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The Jews, the chosen people, had a long history of rebellion against God; and they had a long, hard journey before they learned the importance of doing God's will. Finally, after Judah's seventy years in the Babylonian captivity, the Jews were cured of their idolatry. However, this cure did not solve their problems because their national life came to an end, and many of the people were scattered. The remnant that remained developed the Judaism religion. For them, the pendulum swung from rebellion to strict legalism based on the oral and literal interpretation of the law. God wanted the Jews to change, but their change to a zealous desire to keep the letter of the law caused them to miss the spirit and intent of it. Consequently, they built a whole system of traditions that was firmly grounded, not on the spirit and intent of the law, but on the letter.
This new emphasis on strict obedience to the letter of the law and to the elders' traditions was a source of the conflict that developed between the Jewish leaders and Jesus. It was a cause of the Pharisees and scribes' increasing opposition to Jesus that finally resulted in His crucifixion. Jesus tried to correct them when they accused His disciples of transgressing the tradition of the elders. He asked them, "Why do ye also transgress the commandment of God by your tradition?" (Matthew 15:3). He pointed out the fifth commandment to "Honour thy father and mother" (v. 4) and reminded them that they said, "It is a gift, by whatsoever thou mightest be profited by me. . . . he shall be free" (vv. 5, 6). By this they "made the commandment of God of none effect by [their] tradition" (v. 6). Jesus applied a prophecy from Isaiah to them: "This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men" (vv. 8, 9; cf. Mark 7:1-13; Isaiah 29:13).

The Church's First Outreach to the Jews Only

        The legalism of the Jew carried over into the early church and threatened to pervert the Gospel message. This legalism not only confused some early Christians, but it also caused some of the apostles and other church leaders to fail to grasp the meaning of the law and its relation to the Gospel.
        Many early church leaders failed to see that redemption is for all men, that Gentiles did not have to come under the Mosaic law to become Christians, and that Jewish Christians did not have to continue under it. Peter himself had this problem. It took an angel, a Gentile centurion named Cornelius, and a vision for Peter to see that the Gospel was for all men. Peter, having been on a long journey, desired something to eat. While his meal was being prepared, he fell into a trance. He saw an object like a great sheet coming down from heaven containing all kinds of four-footed animals, crawling creatures, and birds. "And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean" (Acts 10:13, 14). Then the voice said, "What God hath cleansed, that call not thou common" (v. 15).
        "Peter doubted in himself what this vision which he had seen should mean" (Acts 10:17). Then three men came telling him that "Cornelius the centurion, a just man, and one that feareth God" (v. 22) was directed by a holy angel to seek and listen to what he had to say. Peter went to Cornelius and told him, "Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean. Therefore came I unto you without gainsaying, as soon as I was sent for" (vv. 28, 29). Peter explained later, "Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him" (vv. 34, 35). He then told them of Jesus Christ.
        Making salvation available to Gentiles without them becoming Jews was something new to Peter and some of the other early church leaders. The apostles received the great commission to preach the Gospel to all nations (Matthew 28:19; Luke 24:47; Acts 1:8), but they were slow to realize this meant preaching to others besides the Jews and their proselytes. Yet there was some preaching to others, as may be seen in Philip's preaching to the Samaritans (Acts 8). For the most part, however, the concept of the Jews being God's chosen people and the Gentiles being "common or unclean" was firmly grounded in the Jewish mind, and it influenced their outreach. The early Christians even failed to grasp the full meaning of Peter's experience with Cornelius. When they were scattered because of persecution after Stephen was stoned to death, they continued to speak the word "to none but unto the Jews" (11:19).

Christian Dissension Over Keeping the Law

        Gradually, however, the word went beyond the Jews to the Gentiles. As more and more Gentiles came into the church, the question of their relation to the law became an issue. The church leaders now knew that God no longer showed partiality, but did this mean Gentile Christians could ignore the Mosaic law?
        This issue came to a head when some men from Judea went out and told the Gentiles, "Except ye be circumcised after the manner of Moses, ye cannot be saved" (Acts 15:1). This caused "no small dissension and disputation" (v. 2). Finally to settle this issue, Paul and Barnabas (two who had labored much among the Gentiles) were appointed to go to Jerusalem with others to confer with the other apostles and elders. A conference was called at Jerusalem to find God's will on this matter.
        One of the first to speak was Peter. He explained his earlier experience how that God "put no difference between us [the Jews] and them [the Gentiles], purifying their hearts by faith" (Acts 15:9). He continued, "Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ, we shall be saved, even as they" (vv. 10, 11).
        The Holy Spirit led the apostles to the conclusion that Gentiles need not keep the Mosaic law but should abstain from idolatry, immorality, things strangled, and blood (Acts 15:20, 28, 29). These decisions were not the result of man's reasoning but involved revelation given to the Lord's chosen apostles.
        This conference did not settle the question for all. Some still sought to make Christians live in obedience to the Mosaic law. The Judaizers (those who insisted that Christians must keep the Mosiac law) kept this issue alive during the last part of the first-century, and many of the New Testament books were written to explain the relation of the Mosaic Law to the Christian faith. Among these books are Galatians, Romans, and Hebrews.

Galatians--By Law or by Faith?

        The earliest of Paul's letters dealing with the relationship of the Mosaic law to faith is Galatians. The churches in Galatia were composed mainly of Gentiles. Trouble came into these churches concerning the relation of Gentile Christians to the law because certain Jewish Christians (Judaizers) came and taught that Gentile Christians had to keep the law of Moses to be saved. Paul saw this as "another gospel," a perverted one, foreign to the one he had preached to them (Galatians 1:6).
        Paul stressed that the Gospel he preached was "not after man," but that it came "by the revelation of Jesus Christ" (Galatians 1:11, 12). He told them of his relation to the other apostles and how the circumcision party had caused trouble before. Thus the trouble the Galatians were now facing was not new; others had faced it before.
        To clarify the Gospel again for them, Paul wrote, "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified" (Galatians 2:16).
        The question that probably came to the Galatian Christians' minds, put there by the circumcision party, was, "If salvation is now by faith, how were those who lived before Christ justified? Was Abraham justified by works? Is the basis now changed?" To answer this, Paul quoted from Genesis: "Abraham believed God, and it was accounted to him for righteousness" (Galatian 3:6; cf. Genesis 15:6; Romans 4:3). There was no mention of works of the law, and this basis of justification always remained in effect. It is, "They which are of faith, the same are the children of Abraham" (v. 7). Paul explained this by pointing out, "The scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed" (v. 8). Those who do not accept this basis but rely on works will not receive this blessing. They are "under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them" (v. 10). The law Paul refers to here is the Mosaic law, the Ten Commandments, the elaborate worship and offerings, the civil and social regulations, etc., found in the first five books of the Old Testament. The purpose of this law was never to justify man. The Old Testament states, "The just shall live by his faith" (Habakkuk 2:4). "And the law is not of faith: but, the man that doeth them shall live in them. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith" (Galatians 3:12-14).
        The circumcision party problems were caused by its failure to see that the promises spoken to Abraham and to his seed were not based on obedience to the law. The promises were made to his "seed," not "seeds" (Galatians 3:16). The promise thus referred to one, not to many. This One is Christ. The law did not annul or alter this promise: "The law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect" (v. 17). The law did not invalidate the covenant God made with Abraham. So if we claim the blessing promised to Abraham and his offspring, it is not on the basis of the law but of faith.
        Paul, after refuting the idea that the law is connected to the promise, next answered the logical question that follows: "Wherefore then serveth the law?" (Galatians 3:19). He answered this by stating, "It was added because of transgressions, till the seed should come to whom the promise was made." It was needed to confine men or to keep men under restraint until the Seed came. The law was a "schoolmaster to bring us unto Christ" (v. 24). It was only a temporary thing, "but after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus" (vv. 25, 26). Since men are no longer under the schoolmaster, "there is neither Jew nor Greek" in Christ (v. 28). Christians "are all one in Christ Jesus. And if [they] be Christ's, then are [they] Abraham's seed, and heirs according to promise" (vv. 28, 29).
        Paul warned his readers not to turn back "to the weak and beggarly elements" of the law (Galatians 4:9), from the promise they possessed through Christ. Paul was afraid some were doing this by observing "days, and months, and times [seasons], and years" (v. 10). By doing things to earn salvation or by saying that one must receive circumcision to be saved, a person is severed from Christ and "fallen from grace" (5:4). The point is that "neither circumcision availeth any thing, nor uncircumcision" (v. 6). What counts is "faith which worketh by love" and "a new creature" (6:15).

