-11,16; 3:5-9; Heb 11:6; Jas 5:15'.

Home Start of Page Start of Chapter

C10-S16 (Verse 14) and how shall they believe in him of whom they have not heard?

This sentence continues what the prior sentence says since it starts with And. It gives us another question designed to motivate us to Go ye into all the world, and preach the gospel to every creature and the next sentences continue this thought with quotes from scripture to emphasize that this is not something new.

There are many parts of the world that have no gospel witness. There are many people in the U.S. who have heard the gospel many times and have an attitude that God needs to keep sending people to beg them to accept God's gift and that they will do God a big favor when they do say 'the magic prayer of 1, 2, 3 Jesus save me'. In addition, we fins many different doctrines that claim to be 'the faith of the Bible', with no more evidence that they are correct than the zeal of the people who hold that belief, just like we read about in Acts 21:20. Un fortunately, God sent the Roman Army to destroy that church and all of those zealous people, along with a lot of other people, because they were zealous of the wrong thing.

Ephesians 4:5 tells us One Lord, one faith. Many different doctrines is not one faith. In addition, holding to a doctrine that comes from a man (or religion) in defiance to God is not One Lord. Acts 4:13 tells us Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marveled; and they took knowledge of them, that they had been with Jesus. they showed that they had been with Jesus by referring people to the Bible, instead of their religious doctrine, and by being concerned with the souls of men even at the risk of their lives.

While they were getting their religious credentials, Paul was out starting churches and teaching the people that they had a personal responsibility to take the gospel to the world. In chapter 16 of this epistle we find many non-preacher missionaries named who were taught by Paul that their being non-preachers was not an excuse for leaving missions for others. The people who believed what the Bible said even when it disagreed with what they were taught (one faith) and who obeyed the command to take the gospel to the world were blessed and still around when John penned Revelation. The people who refused to submit to the one Lord and were zealous of their religion got all of their followers and friends killed. Likewise, the people in America who stay homeans are zealous of their religion and/or their lifestyle , are liable to see their babies killed or turned into slaves while those people who take the gospel to the world are promise blessings that they can't imagine.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 for links to every verse in Romans which uses hear. The functional definition is: 'Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded'. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and how shall. Ro 1:5; 16:25-26; Mr 16:15-16; Lu 24:46-47; Joh 20:31; Ac 19:2; 26:17-18; 2Ti 4:17; Tit 1:3'.

Home Start of Page Start of Chapter

C10-S17 (Verse 14) and how shall they hear without a preacher?

So now we get into the verse that people claim refutes what I just said. OK, you that disagree, define preacher and then tell me how Stephen (Acts 6-8) fits in your definition. Or explain how Aquila and Priscilla (Oh Horrors! a 'woman' corrected the doctrine of a 'world traveling famous evangelist') and ended up in Romans 16. Or maybe you want to identify with Saul (Paul) when he was relying upon those same credentials (Acts 8).

If you pray about it you should see that in this sentence, preacher is anyone who presents the word of God using the Power of God. This does not require going to a school any more than the Old Testament prophets had to go to a school before God used them. Nor does this require an ordination. Mark went on Paul's first missionary trip and was not ordained. He wrote the Gospel of Mark and presented Jesus as a servant because he was the pastor's servant and not an ordained preacher. Our sentence is not saying that someone can get saved only if an ordained preacher tells them how to get saved. It is saying that if God's people are not pewrso0nally active in missions and in taking the gospel to everyone then it will be extremely hard for people to get saved. It will not be impossible because there will still be people like myself who get saved from reading the Bible. However, that is extremely rare and so, our sentence is motivating all save people to me involved in preaching the gospel. It is not restricting salvation to only people who hear from an ordained preacher.

The word preacher occurs 11 times in the Bible. Webster 1828 defines preacher as 'n. One who discourses publicly on religious subjects. 1. One that inculcates anything with earnestness. No preacher is listened to but time'. Please notice that this does not says anything about a call or schooling or any of the other things that people think are required in order for someone to be a preacher. We find preacher in the Bible at:

Ecclesiastes 1:1 says The words of the Preacher, the son of David, king in Jerusalem. Any schooling that Solomon received was in his dad's house. Yes, he had king David to teach him and he had prophets coming and going so he probably received an education, but not like preacher schools give today.
Ecclesiastes 1:2 gives us the subject of his message, which is: Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity. this is based upon his personal life and how God worked in his life in a personal way. It is not 'One scripture reference, three points and a poem'. This violates what preachers claim are the accepted rules for preaching.
Ecclesiastes 1:12 says I the Preacher was king over Israel in Jerusalem. His main job was not to proclaim the gospel. He was what people think is a non-preacher.
Ecclesiastes 7:27 is near the end of a chapter telling what Solomon found in his search for wisdom. He says Behold, this have I found, saith the preacher, counting one by one, to find out the account:. An accountant isn't supposed to trust anyone but do his own counting because people are liars, thieves and make mistakes due to lack of diligence. Here is the true heart of people that our current verse tells us that God wants to send out to preach His gospel. Yes, they listen to what others say but then they question all that they are told and make very diligent search on their own so that they are confident when asked to give an accounting.
Ecclesiastes 12:8-14 gives us the conclusion of Solomon's search. People like to quote 12:8 (Vanity of vanities, saith the preacher; all is vanity) as his conclusion but Solomon includes much more. Here is where he tells us when and why he wrote Proverbs. He said that a true preacher taught the people knowledge and wrote down what he found in his life's search so that others could benefit. Not only that, but The preacher sought to find out acceptable words: and that which was written was upright, even words of truth. He also tells us that these come from one shepherd (God). He also tells us that true study is a weariness of the flesh. That is one reason why most so-called preachers don't do study but only present someone else's work as their own. However, after these observations Solomon says Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. ForGod shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. Simply put: We are each going to stand before God and give an answer for our life. God isn't going to worry about if we fit man's definition of preacher but if we met His definition and did what he told us to do.
1Timothy 2:7 tells us that Paul was ordained a preacher, and an apostle. It does not say that people without an ordination can not be preachers. In fact, as already mentioned, Paul had people who were not ordained, (including women) doing the job of a preacher. This verse goes on to say that a Biblical preacher is a teacher of the (lost) in faith and verity. The verses before this one, in 1Timothy, tell us more that a preacher is to do and Godly people everywhere tell us that limiting those tasks to people who are ordained is a false doctrine.
2Timothy 1:11 tells us the same thing as 1Timothy 2:7, only with different context. Please follow this link to the note within the Book Study on 2Timothy for more details.
2Peter 2:5 tells us that Noah (was) a preacher of righteousness. Those who believed him were saved and those people who did not believe were destroyed. Here is a Bible place which literally teaches what I am claiming for this sentence. If we don't personally take up the job of preacher then people we know may go to Hell and the lake of fire.

The prior two sentences combined with our current sentence form Romans 10:14. Correctly, this versed is used to tell us that we should support missionaries and evangelists. However, if you read the notes for these three sentences, this verse is not limited to missionary preachers and evangelists. The 'Great Commission' is given to ye, which means 'each and every one of you personally'. If we look at the verses in the Bible which use preacher we see that the Bible usage of the word is supposed to include us personally. This question is really asking how shall they hear if we don't personally take on our God given job of being the preacher?

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and how shall. Ro 1:5; 16:25-26; Mr 16:15-16; Lu 24:46-47; Joh 20:31; Ac 19:2; 26:17-18; 2Ti 4:17; Tit 1:3'.

