ROMANS 4

Chapters 3 and 4 of Romans deal with the past and present status of the Jewish people before God. Each starts out with a key question: What advantage has the Jew? and What shall we say about Abraham? The references to circumcision at the beginning and end of Chapter 3 delineate its bounds, and Chapter 4 is bounded by quotation of Genesis 15:6 in its beginning (v. 3) and concluding (v. 22) verses.

Romans 4 is a reworking of Paul's argument in the Letter to the Galatians (mainly chapter 3). Galatians' concern is mainly with the Gentile mission frontier. Romans was written later and takes into account the existence of a number of Jewish Christians in the Church.

Abraham appears also in Hebrews as an example of a man of faith. But in James he is said to be a man approved by God due to his works – an apparent contradiction. There are several ways to resolve this conflict, but I will give you my way, which deals with the meaning of the words – the study of semantics. Let's consult the linguistics expert Humpty Dumpty in Alice Through the Looking Glass:

“There's glory for you!” said Humpty Dumpty. “I don't know what you mean by 'glory,'” Alice said. Humpty Dumpty smiled contemptuously. “Of course you don't – till I tell you. I meant 'there's a nice knock-down argument for you!'” “But 'glory' doesn't mean 'a nice knock-down argument,'” Alice objected. “When I use a word,” Humpty Dumpty said, in rather a scornful tone, “it means just what I choose it to mean – neither more nor less.”

So if we let Paul and James define their own words by looking at the respective contexts in which these words appear, we can we that there is really no contradiction at all.`

“Faith”

James – mere intellectual assent to a fact (2:19) without any change in behavior (2:17).

Paul (Galatians) – faith in Christ, which justifies us (2:16), enables us to live (2:20), and demonstrates

 itself in love (5:6).

“Works”

James – showing compassion to the needy (2:14-17); totally trusting in God for salvation (2:21, 25)

Paul (Galatians) – of the law (2:16) that men try to rely on for salvation (5:4)

“Law”

James – a general principle of liberty (1:25) and love (2:8)

Paul (Galatians) – Old Testament commandments (3:10) and ceremonial customs (4:10)

Before going through this chapter verse by verse, let's look at how Chapter 4 is arranged:

    A. Abraham's righteousness was by faith alone (Romans 4:1-8)

        B. Abraham's righteousness was independent of circumcision (Romans 4:9-12)

        ------------------------------

        B'. Abraham's righteousness was independent of the Mosaic Law (Romans 4:13-21)

    A'. Believers' righteousness is by faith alone (Romans 4:22-25)

First, to confirm that our present chapter divisions here happen to be accurate (and we can't always trust them since they were only first divided in the Middle Ages), Chapter 4 contains exactly seven occurrences each of the words “Abraham” and “father” as well as seven direct quotations from the Old Testament. And to confirm that Romans 4 itself has the basic literary structure shown above, one can point to the fact that (a) the Greek word for “believe/faith” appears seven times in the first half of the chapter and 10 times in the second half, (b) “(un)circumcize” appears 10 times, all in the first half, and (c) “reckon” is used 10 times in the chapter with seven of the occurrences being in the first half.

Romans 4:1-8: Rabbi Hillel's Rule 4 for Bible interpretation was called “building a father from two passages.” This meant that a general principle could be established by considering two scriptures containing the same key word. In this case, Paul uses the key word “count / consider” in Genesis 15:6 and Psalm 32:1-2. Paul cites someone who is uncircumcised and someone who is circumcised to show that in both cases, justification is unrelated to works.

Those examples show that just as in Abraham good works are not reckoned toward justification, from David's life and poetry we see that neither do sins necessarily bar one from ever being justified.

Verse 3. Three interpretations of this verse have been offered:

1. Righteousness was reckoned to Abraham's account on the basis of his faith.

2. Abraham's faith was accepted as a substitute for law-righteousness.

3. Abraham's faith was the equivalent of righteousness.

Whichever the interpretation, “reckoned” implies grace, not wages earned.

Verses 4-5. However, this does not rule out good works done in response to God's love, only works done with the expectation of reward.

Verse 5. These words would have been shocking to a Jewish audience since they portray God doing the opposite of what he had taught human judges to do. See Deuteronomy 25:1-2. We all deserve punishment under God's justice, but instead we will receive God's mercy.

Verses 6-8. Righteousness comes about when God no longer counts man's sins against him. Paul in Romans implies that this actually happened in OT times. There is a controversial idea I just read from an OT scholar. I had always been taught in church that in OT times, the sins of people were never atoned for on Yom Kippur (Day of Atonement), only temporarily covered over and put off from year to year. But that teaching may not be strictly correct. The possible confusion may be due to the fact that there are actually two completely different Hebrew words spelled identically (One example in English would be “lead.”). Kipper I means “cover” while kipper II means “atone/expiate.” They are two different words.

Romans 4:9-12 Abraham, in essence, obtained righteousness as a Gentile, not a Jew. For a Jew, the proper order was circumcision, justification, faith. Paul shows that the pattern should be reversed according to the example of Abraham. Some Christian theologians see a parallel between circumcision and baptism, and so we get the same controversy today with the same argument; those who practice infant baptism feel that baptism precedes faith, according to the Jewish pattern. Others would side with Paul and place faith before baptism. We must be careful about drawing parallels between circumcision and baptism since the Bible never does. Now there is one passage (Colossians 2:11-12) which h been used by those practicing infant baptism to show that it is a direct parallel to the Jewish practice of circumcision.

I have consulted 17 commentaries on the Colossians passage, written by Christians coming from a wide variety of doctrinal traditions. All of these scholars were in agreement that Paul did not intend any such equation, although many were in disagreement as to why that is so. G. R. Beasley-Murray (Baptism in the New Testament, pp. 152-160) in his discussion on Colossians 2:11-12 specifically addresses the question of infant baptism in the most detail. The first real identification of baptism with circumcision in church history came from the writings of the Church Father Justin Martyr. However, his definition of circumcision referred to the Gentiles being cut off from their old ways due to the teachings of Paul. (Dictionary of the Later New Testament, p. 228).