Romans and Justification

        The relation of the Christian to the law of Moses was not a problem only in Galatia. Paul wrote to the Christians in Rome about this relationship. The theme of the Book of Romans is the same as Galatians, but Romans is a longer book, containing additional issues. Its theme is, "For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith" (Romans 1:16, 17).
        The Jews thought they stood in favor with God because they were the children of Abraham. They did have a special relation to God as the chosen people; nevertheless they still needed salvation by faith. To bring this to their attention, Paul first wrote to them about the Gentiles' sins and drew the conclusion that "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men" (Romans 1:18). The Jews knew the Gentiles were exceedingly wicked. Paul portrayed this wickedness in Romans (1:18-31).
        The Jews would have agreed with Paul's observation and conclusion that "God gave them [the wicked Gentiles] up" (Romans 1:24, 26, 28). In the Jews' minds, the Gentiles deserved spiritual death. As the Jews read Paul's letter to the Romans, they no doubt were glad they were separate from the Gentiles. But as they read on in the Book of Romans, they were in for a surprise. "Thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things" (2:1). The Jews had judged the Gentiles rightly, but the Jews were no better off since they were doing the same things. The Jews too refused to do God's will and were unrighteous and ungodly.
        The Jews had misunderstood what God's kindness, forbearance, and patience meant for them. God would not overlook their sins because they were the chosen people. Paul asked them if they understood the sigificance of "the riches of his [God's] goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?" (Romans 2:4). Because the Jews had hard and impenitent hearts, they too were storing up unto themselves "wrath against the day of wrath and revelation of the righteous judgment of God; who will render to every man according to his deeds: To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath" (vv. 5-8). The important thing was not whether a person was a Jew or a Gentile, because there will be "tribulation and anguish" (v. 9) for all who do evil, and "glory, honour, and peace" for those who do good (v. 10), whether they are Jew or Gentile. "For there is no respect of persons with God" (v. 11).
        All who "have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law" (Romans 2:12). It is not the hearers of the law but the doers who will be justified. The Gentiles who may not have the law yet "do by nature the things contained in the law" can be justified too (v. 14).
        Paul explained that being circumcised may or may not have value. "Circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision" (Romans 2:25). So the physical act of circumcision does not make one a real Jew. "He is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter" (v. 29).
        If this is the case, "What advantage then hath the Jew? or what profit is there of circumcision?" (Romans 3:1). If being one of the chosen people and being circumcised does not justify one before God, then what advantage does a Jew have? Paul answers this question. He says the Jew does have an advantage. It is "chiefly, because that unto them were committed the oracles of God" (v. 2). But the Jew is not better off in other ways. "Both Jews and Gentiles . . . are all under sin; as it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one" (vv. 9-12).
        Everyone will be held "guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin" (Romans 3:19, 20). The purpose of the law is to reveal sin, not to be a basis of righteousness before God. This righteousness "is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; being justifed freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood" (vv. 21-25). The Law and the Prophets bore witness to Jesus Christ (v. 21).
        Now, in the Christian era, "the righteousness of God which is by faith of Jesus Christ [is] unto all and upon all them that believe" (Romans 3:22). Man is justified, that is, declared righteous, acquitted, free from condemnation, set free, etc., by faith in Jesus Christ. He was sent to be a "propitiation through faith in his blood, to declare his righteousness for the remission of sins" (v. 25). Through Christ's blood the convert can find forgiveness and eternal life.
        By contrasting the works of the law to faith, Paul shows that faith involves belief in whom Jesus Christ is and acceptance of the body of Christian truth. Faith is more than belief and trust; it represents the way God justifies men under the new covenant. Christian faith is more than faith alone, but, as we have seen earlier, it includes repentance, the new birth, and discipleship. Justifying grace creates in the sinner a new nature than is dead to sin but alive to righteousness. The sinner is justified by "his [Christ's] righteousness: that he might be just, and the justifier of him which believeth in Jesus" (Romans 3:26). By God accepting Christ's righteousness in place of the repentant sinner's sins, God is just to His own character when He declares the sinner righteous. It is Christ who works justification, not man's attempt at keeping the Old Testament law. Redemption through faith in Jesus means no one can boast because he is one of the chosen people or because of things he does. "A man is justifed by faith without the deeds of the law. . . . It is one God, which shall justify the circumcision by faith, and uncircumcision through faith" (vv. 28, 30).
        Since this is the case, "What shall we say then that Abraham our father, as pertaining to the flesh, hath found?" (Romans 4:1). Was not he justified by works? No, he was not. The Scripture says, "Abraham believed God, and it was counted unto him for righteousness" (v. 3; cf. Genesis 15:6). Abraham was not counted righteous because of the works he performed, but because he believed God. "To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness" (Romans 4:5). Paul then draws an important conclusion by comparing the time when Abraham's faith and circumcision occurred. "We say that faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised" (vv. 9-11).
        Thus "the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect: Because the law worketh wrath: for where no law is, there is no transgression" (Romans 4:13-15). The law does not make us heirs to the promise given to Abraham. The purpose of the law was not to bring salvation but the knowledge of sin. We become heirs through the righteousness of faith.
        Since salvation comes by faith, it is by grace, and it is a gift given to those who are "of the faith of Abraham" (Romans 4:16). Abraham had a strong faith. When he was told, "I [God] have made thee a father of many nations" (v. 17), he did not have any children. Yet, "against hope [he] believed in hope. . . . And being not weak in faith, he considered not his own body now dead, when he was about a hundred years old, neither yet the deadness of Sarah's womb: He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that, what he had promised, he was able also to perform" (vv. 18-21). Abraham believed God's Word and was persuaded that God's promise would be fulfilled. His faith brought action and remains an example for men because of the written Word.
        Righteousness and justification "shall be imputed [to us], 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 4:24, 25). Jesus died for our sins that we "should live unto righteousness" (I Peter 2:24; cf. II Corinthians 5:21; I John 3:6-10).
        The conclusion to the discussion of Romans chapter 4 is given in chapter 5. "Therefore being justifed 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" (vv. 1, 2). This peace came about because "when we were yet without strength, in due time Christ died for the ungodly" (v. 6). We now have hope "because the love of God is shed abroad in our hearts by the Holy Ghost" (v. 5). Christ's death for the sinner is not what one would expect a man to do: "For scarcely for a righteous man will one die" (v. 7). Jesus Christ was different because of the love of God within Him. God showed "his love toward us, in that, while we were yet sinners, Christ died for us" (v. 8). Since He did this for us "when we were enemies" (v. 10), we can now expect "much more, being reconciled, we shall be saved by his life." Christ died for sinners when we were enemies of God, and now "much more" are we reconciled and saved by His resurrected life.
        The benefit of Jesus' death-reconciliation to God-is a "free gift" to all men who will meet the necessary conditions. The transfer of this benefit is different from the transfer of the consequence of Adam's sin. The benefit of Jesus' death is much greater than Adam's trespass, which brought death to all men. Adam's one sin caused his sinful nature and death to be transmitted to all his descendants. Because of this we have a nature that leads each of us to sin, that is, to rebel and disobey God's Word. This depravity was transmitted to and inflicted on each of us through our fallen nature.
        Adam brought sin to all through a natural transmission, but Christ's gift of grace has had a much greater effect: "Much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many" (Romans 5:15). Grace far exceeds the effect of Adam's sin. It has the power to remove the rebellious nature of all who come under sin's influence and bring repentance, regeneration, and discipleship. Adam's sin brought death, but Christ brought life to the dead. Bringing life is a vastly greater achievement than bringing death.
        Paul contrasts how one man's offense brought condemnation and how One's (Jesus Christ's) obedience made many righteous:

by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. Romans 5:18-21

Romans 6--Faith and Obedience

        As we have seen, Paul built a strong case for justification by faith and showed that no one is justified by the keeping of the law. The writer of Hebrews, we will see later, explained how Jesus brought in a much better way than that of following the law. When Paul explained the relationship of the new covenant's grace to the Mosaic law, he realized that some might misunderstand it and think they were now free to do as they pleased. He took up this potential problem by asking, "What shall we say then? Shall we continue in sin, that grace may abound?" (Romans 6:1).
        The answer to this question was very simple to Paul: "God forbid. How shall we, that are dead to sin, live any longer therein?" (Romans 6:2). The Christian has been baptized into Christ's death and buried with Him to rise with Him so that he "should walk in newness of life" (v. 4). In this union "we have been planted together in the likeness of his death," and moreover we are united with him "in the likeness of his resurrection" (v. 5). The Christian's "old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin" (v. 6). As Christ was raised from the dead and "liveth unto God" (v. 10), so also is the Christian. He is to realize that he is "dead indeed unto sin, but alive unto God through Jesus Christ our Lord" (v. 11). The natural result of this union with Christ is that the Christian will not "let sin . . . reign in [his] mortal" body or live in "unrighteousness" (vv. 12, 13).
        The Christian's new life is no longer under the dominion of sin, since he is "not under the law, but under grace" (Romans 6:14). The goal of the plan of redemption is to deliver man from his sinful nature, which manifests itself in disobeying God, and return man to God so that he will again desire to do God's will. This was something the Mosaic law could never do. Reconciliation to God can occur only by the grace of God, which makes it possible for man to repent, to be born again, and to become a disciple of Jesus Christ.
        Paul reinforces his argument by asking the same question again and giving the same answer. This time he explains his answer by a slavery illustration. A person is a slave to whom he obeys, "whether of sin unto death, or of obedience unto righteousness" (Romans 6:16). Paul says the Christian can thank God that though once you were a slave of sin; now "ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness" (vv. 17, 18).
        This illustration from slavery is explained further. Paul says that the Christian has a new master. He writes, "For as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness" (Romans 6:19). Once they "were the servants of sin, . . . free from righteousness" (v. 20), but now they are "free from sin, and become servants to God" (v. 22). This brings with it "fruit unto holiness, and the end everlasting life."
        The process of becoming a holy person is known as "sanctification." The term sanctify means to be made holy and is accomplished by the power of the Holy Spirit (Romans 15:16; II Thessalonians 2:13; I Peter 1:2). Justification and sanctification cannot be separated. Justification does not occur without sanctification or sanctification without justification. They are separate workings of grace occurring at the same time. Justification is the gracious act of God making the sinner righteous. Sanctification is the believer's initial setting apart and subsequent growth in holiness.
        The theme of grace making us free from sin's power and enabling us to yield to Christ in Romans 6 is emphasized in Paul's other writings. He wrote to the Corinthians that the "love of Christ constraineth us" because "if one died for all, then were all dead: And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again" (II Corinthians 5:14, 15). He goes on to emphasize, "If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new" (v. 17). This is what Christ did for us. He reconciled the world to Himself so that "we might be made the righteousness of God in him" (v. 21).
        In the Book of Galatians, Paul admonished his readers to "walk in the Spirit, and ye shall not fulfill the lust of the flesh" (5:16). Those who yield to the desires of the flesh are warned that "they which do such things shall not inherit the kingdom of God" (v. 21). Those who walk in the Spirit are those that belong to Christ Jesus and "have crucified the flesh with the affections and lusts" (v. 24).
        Paul wrote to the saints at Ephesus that they were made alive after they had been "dead in [their] trespasses and sins" (Ephesians 2:1). They once followed the course of this world and lived "in the lusts of [their] flesh, fulfilling the desires of the flesh and of the mind. . . . But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved)" (vv. 3-5). By His grace God has saved us through faith and made us "his workmanship, created in Christ Jesus unto good works" (v. 10).
        Paul wrote to the Colossian Christians that Christ's goal was that they "might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God" (Colossians 1:10). Christians are able to do this because the Father "hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son" (v. 13). After extolling the preeminence of Christ (vv. 15-19), Paul emphasized Christ's reconciling work. The saints and faithful brethren in Christ at Colosse, who "were sometime alienated and enemies in [their] mind by wicked works . . . hath he reconciled. . . . to present [them] holy" (vv. 21, 22). We "are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: Buried with him in baptism, wherein also [we] are raisen with him through the faith" (2:11, 12). He has quickened us and blotted out "the handwriting of ordinances that was against us" (v. 14).
        To the saints at Thessalonica Paul wrote that they had learned from him "how [they] ought to walk and to please God" (I Thessalonians 4:1). He then reminded them that he had given them the commandments by the authority of the Lord Jesus. Next he wrote, "For this is the will of God, even your sanctification, that ye should abstain from fornication. . . . For God hath not called us unto uncleanness, but unto holiness" (vv. 3, 7).
        Paul wrote to Titus, who helped him establish churches on Crete and elsewhere, about the effect of God's grace on Christian living.

For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. Titus 2:11-14

God's grace teaches us how to live a life of purity and good works, and enables us to do so.
Paul next wrote about what he and other Christians once were.

For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour toward men appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ our Saviour; that being justified by his grace, we should be made heirs according to the hope of eternal life. Titus 3:3-7

The above Scriptures emphasize that the grace of God that saves a person does not allow him to continue in rebellion against God's will. The grace that saves produces a new heart in the person so that he wants to do God's will.

Romans 7, 8--Why Obedience Is Possible

        Paul explains in Romans 7 that the Christian is to live a fruitful life for God, the life he described in chapter 6. This is possible because the Christian is no longer under the Mosaic law. Paul explains that the law is binding on a person only during his life, and that death breaks its power. To show this is true, he asks his readers to think of marriage and points out that death breaks the marriage bond.
        Christians have died "to the law by the body of Christ" (Romans 7:4). The law Paul is speaking of is the Mosaic law. Christians are in union with Christ and share in the benefits of His death so far as the law is concerned. The result is that we are now "married to another, even to him who is raised from the dead, that we should bring forth fruit unto God" (v. 4) This means believers are "delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter" (v. 6). The old written code is gone; we now serve God with a new spirit.
        Since Christians share in the benefits of Christ's death, what implications does this have for the law? Is the law sin? Paul answers this with a strong "God forbid" (Romans 7:7). The law isn't sin. It makes us aware of what sin is. He explains, "I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet" (v. 7). The law reveals God's will and makes us aware of sin. This sin then brings death.
        Speaking of his own experience, Paul says, "But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. For I was alive without the law once: but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me" (Romans 7:8-11). Sin is what brought death, so we can conclude that "the law is holy, and the commandment holy, and just, and good" (v. 12).
        This is explained further: "Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful" (Romans 7:13). Using his own experience before he came to Christ, Paul described how sin and the law worked. He was "carnal, sold under sin" (v. 14). He did not understand his own actions. He said,

For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. Romans 7:15-20

        Before coming to Christ, Paul was a Pharisee and had a deep desire to keep the law perfectly, but he could not because of his sinful nature. His flesh made him do the very opposite of what he wanted to do. Living under the law he had a desire to do good and delighted in the law of God, but something made him do the opposite (Romans 7:18-23). In despair he cried out, "O wretched man that I am! who shall deliver me from the body of this death?" (v. 24). He could not deliver himself. Could anyone? Yes, there was One who could, and Paul was thankful. He wrote that he thanked "God through Jesus Christ our Lord," implying that Christ delivered him (v. 25). Jesus brought grace that enabled Paul to finally do God's will. Paul then sums up his condition under the old covenant apart from Christ: "So then with the mind I myself serve the law of God; but with the flesh the law of sin" (v. 25).
        The result of this deliverance is emphasized in Romans 8. Our deliverance means this: "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death" (vv. 1-2). Those in Christ walk not after the flesh because of the life they have in Him. They have been freed from the "law of sin," that is, they have been able to break away from the habit of sinning through the indwelling presence of the Holy Spirit, which was something the Mosaic law could not provide. God, by "sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh" (v. 3). This occurred so that "the righteousness of the law might be fulfilled in us" (v. 4).
        Paul describes Christians as those who "walk not after the flesh, but after the Spirit" (Romans 8:4). The term flesh describes the characteristics of fallen man, the sinful nature he inherited from Adam. Adam rebelled against God and subjected the whole human race to Satan's domination. The fleshly or carnal man cannot do good, even if he tries. He is the type of person pictured in Romans 7. Those who are controlled by "the flesh do mind the things of the flesh," and this brings death (vv. 5, 6). In contrast to this is the Christian characteristic of walking in the Spirit. The Christian sets his mind on "the things of the Spirit," and finds "to be spiritually minded is life and peace" (v. 6).
        The reason for such a strong contrast between following the flesh and following the Spirit is that "to be carnally minded is death . . . the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be" (Romans 8:7). The carnal mind is actively opposed to God and thus cannot please Him. But the Christian is different because he is "not in the flesh, but in the Spirit. . . . Now if any man have not the Spirit of Christ he is none of his" (v. 9). As mentioned above, "to be spiritually minded is life and peace" (v. 6). Paul concludes that the Christian is under obligation, "not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify [put to death] the deeds of the body, ye shall live" (vv. 12, 13). The Christian wants to do God's will and is able by the power of the Holy Spirit to overcome his natural tendencies of seeking to do his own will.
        Those who live by the Spirit and "are led by the Spirit of God, they are the sons of God" (Romans 8:14). The children of God do not experience the "spirit of bondage again to fear," but they experience the "Spirit of adoption" and as sons cry out to God, "Abba, Father" (v. 15). As children of God, we are "heirs of God, and joint-heirs with Christ," and we will be glorified with Him (v. 17).

