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STUDIES IN ROMANS 
 
 W. LEON TUCKER 
 
 EDITOR "THE WONDERFUL WORD" MAGAZINE 
 
 NEW YORK 
 CHARLES C COOK 
 150 NASSAU STREET 
 e I ■' 
 
-E,^" 5 
 ** 
 
 COPYEIGHT, 1915, BY 
 
 Chables C. Cook 
 
 QGT -8 1915 
 CI.A414009 
 
FOREWORD 
 
 The following lectures on the Book of Romans were orig- 
 inally delivered at the Bible Institute of Los Angeles and 
 published in the Serial Bible Course Magazine, now 
 "The Wonderful Word." The blessing of God upon 
 these lectures has been so evident that they are issued with 
 but few corrections but no change. These " Studies " have 
 found favor with teachers conducting classes on Romans 
 who use them the same as a text book. They have also 
 proved helpful to many missionaries in China, Korea and 
 India and are used in a few Theological Seminaries and 
 have been translated for some of the tribes. 
 
 We acknowledge the goodness of God and live to pro- 
 claim "justification by faith apart from law and works" 
 and all that subsequently and consequently follows. 
 
 W. LEON TUCKER. 
 
STUDIES IN ROMANS 
 
 Lesson No, 1 . 
 
 General Introduction to the Epistle 
 
 The Pauline Epistles must be approached and studied as 
 a distinctive body of New Testament writings — as dis- 
 tinctive as the dispensation to which they are given. Their 
 matter, their message and their mission determine their 
 distinctive character. 
 
 The book of Holy Scripture is an unfolding of the pur- 
 pose, plan and program of God, from Genesis to Revela- 
 tion, each book or books, equally inspired of God (2 Tim. 
 3:15; 2 Pet. 1:21), but each succeeding part adding to 
 the progressive unfolding of God's purpose in the process 
 of revelation. 
 
 We insist at once and always, that the subject-matter 
 of the Scriptures has to do with three classes, viz.: the 
 Jew, the Gentile and the Church of God. These are 
 not identical, never have been and never will be. Kingdom 
 and Church have not a single letter in common. There is 
 no way, logically, etymologically or theologically, to induce 
 them to mean the same thing. The Epistles of Paul are 
 addressed to the Church of God, and are as distinct from 
 the other writings as the Church is in her calling and 
 character, conduct and destiny, from Israel and the 
 nations. 
 
 The student must face this fact or fail to grasp the 
 meaning of the Book ! The saddest fact in the history of 
 the Church is the ignoring of the Church Epistles. They 
 are looked upon as but an appendage to the Gospels and 
 Acts — as having about as much significance as a footnote 
 to a book, and about the same relation — incidental when 
 they are fundamental. 
 
STUDIES IN ROMANS 
 
 In many pulpits there is raised the cry, "Back to Jesus 
 and the Sermon on the Mount, ' ' while the Spirit expressly 
 directs us to the Epistles until we see "this Jesus, whom 
 you crucified, both Lord and Christ," risen, glorified, 
 ascended, seated and coming again ! The purpose of God 
 in the New Testament is not back to Matthew, but on 
 to Revelation. 
 
 Because of this ignorance, Unitarianism, Spiritism, 
 Russellism, Eddyism, Buddhism, Theosophy, and many 
 kindred delusive doctrines have made inroads upon the 
 life and spirituality of the Church. 
 
 The International Sunday School Lesson committee have 
 for years avoided the Epistles, and as a result have reaped 
 a generation who have a conception of the person and work 
 of our Lord Jesus Christ, but little above that of an 
 Emerson or an Eddy ! There is a famine for the Word of 
 God, especially for the Epistles. 
 
 The Epistles of Paul call us from Jewish ground to 
 heavenly places in Christ Jesus. From the Gospel of the 
 Kingdom to the Gospel of the "Grace of God" and the 
 "Glory of God." 
 
 With these Epistles the believer finds both his calling 
 and his hope. Of this multitudes are ignorant. We find 
 we are "Called to be a Heavenly people, and our "Hope" 
 is a Heavenly Savior. Phil. 3 : 20-21 ; Eph. 1 : 18. 
 
 If such a revelation came into the consciousness of the 
 children of God everywhere, who could estimate the spir- 
 itual results? 
 
 There are many dear children of God living "under the 
 sun" with every plan and purpose of life going up and out 
 in "vanity, vexation and vapor." They know nothing 
 better than Ecclesiastes, and have come to its mournful 
 and melancholy conclusion. Eccl. 12 : 13-14. 
 