Home Start of Page Start of Chapter

C10-S18 (Verse 15) Preachers are to be sent.

And how shall they preach,
except they be sent?.

We've all heard about Philip and the Eunuch that is in Acts 8. Philip left a great meeting where lots of people were being saved because God sent Philip to the eunuch. God then sent the eunuch to Ethiopia.

This question is being asked as a 'Wake Up!! Pay attention to the obvious'. As explained in the notes above, God has sent each and every person who is saved. What's more, He made it a personal command that we will answer for when we stand before the judgment Seat of Christ (Please see the notes for Romans 14:10 and 2Corinthians 5:10-11). If we try to make excuses for failing to do as God commanded us to do, we will suffer the consequences. I remind the reader that only the saved will be there. 2Corinthians 5:11 says, Knowing therefore the terror of the Lord, we persuade men. the therefore means that the terror of the Lord is a direct result of the judgment Seat of Christ and is only applied to saved people. The saved people who persuade men don't have to worry about the terror of the Lord while those saved people who fail to persuade men do have to worry about it. Yet, the visitation ministry is the most neglected ministry in most churches. What about your personal life?

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And how. Jer 23:32; Mt 9:38; 10:1-6; 28:18-20; Lu 10:1; Joh 20:21; Ac 9:15; 13:2-4; 22:21; 1Co 12:28-29; 2Co 5:18-20; Eph 3:8; 4:11-12; 1Pe 1:12'.

Home Start of Page Start of Chapter

C10-S19 (Verse 15) Scriptural basis for prior sentences.

as it is written,
How beautiful are the feet of them that preach the gospel of peace,
and bring glad tidings of good things!.

This is a quote of Isaiah 52:7; Isaiah 57:19-21 and Nahum 1:15. The note for this sentence, in the Word Study on Gospel, explains the gospel of peace and how these Old Testament references tell us what it is. Basically, the gospel of peace is the 'Good News that you can have peace with God and have the peace of God'. However, that requires us to 'Stop Our Sinning' and become like God and stop hanging around the enemies of God and stop supporting their efforts. Ephesians 6:15 tells us how to be prepared to do the ministry of the New Testament and how we are to take this Bible promise (Old Testament applied in the New Testament) to people who need it. Therefore, this gospel of peace is both Old Testament and New Testament. Please also see the note in Ephesians for more details and references to this gospel of peace.

In addition, to the verses which tell us about gospel of peace, we find the exact phrase of the peace of God in Colossians 3:15 and Philippians 4:1-7. Philippians 4:1-7 are a single thought with the first 6 verses telling us what we need to have before we can experience the peace of God. Finally, we find the exact phrase of the peace with God in Romans 5:1. (Please see the notes at those links for more details.)

(For additional references, verses which have the words peace of God, but not that exact phrase, are: Genesis 41:16; 43:23; Numbers 10:10; Judges 20:26; 1Samuel 1:17; 1Chronicles 12:18; 16:1; 2Chronicles 30:22; 33:16; Ezra 7:12; Psalms 83:1; 109:1; Isaiah 9:6; 52:7; Ezekiel 13:16; 45:15; Zephaniah 1:7; Matthew 26:63; Acts 10:36; Romans 1:7; 14:17; 15:13, 33; 16:20; 1Corinthians 14:33; 2Corinthians 13:11; Galatians 6:16; Philippians 4:9; 1Thessalonians 1:1; 5:23; Hebrews 13:20; 1Peter 1:2; 2Peter 1:2; 2John 1:3. .Also, verses which have the words peace with God, but not that exact phrase, are: Numbers 10:10; Romans 15:13, 33; 16:20; 2Corinthians 13:11; Ephesians 6:23; Philippians 4:9; 2John 1:3).

The problem with all of this is found in the next two sentences which starts with But. That means they are dealing with the same subject as this sentence while going in another direction. The other direction is they have not all obeyed the gospel and Esaias saith, Lord, who hath believed our report? We already dealt with what the Bible means by believe in the note for Romans 10:14. While people claim to have believed and obeyed the gospel (of peace) but the prophet calls many of them liars. That is because what they claimed and what they lived were two different things. Isaiah (Esaias) thought no one believed and God reported that He had a remnant. That is about what we find today. Those people who truly believe the gospel of peace are actively trying to spread it. Those people who are not trying to spread it either don't know it or do not truly believe it because party of God's peace is the desire, and requirement, to share it with others.

We find forms of the word beautiful occurring 73 times in the Bible and, in the New Testament, in: Matthew 23:27; Acts 3:2; Acts 3:10; Romans 10:15. Webster's 1828 defines this word as: 'An assemblage of graces, or an assemblage of properties in the form of the person or any other object, which pleases the eye. In the person, due proportion or symmetry of parts constitutes the most essential property to which we annex the term beauty. In the face, the regularity and symmetry of the features, the color of the skin, the expression of the eye, are among the principal properties which constitute beauty. But as it is hardly possible to define all the properties which constitute beauty, we may observe in general, that beauty consists in whatever pleases the eye of the beholder, whether in the human body, in a tree, in a landscape, or in any other object. Beauty is intrinsic, and perceived by the eye at first view, or relative, to perceive which the aid of the understanding and reflection is requisite. thus, the beauty of a machine is not perceived, till we understand its uses, and adaptation to its purpose. this is called the beauty of utility. By any easy transition, the word beauty is used to express what is pleasing to the other senses, or to the understanding. thus we say, the beauty of a thought, of a remark, of sound, etc. So beauty, armed with virtue, bows the soul With a commanding, but a sweet control. 2. A particular grace, feature or ornament; any particular thing which is beautiful and pleasing; as the beauties of nature. 3. A particular excellence, or a part which surpasses in excellence that with which it is united; as the beauties of an author. 4. A beautiful person, In scripture, the chief dignity or ornament. 2 Sam.1. 5. In the arts, symmetry of parts; harmony; justness of composition. 6. Joy and gladness. Is.61. Order, prosperity, peace, holiness, Ezek. 26.'.

Please see the note for Luke 1:76 about the word feet. Fausset's Bible Dictionary defines this word as: 'n. plu of foot. Sandals covered only the soles, so that the feet needed washing when coming from a journey. In Joh 13:10 a distinct Greek word expresses bathing the whole person and washing the feet; "he that is washed (leloumenos) needeth not save to wash (nipsasthai) his feet, but is clean every whit." When one has been, as Peter, once for all wholly forgiven in regeneration, and so received the bathing of the whole man, i.e. justification through faith in Jesus, he needs no repetition of this as Peter requested; all he needs is cleansing from the soils that his feet contract in his daily life walk. Hence we daily pray, "give us this day our daily bread, and forgive us our trespasses as," etc. (1Jo 1:9.) So the priests in entering the house of God (Ex 30:19). It was an act of humble deference to guests to wash the feet (Lu 7:38-44; 1Ti 5:10). Disciples, after Christ's example, were to wash one another's feet, "by love serving one another" (Ga 5:13). the sandals were taken off in entering a house, hence the command to Moses (Ex 3:5) and to Joshua (Jos 5:15); compare Ec 5:1. to put them on was to prepare for active duty (Eze 24:17); whereas mourners went barefoot (2Sa 15:30). to "cover the feet" was the delicate expression for easing oneself, preparatory to which the loose garment was let fall to cover the person (1Sa 24:3; compare margin 2Ki 18:27). Putting the feet on captives' necks, as Joshua did (Jos 10:24), symbolizes complete mastery (Ps 110:1; 1Co 15:25; Isa 60:14).'.