James--Faith and Works

        The Book of James also deals with the relation of faith and works. James comes to the conclusion "that by works a man is justified, and not by faith only" (2:24). On the surface, this appears to conflict with the doctrine of justifcation by faith (Romans 3:28), but this is not the case. James's readers had a different view of faith than Paul's, and James sought to correct his readers' erroneous view. Paul also realized there was a danger of misunderstanding faith and attempted to deal with this in Romans 6.
        James opens his discussion of justification by asking several questions. "What doth it profit, my brethren, though a man say he hath faith, and have not works? can [such] faith save him?" (James 2:14). To answer this question, James asks another question and then draws a conclusion from the answer he gives. James asks if a brother or sister is ill clad and lacks food, and someone tells them, "Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?" (vv. 15, 16). Obviously, it does no one any good.
        James realized that some would object to his conclusion and claim that faith and works can exist apart from each other. He knew some would say, "Thou hast faith, and I have works" (James 2:18). He challenges those who say this to "shew me thy faith without thy works, and I will shew thee my faith by my works." Faith is known by the works it produces. True faith exists only if it produces good works. Faith and works are inseparable.
        To those who try to separate faith and works, James warns them that their faith is invalid. He tells them, "Thou believest that there is one God; thou doest well: the devils [demons] also believe, and tremble" (James 2:19). Belief that is a mere acknowledgment of facts is not adequate. Such a belief shows the lack of regeneration.
        James goes on to show from the Old Testament that faith apart from works is barren. He asks, "Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?" (James 2:21). Recall that when God tested Abraham, He told him, "Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering" (Genesis 22:2). When Abraham heard this call, he took God at His word and acted accordingly. Abraham took his son to the mountain, built an altar, bound Isaac, and placed him on the altar. Abraham did this because he had faith in God and was willing to do His will regardless of the cost. By this willingness to sacrifice Isaac, as shown by his action, Abraham's faith was tested and demonstrated to be genuine. Abraham was justifed by more than faith--"by works was faith made perfect. . . . Ye see then how that by works a man is justified, and not by faith only" (James 2:22, 24).
        To further illustrate the relationship between faith and works, James reminds his readers about another Old Testament event. "Was not Rahab the harlot justifed by works, when she had received the messengers, and had sent them out another way?" (James 2:25; cf. Joshua 2). At the risk of her own life, Rahab hid the spies who entered Jericho and then sent them on their way. As a harlot of Canaan, Rahab had little opportunity of knowing God; but she had become convinced that the God of Israel was the living and true God. When the opportunity came to express that belief, she was ready to give everything-even her life-to serve Him. She was saved as a result of her works.
        Both incidents point to the conclusion that faith and works are inseparable. "For as the body without the spirit is dead, so faith without works is dead also" (James 2:26). Faith must express itself in works to be faith. Without works there is no saving faith and consequently no justification. This is the message James wanted his readers to understand.
        This emphasis of James is not in conflict with Paul's writings. The meaning the two gave to works is different, reflecting the changed atmosphere in which they wrote. Paul was faced with the problem of Jewish Christians perverting the Gospel by claiming that one needed to keep the Mosaic law to be saved, that is, justification by works. James wrote to show that Christian faith would be accompanied by a desire to do God's will as evidenced by godly works. To James works meant obeying God's will because one had faith in God. This agrees with Paul's teaching in Romans 6 and elsewhere.

God's Will for the Christian

        We have seen that God desires the Christian to be obedient. The question that must be asked is, To what is the Christian obedient? How does he know what God wants him to do?
        First and foremost the answer is found in the reply Jesus gave to a lawyer, who asked, "Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets" (Matthew 22:36-40; cf. Luke 10:27, 28; Mark 12:30, 31; cf. Deuteronomy 6:5; 10:12, 13; Leviticus 19:18).
        Love towards God finds its expression in keeping God's commandments brought by His Son. Jesus told His disciples, "If ye love me, keep my commandments" (John 14:15). The apostle John wrote, "By this we know that we love the children of God, when we love God, and keep his commandments. For this is the love of God, that we keep his commandments: and his commandments are not grievous" (I John 5:2, 3). Love is the foremost commandment Christians are to keep, but it is not the only one. Christians are to keep all the commandments given by Jesus Christ and His apostles for the church age.
        The commandments of God for the most part are expressions of love. The apostles recognized that to love was to fulfill the law.

Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. Romans 13:8-10; cf. Galatians 5:14; Colossians 3:14; James 2:8

        Second, one must realize that God's law or commandments do not originate within oneself, that is, one does not decide what he thinks is right and then does it. The source of right and wrong is from an outside authority, the Word of God, the Bible. Christians receive knowledge and power through the written Word to live a life of discipleship.
        The Bible reveals God's will because it is inspired by Him. Paul emphasized this truth when he wrote, "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works" (II Timothy 3:16, 17). Scripture is the source of doctrine and is to be used for reproof, correction, and instruction in righteousness.[29] The Christian should be willing to literally follow the Word's teachings,[30] from such major issues as loving one's enemies (Matthew 5:38-45) to not wearing gold, and women wearing modest, inexpensive dresses (I Timothy 2:9; I Peter 3:3), etc. Scriptural teachings are not to be ignored; they are given for our benefit and compliance.
        Another point to remember is that there are two kingdoms, the kingdom of God and the kingdom of the world (Satan). The message of the kingdom of God was central to Jesus' teaching and preaching. His very first message was, "The kingdom of God is at hand: repent ye, and believe the gospel" (Mark 1:15). Those who are part of this kingdom possess new values, of which the Sermon on the Mount (Matthew 5-7) is an example. These standards are markedly different from the standards of the kingdom of the world. The kingdom of the world is composed of the children of Satan (Matthew 13:38; John 8:44) and is ruled by Satan (Ephesians 2:2). The Christian is called to come "out of the world" (John 17:6) and not be a part of it (15:19; 17:14, 16).
        The basic concept of the two kingdoms is also expressed in the Epistles. Paul introduced the third section of Romans (chapters 12-16) by giving practical instructions concerning the Christian life. He wrote, "And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God" (12:2). The Christian is not to receive his code of conduct or system of values from the world. Since his mind has been transformed by being renewed, he no longer views things as the world does. His renewed mind makes it inconsistent for Him to look to the world for guidelines. Only by turning from the world and being transformed by the renewed mind can he prove what is the will of God.
        Peter similarity said: "As obedient children, not fashioning yourself according to the former lusts in your ignorance: But as he which hath called you is holy, so be ye holy in all manner of conversation [behavior]; because it is written, Be ye holy; for I am holy" (I Peter 1:14-16). "Be not conformed" expresses negatively the idea of holiness. The Christian's goal is to be holy because God is holy.
        The apostle John wrote, "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever" (I John 2:15-17). Again, a contrast is made between the world and God. The Christian is to turn his back to the lusts and pride of the world, since they are not of God. Rather, he is to turn to God, loving Him and doing His will. This turning is important because it carries the promise that those who do the will of God will abide forever. Christians often face situations where no direct word speaks to an issue. This does not mean Christians have nothing to guide them, because they always have the principle of love, i.e., love not the world, etc.
        Christians will know God's will because they "walk in the Spirit, and . . . shall not fulfill the lust of the flesh" (Galatians 5:16). The Spirit contends with the flesh and motivates Christians not to do the works of the flesh. Paul wrote that "the works of the flesh are . . . adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkeness, revellings, and such like" (vv. 19-21). Christians have no part in these activities. Christians have the fruit of the Spirit in their lives, which "is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance," (vv. 22, 23). Paul concludes, "If we live in the Spirit, let us also walk in the Spirit" (v. 25). Godly brethren abstain from the works of the flesh and walk by the Spirit.
        Christians also must remember that church leaders and other brethren can help them to understand scriptural principles and therefore know what is right for everyday situations. Both the brotherhood and the elders can share their thoughts and experiences on these situations.