Romans 4:13-21

Verse 13. The promise was given to Abraham about 400 years before the law was given on Mt. Sinai. Read Genesis 17:8. The promise of the land of Canaan to Abraham's descendants has become in Paul's teaching the promise of the whole world to believers. This probably refers to the New Earth, not the present one (similar to Jesus' “the meek shall inherit the earth”).

There seems to be a possible contradiction with Paul's reasoning in Galatians 3:16, where he insists that “offspring” in Genesis 15:5 is singular, referring to Christ. In fact, a collective noun is used in Genesis which can be interpreted as either singular or plural. Both meanings are probably in mind.

Verse 15. The purpose of the law was mainly negative, to point out man's sinfulness, not to save him.

Verses 16-17. See Genesis 17:5. There is a pun based on the similarity of Abraham's name to 'ab hamon goyim, or “father of a crowd of nations.” Paul quotes from the Septuagint, which uses the Greek word ethne for “nations.” This is also the word for Gentiles.

Verse 17b. The final clauses of this verse “are less than perfectly transparent.” – J. Louis Martyn.

They may refer to (1) the creation of the earth, (2) creation of many nations from Abraham's seed, (3) Abraham's belief that Isaac would be resurrected after being sacrificed, (4) the resurrection of Christ, (5) the creation of a new people, the body of Christ, (6) the bodily resurrection of believers, (7) God's control over all things – real and possible, or (8) God's control over all future events.

Verses 18-21. One commentator has said, “Just as we are dead before God and have nothing to hope for, so Abraham's and Sarah's procreative power was dead. But trust in God created and creates new life.”

Romans 4:22-25 Paul now begins to introduce the main theme of Romans, which will be expounded upon in the next chapter: the believer's righteousness.

Verse 25. “Put to death” actually reads “delivered over” (“to death” is implied.). Who delivered up Jesus? Was it Judas? Romans 8:32 explains that it was actually God who delivered him up.

Dia occurs twice here with several possible interpretations:

1. Both occurrences may be final (in order to deal with, in order to achieve). This interpretation says that Christ's resurrection was the means of our justification. However, John Stott and others point out that complete victory over sin and death was obtained on the cross. The resurrection did not achieve this.

2. The first is causal (because of) and second is final (in order to achieve). But nowhere else in the NT is this importance or meaning given to the resurrection alone.

3. Both are causal (because of, in view of), meaning that we were already justified before the resurrection. The resurrection, however, proves that Christ's sacrifice was accepted so that we could be justified.

Several commentators solve the problem by treating the crucifixion and resurrection as one event described in parallel lines of text.

Paul at the end of this chapter is picking up on two promises mentioned earlier in the chapter: (a) forgiveness of sins (to David) and (2) continued posterity to Abraham (equivalent to resurrection from the dead). These are the two enemies conquered on the cross, sin and death.

 

ROMANS 2:15-16

Does this passage teach that those who were never given a chance to respond to the Gospel may be acquitted on the Judgment Day? Earlier in my life I would have said “yes” without reservation. I am not as sure now because of the many uncertainties (some of which I will discuss below) involved in interpreting these verses.

1. The key word apologoumenon in verse 15 is used rarely by Paul and is certainly not the standard dikaioo for “justify.” It is a forensic term (Ref. 1) meaning excuse or defend. The question is whether such evidence from the defense will be sufficient for full acquittal on the Day of Judgment. As Wiersbe says, “an obedient Gentile with no circumcision would be more acceptable than a disobedient Jew with circumcision.” (2) However, it is doubtful that God grades on a curve.

2. The next question is whether verse 15 has anything to do with the Last Judgment in verse 16. There has been much debate on this point (1) with many seeing this verse following verse 13 or 14 in logic, with the intervening verses placed in parentheses. I believe with those quoted below that there is indeed a tie between the two verses although it may not be as exclusive or direct as I once thought.

“The Gentile conscience will...especially bear witness on that day.” (3)

“In Paul the issue is in the forensic situation...self-criticism anticipates the last judgment.” (4)

“If he attends to this conscience it will infallibly accuse or acquit him, particularly on...the day of God.” (5)

3. Another possibility in interpretation is that the Gentiles referred to in Romans 2 are, in fact, Gentile Christians. St. Augustine and Karl Barth, among others, have looked at the passage in this light, as the editors of the New International Dictionary of New Testament Theology have been at pains to insert at least three times in their English translation (see Ref. 6, for example). Most others, including (interestingly enough) Markus Barth (7), disagree.

4. Also to be determined is whether the various “thoughts” of v. 15 are regarding oneself and thus related to “conscience” and self-judgment in the same verse, or whether the thoughts are those the Gentiles apply toward judging others. Morris (1) and Fitzmyer (3) opt for the former interpretation although there is no universal agreement among commentators on this point.

5. The general context of Romans 2 must be taken into account also. The overwhelming tone of the chapter is one of damnation, not salvation, as Murray points out. (8) However, verse 13 does state “those who observe the law will be justified before him.” To hold out this hope when it is an impossibility would seem to make little sense.

My own reading of the overall chiastic structure of the Book of Romans (see sections V and V' in the attached chart) indicates that Romans 2:12-16 is to be read against Romans 13:8-14 where the concepts of law and Final Judgment are repeated but in a more overtly Christian context than Romans 2. As I see it, this perspective does not , unfortunately, help greatly to clarify the interpretative problem at hand other than to perhaps remind us that fulfillment of the law may have a broader definition when viewed from this side of the cross (Romans 13:8).

Another comment to make concerning the context of these particular verses is that the overall concern of the chapter is towards the Jews not the Gentiles, who are dragged into the argument to make a point. If there is a teaching on the salvation of the Gentiles, it is mentioned in passing and one can certainly not blow it up into a major doctrine.