Please see the note for Romans 12:18 which has links to every verse, in Romans, which uses the word peace along with a short note for each and the definition from Webster's 1828 . The functional definition is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'. Please also see the notes for Galatians C1-S1 and Jude 1:1 about this word. Please also see the notes for Philippians 4:7 and Colossians 3:15 about the phrase peace of God. Please also see the notes for Romans 10:15 and Hebrews 12:14-LJC about the phrase peace with God.

Please see the note for Hebrews 1:9 which has links to every place in the New Testament which uses any form of the word glad. The functional definition is: 'pleased; affected with pleasure or moderate joy; moderately happy'.

Please see the note for Luke 1:19 about the word tidings. Webster's 1828 defines this word as: 'n. plu. News; advice; information; intelligence; account of what has taken place, and was not before known. I shall make my master glad with these tidings. Behold I bring you good tidings of great joy, which shall be to all people. Luke 2.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'How beautiful. Isa 52:7; Na 1:15 the gospel. Isa 57:19; Lu 2:14; Ac 10:36; Eph 2:17; 6:15 exp: Mt 4:23. and bring. Isa 40:9; 61:1; Lu 2:10; 8:1; Ac 13:26 General references. exp: Jer 23:21.'.

Home Start of Page Start of Chapter

C10-S20 (Verse 16) But they have not all obeyed the gospel.

This sentence starts with But which lets us know that this sentence is speaking about the same subject while going in a different direction. This is explained in the note above. In addition, the gospel of this sentence is the same as used in the last sentence. Thus, both sentences are treated together in the Word Study on Gospel.

This sentence says they have not all obeyed the gospel and then continued with a quote of Isaiah 53:1 when it says For Esaias saith, Lord, who hath believed our report?. This sentence definitely links obeyed to believed and those who claim to have believed but have not obeyed are proved to be liars. These liars are preaching a false gospel, which is why this verse is linked to the prior verses with a But. The prior verses were about preaching the true gospel and this verse is about people preaching a false gospel because their life does not back their message. Please also see the note for This verse in the Lord Jesus Christ Study for more details.

Please also see the note for Philippians 2:12 about the word obey. The functional definition is: 'To comply with the commands, orders or instructions of a superior, or with the requirements of law, moral, political or municipal; to do that which is commanded or required, or to forbear doing that which is prohibited'. Please also see the notes for Romans C6S12; 2Corinthians C2S9 about the word obedience. We find forms of these words, in 1Peter, in: 1:2; 1:14; 1:22; 3:1; 3:6 and 4:17. Romans 6:12 which has links to where Romans talks about obedience and disobedience. Please also see the note for Colossians 3:8 about the children of disobedience. Please also see the note for Romans C1S16 about the word disobedient. Please also see the note for Romans C1S16 about the phrase disobedient to parents. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. Please also see the note for Romans C6S12 about the word disobedience. The functional definition is: 'Neglecting or refusing to obey; omitting to do what is commanded, or doing what is prohibited; refractory; not observant of duty or rules prescribed by authority'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'But they. Ro 3:3; 11:17; Joh 10:26; Ac 28:24; Heb 4:2; 1Pe 2:8 obeyed. Ro 1:5; 2:8; 6:17; 16:26; Isa 50:10; Ga 3:1; 5:7; 2Th 1:8; Heb 5:9; 11:8; 1Pe 1:22; 3:1'.

Home Start of Page Start of Chapter

C10-S21 (Verse 16) Basis from scripture.

For Esaias saith,
Lord,
who hath believed our report?.

This sentence is dealt with in the note above, which provides local context, in the note for this verse within the Book Study on Gospel, which gives the Old Testament references and context there, and in the note for this verse within the Lord Jesus Christ Study, which shows the contextual link between the Old Testament and the New Testament.

Please see the note for Hebrews 11:2 about the word report. The functional definition is: 'To bear or bring back an answer, or to relate what has been discovered by a person sent to examine, explore or investigate; as, a messenger reports to his employer what he has seen or ascertained'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Lord. Isa 53:1; Joh 12:38-40 our report. Gr. the hearing of us, or, our preaching.'.

Home Start of Page Start of Chapter

C10-S22 (Verse 17) Conclusion of all said so far within this chapter.

So then faith cometh by hearing,
and hearing by the word of God..

Our sentence has a promise that our faith will increase as we increase our reading, studying and believing the word of God. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.)

This sentence gives us the conclusion of what has been said so far in this chapter when it starts with So then. What Paul has been telling us all through this chapter is that people have been doing what they thought was right, or what their religion said was right, but not what God's Word told them was right. True Biblical faith is an action verb that speaks of an ongoing, enduring action and not just some mental assent that is not backed by a matching lifestyle . (Please see the note for 3:27 which has links to everywhere that Romans talks about faith.) What's more, true Biblical faith must come from the word of God. The context of this chapter, which this sentence is summing up (So then), is that it must match exactly what the word of God says and not just what some preacher tells us that it says. That means that we have to personally verify what is preached because the main failing of the people who did not obey the gospel and did not believe our report was that they believed error, which kept them from the truth, and failed to check the message against the word of God.

The people who were condemned believed another gospel (2Corinthians 11:4; Galatians 1). According to this chapter and this sentence within the context, when we fail to verify what we believe against the word of God, we do not have true Biblical faith. Now, some people will claim that the people did not have opposing messages and it was not really their fault that they believed error, but the next few sentences show that claim to be false.

So then the real problem was not a missing message but a closed mind. We see that some/many people have had this problem for most of men's history by the many places in the Bible which describe a closed mind. Several references to where the Bible deals with this problem are listed in the note for Romans 11:7-8. Please see that note.

As said, the main thing which closes people's minds to the truth is religion. Peter had the ultimate religious experience at the 'Mount of Transfiguration'. Peter tells us about it in 2Peter 1:16-18. He immediately follows that with We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. So we are told that the word of prophecy / word of God is more sure than the best religious experience. Further, we are told that the first thing that we must know is that no prophecy of the scripture is of any private interpretation.

There have been groups of men and religions which claimed special knowledge or that their interpretation was correct. However, like math, proper interpretation requires following rules which do not change over time or from one culture to another or according to any other factor of men. That is why I follow rules such as each punctuation mark has the same function in all places of the Bible and there is only one definition of any word in the Bible and that definition must hold true for every place that it is used (the many interpretations). These are rules, like the rules of math, that anyone can use and arrive at the same interpretation even though they have no interaction with me. These rules also give us an interpretation that is never in conflict with the true interpretation of any other part of the Bible.

Having an interpretation that is never in conflict with any other part of the Bible is only possible with the help of God, which is what Peter meant when he said until the day dawn, and the day star arise in your hearts. His figure of speech is talking about our having our heart guided by the light that comes from a personal relationship with the Son of God. It is God's light that reveals the true meaning of the word of God. As I have said many other places on this site: 'The Spirit of God uses the word of God to show the child of God what is the Will of God'.