The Book of Hebrews

        We have discussed one of the major problems the Jewish Christian faced--the relation of the law to the Christian message. The Jewish believers also faced the question of the relation of the Old Testament's high priest, sacrificial system, etc., to the Christian faith.
        The Book of Hebrews was written to answer these questions. Next to Romans, this is the most doctrinal book in the New Testament. Without a correct understanding of what Jesus Christ accomplished in His work of redemption, some early Jewish Christians were in danger of losing confidence in their new found faith. They were considering returning to their old ways of following the law. To prevent this, it was necessary to explain to them that the purpose of the old covenant (or Testament) had been fulfilled in Christ and the new covenant was now in effect.
        The writer of Hebrews wanted to show how Jesus brought a better redemption than was available under the old covenant. The word better is a key word in the book.
        After explaining Jesus' superiority to the angels, the author warns that "we ought to give the more earnest heed [much closer attention] to the things which we have heard, lest at any time we should let them slip. . . . How shall we escape, if we neglect so great salvation?" (Hebrews 2:1, 3). Other warnings, each more serious than those that preceded it, occur throughout the book. They are:

To day if ye will hear his voice, harden not your hearts . . . . Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end. Hebrews 3:7, 8, 12, 13

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 6:4-6

For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. Hebrews 10:26, 27

        These verses remind us of Jesus' words: "No man, having put his hand to the plough, and looking back, is fit for the kingdom of God" (Luke 9:62). Clearly this is a warning to the Jewish Christians, as well as all Christians, not to "neglect so great salvation" and turn back from it.
        Following this first warning about neglecting such a great salvation, the writer explains how this salvation came. Jesus came to the earth as a man, and now everything is in subjection to Him. Because of "the suffering of death," He is "crowned with glory and honour" (Hebrews 2:8, 9). He became man "that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage" (vv. 14, 15). The natural man rightly fears death. This can hold him in bondage throughout his life. But Jesus took the sting out of death for Christians (I Corinthians 15:54-57), so they no longer need to fear it. Jesus was "made like unto his brethren [man], that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people" (Hebrews 2:17). By becoming a sinless man, Jesus was able to be both a high priest and a sacrifice; that is, He was able to suffer and die for man's sins and be a Mediator for man. His death and resurrection destroyed the power of death and enabled man to be saved.
        The author explains the office of high priest in great detail. As to his function, he is "ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins" (Hebrews 5:1). Jesus Christ was also appointed. He did not exalt Himself to a new position superior to any held by men before. He was designated a high priest after the order of Melchisedec (v. 6). Jesus learned "obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him; called of God an high priest after the order of Melchisedec" (vv. 8-10).
        Melchisedec was an Old Testament type of Jesus' priesthood. Melchisedec held a unique and exalted priesthood. His was unique since in the biblical record he is "without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; [he] abideth a priest continually" (Hebrews 7:3).
        Melchisedec's position was exalted. "How great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils" (Hebrews 7:4). Abraham was not required by custom or law to give Melchisedec a gift. Later there was a commandment for the people to pay tithes to the descendants of Levi, but this did not apply to Abraham, who lived some 500 years earlier. Abraham gave tithes to one in a higher position than Levi. Melchisedec also "blessed him that had the promises" (v. 6). Since the "less is blessed of the better" (v. 7), this shows Melchisedec's position was above Abraham's. Since these acts occurred before Levi, the father of the Jewish priests, was born, Levi "paid tithes in Abraham," showing that the position of the Levites was below that of Melchisedec (v. 9). Since Jesus' priesthood was after the order of Melchisedec, Christ's priesthood also is superior to the Levitical priesthood.
        The necessity of the new priesthood was emphasized: "If therefore perfection were by the Levitical priesthood, . . . what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?" (Hebrews 7:11). Serving under the law, the Aaronic priesthood could not make men perfect, but could only offer sacrifices for their sins.
         Since Jesus descended from Judah, a tribe never mentioned by Moses in connection with priests, it is evident there was a change in the priesthood. Jesus' priesthood was "not after the law of a carnal commandment, but after the power of an endless life" (Hebrews 7:16). This change in priesthood, which supersedes the Levitical priesthood, was necessary because the former was characterized by "weakness and unprofitableness" (v. 18). This weakness was because "the law made nothing perfect" (v. 19). It could not change the heart, that is, bring a new birth to any man. But now, with the new priesthood, there is a better hope through "which we draw nigh unto God."
        This new priesthood differs from the old one in several ways. First, there are not many priests but only one. Death made it necessary to keep ordaining priests in the former economy, but since Jesus "continueth ever, [He] hath an unchangeable priesthood" (Hebrews 7:24). The result of His permanent priesthood is that "He is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them" (v. 25).
        Second, Jesus, our High Priest, is "holy, harmless, undefiled, separate from sinners, and made higher than the heavens" (Hebrews 7:26). This means He "needeth not daily, as those [Levitical] high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself" (v. 27). His single sacrifice was sufficient for man's sins once for all.
        The conclusion of this argument is that "we have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man" (Hebrews 8:1, 2). Thus Jewish Christians need not worry that the Christian faith lacks a high priest. There is One and His ministry is above the "example and shadow of heavenly things" contained in the law (v. 5). "He obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises" (v. 6). This better covenant was necessary because of the weakness of the old covenant. God told the Israelites through the prophet Jeremiah about its weakness and told them a new one was needed (Jeremiah 31:31-34). This new covenant made the first one obsolete and ready to disappear (Hebrews 8:13).
        The author explains this further by discussing the first covenant's regulations for the sanctuary and worship. He points out that the high priest's offering of gifts and sacrifices made once a year in the tabernacle "could not make him that did the service perfect, as pertaining to the conscience, which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation" (Hebrews 9:9, 10). The people were to keep these regulations only until Christ appeared. Then there would be "a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us" (vv. 11, 12). If the old covenant removed guilt, "how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?" (v. 14).
        How was it possible for this new covenant to replace the old? It was possible because Christ "is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance" (Hebrews 9:15).
        The first covenant was ratified with blood. The blood symbolized that a death occurred, thus putting the covenant in force. The importance of this blood is so great that Scripture says, "Almost all things are by the law purged with blood; and without shedding of blood is no remission" (Hebrews 9:22). The new covenant was also brought in by the shedding of blood. But this covenant was brought in by a better sacrifice, one that did not need to be repeated yearly.

Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; for then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after this the judgment: So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. Hebrews 9:24-28

        In the next chapter the author continues to emphasize the relationship of the old and new covenants. First he points out a basic fact about the law and its sacrifices: "The law having a shadow of the good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect" (Hebrews 10:1). Those sacrifices were a "remembrance" of sins (v. 3). They could not take away sin or remove the consciousness of sin. "It is not possible that the blood of bulls and of goats should take away sins" (v. 4). God's foremost desire was not to have sacrifices and offerings--they gave Him no pleasure. He wanted One to "come to do [His] will" (v. 7) and thus take "away the first, that he may establish the second" (v. 9). This was accomplished when Jesus came and became a sacrifice: "By the which will we are sanctified through the offering of the body of Jesus Christ once for all" (v. 10). His all-effective sacrifice made sanctification (to be holy, perfect) possible. This one offering was the "one sacrifice for sins for ever. . . . For by one offering he hath perfected for ever them that are sanctified" (vv. 12-14).
        As mentioned earlier, the need to change the covenant was spoken of in the first covenant. "This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them" (Hebrews 10:16). Its effect was that "their sins and iniquities will I remember no more" (v. 17; cf. Jeremiah 31:33, 34).
        In light of all this, we can have "boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; and having an high priest over the house of God; 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. Let us hold fast the profession of our faith without wavering; (for he is faithful that promised)" (Hebrews 10:19-23).
        The relation of the old covenant's offerings and sacrifices to the new covenant has been explained to the Jewish Christian. They can now have confidence in the new and better way through Jesus. The Jewish Christian will not want to neglect this better way. It is superior in all aspects to the old covenant.
        To encourage the reader not to neglect this new way, the writer reminds these early Jewish Christians of the suffering they experienced when they "endured a great fight of afflictions; partly, whilst ye were made a gazingstock both by reproaches and afflictions" because they followed Jesus (Hebrews 10:32, 33). They joyfully accepted "the spoiling of [their] goods" because they knew they had found "in heaven a better and an enduring substance" (v. 34). Remembering this, they realized these experiences were not for naught. They would receive a great reward if they endured. "Ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul" (vv. 36-39).