6. There is a paucity of teaching elsewhere in the Bible on the salvation of those who have not heard the word. The possibility seems to be specifically excluded in Romans 10:9-17, but a closer reading will show that “calling on the name of the Lord” is given as a sufficient but not necessary condition of salvation, and 10:18 opens the door to believing (in line with Romans 1-2) that knowledge has already been given even if Richardson (9) asserts, “This knowledge of God's law among the Gentiles is not a saving knowledge.”

Acts 10:34-35 says that God “accepts men from every nation who fear him and do what is right," in the context, however, of a Godfearer who was later presented with the whole Gospel message.

The extremely difficult I Peter 3:18-20 passage should not be used by itself to prove any doctrine, but some interpretations are certainly consistent with the possibility of salvation for one who has not heard the Gospel during his lifetime.

7. I am a bit disconcerted to be pleading a case that finds support mainly from Roman Catholics, who, I understand, generally hold to a belief in salvation for the “good heathens.” Also Protestant liberals have no problem holding that “a man will be judged by his fidelity to the highest that it was possible for him to know.” (10) The evangelical scholar Murray does make much the same statement (11) but holds to a more pessimistic view as to the likely outcome of judgment for such a person outside Christ.

8. Even if these verses do teach a positive outcome on the Judgment Day for those who have never specifically heard the Gospel, there are definite limitations to the scope of such salvation given in the texts. For one thing, the absence of a definite article before ethne in verse 14 means “some Gentiles,” not all. (12) Even more telling is the little but powerful word kai before “excuse” in verse 15. Many translators take this to mean “even” or “perhaps,” indicating that the possibility of acquittal is smaller than that of condemnation. Certainly there is no clear-cut teaching in Romans 2:15-16 that would cause one to condemn missionary efforts as a waste of time.

9. Another point that must be stated clearly is that, as taught often in the New Testament, all salvation is through Christ and not by man's own efforts. However, that does not necessarily

contradict the alternative understanding of verses 15 and 16 under consideration. For one thing, even if Gentiles do follow the law to the point of being considered righteous, it is not by unaided human effort but because “God has made it known to them – Romans 1:19.” (13) For another, verse 16 states that the judgment will be “by Christ Jesus,” which phrase can carry the meaning of “through the works or grace of Christ Jesus.” How such non-believers (not unbelievers) can appropriate this grace is a matter into which we are not given insight.

Conclusion

At least four independent disputed points of exegesis in this passage (sections 1-4 above) must be decided in a particular direction for the overall chain of reasoning to prove the original thesis. Even if each individual point can be determined to an 80% probability (my own estimate), that means that the overall probability of Romans 2:15-16 teaching the possibility of salvation for one who has not heard the gospel is only 0.8 to the fourth power, or 41%. If there is a 10% probability that the I Peter passage also bears on this subject, then the combined probability that the New Testament teaches this doctrine is roughly 50%. (Forgive me this flight of mathematical fancy, but I have wanted to do something like this exercise ever since I read Josh MacDowell – see Ref. 14).

The only reasons holding me back from declaring with confidence that everyone is eternally condemned who has not heard and responded positively to the Gospel during his lifetime are two very enigmatic passages (Romans 2:15-16 and I Peter 3:18-20), a gut feeling (I'll admit it!) that it wouldn't fit in with God's love to do so and, most importantly, the overall harsh message of Romans 2 directed against the Jewish Christians in Rome who were overly confident in their knowledge of who would be condemned on the Judgment Day.

We as Christians should take heed to Jesus' repeated teachings that there will be surprises on the Judgment Day as to who is included in the Kingdom. I would not want to repeat Elijah's mistake of saying, “I, even I only, am left” only to be told that there are “seven thousand in Israel...that have not bowed to Baal.” (I Kings 19:10, 18)

I continue to believe, with C. S. Lewis, that the Judgment will reveal at least one righteous Calormene who has been following Aslan his entire life, but under another name. (15)

References

1. Leon Morris, The Epistle to the Romans, Eerdmans, 1988, p. 128.

2. Warren Wiersbe, Be Right, Victor Books, 1978, p. 29.

3. Joseph A. Fitzmyer, Doubleday, 1993, p. 311.

4. E. Kasemann, Commentary on Romans, Eerdmans, 1982, p. 66.

5. The New Bible Commentary, Guthrie and Motyer ed., Eerdmans, 1973, p. 1019.

6. New International Dictionary of New Testament Theology, Vol. 2, Colin Brown ed., Zondervan, 1976, p. 77.

7. M. Barth, Ephesians 1-3, Doubleday, 1974, p. 241.

8. John Murray, The Epistle to the Romans, Eerdmans, 1980, p. 69.

9. Alan Richardson, An Introduction to the Theology of the New Testament, Harper and Row, 1958, p. 50.

10. Morris, p. 125.

11. Murray, p. 78.

12. Fitzmyer, p. 309.

13. Fitzmyer, p. 306.

14. Josh MacDowell, Evidence That Demands A Verdict, Campus Crusade for Christ, 1972, pp. 291, 294, 297, etc.

15. C. S. Lewis, The Last Battle.

Appendix: The Literary Structure of Romans

I. Greetings (1:1-7)

II. Gospel as the Power of God (1:8-17)

III. Gentiles do not Honor God (1:18-32)

IV. Judging Those Outside the Body (2:1-16)

V. Doing the Law (2:17-24)

VI. Present Position of the Jews (2:25-4:25)

VII. Justification by Faith (chs. 5-6)

A. Christ’s Death (ch. 5)

B. United With Christ (ch. 6)

VII'. New Life (chs. 7-8)

B. Dying to the Law (ch. 7)

A. Life in the Spirit (ch. 8)

VI'. Future Position of the Jews (chs. 9-11)

V'. Living in the Spirit (chs. 12-13)

IV'. Judging Those Within the Body (14:1-15:6)

III'. Gentiles Glorify God (15:7-13)

II'. Gospel Preached by the Power of the Holy Spirit (15:14-33)

I'. Greetings (ch. 16)

ROMANS 1:24-32

 

The overall theme of Romans is righteousness. To understand it, we must first understand the unrighteousness that needs God's salvation.