We find the exact phrase of the word of God occurring 49 times within the Bible. Most are in the New Testament. These include:

1Samuel 9:27 tells us that the man of God delivers the message from God even when it makes him personally upset and when he can see problems for God's people, in the future, as a result. This was when God told Samuel to anoint Saul as the first king of Israel and Samuel saw the people turning more from God if they had a king like the nations around them had.
1Kings 12:22 tells us about the split of the country in the time of Solomon's son. Thus, we see the consequence of people not obeying the word of God. This type of judgment can come upon any person's children.
1Chronicles 17:3 says that God told the prophet to tell David that he couldn't build the Temple but that his soul would. When our heart is right with God, the word of God brings us comfort even when God says NO.
Proverbs 30:5 says Every word of God is pure: he is a shield unto them that put their trust in him. this is one of seven verses which use the phrase every word. Five of those verses are talking about the word of God. In addition, this is one of four verses which use pure and word to describe the word of God. Three of the verses, which use the phrase every word, say (some variant of) man shall not live by bread alone, but by every word of God. Only the pure word of God can make sinful man pure in the eyes of God.
Mark 7:13 says Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye. Religious tradition, according to Jesus, makes the word of God of none effect by teaching people that it means something other than what God literally sais and by getting people to trust the religious 'interpretation' without verifying that 'interpretation' against the word of God.
Luke 3:2 says Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness. This is the start of the ministry of John the Baptist. The message of this section of Luke is that God had John deliver a message that ended up getting his head cut off. (Please see the Study on John the Baptist.) What we find here we also find elsewhere in the Bible. God demands that His people deliver the word of God with no changes no matter what the consequences might be in this world.
Luke 4:4 says And Jesus answered him, saying, It is written, that man shall not live by bread alone, but by every word of God. This is a quote of Deuteronomy 8:3, which is also quoted in Matthew 4:4, and is one of the verses mentioned in the note for Proverbs 30:5 (above). This is a critical doctrinal verse because people are ignoring what God literally says and we are seeing the judgment of God coming upon the U.S. as a result.
Luke 5:1 tells us about when Jesus called Peter and others to follow Him. He first preached the word of God from Peter's boat and then told him to do something that made no sense, but Peter obeyed in spite of his objections. Then, after Peter passed the test, he was called. We also will be tested with the word of God before God gives us a ministry of any significance.
Luke 8:11 says Now the parable is this: the seed is the word of God. This is part of the Parable of the Sower. Religious teaching makes people forget that the condition of the ground (heart) determined the results.
Luke 8:21 says And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it. Here Jesus taught that obedience to the word of God was more important than physical family relationships.
Luke 11:28 says But he said, Yea rather, blessed are they that hear the word of God, and keep it. Here Jesus taught that obedience to the word of God was more important than physical family relationships.
John 10:35 is part of the answer from Jesus when the Jews said that Him did blasphemy when he violated their religious beliefs. He used the word of God and the works that He did (Holy Spirit working through his human life) as proof that he did not blaspheme.
Acts 4:31 says And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. There is much that can be said about this section, but the most obvious is that they spake the word of God with boldness only after they were all filled with the Holy Ghost.
Acts 6:2 is part of the story about creating deacons. It teaches that preachers should give administrative duties to others if such duties interfere with their study of the word of God.
Acts 6:7 says And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. This tells us that when preachers are willing to let others run the administration of the church, so that they can study the word of God, God blesses the church.
Acts 8:14 tells us that Philip had gone and preached the word of God to the Samariti and but, even though they had believed, they did not receive the Holy Ghost. While people argue about what exactly was not done correctly, they were not saved because things were not done correctly.
Acts 11:1 tells us that saved, but religious, people were upset by others receiving the word of God when the religious people thought the others should be excluded. This argument is what our current section of Romans is dealing with.
Acts 12:24 says But the word of God grew and multiplied. This was in spite of the king actively killing saved people. Man can not stop God or the spread of the word of God.
Acts 13:5 says And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister. This is Paul's first stop on his first missionary trip.
Acts 13:7 says Which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God.
Acts 13:44 says And the next sabbath day came almost the whole city together to hear the word of God. Paul and Barnabas had preached the word of God and even though some of their audience (Jews and proselytes) had the truth, others heard of it and asked for Paul and Barnabas to preach to them also.
Acts 13:46 says Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. This is the first time that we see God's man (Paul) say that the Jews had rejected the gospel and that freed them to take it to the Gentiles. Earlier in Acts, the Jews had not yet rejected the gospel and so it could not be taken directly to the Gentiles without the agreement from the Jews.
Acts 17:13 says But when the Jews of thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. Here we see religious unbelievers trying to hinder the spread of the word of God because it is more powerful than their religious lies.
Acts 18:11 says And he continued there a year and six months, teaching the word of God among them. This was when Paul first came to Corinth and the Lord told him to stay and promised protection so that Paul had a rest.
Acts 19:20 says So mightily grew the word of God and prevailed. This was at Ephesus after 7 Jews tried to claim the power of Paul over a devil while they were not saved. The people learned that Paul did not control some mindless power. We must have a personal relationship with God in order for the word of God to be effective.
Romans 9:6 says Not as though the word of God hath taken none effect. forthey are not all Israel, which are of Israel:. This sentence tells us that people rejecting the word of God does not cause it to be powerless. Please see the note for this sentence within this book Study.
Our current sentence tells us that we receive faith through the word of God, but we also must have a willing heart to hear what God's Holy Spirit says through the word of God. 'The Spirit of God uses the word of God to show the child of God what is the Will of God'. It takes the word of God and the Holy Spirit and neither, by itself, does the work.
1Corinthians 14:36 says What? came the word of God out from you? or came it unto you only?. This is in a chapter where Paul is dealing with saved people who disagree with how God does things. We do not change the word of God but submit to it. Please see the note for this sentence within that Book Study.
2Corinthians 2:17 says For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.
2Corinthians 4:2 says But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God.
Ephesians 6:17 says And take the helmet of salvation, and the sword of the Spirit, which is the word of God:. It is the word of God which the Spirit of God uses to cut away religious corruption. Please see the note for this sentence within that Book Study.
Colossians 1:25 says Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;. Here we see Paul say that God's plan to take the gospel to non-Jews was hidden within the word of God and God appointed Paul to accomplish His purpose. Please see the note for this sentence within that Book Study.
1Thessalonians 2:13 says For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. Here is the difference in if the word of God is effective or not. If the hearer understands that it comes from God, then it is effective. If they think it comes from religion or men, then it is not effective.
1Timothy 4:5 says For it is sanctified by the word of God and prayer. This section is speaking about meats eaten, but the principal is applicable to all religious rules. Pray for God's wisdom (James 1:5) and then search the word of God for God's answer.
2Timothy 2:9 says Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound. As we have already seen in the notes for verses within this note, persecution of God's messenger does not bind the word of God. Please see the note for this sentence within that Book Study.
Titus 2:5 says To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. This section tells us that the actions of believers can blaspheme the word of God if those actions go against what is said in the word of God.
Hebrews 4:12 says For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Much has been preached on this verse. Simply put, it is the word of God that lets us separate (divide) doctrinal issues which are confused by religious doctrine.
Hebrews 6:4-6 says For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.
Hebrews 11:3 says Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. This verse says that the 'Big Bang' theory is a lie.
Hebrews 13:7 says Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. Once preachers are dead, the way they died shows the truth or error of what they preached. Those who die in shame preached doctrinal error.
1Peter 1:23 says Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. This verse is often quoted for soul winning. Unfortunately, most people take it out of context. It is the second half of a sentence which includes the prior verse. Many people ignore the important doctrine of that prior verse and preach this one in error. Yes, it takes the incorruptible seed, which is the word of God, to produce God's life in us, but this complete sentence is doctrinally telling us that we are not truly born again until we have purified your souls in obeying the truth through the Spirit. God uses the physical to teach about the spiritual. Life starts when seed is put into a woman (conception). However, birth does not happen until later and there is evidence of a true birth that even a lost person can see. That is what purified your souls in obeying the truth through the Spirit produces after our initial profession (conception). Please see the note for this sentence within the Book Study for 1Peter.
2Peter 3:5 says For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water:. This verse tells us that the word of God has the power of creation. People who can not undo creation, but think they can ignore what the word of God says are Biblical fools. Please see the note for this sentence within that Book Study.
1John 2:14 says I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. This sentence tells us that it is not enough to read the word of God, or even to know it, but we must let it abide in us. Please see the note for this sentence within that Book Study.
Revelation 1:1-2 says The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. This sentence tells us manythings including that John bare record of the word of God, and of the testimony of Jesus Christ. Here we see that the record of the word of God matches the testimony of Jesus Christ. Please see the note for note for Revelation 1:1 in the Lord Jesus Christ Study.
Revelation 1:9 says I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Here we see that John was a martyr (he died in that isle) because he preached the word of God and would not stop even when tortured and killed. Please see the note for note for Revelation 1:9 in the Lord Jesus Christ Study.
Revelation 6:9 says And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held:. Here we see that others were martyrs because they preached the word of God and would not stop even when tortured and killed. Please see the note for note for Revelation 6:9 in the Lord Jesus Christ Study. Please also see the note for Revelation 20:4(below).
Revelation 19:13 says And he was clothed with a vesture dipped in blood: and his name is called the word of God. This verse tells us that our Lord Jesus Christ is called the word of God.
Revelation 20:4 says And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Here we see the same martyrs that were mentioned in Revelation 6:9 (above). Please see the note for note for Revelation 20:4 in the Lord Jesus Christ Study. .