Romans 9-11, The Jewish People

        Most Jews failed to accept the Christian message and come under the new covenant. The next issue Paul addressed was, Why did the Jews reject Jesus as the Christ? Why would the Israelites, who had the benefits of "the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came," turn from their Messiah, their Christ (Romans 9:4, 5). This question is answered in Romans 9-11.
        The failure of the Jewish people to come to Christ was "not as though the word of God hath taken none effect" (Romans 9:6). Rather, it is because "they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children" (vv. 6, 7). Abraham had two sons, but the promise was given to only one of them, Isaac. Abraham's first son, Ishmael, who was born to the slave Hagar, did not receive the promise (Genesis 16; 21:12; 25:1, 2). The same type of thing happened to Isaac's children. The promise was not given to his first son, Esau, but to the second son, Jacob. This shows that "they which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed" (v. 8).
        Next Paul explains the election of Jacob in more detail. Before Rebekah conceived the twins, before their "having done any good or evil, that the purpose of God according to election might stand, not of works, but of him [who] calleth; it was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated" (Romans 9:11-13). The honor of being the one through whom the promise given to Abraham would be fulfilled was determined by God and not by any man's works. This election does not concern the gift of eternal life but the honor and privilege of being the one through whom God would prepare mankind for His coming redemption. Esau and his descendants were not condemned because God called Jacob, and Jacob and his descendants did not receive eternal life because of their call. In fact, many of Jacob's descendants were rejected by God because of their wickedness. Nevertheless, a remnant was faithful, and God could work out His purpose among them to make salvation available to all men.
        Knowing these facts, Paul thought the reader might ask, "Is there unrighteousness with God?" (Romans 9:14). So he asked it and gave an answer. Since God chose the persons through whom His redemption would come, does this imply He was unjust? Paul says, "God forbid." Injustice is against the very nature of God. His holiness and righteousness would never allow such a thing to occur.
        Next Paul quotes God's words to Moses to show that God is not unjust. He told Moses, His faithful servant, "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion" (Romans 9:15; cf. Exodus 33:19). God's use of Moses was not due to anything he had done but because of God's mercy. God used Moses as He used Isaac and Jacob to fulfill His purposes. "It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy" (Romans 9:16). Abraham may have willed that the promise would come through Ishmael, and Isaac may have willed that it would come through his oldest son, Esau, and Esau may have run for it; yet God, out of His mercy, gave the promise to Isaac and Jacob. These choices did not make God unjust but merciful in choosing the men through whom the promise would be fulfilled.
        Paul again quotes Scripture to support his thesis. One cannot find fault with God because He used certain individuals to fulfill His purposes. "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" (Romans 9:17). God used the events surrounding a cruel and oppressive Pharaoh rebelling against His will to show the Israelites that Moses was called by God to lead them from the land of Egypt and to strengthen their faith in God. The end result of this would be that His Name would be proclaimed throughout the whole world.
        These verses are in that class of Paul's writings that Peter said contained "some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction" (II Peter 3:16). Some use these Scriptures in Romans 9 to support the view that God elects some men to be saved and hardens other hearts so they will be damned. But these Scriptures do not teach this.
        In the first place, Romans 9 deals with Pharaoh's actions as a governmental leader and reveals how he was used to show God's power. These verses do not say anything about his election to eternal damnation. They show only that God used governmental acts to fulfill the promises given to Abraham, Isaac, and Jacob (Exodus 5:22-6:8).
        In the second place, the question of how God used Pharaoh and how his heart was hardened must be considered. The Exodus account does state at the beginning that "the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go" (Exodus 4:21). At first glance this appears to be a prophecy that God would force Pharaoh as a puppet to sin against the people. But this is not the case.
        The reason Pharaoh's heart was hardened is evident from his first encounter with Moses and Aaron. Pharaoh's reaction to the request of Moses and Aaron was, "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). Pharaoh would not listen and did things that hardened his own heart. This is reflected in later events: "He hardened his heart, and hearkened not unto them" (8:15; cf. v. 32). When a person is told to do something and refuses to do it after repeated requests, his heart becomes hardened even when he is forced to change his mind.
        The Scriptures also state that God hardened his heart (Exodus 7:3; 9:12; 10:1, 20, 27; 11:10). The way God hardened Pharaoh's heart was to allow him to chose evil and then let him reap the fruits of his actions. This is how God works. In the first chapter of Romans Paul says, "God also gave them up" (Romans 1:24, 26, 28). This is what happened to Pharaoh. God gave Pharaoh signs, and when he chose not to believe and replied with cruel and oppressive acts, he started down a path that hardened his heart. One cannot resist God's Word without reaping serious consequences.
        The conclusion Paul draws from what was said to Moses and Pharaoh is that God has "mercy on whom he will have mercy, and whom he will he hardeneth" (Romans 9:18). Pharaoh could not claim God's mercy because of the things he had done; nor could he protest against God because of how things turned out. Both Pharaoh and Moses were used by God to bring about His plan of redemption as He determined.
        Some Jews might take these events as a basis that God elects some people to life and some to death and ask, "Why doth he yet find fault? For who hath resisted his will?" (Romans 9:19). Paul's first step to refute these implications is to remind them, "Nay but, O man, who art thou that repliest against God?" (v. 20). The potter has authority over the clay. And if God wants to choose a people and endure with them, "that he might make known the riches of his glory," we should not complain (v. 23).
        The riches made known to the Jews are now also made known to the Gentiles. This was planned long ago. Hosea said, "I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God" (Romans 9:25, 26; cf. Hosea 2:23; 1:10).
        Isaiah also spoke concerning Israel. "Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved" (Romans 9:27). This again emphasizes there is a difference between the children of the promise and the children after the flesh. This remnant was important to all Israel because, if it had not been for the remnant, Israel would have fared like Sodom and Gomorrah (v. 29; cf. Isaiah 10:22, 23).
        As was prophesied long ago, the Gentiles came under the promise, and only a remnant of Israel obtained it. What can be said about this? "That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law" (Romans 9:30-32). No one can blame God for Israel's condition. It was their choice. They stumbled by rejecting Jesus as the Christ.
        Israel's stumbling over Jesus is not final or permanent. This is shown in Paul's desire for them to be saved. He wrote, "Brethren, my heart's desire and prayer to God for Israel is, that they might be saved" (Romans 10:1). The rejection of Israel was due to their own faults and could not be blamed on God. When they turn around and meet God's conditions, they will be saved. If this were not the case, Paul could not have made the statement he did.
        Paul realized where the Jews' problem lay. "They have a zeal of God, but not according to knowledge. . . . They being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God" (Romans 10:2, 3). The basic cause of this was their failure to see that "Christ is the end [goal] of the law for righteousness to every one that believeth" (v. 4).
        Paul's Jewish brethren failed to understand the purpose of the law, and how it would lead to Christ. This should not have been the case since this message was given in the Old Testament. Moses warned, "The man which doeth those things shall live by them" (Romans 10:5; cf. Leviticus 18:5). The righteousness spoken of here is that to be obtained by perfect obedience to the law. A man having this righteousness could not be condemned since he would meet the demands of the law. There would be no basis to condemn him.
        After pointing to Moses' words about righteousness, Paul next points to another way to obtain the needed righteousness. "But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead)" (Romans 10:6, 7). This alludes to Moses' words in Deuteronomy 30:12-14. Just before speaking to the people, Moses pointed out that the commandment he gave them "is not hidden from thee, neither is it far off" (v. 11). To Paul's readers these familiar words meant he was not requiring something impossible, but something really available.
        The incarnation of Christ and His resurrection are central to the Gospel. One need not do impossible tasks to obtain salvation. This would contradict what the Scriptures say. "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. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation" (Romans 10:8-10). Thus salvation is near and easy to obtain. Ignorance of this has caused many Jews to miss the Christ.