Warren Wiersbe: “Romans 1:18 is the door that leads us into God's courtroom.” The following passage is filled with legal language. Paul presents in three parts: the Gentile world is guilty (1:18-34); the Jewish world is guilty (2:1-3:8); and the whole world is guilty (3:9-20).

The Structure of Romans 1:18-32

A. Wrath of God (1:18a)

B. Those who know God but do not honor Him (1:18b-23)

C. “God gave them up to impurity...because they exchanged the truth...for a lie” (1:24-25a)

D. Doxology (1:25b)

C'. “God gave them up to dishonorable passions...exchanged natural relations for unnatural” (1:26-27)

B'. Those who did not acknowledge God (1:28-31)

A'. Judgment of God (1:32)

Warren Wiersbe says that there are four stages to man's devolution: intelligence (1:18-20), ignorance (1:21-23) (“Man the worshiper became man the philosopher”), indulgence (1:24-27), and impenitence (1:28-32). We will discuss the last two of these today.

This is quite different from the History of Religions School understanding which posits a slow evolutionary process leading from early animistic and polytheistic beliefs to a monotheistic understanding. Don Richardson (Peace Child, Eternity in Their Hearts) told a story about a missionary in Africa who looked for any hint of belief in One Creator God in the tribes he encountered. At last, he was told, “Oh yes, we know him but don't bother praying to him because he isn't evil and won't hurt us.”

Verses 24-25: “God gave them up” means “abandoned.” (Also in verses 26 and 28) These are the most frightening words in the Bible. We sometimes wonder how horrible it would be if God treated us like he did Job. Or speculate whether Hurricane Katrina was God's retribution on the sinful city of New Orleans. But if so, at least God is dealing directly with the people in both these cases. Here he gives them up to their own devices. This is somewhat like C. S. Lewis' idea of Hell as a place where the damned want to be because God won't be there. (“The doors of Hell are locked on the inside.”)

Ephesians 4:17-19 shows the same situation from another point of view – man giving himself up to sin.

This doesn't describe an angry attitude by God, more of a sad or wistful one.

Also it isn't a passive God being portrayed, but one who actively abandoned them.

In child-rearing terms, this is using “natural consequences.” It is a very effective teaching tool.

“Impurity” includes any sort of sexual immorality.

“Lusts of heart” Aristotle defined it as reaching out to pleasure. The Stoics added “which defies all reason.”

Why are these behaviors the consequence of not believing in God? Quote Dostoevsky (“If there is no God, then all things are permitted”- The Brothers Karamazov). This is also the theme of the Alfred Hitchcock movie Rope. One of the best arguments for the existence of God is actually seen in the X-rated writings of the Marquis De Sade, because they demonstrate the perversions that arise from a consistent life of atheism..

Verse 25:

“Truth of God” = (a) the true God, (b) truth about who God is, or (c) all truth belonging to God.

“a lie” is literally “the lie,” i.e., man trying to make himself God (the original sin). A similar idea found in 2 Thessalonians 2:11-12.

Paul is so horrified by this behavior that he disassociates himself from it with the short doxology

26a. Some earlier Catholic scholars interpreted this as referring to use of contraceptives – highly unlikely.

Other commentators try to defend homosexual behavior by stating that “natural” depends on what is in one's own individual nature. However, Paul is using this word in corporate and moral terms; he is not thinking of individual natures at all. (Walter Kaiser)

Even if it were true that it is a genetic condition the person has no control over, there is a difference between having homosexual feelings and acting them out. A recent ruling by the Catholic Church on homosexual priests made that distinction.

27. Statistics on the average life expectancy of homosexuals and lesbians may possibly bear this out if the verse is taken in a literal manner. Most commentators, however, merely state that any sinful act comes with a penalty.

“Passion” only appears here in the NT (orexei), as does “aon” (fire).

28. “Ought not to be done” (what is not proper or fitting) There is a play on words between edokimon (fitting) and adokimon (base mind). The latter word is often associated with “conscience” as its mental component.

Their actions warped their conscience and the way they viewed the world.

This is one of the causes of evil in the world – God does not force those who reject Him to obey His moral laws.

“Acknowledge” is a stronger word in the Greek than the usual word for “know.” It was not a lack of opportunity but a purposeful thrusting of God out of their mind.

29-31. This is like Jesus' story of a man who had demons cast out but without anything to replace them, They came back in even greater numbers to fill the vacuum. The vacuum left without God was filled (completely) with sin.

There is a similar list in II Timothy 3:2-5.

Possible Divisions to the List of Sins in Romans 1:29-31

    Division into sensual (v. 24-27) and antisocial (v. 29-31) sins. (Morris)

    Many feel that the first item, wickedness, is a general term covering all the rest.

    Four types of active sin: (wickedness, evil, greed, and depravity) expressing themselves in 17 specific types of wickedness.

    The terms start with generalities and then become more specific. (Fitzmyer)

    Two basic categories, the second beginning with jealousy (Quinn)

    24 specific sins in the list. (Wiersbe)

    Three rough groupings: first four sins, next five sins, and the rest. (Morris)

    First four belong together, followed by the next six, with the final twelve divided into 8 + 4. (Kasemann).

In any case, the division is rhetorical, not necessarily logical. It may rely on similar sounding words being put together. The NIV and RSV translations render the last three words (verse 31) with a “-less” ending as the English equivalent of the identical Greek prefix used in the original.

Envy reminds us that evildoers are not one big happy family; they are divided against one another as the next few terms demonstrate.

The Greek word for “deceit” originally referred to bait for fish.

Gossips or slanderers means literally “whisperers.”

“God haters” originally meant those who were hated by God, but then took on the opposite meaning.

The word for “boastful” in Greek was usually applied to purveyors of quack medicine (those with a “sales personality” perhaps?).

Insolence can be toward God or man.

Insolent, arrogant, boastful are all related to pride.

Inventors of evil may mean those who snoop around looking to detect evil everywhere.

The list ends with merciless or ruthless (the depth of depravity). Those who do not show mercy will receive no mercy.

All these items are part of mankind's common conscience. We don't have to be taught to do them by special revelation.