In addition, to those verses, we find the words of God in:

Numbers 24:4 says He hath said, which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open:. This is part of the story where Balaam tried to curse Israel and blessed it instead. We can not keep the words of God in our heart and curse what God blesses at the same time.
Numbers 24:16 says He hath said, which heard the words of God, and knew the knowledge of the most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open:. This is when Balaam again tried to accuse Israel and instead gave a prophecy of Christ.
1Chronicles 25:5 says All these were the sons of Heman the king's seer in the words of God, to lift up the horn. And God gave to Heman fourteen sons and three daughters. this is the story of how God blessed a man who made it his life's work to lift up the horn in order to get people's attention before he proclaimed the words of God.
Psalms 107:10-12 says Such as sit in darkness and in the shadow of death, being bound in affliction and iron; Because they rebelled against the words of God, and contemned the counsel of the most High: therefore he brought down their heart with labour; they fell down, and there was none to help. this is the consequence of rebelling against the words of God.
3:34 says For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. this is part of the prophecy by John the Baptist about Jesus. (Please see the Study on John the Baptist.) John told us that Jesus is he whom God hath sent speaketh the words of God.
Revelation 17:17 says For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. this is telling us that even evil rulers of this world, who hate God and want to go against God, must fulfill the words of God.

What we see in all of these verses is that it is when God's people teach their religious beliefs as the word of God that it has the least effect. We also see that no matter how much people deny the word of God, they can not change it nor can they change the judgment of God which is based upon the word of God.

Naves Topical Bible provides links to the word of God as 'Called: BOOK: Ps 40:7; Re 22:19. BOOK OF thE LORD: Isa 34:16. BOOK OF thE LAW: Ne 8:3; Ga 3:10. GOOD WORD OF GOD: Heb 6:5. HOLY SCRIPTURES: Ro 1:2; 2Ti 3:15. LAW OF thE LORD: Ps 1:2; Isa 30:9. ORACLES OF GOD: Ro 3:2; 1Pe 4:11. SCRIPTURES: 1Co 15:3. SCRIPTURES OF TRUTH: Da 10:21. SWORD OF thE SPIRIT: Eph 6:17. ThE WORD: Jas 1:21-23; 1Pe 2:2. WORD OF GOD: Lu 11:28; Heb 4:12. WORD OF CHRIST: Col 3:16. WORD OF LIFE: Php 2:16. WORD OF TRUTH: 2Ti 2:15; Jas 1:18. Compared. Toseed: Mt 13:3-8,18-23,37-38; Mr 4:3-20,26-32; Lu 8:5-15. Toa two-edged sword: Heb 4:12. Tobe read publicly: De 31:11-13; Jos 8:33-35; 2Ki 23:2; 2Ch 17:7-9; Ne 8:1-8,13,18; Jer 36:6; Ac 13:15,27; Col 4:16; 1Th 5:27. The people stood and responded by saying, "Amen,": Ne 8:5-6; Ex 24:7; De 27:12-26. Expounded: Ne 8:8. By Jesus: Lu 4:16-27; 24:27,45. Searched: Ac 17:11. Searching of, commanded: Joh 5:39; 7:52. Texts of, to be written on door-posts: De 6:9; 11:20. Not to be added to, or taken from: De 4:2; 12:32; Re 22:18-19. Conviction of sin from reading: 2Ki 22:9-13; 2Ch 17:7-10; 34. Fulfilled by Jesus: Mt 5:17; Lu 24:27; Joh 19:24. Testify of Jesus: Joh 5:39; Ac 10:43; 18:28; 1Co 15:3. Taught by the apostles: Ac 2; 3; 8:32,35; 13:27; 17:2; 18:24; 28:23. The standard of the judgment: Joh 12:48; Ro 2:16. Not to be handled deceitfully: 2Co 4:2. UNCLASSIFIED SCRIPTURES RELATING TO: Ex 13:9; 19:9; 24:3-4; De 4:2,5-6,8,10,14; 6:6-9; 8:3; 11:18-21; 17:18-19; 27:2-3,8; 29:29; 30:11-14; 31:9-13,19,21,26; Jos 1:8; 3:9; 8:32-35; 2Sa 22:31; 1Ch 16:15; 2Ch 15:3; Job 22:22; 23:12; Ps 1:2; 12:6; 17:4; 18:30; 19:7-11; 33:4,6; 37:31; 40:8; 43:3; 56:4; 78:1,7-8; 85:8; 93:5; 94:12; 102:18; 107:19-20; 111:7-8;119:9,11-12,14-16,18-20,23-25,28,30-31,33,35,41,45-52,54,61,66-67,70,72,74,76-78,81-83,86,89,92-93,96-100,103-105,109,111,113,115,119,127-131,133,138,140-144,148,151-153,157-163,165,167,172-174; 138:2; 147:15,19-20; Pr 6:20-23; 22:21; 30:5-6; Ec 5:1; 12:10-11; Isa 2:3; 8:16,20; 28:13; 30:21; 34:16; 40:8; 51:7; 55:10-11; Jer 8:9; 13:15; 15:16; 22:29; 23:28-29,36; Eze 3:3,10; 44:5; Da 8:26; 10:21; 12:4,9; Ho 6:5; Am 8:11-13; Mic 2:7; Hab 2:2; Zec 7:7; Mt 4:4; 5:17; 7:24-25; 11:13,15; 13:23,33; 15:3,9; 22:29; Mr 4:20; 7:7,9,13; 12:24; 13:31; Lu 4:22; 6:47-48; 8:11-15; 11:28; 16:17,29,31; 24:32,45; Joh 2:22; 5:24,39; 6:63; 8:31-32; 10:35; 15:3; 17:8,14,17,19-20; 20:31; Ac 10:15; 17:11; 20:32; 26:18,22; Ro 3:1-2; 4:23-24; 6:17; 9:4,6; 10:17; 12:2; 15:4; 16:26; 1Co 2:13; 7:6,10,12; 9:10; 10:11; 11:2; 15:3; 2Co 2:17; 3:6; 8:10; Ga 1:8-9,11-12; Eph 1:12-13; 3:3-5; 5:26; 6:17; Php 2:16; Col 1:5; 3:16; 1Th 1:5,8; 2:13; 4:1-2; 5:20; 2Th 2:14-15; 1Ti 4:5-6; 6:3-4; 2Ti 1:13; 2:8-9,15; 3:15-17; Heb 1:1-2; 2:1-3; 4:2,12; 6:5; 10:7,28; 11:3; Jas 1:18-19,21-25; 1Pe 1:23-25; 2:2-3; 2Pe 1:4,19-21; 3:1-2,15-16; 1Jo 1:4-5; 2:7-8,12,14,21; 5:11,13; Jude 1:3-17; Re 1:2-3; 22:18-19. INSPIRATION OF: Ex 19:7; 20:1; 24:4,12; 25:21; 31:18; 32:16; 34:27,32; Le 26:46; De 4:5,14; 11:18; 31:19,22; 2Ki 17:13; 2Ch 33:18; Job 23:12; Ps 78:5; 99:7; 147:19; Ec 12:11; Isa 30:12-13; 34:16; 59:21; Jer 30:2; 36:1-2,27-28,32; 51:59-64; Eze 11:25; Da 10:21; Ho 8:12; Zec 7:12; Mt 22:31-32; Lu 1:1-4,68-73; Ac 1:16; 28:25; Ro 3:1-2; 1Co 2:12-13; 7:10; 14:37; Eph 6:17; Col 3:16; 1Th 2:13; 4:1-3; 1Ti 6:3-5; 2Ti 3:16-17; Heb 1:1-2; 3:7-8; 4:12; 5:12; 1Pe 1:11-12; 2Pe 1:21; 3:2,15; 1Jo 1:1-5; Re 1:1-2,11,17-19; 2:7; 19:10; 22:6-8. UNBELIEF IN: Ps 50:16-17; Pr 1:29-30; 13:13; Isa 5:24; 28:9-14; 30:9-11; 53:1; Jer 6:10; 8:9; Ho 8:12; Am 2:12; Mic 2:6; Lu 16:31; 24:25; Joh 3:20; 5:46-47; 8:37,45; 1Co 1:18,22-23; 2Ti 3:8; 4:3-4; 1Pe 2:8; 2Pe 3:15-16; Re 22:19'