        At the end of Romans 9, Paul showed how the Old Testament prophesied that the Gentiles would become a part of God's people. He now explains this further. Redemption is available universally to Jew and Gentile since "the scripture saith, Whosoever believeth on him shall not be ashamed" (Romans 10:11; cf. Isaiah 28:16). The word whosoever does not limit salvation to a certain nationality, i.e. the Jews. Whosoever includes the Gentiles. One can conclude from this that "there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved" (Romans 10:12, 13). This quote is from the Old Testament prophet Joel. It is a prophecy concerning the coming Messiah (Joel 2:28, 32; cf. Acts 2:21) and implies no national limitations to salvation.
        To call upon the Lord, one must have faith. To have faith, one must hear. To hear, there must be preachers. To have preachers, they must be sent. Isaiah prophesied of these preachers, which Paul quotes to support the preaching of the Gospel to all: "How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!" (Romans 10:15; cf. Isaiah 52:7).
        Paul realized that only a few who hear the Gospel respond. Isaiah also predicted this. "They have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?" (Romans 10:16; cf. Isaiah 53:1). The report, the preaching, carries glad tidings, but so few believed Isaiah wondered whether any did. Jesus spoke of the rejection of the Gospel in the Parable of the Sower. Only a few seeds would bring forth fruit (Matthew 13).
        Even though the response would be limited, the Word still went out to all. Some might object and ask, "Have they not heard?" Paul answers, "Yes verily, their sound went into all the earth, and their words unto the ends of the world" (Romans 10:18). The Gospel message was preached to all. Since it was preached to all, it must have been intended for the Gentile as well as the Jew.
        But surely, "Did not Israel know?" Did they know that a time would come when the Gentiles would call upon the name of the Lord, and the Israelites would reject the same call? Yes, they knew. Moses spoke of it, "I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you" (Romans 10:19). And Isaiah spoke of it, "I was found of them that sought me not; I was made manifest unto them that asked not after me" (v. 20; cf. Deuteronomy 32:21; Isaiah 65:1). Thus the Jews were taught that the Gentiles would become a part of the people of God. The Jews had no excuse to stumble over the Gentiles' inclusion.
        God was patient in dealing with Israel. Concerning Him, Isaiah wrote, "All day long I have stretched forth my hands unto a disobedient and gainsaying people" (Romans 10:21; cf. Isaiah 65:2). He did not cast them off but did everything possible to save them. Yet they disobeyed and rebelled against Him.
        Because of Israel's rejection, Paul knew many Jews might wonder about God's dealing with them. The question that might come to some of them was: "Hath God cast away his people?" (Romans 11:1). Paul answers by explaining that Israel's rejection is neither complete nor final. Paul himself is evidence of this. "I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew" (vv. 1, 2).
        Paul was not the only Jew who found Christ but was one of a remnant of Israel who found Him. This remnant existed just as seven thousand existed in Elijah's day. Elijah once pleaded to God against Israel, "Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life" (Romans 11:3). God answered, "I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal" (v. 4). Those who felt that God rejected His people should realize that "even so then at this present time also there is a remnant according to the election of grace" (v. 5). Paul continues, "And if by grace, then is it no more of works: otherwise grace is no more grace" (v. 6). The remnant existed because some in Israel found Christ and did not stumble over works.
        The main body of Israel was seeking God, but "Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded" (Romans 11:7). This hardening was prophesied by the Old Testament prophets. "God hath given them the spirit of slumber. . . . [And] let their table be made a snare, and a trap, and a stumbling-block, and a recompence unto them. Let their eyes be darkened, that they may not see, and bow down their back alway" (vv. 8-10; cf. Psalm 69:22, 23; Isaiah 29:10). But some did obtain what Israel looked for-salvation through Christ. Others did not and perished because of their unbelief and rejection of Christ. They darkened their eyes and could not see Jesus as the Messiah.
        The stumbling Israel experienced was not complete, as Paul pointed out, nor was it a final fall. "Have they stumbled that they should fall" never to rise again? Paul answered this, "God forbid" (Romans 11:11). The stumble was not a fall that would mean none of the Jews would ever accept Christ as their Messiah. Their rejection was not final.
        One effect of the Jews' stumbling was that "through their fall salvation is come unto the Gentiles, for to provoke them to jealousy" (Romans 11:11). This does not mean the Gentiles would not have received the good news of the Gospel if Israel had not stumbled. They were included in the promise given to Abraham. It was because of this promise they received the good news. But Israel's rejection did have an effect on the Gentiles' receiving it. When the Jews rejected Jesus as Christ, the apostles increased their efforts to win the Gentiles. Jesus pointed to this turning to the Gentiles in His parable of the marriage feast. He said, "The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage" (Matthew 22:8, 9).
        This turning from the Jews to the Gentiles can be seen at Corinth, where Paul "testified to the Jews that Jesus was Christ. And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles" (Acts 18:5, 6).
        Until this time Paul's greatest efforts were spent in trying to win the Jews to Christ. But because of their resistance and blasphemy, Paul placed greater effort toward winning the Gentiles. Nevertheless, he did not completely turn his back on the Jews. Part of his effort to win Gentiles was motivated by a desire to provoke the Jews to jealousy. He wanted them to become jealous of the Gentiles' accepting Jesus, hoping the Jews would want to share in the blessing Jesus brought. He wrote, "As I am the apostle of the Gentiles, I magnify mine office: If by any means I may provoke to emulation [to jealousy] them which are my flesh, and might save some of them" (Romans 11:13, 14).
        Paul realized that the Jews' acceptance of Jesus would be an even greater blessing since their rejection meant the reconciliation of the Gentile world. "For if the casting away of them [the Jews] be the reconciling of the world, what shall the receiving of them be, but life from the dead?" (Romans 11:15).
        The next basic principle is that "if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches" (Romans 11:16). From the context "the firstfruit" apparently refers to the patriarchs, Abraham, Isaac, and Jacob. They were the first of God's chosen people. From them sprang the nation Israel. Because these patriarchs were holy, their true spiritual children should be holy too. Those who were not holy would be broken off.
        From the above basic principle, Paul warns the Gentiles: "If some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; boast not against the branches. But if thou boast, thou bearest not the root, but the root thee" (Romans 11:17, 18). The Jewish branches were broken off because they did not pursue righteousness on the correct basis (9:30ff.). The Gentiles, being as wild olives, were grafted in because they pursued righteousness on the basis of faith. These obtain their life from the rich root, the patriarch Abraham. The patriarchs were the ones through whom God chose to form the nation Israel. They were the chosen people to prepare man for the redemption brought by His Son. Thus they were the root through which He brought the life now available in Jesus. The Gentiles should not look down on the Jews. The Gentiles' roots are in the chosen people.
        Paul realized that some Gentiles might become arrogant and argue, "The branches were broken off, that I might be graffed in" (Romans 11:19). But this is no basis for arrogance, "because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee" (vv. 20, 21). Since the Gentiles stand only by faith, they should fear the possibility of being cut off too if they lose their faith. They should consider "the goodness and severity of God" (v. 22). God's severity was shown to those who fell. God's kindness was shown to those who obtained faith. To these God's kindness would continue, "if [they] continue in his goodness: otherwise [they] also [shall] be cut off" (v. 22). Those who fell, the unbelieving Jews, were also given a promise: "If they abide not still in unbelief, shall be graffed in: for God is able to graft them in again" (v. 23). Since God was able to graft in the wild olive branches (the pagan Gentiles), it will be easier for Him to graft in fallen Jews since they are natural branches and were once free from paganism (v. 24).
        To help the Gentiles to continue in their faith, Paul explains to them a mystery. "Blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved" (Romans 11:25, 26). Isaiah prophesied the same (Isaiah 59:20, 21; 27:9 LXX; cf. Zechariah 14 for more light on the Deliverer). Jesus also mentioned future events concerning Israel: "Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled" (Luke 21:24).
        "All Israel shall be saved" means the Jewish people will accept Jesus as their Messiah in the future. They still are "beloved for the fathers' sakes. For the gifts and the calling of God are without repentance" (Romans 11:28, 29). God's promise given to the patriarchs still stands. (See Genesis 12:1-3, 7; 13:16; 15:5, 7, 18; 17:4ff.; 19; 21:12; 22:16ff.; 26:3, 4; 28:13; 35:12; Deuteronomy 7:6ff.; 10:15.) These promises were unconditional and are therefore irrevocable. God's Word must stand; it cannot be changed.
        Gentile believers are reminded that just as they were once disobedient and obtained mercy, so the Jews who are now disobedient can also obtain mercy (Romans 11:31, 32). Their rejection is neither final nor complete. Realizing how God's redemption has worked out for the good of both the Jew and Gentile, Paul writes, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!" (v. 33). There is great depth to the wisdom and knowledge of God as He works out His plan of redemption. We cannot fully understand it; His wisdom is beyond us. Realizing this we can say with Paul, "To whom be glory for ever. Amen" (v. 36).