 Yes, know nothing better than Ecclesiastes, when Ephe- 
 sians reveals the remedy for an earth-bound life in One 
 who has the purpose and the power to lift out of earthly 
 places "under the sun" into Heavenly places in Himself! 
 
 Oh, that we may know the Righteousness of Romans, the 
 Order of Corinthians, the Liberty of Galatians, the Calling 
 
 — 6 
 
STUDIES IN ROMANS 
 
 of Ephesians, the Joy of Philippians, the Head of Colos- 
 sians, the Coming One of Thessalonians, the Precious 
 Deposit of Timothy and the Glorious Appearing of Titus. 
 
 Lesson No. 2. 
 
 The Significant Position of the Roman Epistle in the 
 New Testament Canon 
 
 In the preceding lesson we sought to impress the impor- 
 tance of the Epistles. We now seek to impress the impor- 
 tance of the Epistle to the Romans as the introduction to 
 the Epistles which lie beyond. The canonical order is as 
 follows : 
 
 ROMANS, 
 
 1st and 2d Corinthians, Galatians, Ephesians, Philippians, 
 Colossians, 1st and 2d Thessalonians, 1st and 2d Timothy, 
 Titus, Philemon and Hebrews. (?) 
 
 Romans stands at the head like a stately sentinel, as if to 
 say: " Beyond me lies a great secret, the knowledge in a 
 mystery of Christ, ' which in other ages was not made 
 known unto the sons of men' (Eph. 3:4-5), which, if ever 
 known, the initial step must be taken through me." The 
 Roman letter stands like a mighty tower before a city 
 within which there are untold treasures for plunder, but 
 the tower must first be taken. 
 
 It would seem the Holy Spirit has intent that the Epistles 
 should be read, beginning with the Romans. It is ele- 
 mentary and fundamental to the further study of the 
 Epistles. It is beginning here at Romans the student re- 
 ceives the introduction into the secrets of a hitherto un- 
 revealed purpose of God. (Rom. 15: 25-26.) Romans holds 
 the pass key by which we pass on to the Corinthians, 
 Ephesians, Colossians, and on to the close. 
 
STUDIES IN ROMANS 
 
 The Roman letter appears to me as the outer door 
 through which we must enter on our way to a secret meet- 
 ing place with the Holy Spirit to learn from him the things 
 which Jesus would have told His disciples, but found them 
 unable to receive them. (John 16:12.) In the Epistles 
 we learn what He meant when He said, ' ' I have yet many 
 things to say unto you, but ye cannot bear them now." 
 (John 16 : 12.) Here the ''Spirit of Truth is come" (John 
 16 : 13) and is "guiding us into all truth. ' ' In the Epistles 
 the Spirit takes the "things of Christ and shows them 
 unto us." (John 16: 14.) Here we see "things to come." 
 (John 16 : 15.) In the Gospels we find the purpose of Jesus 
 "arrested." In the Epistles we find an "unexpected pur- 
 pose within a purpose." (Erdman.) The Holy Spirit is 
 showing us things which Jesus in the Gospels considered it 
 "expedient" to withhold. In the Epistles we see "things 
 of Christ" which the Gospels did not reveal. We are 
 "shown things to come," of which we would have been 
 ignorant but for these Epistles. When Jesus said, "It is 
 expedient for you that I go away — that the Comforter may 
 come" (John 16: 7), the Epistles were in the forecast. 
 Here we see a "Glorified Christ" according to promise. 
 (John 16:14.) We call them the Epistles of Paul; in 
 reality they are the Epistles of the Holy Spirit. How 
 they should be loved, prized, but alas — how neglected! 
 Wonderful truth ! Ah, yes, but ROMANS is the opening 
 to it all. 
 