32. The verb tense “continue to do” expresses a continuing action, not a once-only thing.

“Death” is here spiritual and eternal, not merely physical. Even the Greeks believed in some sort of punishment in the afterlife for wrongdoers. Paul teaches the same idea in Romans 6:23.

This statement has caused some confusion in those who note that to do an evil oneself is far worse than just agreeing with those who do evil. However, in this case Paul is talking about people who are not content with doing evil themselves, but promote it in others as well (and thus cause others to go astray).

There is a parallel thought in Psalm 1:1 regarding the progression of sin from bad to worse. But read Psalm 1:2-3 to end on a positive note.

ROMANS 1:8-15

Barclay entitles this section “The Courtesy of Greatness.” He explains that “Paul, in his 

humility, was always ready to receive as well as to give...Paul was the greatest thinker the Early

Church ever produced, and yet, when he thought of the people to whom he longed to preach, he

thought of himself not only as giving to them but receiving from them. It takes humility to teach

as it takes humility to learn.”

Paul follows the general structure of an ancient letter. Greeting, Prayer (1:7), Thanksgiving (1:8-9), Special Contents, and Closing Salutations and Personal Greetings. This particular section starts with a prayer of thanks and begins to introduce the body of the letter.

8. “First” is confusing since there is no “secondly.” It may mean “above all” or “at the beginning.”

“My God” is used by Paul elsewhere, but not that often; it was an OT term. Paul explains what he means in 9b.

“Through Jesus Christ” is the same as our saying “in Jesus' name” at the end of our prayers. It is often just a habit with us, but we should think about what we are saying: He is the intermediary who allows us to pray to God.

“All the world” = a figure of speech (hyperbole) referring to the Roman Empire.

He begins with a sincere compliment. This is a good policy, especially when dealing with those that we do not know well.

He rejoices that their faith is not a hidden faith but there for all to see.

9. Paul takes a solemn oath. This shows that all oath taking is not condemned (unlike the Jehovah Witnesses who take Jesus' teachings against swearing in God's name literally). It is only flippant oaths that take God's name in vain.

“Always” or “without ceasing” does not mean without interruption. In this case, it appears to mean whenever he prayed.

He prays for them even though he was not personally acquainted with most of them. Have you ever found out that someone had been praying for you for some time without you knowing it?

10. His prayer of thanks becomes a prayer of petition at this point.

Paul is more concerned to be following God's will than to fulfill his own agenda.

11. This probably does not refer to Paul imparting the gift(s) of the Holy Spirit on them by the laying on of hands, but to a general spiritual blessing (see Romans 15:27, the context of which is the fact that the Gentile churches had contributed money to the church in Jerusalem).

12. Mutual building up is a keynote in Paul's teachings. I have often said that one of the best qualifications for a teacher is someone who is himself teachable.

He will receive as well as give. This was fulfilled in Acts 28:14-15, but as with many of our prayers, the means of fulfillment was not exactly what he expected.

13. “I do not want you to be unaware” signals in Paul's writing an important subject.

This is the third reason for wanting to visit.

See Acts 19:21, which describe events that happened about the same time as the writing of Romans, for a parallel account of Paul's intentions.

He had been prevented although we know of no details in the NT. It could have been (1) a “supernatural” event such as in Acts 16:7 or (2) a more “natural” reason such as described in the parallel passage Romans 15:19-22. In fact, I don't like the terms natural and supernatural since all things that occur in the world are ultimately under God's control, not just the things we call miracles.

In any case, it would be several years more until he would visit them (as we read at the end of Acts).

14-15. “I am obligated” (lit. “I am a debtor”). This is not in the sense that he had already gained something from them and needed to repay it, but that he owed them a presentation of the Gospel.

According to one commentator, the parallelism equates Greeks with wise and barbarians (non-Greeks) with “foolish” using terminology current in the Roman Empire at the time. A Greek was one who understood the Greek language (as did many in the Roman Empire) and its culture. Other commentators deny that there is any such parallelism. One notes that there can be foolish Greeks and wise barbarians. And another notes that the first pair covers all the Gentiles while the second pair covers all humanity. Wise and foolish = educated and uneducated, respectively.

Final question: Why did he want to present the Gospel to those who already believed? (Preaching to the choir)

    1. Outsiders might be present in the church assembly,

    2. We all need to be reminded periodically of the basic Gospel, like going to a Billy Graham rally.

    3. Gospel (good news) includes many implications for the believers' lives that need to be pointed out and emphasized.

 

 

 

REVELATION 21-22

The Structure of Revelation 21:1-22:5

A. Inside the City (21:1-11)

1. The New Jerusalem as the bride of Christ (21:1-3)

2. Promises to Believers (21:4-7)

2'. Sinners Excluded (21:8)

1'. The New Jerusalem as the bride of Christ (21:9-11)

B. Outside the City (21:12-21)

1. Walls and gates described (21:12-14)

2. City and walls measured (21:15-17)

1'. Walls and gates described (21:18-21)

A'. Inside the City (21:22-26)

1. God as Light (21:22-26)

2'. Sinners Excluded (21:27)

2. Promises to Believers (22:1-4)

1'. God as Light (22:5)

Confirming evidence for the above arrangement comes from consideration of the following:

1. The word “city” appears twelve times in this section: three times in A, six times in B, and three times in A'.

2. The word “God” appears four times in A (in His role as new creator), not at all in B, and four times in A' (always associated with the Lamb).

 

The Structure of Revelation 22:6-21

A. Greeting: to God's servants (22:6)

B. “I am coming soon” (22:7a)

C. Blessing (22:7b)

D. “I John...heard and saw...keep the words of this book...worship God” (22:8-9)

E. Contrast (22:10-11)

1. evildoers

2. the holy

F. “I am coming soon” (22:12)

F'. “I am...” (22:13)

E'. Contrast (22:14-15)

2. the holy

1. evildoers

D'. “I Jesus...him who hears...take of the water of life” (22:16-17)

C'. Warning (22:18-19)

B'. “I am coming soon” (22:20)

A'. Concluding Greeting: to the saints (22:21)

Revelation 21

vv. 1-2. This is a parallel to Genesis 1-3. Eden was a particular place for mankind in the midst of the original creation; New Jerusalem is a particular place for mankind in the New Creation. In both cases, mankind is in the presence of God. But there is a vital difference, for our destination is not a mere return to the beginning.