The Gentiles, Part of God's Chosen People

        We have seen that the Book of Romans deals with the rejection of the Jews and the inclusion of the Gentiles into the family of God. In the Book of Ephesians, Paul wrote about how these two separate groups became one. This union is a major theme of the book.
         At the beginning Paul wrote, "He hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love" (Ephesians 1:4). The us includes the Gentiles (2:11, 14, 16; 3:1, 6, 8; 4:17). God at the very beginning planned to make the Gentiles a part of His people.
        Paul reminded his Gentile readers of their former condition and their present blessing of being "quickened [made alive] . . . with Christ. . . . And hath raised us up together, and made us sit together in heavenly places in Christ Jesus" (Ephesians 2:5, 6).
        The Gentiles did not always enjoy these benefits. Once they were separated from God (Ephesians 2:11, 12). Their inclusion into the kingdom of God was brought about by Christ Jesus. He brought them who "were far off" (v. 13) near to God by His blood. Jesus is our peace because He "hath made both one, and hath broken down the middle wall of partition between us" (v. 14). Jesus, by abolishing "the law of commandments contained in ordinances . . . [made] in himself of twain one new man" [in place of two] (v. 15). He reconciled "both unto God in one body by the cross" (v. 16). It is now "through him we both have access by one Spirit unto the Father" (v. 18). Since Jesus did this, Paul could write:

Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit. Ephesians 2:19-22

        The bringing together of Jews and Gentiles was once a mystery, "which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; that the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel" (Ephesians 3:5, 6). Paul was called as a minister "to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God" (v. 9).
        The uniting of Jews and Gentiles is mentioned in Galatians. "There is neither Jew nor Greek, . . . for ye are all one in Christ Jesus" (Galatians 3:28).
        In Colossians Paul again mentions this oneness. "There is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all" (Colossians 3:11).
        The plan of redemption gradually unfolded. God chose to work out His plan through the Jews, but the means whereby the Gentiles would become a part of His people was a mystery to men. Now, however, this is no longer the case. Both Jewish and Gentile Christians know they can stand righteous before God only because of Jesus.

The Union of Believers With Christ

        Let us review another aspect of redemption in Christ. In the discourse on the bread of life, Jesus spoke about Moses and manna and about "true bread from heaven . . . which . . . giveth life unto the world" (John 6:32, 33). Jesus is this "bread" from heaven (v. 41), and "he that believeth on me [Jesus] hath everlasting life" (v. 47). When Jesus, the Living Bread, said, "If any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I give for the life of the world" (v. 51), He was referring to giving His life on the cross. Jesus continued to speak figuratively when He said, "He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him" (v. 56). This eating is not like eating manna (v. 58) but is the union of two brought about by belief in Christ. Since the disciples thought this was a "hard saying," being impossible to follow, Jesus told them, "It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life" (v. 63). It is the indwelling Spirit that gives spiritual life (John 3:6; Romans 8:9-11). This partaking involves a union between Christ and the believer that brings life to the latter.
        In a discourse involving branches and the vine, Jesus told His disciples to "abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. . . . If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love" (John 15:4, 10). Abiding in Christ yields Christian growth: "Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit" (v. 2; cf. vv. 5, 6). If there is no growth, the "branch" is taken away. Later, in His high priestly prayer, Jesus prayed that His disciples "may be one, even as we [Jesus and the Father] are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me" (17:22, 23). This indwelling of Christ and abiding in Him is the basis of the union between believers and Christ.
        Repeatedly Paul wrote of this union. When we surrender all to Christ, committing our lives to Him in faith, we become united to Him. Paul used several Greek compound words with the prefix su, which means with, to describe this mystical relationship. In English these are co- compound words. These Greek words--which could be translated co-crucified, co-buried, co-quickened, co-raised, and co-seated--are used in three of Paul's epistles to express the union of Christians with Christ.
        The first word--co-crucified--involves the believers' union with Christ in death. Paul wrote, "We have been planted together in the likeness of his death. . . . our old man is crucified with him [Christ]" (Romans 6:5, 6). This co-crucifixion renders the old nature powerless. Paul used the Greek term meaning rendered powerless thirty-five times to show that Satan can no longer enslave those united with Christ. This union does not destroy Satan but liberates Christians from the bondage of the flesh, that is, from the sinful nature due to original sin. As Paul wrote to the Galatians, "They that are Christ's have crucified the flesh with the affections and lusts" (Galatians 5:24; cf. 6:14). In Philippian 3:10 Paul spoke of his own goals, "that I may know him, and the power of his resurrection, and the fellowship of his suffering, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead."
        The Greek conditional particle ei, translated if in "If we be dead with Christ" (Romans 6:8), is used in the sense that this statement is true. Thus Christians are to reckon themselves "to be dead indeed unto sin" (v. 11). This being dead to sin is a fact and therefore "sin [should not] reign in [a Christian's] mortal body, that [he] should obey it in the lusts thereof" (v. 12). Having died with Christ, Christians are co-buried with Him: "We are buried with him by baptism into death" (Romans 6:4) and are "buried with him in baptism" (Colossians 2:12). This spiritual burial of Christians in baptism shows they have died and that the power of sin in their lives has come to an end. Having been buried with Christ, Christians do not lie in the grave; they "are risen with him through faith of the operation of God" (v. 12). "If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God" (3:1). "As Christ was raised up from the dead . . . so [Christians] also should walk in newness of life" (Romans 6:4; cf. Ephesians 2:5).
        As Christ was quickened, that is, made alive, so God has "quickened us together with Christ" (Ephesians 2:5; cf. Colossians 2:13), so that we "live with him" (Romans 6:8). Those who died with Christ receive life because of their union with Him. God makes those in Christ dead to sin and alive to God; in other words, they receive a new life (v. 11).
        Wenger wrote about some important aspects of union with Christ.

Union with Christ does not blur the integrity and distinction between the personality of Christ and that of the believer. Christ remains the Lord of glory, while the believer continues as a creature on earth. Union with Christ does not involve irresponsibility on the part of the Christian for holiness or for one's decisions. Christ remains Christ and the Christian remains Christ's disciple. Union with Christ is rather the attachment of faith. Becoming a believer is turning to the Lord. A large number of people at Antioch, upon hearing preaching about the Lord Jesus Christ, "turned to the Lord" (Acts 11:21). Having faith in Christ is one of the conditions for divine indwelling: "Whoever confesses that Jesus is the Son of God, God abides in him, and he in God" (I John 4:15). Union with Christ also involves the devotion of love, for John also states: "God is love, and he who abides in love abides in God, and God abides in him" (4:16). . . .

To be united with Christ is not only to exercise faith in Him, and to love Him: it also involves an identity of will and intention, the rendering to Him of full obedience. "By this we may be sure that we are in him: he who says he abides in him ought to walk in the same way in which he walked" (I John 2:5). John also wrote: "And this is his commandment, that we should believe in the name of his Son Jesus Christ and love one another, just as he has commanded us. All who keep his commandments abide in him, and he in them" (3:23, 24). To be in Christ is therefore to be His disciple, His bond servant, completely united with Him in will and purpose: "If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love" (John 15:10).[31]

The end result of being united with Christ is that we "sit with him in the heavenly places in Christ Jesus, that in the coming ages he might show unmeasurable riches of his grace in his kindness toward us in Christ Jesus" (Ephesians 2:6, 7 RSV). Let us next look at the coming age in more detail.

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February 16, 2001