Thompson Chain Topics provides links to the word of God as '(Called the Scriptures, the Law, Etc.): (Select Readings Ps 119): De 6:4-12; Ps 19:7-11; 119:1. General References to: 2Sa 22:31; Ps 12:6; 119:9,50; 147:15; Mr 12:24; Lu 8:11; Eph 6:17. Despised by the Foolish: See Rejection; Of "The Word". The Book of the Ages: Ps 119:89,152; Isa 40:8; Mt 5:18; 24:35; 1Pe 1:25. Food for the Soul: De 8:3; Job 23:12; Ps 119:103; Jer 15:16; Eze 2:8; 3:1; Mt 4:4; 1Pe 2:2. Divinely Inspired: Jer 36:2; Eze 1:3; Ac 1:16; 28:25; 2Ti 3:16; 2Pe 1:21; Re 1:1; 14:3. Precepts Written in the Heart: De 6:6; 11:18; 30:14; Ps 119:11; Lu 2:51; Ro 10:8; Col 3:16. Furnishes a Light in Darkness: Ps 19:8; 119:105,130; Pr 6:23; 2Pe 1:19. Loved by the Saints: Ps 119:47,72,82,97,140,163; Jer 15:16. MIGHTY IN ITS INFLUENCE: A Devouring Flame: Jer 5:14. A Crushing Hammer: Jer 23:29. A Life-giving force: Eze 37:7; Ac 19:20. A Saving Power: Ro 1:16. A Defensive Weapon: Eph 6:17. A Probing Instrument: Heb 4:12. A Blessing to those Who Reverence it: Jos 1:8; Ps 19:11; Mt 7:24; Lu 11:28; Joh 5:24; 8:31; Re 1:3. Purifies the Life: Ps 119:9; Joh 15:3; 17:17; Eph 5:26; 1Pe 1:22. WRITTEN WITH A PURPOSE: to Authenticate the Divinity of Christ: Joh 20:31. Togive Hope to Men: Ro 15:4. ToRelate Human Experience as a Warning: 1Co 10:11. Togive Knowledge of Eternal Life: 1Jo 5:13. Read in the Great Congregation: Ex 24:7; Jos 8:34; Jer 36:8; Lu 4:16; Col 4:16. The Standard of Faith and Duty: Pr 29:18; Isa 8:20; Joh 12:48; Ga 1:8; 1Th 2:13. Its Words Sacred, not to be Altered: De 4:2; 12:32; Pr 30:6; Re 22:19. The Study of Enjoined: De 17:19; Isa 34:16; Joh 5:39; Ac 17:11; Ro 15:4. Contains Seed-Corn for the Sower: Ps 126:6; Mr 4:14-15; 2Co 9:10. Absolutely Trustworthy: 1Ki 8:56; Ps 93:5; 111:7; Eze 12:25; Da 9:12; Mt 5:18; Lu 21:33; Ro 4:16. Profitable for Instruction: De 4:10; 11:19; 2Ch 17:9; Ne 8:13; Isa 2:3; Ac 18:28. Ignorance of, Perilous: Mt 12:3; 19:4; 22:29; Joh 20:9; Ac 13:27; 2Co 3:15. It Contains the Message to be Delivered: Jer 1:7,17; 11:2; Eze 2:7; 3:17; Ac 5:20; Tit 2:15. Purity of: Ps 12:6; 18:30; 19:8; 119:140; Pr 30:5; Isa 45:19.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'faith. Ro 10:14; 1:16; Lu 16:29-31; 1Co 1:18-24; Col 1:4-6; 1Th 2:13; 2Th 2:13-14; Jas 1:18-21; 1Pe 1:23-25; 2:1-2 and hearing. Jer 23:28-29; Mr 4:24; Lu 8:11,21; 11:28; 2Co 2:17; Heb 4:12-13; Re 1:9'.

Home Start of Page Start of Chapter

C10-S23 (Verse 18) Paul challenges a popular lie about God.

But I say,
Have they not heard?.

This sentence starts with But, which means that it has the same subject as the prior sentence while going in a different direction. Then our sentence asks Have they not heard? the next sentence answers this question. This shows us that we need to keep context in mind and consider several sentences together. Please see the note for 11:1 for links to every place that Romans used the phrase of I say. Paul uses this phrase when he introduces his own point into an ongoing discussion.

Of course, as we saw in the note above, their lack of hearing was due to a closed mind and not because of a lack of physical or mental ability. What they were refusing to hear was the true gospel. They are happy to hear religious lies, but not the truth. Paul asks this question because, just like today, in his day people liked to claim the lie that God did not give everyone a chance to get saved. They then are fool enough to believe that they will throw that lie into the face of the Creator of the Universe and have Him cringe and let them move into heaven. Some people's foolishness knows no bounds

Please see the Word Study called: The End of the World for links to every place where this phrase is used and an explanation of how the phrase is used within the context where it is found. This phrase is used to identify 'the return of our Lord Jesus Christ to rule and reign this world for 1,000 years.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Have they. Ac 2:5-11; 26:20; 28:23'.