Regarding the transformation of man's creation, the city, Jacques (Meaning of the City, pp. 175-6) says: “All your enormous accumulation of works and power, every bit of it, God takes over for himself, assimilates it into his plan... he adopts it. That is, he takes charge of it. And the immense vanity that man put into it God transforms into a city with gates of pearl. Thus, and only thus, does our work take on meaning, both significance and direction.”

v. 3 Ellul calls “peoples” “a beautiful plural,” indicating that there is no longer only one chosen people. It is a reversal of the curse of Babel.

vv. 10-11 See the parallel in Ezekiel 40:2.

vv. 12-14 Walls in this case are not for defense, but a sign of order. The foundation is built on the apostles because they carried the word of God; the gates (tribes) indicate that we must become true Israelites to enter.

vv. 15-17 This is similar to Ezekiel 37-38 where the city was measured. Notice the symbolic numbers 4 and 12.

v. 17 indicates that in heaven, we will become like angels or that even the angels will adopt our standards.

v. 18 Ellul: “But this gold is no longer the proud, heavy gold of Babylon; it is light and transparent like crystal. It is lit up by the glory of God, and the Lamb is its flame.”

vv. 18-20 The same 12 stones (with one exception) are listed in Exodus 18:15f as being on the high priest's breastplate of judgment with the names of the 12 tribes inscribed on them. In this case, however, the tribes have been replaced by the 12 Apostles.

Nine of these stones are mentioned in Ezekiel 28 as being the clothing of the Prince of Tyre (a type of Satan), who was overthrown for rebelling against God. Thus, the stones were taken from him.

vv. 24, 26   The city is not only the center of the new creation, but also the center of all the nations. The nations bring their glory, their accomplishments, their dreams with them, not to enrich the city, but so that these can themselves become enriched and fulfilled by God.

v. 25 City gates were usually shut at daytime when enemies approached, and at night for security. There will be no enemies to worry about in New Jerusalem.

v. 27 Notice the emphasis on liars, as in verse 8. Remember that Jesus called Satan the father of lies.

Revelation 22

vv. 1-2a Babylon was on many waters; the New City has only one stream: the river of life.

In Genesis 2:9-10 we see a river running through Eden watering its gardens, including the Tree of Life. We next encounter the Tree of Life here.

vv. 2b-5 See Psalm 1:1-3 for similar language (tree, leaves, fruit, yielding in season, no more night).

v. 3 The ultimate fulfillment of John 4:20-21; worship will be on neither mountain.

v. 17b is parallel to John 4:10-15 concerning the woman at the well (spring of water gushing up to eternal life, never thirst).

vv. 18-19 This may apply only to the Book of Revelation. It gave rise to a superstition among Bible scholars caused when several commentators died during the writing of commentaries on this book. On the other hand, it could easily be applied to the whole Bible. If so, one could take it as equivalent to warnings, respectively, to fundamentalist and liberal Christians.

 

REVELATION 17-20

The Structure of Revelation 17-20

1. The harlot (Babylon) and the Beast and their followers make war on the Lamb (Chapter 17)

2. Babylon falls (Chapter 18)

a. an angel (vv. 1-3)

b. another voice (vv. 4-8) Lord God judges

c. the kings (vv. 9-10) alas, alas, thou great city...in one hour

d. merchants (vv. 11-14)

d'. merchants (vv. 15-17a) alas, alas for the great city...in one hour

c'. seafarers (vv. 17b-19) alas, alas for the great city...in one hour

b'. anonymous voice (v. 20) God has given judgement

a'. an angel (vv. 21-24)

3. Three-fold Hallelujah: Praise our God (19:1-5)

2'. The marriage of the bride of the Lamb (19:6-10)

1'. The Lamb conquers the armies and condemns the two beasts and the dragon (19:11-20:15)

a. Christ as conqueror (19:11-18) white, name, great and small

b. Fall of beast, false prophet and Satan (19:19-20:3)

c. Millennial reign (20:4-6)

b'. Satan joins the beast and false prophet in lake of fire (20:7-10)

a'. Christ as judge (20:11-15) white, name, small and great

Sections 1 and 1' share much common language such as “white,” “judge / judgment,” “blood,” “eat / devour flesh,” “make war,” “bottomless pit,” and

Lord of lords and King of kings (17:14)

King of kings and Lord of lords (19:16)

There is an obvious contrast between the two symbolic women in sections 2 and 2' and their respective fates. The key word “saw” appears 12 times in this section.

Revelation 17

v. 1 Historic Babylon was situated on many waters.

vv. 1-4 reminds one of pictures of pagan goddesses riding on animals, especially Cybele whose orgiastic cult would make her a “mother of harlots.”

v. 5 Roman prostitutes wore ribbon headbands with their name on it.

v. 8 This is a parody of God “who was and is and is to come.”

v. 9 Seven mountains would identify it as Rome.

v. 11 This may refer to the legend of Nero redivivus, also known in Jewish apocalyptic writings.

v.14 This is a Hebrew way of expressing a superlative (the greatest Lord and the greatest king).

v.15 indicates that this is not just one city but representative of all cities, or something that the concept of the city represents.

v.16 is not quite clear but indicates that there is no honor among thieves. Evil forces have trouble staying united in their purpose.

Revelation 18 The Great City

The language here is borrowed from Isaiah 23's condemnation of Tyre and the description of Babylon in Isaiah 13. Together they symbolized mercantile wealth.

v. 12 “We can hardly overlook the meaning of the progression John is developing from the thing apparently most precious on down: first gold and pearls, then rare fabrics, then...finishing by what is most scorned, the bodies and souls of men. The man who disappears into the city becomes merchandise...” (Jacques Ellul, The Meaning of the City, p. 55)

v. 17 Contrast it with Genesis 4:12, and also the Tower of Babel where man attempted to make a name for himself.

vv. 21-22 A millstone figures prominently in the Matthew 24 saying about two women grinding wheat at a millstone and one is taken. The harmless item of v. 22 becomes an instrument of judgment in v. 21.