 Let us compare the Epistles in their order to the Taber- 
 nacle in the Wilderness. If one were to know all the 
 Tabernacle contained in its "length" they must first face 
 its " breadth. " (Note how carefully the Holy Spirit guards 
 the dimensions in Eph. 3 : 18 — ' ' breadth ' ' first. ) In facing 
 the breadth of the Tabernacle one would stand before the 
 door with a brazen altar directly before him, and every- 
 thing else connected with it beyond the altar to the "full 
 length" of the Tabernacle. The imperative brazen altar 
 blocked the way to further pursuit. Beyond the altar is 
 furniture of perfection and beauty, curtains with colors 
 
 — 8 — 
 
STUDIES IN ROMANS 
 
 in exquisite blending, figures and forms in mystery, in- 
 cense ascending, Cherubim bending, and glory revealed; 
 but no access to these was permitted until expiation and 
 propitiation be provided at the brazen altar ! Romans is 
 the "breadth" where we face the brazen altar that we 
 may go on and explore the "length"! At the opening 
 of Romans we find man in his unrighteousness (Chap. 1), 
 which is under the judgment of God (Chap. 2:16), and 
 helpless through law ( Chap. 3:19), provided with the 
 righteousness of God apart from the law (Chap. 3: 21), a 
 righteousness which is by faith of Jesus Christ! Halle- 
 lujah! And here at the brazen altar, the "way into the 
 holiest" begins. Beyond Romans we are to trace the "un- 
 searchable riches of Christ"; we are to see "what is the 
 fellowship of a mystery which from the beginning of the 
 world hath been hid in God" (Eph. 2:8-9), but we take our 
 initial step at the opening in Romans. 
 
 ,esson 
 
 No. 3. 
 
 The Divisions of the Epistle 
 
 In lesson number one, the student saw the necessity for the study 
 of the Epistles. In lesson two, the importance of the canonical posi- 
 tion of the Roman Epistle in the epistolary section of the New Testa- 
 ment. We are now ready to synthesize (view its component parts as 
 a whole) the book. Later we shall analyze. Read it at a sitting, at 
 least once, prayerfully, carefully and studiously. With care note 
 words and phrases often occurring, seeking to catch for yourself the 
 "key" word, and, if possible, the development of the argument. A 
 student of the Bible must mean business. When this instruction is 
 followed we are better prepared to outline this wonderful Epistle. 
 
 The Epistle to the Romans has Three main divisions, 
 which are definitely and distinctly marked, and are as 
 follows : 
 
 — 9 — 
 
STUDIES IN ROMANS 
 
 General Division 
 
 First. Salvation. Chapters 1 to 8. 
 Second. Dispensation. Chapters 9 to 11. 
 Third. Exhortation. Chapters 12 to 16. 
 
 (Indicate these divisions on the page of your Bible at 
 the head of the Epistle.) 
 
 We mean by this that Chapters 1 to 8 have as their sub- 
 ject-matter the development of the truth of Salvation; 
 that Chapters 9 to 11 have to do with Dispensation, and 
 Chapters 12 to 16 form an Exhortation. 
 
 With these General Divisions in your mind, we will sub- 
 divide the first division, Salvation, and the last division, 
 Exhortation, and for the time treat the central division, 
 Dispensation, as if it did not exist, or was not in the 
 Epistle. Our reason for this we will state later. 
 
 First Division — Salvation. Chapters 1 to 8. 
 
 Subdivisions 
 
 Condemnation, Chapters 1 to 3. 
 
 Justification, Chapters 4 to 5. 
 
 Sanctification, Chapters 6 to 7. 
 
 Glorification, Chapter 8. 
 
 Third Division — Exhortation. Chapters 12 to 16. 
 
 Transformation, Chapters 12 to 13. 
 
 Exhortation, Chapters 14 to 15. 
 
 Salutation, Chapter 16. 
 
 At once the student will notice the key words are, Con- 
 demnation, Justification, Salvation, Sanctification, Glori- 
 fication, Dispensation, Transformation, Exhortation and 
 Salvation ! 
 
 Some one will say what an alliteration ; and this is true, 
 but it is not imagination, for when the alliteration is 
 carefully studied it will be found true to the interpre- 
 tation of the Epistle. 
 
 The letter has now taken form and order. The student 
 may grasp the character of its contents and the beauty 
 of its construction. Having outlined the General Di- 
 visions and their Subdivisions we will now attempt to 
 
 — 10 — 
 
STUDIES IN ROMANS 
 
 arrive at the teaching and contents of each chapter. Write 
 neatly at the head of each chapter the following, which 
 truthfully summarizes the contents of each chapter: 
 
 Chapter 1. Man 's Ruin and Unrighteousness. 
 
 Chapter 2. God's Judgment on Sin. 
 
 Chapter 3. The Universality of Sin. 
 
 Chapter 4. Faith Without Works. 
 
 Chapter 5. Results of Faith. 
 
 Chapter 6. Death to Sin. 
 
 Chapter 7. Death to Law. 
 
 Chapter 8. In Christ Jesus. 
 
 Chapter 9. ISRAEL'S ELECTION. 
 