Home Start of Page Start of Chapter

C10-S24 (Verse 18) Paul gives us the true answer to his question.

Yes verily,
their sound went into all the earth,
and their words unto the ends of the world..

Many times when a soul winner tells someone that they will go to Hell if they don't believe the true gospel, and they do not want to obey the truth, they ask 'What about the person in Africa?' or some other place. They assume that there is someone who has not heard the true gospel and that, somehow, that supposed lack justifies their refusing the hear the truth.

The reasoning is that if God sends someone to Hell when they have not been given a chance to believe then God can't be righteous. Since God is righteous, God can't send someone to Hell just because they don't believe. However, this argument is based upon a false premise. In 1Chronicles 28:9, 2Chronicles 15:2 and Jeremiah 29:14; God promisses that He will be found if people seek Him with all of their heart. In Acts 2:5 we are told And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. So God sent the gospel to every nation under heaven at Pentecost. In addition, Psalms 19 tells us that The heavens declare the glory of God; and the firmament sheweth his handywork. And There is no speech nor language, where their voice is not heard. And Their line is gone out through all the earth, and their words to the end of the world. Further, we have several verses in the New Testament which tell us that the gospel was sent to all the world. (Matthew 24:14; Mark 16:15; Romans 3:19; Colossians 1:6).

The truth is that God promises everyone chance to be saved but does not promise more than one. Too many people believe the lie from Satan that they can keep rejecting God all throughout their life and then accept Him on their death bed and receive a mansion in Heaven. However, that lie is not found in the word of God. It is the desire of sinful men who want God to reward them for a life of sin instead of keeping His promise to punish a life of sin. People who make this claim think it justifies a life of sinning. They hope that if they say 'the magic prayer of salvation' on their death bed then God has no choice but to reward their life of sin. Hopefully, the reader understands how foolish that type of thinking is.

Every person knows in their heart that they need to find the truth about God. We have seen many times that God will not take away someone's free will. We saw, in the notes above, that people deliberately closed their minds. A demand that God make them listen after they closed their mind is a demand that God take away our free will. Thus, it is not God's responsibility to make everyone listen but God's responsibility to make the message available and our responsibility to find and listen to the message.

We've all heard of stories about missionaries who were shipwrecked on the way to their intended field and who were not rescued until after they delivered the gospel where God put them. So, as Paul answers in this verse, Yes verily, their sound went into all the earth, and their words unto the ends of the world. Bottom line, don't believe or fall for the line that God is unrighteous because there is someone somewhere who had no chance to hear the true gospel.

Please see the note for Romans 15:27 for links to other place in Romans where the word verily is used along with the definition from Webster's 1828 and quotes from other commentators. The functional definition is: ' Really; truly; with great confidence. It was verily thought the enterprise would succeed'.

Please see the note for 1Corinthians C13S1 about the word sound. The functional definition is: 'Entire; unbroken; not shaky, split or defective; as sound timber'.

Please see the notes for 2Corinthians 5:1 and Philippians 2:9-11 about the word earth. The functional definition is: 'the planet which we physically live on'.

Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord. Please see the note for Romans 16:18 for the only other place in Romans where words (plural) is used.

Please see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word world and provides the definition from Webster's 1828 . Please also see the note for 1Timothy 1:15; 2Timothy C1S5; 1Corinthians C1S19 and World in 1John about this word. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. that opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'their sound. Similar to this elegant accommodation of these words, is the application of them in a passage of Zohar, Genes. f. 9. "These words are the servants of the Messiah, and measure out both the things above, and the things beneath." Ro 1:8; 15:19; Ps 19:4; Mt 24:14; 26:13; 28:19; Mr 16:15,20; Col 1:6,23 unto the ends. 1Ki 18:10; Ps 22:27; 98:3; Isa 24:16; 49:6; 52:10; Jer 16:19; Mt 4:8 General references. exp: Mr 13:10; Lu 3:6.'.

Home Start of Page Start of Chapter

C10-S25 (Verse 19) In addition, Israel more than heard.

But I say,
Did not Israel know?.

This sentence asks and answers a question similar to 10:18 except it is about Israel instead of the world at large. Paul uses the phrase of I say when he introduces his own point into an ongoing discussion.

Forms of the word know are used 1617 times in 1499 verses of the Bible, 655 times in 594 verses of the New Testament and 37 times in 35 verses of Romans. These include 1:19, 21, 28, 32; 2:4, 18, 20; 3:17, 19, 20; 5:3; 6:3, 6, 9, 16; 7:1, 7, 14, 18; 8:22, 26, 27, 28, 29; 9:22-23; 10:2, this sentence; 11:2, 33, 34; 13:11; 14:14; 15:14; 16:26. As has been mentioned several times, Genesis 4:1, 25 tell us Adam knew Eve his wife; and she conceived. Thus, Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience. Israel had personal and intimate experience with God over thousands of years. Any claim that it was not their fault if they did not know the truth is a lie.

Please see the note for 10:1 for links to every place in this epistle that uses Israel. All of them are in chapters 9, 10 and 11. This name is used to identify God's chosen people, the Jews, according to their spiritual nature as opposed to their physical nature, which is identified with the word Jew. Please also see the note for Romans C11S30 about the phrase all Israel shall be saved. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel.

In addition, to the note above, please also see the notes for 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C6S5 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I say. Ro 10:18; 3:26; 1Co 1:12; 7:29; 10:19; 11:22; 15:50'.

Home Start of Page Start of Chapter

C10-S26 (Verse 19) Each phrase below has equal importance.

First Moses saith,
I will provoke you to jealousy by them that are no people,
and by a foolish nation I will anger you..

This is a quote of Deuteronomy 32:21. There we read They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. Notice that we reap what we sow. This is part of the words of this song (Deuteronomy 31:30) which are pretty much the last thing that we read which came from Moses. This verse is part of a prophecy of what the future of Israel would be like.

We also see that Paul continues from this themeans explains it starting in 11:11. Thus, we have a simple warning here: we do not want to make a vow to God and then not keep it. We especially do not want to turn to devils or things backed by devils. Jeremiah 6:19 also said the same thing as a warning before the Jews went into the captivity. Further, when we drive God to this point prayer won't help. We read Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee in Jeremiah 7:16; Jeremiah 11:14 and Jeremiah 14:11.

We also find that Psalms 18:43; Hosea 2:23 tells us about God calling the Gentiles. We also read about this truth in 9:25 and 2Peter 2:10. Thus, several times and places God tells us that this is how He works.

Please see the note for Hebrews 3:1 about Moses. He is most often identified with the Mosaic law within the New Testament.

Please see the note for 1Corinthians 13:4-7 for every verse in the New Testament which uses the word provoke along with the definition. The functional definition is: 'To call into action; to arouse; to excite; as, to provoke anger or wrath by offensive words or by injury; to provoke war'.

Please see the note for Romans C11S16 about the word jealousy. The functional definition is: 'That passion of peculiar uneasiness which arises from the fear that a rival may rob us of the affection of one whom we love, or the suspicion that he has already done it; or it is the uneasiness which arises from the fear that another does or will enjoy some advantage which we desire for ourselves'.