Since the daily baking of bread was needed to sustain life, the silencing of the millstones was an ominous sign. See Ecclesiastes 12:1-8.

v. 23 “And it is all intended to seduce men, to keep them from carrying out to the end the search implanted in their heart. There [in the city] man ceases his wandering and doubt, satisfied not to leave the city in his search for genuine meaning and fulfillment. There he finds a world which he thinks fits him, a closed world where all his needs and aspirations are apparently satisfied...” (Jacques Ellul)

Revelation 19

v. 8 This is the relatively simple clothing similar to that put on by the High Priest when, once a year, he entered the holy of holies. In the presence of God, all mankind's honors are stripped away.

v. 9 At the Last Supper, Jesus abstained from the fourth cup which usually concluded the Passover service. He promised to conclude the meal with believers in heaven.

Revelation 20

vv.1-3 An amillennial understanding of these verses equates it with Jesus' saying in Matthew 12:29 referring to the casting out demons. “How can you enter a strong man's house unless you have first bound him.” He uses the same word for “bind.” Also see John 12:31-32: “Now the ruler of this world is cast out” (same word for “cast.”). The gospel is not confined to the Jewish nation anymore.

The only other place where a 1,000 year period is mentioned in Jewish writings is in 2 Enoch where history is divided into seven 1,000-year periods, the last 1,000 years equivalent to a Sabbath rest for mankind.

The bottomless pit is not to be confused with the lake of fire mentioned at the end of the chapter, which is the place of final judgment.

vv. 4-6 appears to refer to the same 1,000-year period, this time with the view shifting to heaven. The first part of v. 4 refers to all those who have died in Christ (See Matthew 19:28 for their role in judging) while the next description is specifically of those who were martyred for their faith. (similar to language in 6:9). The first resurrection is the dead reigning in heaven with God. It indicates that we come into the presence of God as soon as we die. The implied second resurrection will be the reuniting of souls with resurrected bodies.

vv. 7-8 Now Satan is allowed to deceive the nations, i.e., by convincing them to wage open war against the forces of God.

v. 8 Gog and Magog. These two appear as Gog of the land of the Magog, the chief prince of Meshech and Tubal in Ezekiel 38-39 whose two chapters are directed against a vaguely described enemy of Israel who will come from the north. There have been many proposed interpretations. He may historically be identified with Gyges, king of Lydia about 660 BC. The people listed were at the extremes of the known world at that time and so the designation is probably symbolic (as in rabbinic literature).

vv. 11-15. The only true reality remaining in the universe is God's throne; everything else has disappeared.

Revelation 20 (The Millennium)

In about half of the occurrences of “1,000” in the Bible, it means a long time, figuratively. In addition, 

in all of the appearances outside this chapter in which it applies to a period of time, it is always 

figurative.

Those who feel this time period must be understood literally are usually not consistent in taking 

literally the other language in this chapter (bottomless pit, chain, dragon, prison, four corners of the 

earth, sand of the sea, fire and brimstone, lake of fire, book of life).

This time is described as a period when Satan should not deceive the nations. Some define this as a 

period when Satan no longer has absolute spiritual control over Gentile nations as he did before 

Christ’s coming. Therefore the Gospel message can spread over the whole world.

Luke 10:18 Compare this with Jesus sending out disciples by twos. They report back, and he 

says, “I saw him fall from the sky.” Jesus associates the casting out of demons during his 

lifetime to the loss of Satan’s undisputed power over mankind.

John 12:31 “Now is the judgment of this world, now shall the ruler of this world be cast out.” 

This refers to Satan’s loss of power upon Jesus’ death and resurrection.

Romans 16:20 contains the promise to the church that if they take due note of dissenters then 

“God will soon crush Satan under your feet.”

I John 2:13-14 Those in the church "have overcome the evil one."

 

REVELATION 15-16

 

This section describing the seven bowls possesses a strictly linear structure which, however, has 

numerous parallels with the other series of seven found in the book.

Structure

1. opening scene in heaven (15:1-8)

2. first four bowls (16:7-12)

3. fifth and sixth bowls: two longer descriptions (16:13-16)

4. seventh bowl (16:17-21)

In the first place, the same general arrangement of subsections occurs as in the seven seals and seven

trumpets with the absence of any interludes.Secondly, there is an exact match between the first four 

bowls and the first four trumpets of Revelation 8:7-12 with both series of woes affecting (in the same 

order) the earth, sea, rivers and heavens. Similarly, the tortures associated with the fifth bowl resemble 

those occurring with the fifth trumpet.In addition, both the sixth bowl and sixth trumpet reveal 

descriptions of a battle and contain the phrase “the great river Euphrates.”And finally, signs appearing 

after the seventh bowl are identical to those after the seventh trumpet, and these are listed in the 

identical order: lightning flashes, loud noises, earthquake and hail.

 

Divine retribution is revealed by the seals, announced by the trumpets and executed by the bowls. The 

bowls seem to unfold from the seventh trumpet just as the trumpets unfolded from the seventh seal. 

The whole section may be a “poetic expansion” of Leviticus 26:21 “Then if you walk contrary to me, 

and will not hearken to me, I will bring more plagues upon you, seven-fold as many as your sins.”

Revelation 15:1-8

v. 2 These are words of assurance to the faithful preceding the judgments, just as they did prior to the

 opening of the 7^th seal in 8:1-2.  The sea of glass probably refers to the Red Sea since the Song of 

Moses is mentioned soon afterward, and Jewish tradition said that the Red Sea became a sea of glass. 

Also, God calms the sea, standing for chaos, by conquering Satan. The image of the saints standing on 

the sea indicates that they have been part of the battle (like Jesus walking on the water).

vv. 3-4 The Song of Moses and the Lamb are joined together. Jesus has led his people into deliverance 

against an even greater foe. See Exodus 15 for the original song. Each line of the present song is taken 

from the OT, especially the Psalms and the prophets.

It may have been used as a hymn in the early church. Note the absence of any mention of the believers’ 

own victory. The emphasis is solely on God (different from the types of hymns and praise songs than 

we sometimes sing today).

“All nations shall worship thee” is a problem to some who see it in conflict with other statements in 

Revelation about the nations opposing God. But ultimately, in the last chapters, all nations will worship 

God.

v. 5 should read “the Temple, that is the Tabernacle (or tent) of witness.” Both housed the ark of the 

covenant, which represented God’s actual presence.

v. 6 The angels are clothed either with linen (linon) or stones (lithon), depending on the particular 

manuscripts one goes with. Linen was a ritually pure fabric worn by priests. However, in various 

Daniel and Ezekiel (28:13) passages, angelic beings are said to be clothed in stone. It may also refer to 

the high priest’s breastplate.

v. 7 The only other reference to bowls is in Revelation 5:8 where a golden bowl held the prayers of the 

saints. This may connect judgments with prayers of the saints asking for retribution.

v. 8 This occurred in the OT whenever God’s glory filled the place. As long as smoke filled the 

sanctuary, no one could enter it, i.e., to ask for intercession. That time is over.

Revelation 16 These events may be an expansion of the scene described in II Thessalonians 1:7-8.

Revelation 16:1-6

v. 1 It is probably God’s voice. Isaiah 66:6 says, “Listen, an uproar from the city. A voice from the 

temple. The voice of the LORD dealing retribution to his enemies.”

v. 2 This resembles the sixth plague in Exodus.

vv.3-6 See Exodus 7:17-18. This is parallel to the second trumpet but increases the scope from 1/3 of 

the sea to all of it.

v. 5 The phrase “and shall be” found in the King James Version is not in the best manuscripts (as in 

11:17). It differs from the usual formula which includes “who is to come.” That is not necessary 

anyway since there is no longer any need to speak of a future coming. The saints and prophets 

mentioned here are not necessarily two separate groups.

v. 7 echoes 15:3.

vv. 8-9 stand in contrast to the fourth trumpet where the light of the sun was darkened (see 8:12).

v. 9 The lack of repentance in middle of plagues is reminiscent of Pharaoh’s hardening of his heart.

vv.10-11 is similar to the plague of darkness in Exodus 10:21.

v.12 The armies are further described in 17:12-17' 19:14-21 and 20:7-10 although some feel these are 

separate armies and events. As mentioned earlier, the Euphrates River marked the Eastern border of the 

Roman Empire, which was also the eastern limit of the Promised Land. “Kings of the East” – at least 

50 different interpretations have been offered for this phrase.

There is the possible allusion to Cyrus the Great conquering Babylon by diverting the Euphrates, which 

ran through the town, and entering by the dry river bed.

v.13 The dragon = Satan, beast = beast from the sea. The false prophet is the beast from the earth. 

Frogs were unclean animals according to Leviticus 11:10. Also, the croaking may characterize their 

speech. Matthew 24:24 warned of following false prophets and messiahs.

v. 16 The significance of Armageddon is disputed. The spelling varies with different manuscripts, and 

some begin with “har” (mountain) instead of “Ar.” Look at a map of the region.

            1. If taken literally (1) it can’t mean the Mountain of Megiddo since there is no mountain there 

            and (2) all OT references to the final battle of history place it in Jerusalem.

            2. It could refer to Tel Megiddo, an elevated mound marking the location of a deserted city.

            3. It could refer to Mt. Carmel, the nearest mountain to Megiddo.

            4. It could be hir Megiddo = city of Megiddo.  

5. Har o meged = “his mountain of gathering in troops” (the same as in 16:14)

6. It could mean har migdo (fruitful mountain = Jerusalem), but that would require the readers 

of that time to know Hebrew in order to understand the allusion.

7. It may be derived from the Hebrew word meaning to cut or attack. Thus, “the marauding 

mountain” as a variation of Jeremiah 51:25 “the destroying mountain,” standing for Babylon.

8. Or it may couple a reference to the prophecy in Ezekiel 38-39 to “the mountains of Israel” as 

the place where Israel will get revenge on her enemies.

9. Megiddo was the site of several battles in which the Israelites conquered their enemies

10. It is not so much a location as an occasion. That was the last attempted uprising of the 

wicked against God.

What occurs at this great last battle? Nothing! This fact seems to elude modern prophecy “experts” 

who confidently involve the United States in the battle against Communist and Islamic armies, etc. 

Although the nations gather for war, there is no war in the common sense of the word since God 

simply destroys them before they have a chance to attack.

 

v. 17 The fact that bowl is poured into the air indicates that it is a more important event than any that 

have preceded. Hence “It is finished.” See John 19:30. The phrase will be repeated in Revelation 21:6. 

It also refers to the realization of the purpose of the seven bowl stated in 15:1 (in them God’s wrath is 

consummated). There are also references to the plagues of Egypt with the bowl poured out on the air 

alluding to hail and the sky being darkened.

vv. 17-21 have a number of similarities with the description of the last trumpet in 11:15-21 (voices in 

heaven announcing the coming of judgment, as well as the four similar cataclysmic events mentioned 

earlier).

v.19 There is disagreement as to what is the “great city.” That term is used for Babylon (i.e., Rome), 

but others see a reference to Jerusalem. Still others state that it represents any attempt of man trying to 

order his affairs apart from God.

v. 20 It has been proposed that the reference to islands reflects John’s situation on Patmos (i.e., no more 

exile). Or, God destroys the mountains since they represent the “high places” of pagan worship. In 

addition, it may be an echo of the Flood.

v. 21 The plague of hail in Exodus, according to Jewish tradition, fell from bowls or vials. A talent 

weighed from 45-130 pounds. The contrast with 16:9,11 indicates that there is no now more time left 

for repentance; their hearts have been permanently hardened.