Please see the note for Titus 3:3 about the word foolish. The functional definition is: 'Void of understanding or sound judgment; weak in intellect; applied to general character'. Please also see the note for 2Corinthians 11:16 about the word fool.

Please see the note for Romans 1:5 about the word nation. The functional definition is: 'A body of people inhabiting the same country, or united under the same sovereign or government'.

Please see the note for Ephesians C4S11 about the word anger. The functional definition for this word is: 'A violent passion of the mind excited by a real or supposed injury; usually accompanied with a propensity to take vengeance, or to obtain satisfaction from the offending party.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'First. Ro 11:11; De 32:21; Ho 2:23; 1Pe 2:10 foolish. Ro 1:21-22; Ps 115:5-8; Isa 44:18-20; Jer 10:8,14; 1Co 12:2; Tit 3:3'.

Home Start of Page Start of Chapter

C10-S27 (Verse 20) Another consideration from scripture.

First Step: Other people sought God.

But Esaias is very bold,
and saith,
I was found of them that sought me not;.

Second Step: God revealed Himself and the blessings available to people who truly seek God.

I was made manifest unto them that asked not after me..

This sentence says that it quotes Isaiah and comes from Isaiah 65;1-2. we also find the same message in a combination of Isaiah 49:6; 52:15; 55:4-5 and 58:1. Earlier verses, in Romans, tell us that God has made His gospel available to everyone who sought it but these tell us that even when people weren't seeking God's true gospel, God still sent them a witness and made them know that they needed to find the truth. Thus, we see that there is no basis for the lie which claims that God never revealed Himself and His gospel to some people in the world.

Remember back in 9:30 we read That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. this was possible only because God was found of them that sought me not; I was made manifest unto them that asked not after me. Therefore, we see that this prophecy was fulfilled and the Jews had no excuse for not finding God.

Please see the note for Romans 15:15-16 and Philippians 1:19-20 which have links to every verse in the Bible which uses a form of the word bold along with the definition from Webster's 1828 . The functional definition is: 'Daring; courageous; brave; intrepid; fearless; applied to men or other animals; as, bold as a lion. Requiring courage in the execution'.

Please see the notes for 1Corinthians C10S24 and The S and P's of 2Timothy 1 about the word seek. The functional definition is: ' to go after, and the primary sense is to advance, to press, to drive forward, as in the L. peto. 1. to go in search or quest of; to look for; to search for by going from place to place'. The word sought is the past-tense form of the word seek.

Please see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word manifest and provides the definition from Webster's 1828 . Please also see the notes for Romans C3S20; Romans C16S33; 1John-Manifest. The functional definition is: 'revealed in this world every possible way'.

Please also see the note for 1John 1:1-3 which references the verses starting here through 11:10 about the Son of God being manifested unto us. Basically, He was also manifested unto other Jews but, as explained in these verses, they rejected the truth. The warning in this section is that we can receive the same fate as they did if we refuse to receive what God manifests unto us.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'very bold. Pr 28:1; Isa 58:1; Eph 6:19-20 I was found. Ro 9:30; Isa 65:1-2 I was made. Isa 49:6; 52:15; 55:4-5; Mt 20:16; 22:9-10; Lu 14:23; 1Jo 4:19'.

Home Start of Page Start of Chapter

C10-S28 (Verse 21) Each phrase below has equal importance.

But to Israel he saith,
All day long I have stretched forth my hands unto a disobedient and gainsaying people..

Our sentence has a promised to Israel, and to others, that God stretched forth (His) hands unto a disobedient and gainsaying people. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.) However, Israel missed out on this promise because they refused to go to God God's way. And, people still miss out on this promise because they refused to go to God God's way.

This sentence starts with But which lets us know that it is dealing with the same subject as the last sentence while going another direction. The prior sentence says that God sent His true gospel to all people and even sent witnesses to people who did not seek Him so that they would know their need to seek the truth. In comparison, this verse tells us to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people. God didn't just send them a message or two but he sent them messages All day long and he did this in spite of the fact that they were a disobedient and gainsaying people. However, just as Israel will have no excuse for refusing to obey the true gospel, so also will those who claim positional salvation while refusing to obey have no excuse when they face a righteous God in judgment. (Please see the note for 10:1 for links to every place in this epistle that uses Israel. All of them are in chapters 9, 10 and 11.)

We see that God sent messages all day long in: Proverbs 1:24; Isaiah 65:2-5; Jeremiah 25:4; 35:15; Matthew 20:1-15; Matthew 21:33-43; Matthew 22:3-7; Matthew 23:34-37; Luke 24:47; Acts 13:46-47.

We see that they were a disobedient and gainsaying people in: Deuteronomy 9:13; 31:27; 1Samuel 8:7-8; Nehemiah 9:26; Jeremiah 44:4-6; Acts 7:51-52; 1Thessalonians 2:16; 1Peter 2:8.

Webster's 1828 dictionary defines gainsaying as: 'ppr. Contradicting; denying; opposing.' It defines gainsayer as: 'n. One who contradicts or denies what is alleged; an opposer. Tit.1.' It defines gainsay as: 'v.t. Eng. against. to contradict; to oppose in words; to deny or declare not to be true what another says; to controvert; to dispute; applied to persons, or to propositions, declarations or facts. I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist. Luke.21'. Forms of this word only appear 5 times in the Bible:

Luke 21:15 : For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist. this tells us that when we rely upon God He will show us how to overcome gainsayers.
Acts 10:29 : Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me? Here Peter has arrived at the house of Cornelius and old him that, as a Jew, he could get in trouble for being there. Yet, without asking for anything in return, he came at the command of God. We are not to make our service to God dependent upon physical reward.
Our current sentence tells us that God's character causes Him to keep trying to win us even when we are a gainsaying people.
Titus 1:9 : Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. this says the same thing as Luke 21:15 (above) except that this verse also tells us the God works through His Word when He gives us wisdom that is required to exhort and to convince the gainsayers.
Jude 1:11 : Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. this sentence tells us that people perish because they follow a gainsayer. Please see the note for this sentence within the Book Study on Jude.

Even though most of these people lived a life which matched the typical reputation of Jewish people, God still sought to turn them into a blessing to the whole world.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for 2Corinthians 10:14-16 about the word stretch. The functional definition is: 'To draw out to greater length; to extend'.

Please see the note for 1Corinthians C12S12; Colossians C2S7 about the word hand. The functional definition is: 'Symbol of skill, energy, and action. "Strength of hand." Also control'. Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase the right hand of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'All day long. Pr 1:24; Isa 65:2-5; Jer 25:4; 35:15; Mt 20:1-15; 21:33-43; 22:3-7; 23:34-37; Lu 24:47; Ac 13:46-47 a disobedient. De 9:13; 31:27; 1Sa 8:7-8; Ne 9:26; Jer 44:4-6; Ac 7:51-52; 1Th 2:16; 1Pe 2:8'.

Home Start of Page Start of Chapter Next web page, Next Chapter.

Romans Study: Chapters 9-10

Romans Chapter 9 Sentence-by-Sentence Section

Return to the Chapter Overviews in Romans with this link.

links to sentences in this chapter:

Romans Chapter 10 Sentence-by-Sentence Section

Return to the Chapter Overviews in Romans with this link.

links to sentences in this chapter:

Contact: Webmaster@LJC1611KJV.com. Member of Tower Road Baptist Church, Abq., NM, U.S.A., 87121. Copyright 2009 Lord Jesus Christ in the 1611KJV. All rights reserved. Revised: 03/09/24.