 Chapter 10. ISRAEL'S REJECTION. 
 
 Chapter 11. ISRAEL'S RECEPTION. 
 
 Chapter 12. Christian Character. 
 
 Chapter 13. Duties to Powers. 
 
 Chapter 14. Relation to Brethren. 
 
 Chapter 15. Christian Labors. 
 
 Chapter 16. Salutations. 
 
 Now look at the chapters as named. Notice that 9, 10 
 and 11 are in capitals. This is done to gain attention. 
 This is the portion we consider in our next lesson. See how 
 the subject changed with the 9th chapter and is resumed 
 in the 12th. Why this break in thought? Is the Epistle 
 fragmentary? Does it lack order, symmetry and literary 
 style? Is this a mark of human imperfection, or Divine 
 perfection ? We can make no further progress until this is 
 explained. We name this division "The Parenthetical 
 Portion"— Why? 
 
 May God give us spiritual insight into His divine pur- 
 pose and will as we consider this important portion. 
 Romans 11 : 33. 
 
 — 11 — 
 
STUDIES IN ROMANS 
 
 .esson 
 
 No. 4, 
 
 Chapters 9, 10 and 11 — the Parenthetical Portion 
 
 The definition of a parenthesis is * ' an explanatory clause 
 or a qualifying statement. ' ' A "parenthesis" is an 
 infusion that does not create confusion. A "parenthesis" 
 may be inserted in the main body of a sentence or a sub- 
 ject. Grammatically "the context is complete without it." 
 A ' ' parenthesis ' ' does no violence to the noun or the verb, 
 the subject or the predicate. A sentence is grammatically 
 complete without a parenthesis, and such is the "Paren- 
 thetical Portion" (Chapters 9, 10 and 11) of the Roman 
 Epistle. It does no violence to the subject-matter of the 
 Epistle. It creates no confusion in its order or construc- 
 tion. It stands explanatory to the unchanged purpose of 
 God concerning Israel, in the midst of a book which is 
 the first in order of a revelation concerning the "Mystery 
 of the Church, His body," a new and hitherto unknown 
 purpose of God ! That if He has now turned to a people 
 "who were no people," He has not forgotten His ancient 
 people. (Rom. 11: 1-15.) 
 
 That Chapters 9 to 11 form a Parenthesis in the Roman 
 Epistle, is evident by the fact that if these three chapters 
 were left out and the student would pass from the last 
 verse of the 8th chapter to the first verse of the 12th chap- 
 ter he would find order, harmony, and perfect develop- 
 ment in thought and argument. Romans 12 : 1 is a com- 
 plement and a continuation of Romans 11 : 36 would be 
 superfluous and contradictory. 
 
 A remarkable statement, I grant you, but one wherein is 
 found the wisdom which the Holy Spirit teacheth. (1 Cor. 
 2:13.) The first general division, Salvation (Chapters 
 1 to 8), and the last division, Exhortation (Chapters 12 
 to 16) , have a subject in common, while the central division, 
 
 — 12 — 
 
STUDIES IN ROMANS 
 
 Dispensation, has quite another theme for its discussion ! 
 It has to do with " Israel' ' and the others have to do with 
 the ' ' Church, ' ' and Israel and the Church are not identical. 
 
 Note a few marvelous facts ! See how God by this paren- 
 thesis has guarded the subject-matter of Chapters 9, 10 
 and 11 from the main argument of the Epistle. The word 
 "Israel" does not occur anywhere in Chapters 12 to 16. 
 The first place that the word appears is at the opening of 
 the "Parenthetical Portion' ' (Chapter 9:4), and from this 
 point to the close of Chapter 11, the words "Israelites" 
 and "Israel" are found just fourteen times; the double 
 measure of Spiritual perfection in the purpose of God. 
 
 Furthermore, in Chapters 9 to 11 the name "Israel" 
 occurs just twelve times, The Number of the Tribes! 
 As if standing there as a pledge for the future restoration 
 of the twelve tribes. Compare Revelation 7 : 4-8. Here 
 we see the breast-plate over the heart of the High Priest 
 with the names of the twelve tribes thereon, His eye still 
 upon, and purpose still unchanged, though He has for the 
 time turned to a "purpose within a purpose." Here is the 
 security of the "promise to which the twelve tribes hope 
 to come." (Acts 26: 7.) This is the "Hope of Israel." 
 
 To be sure, the Jew, in contrast with the Church, is men- 
 tioned several times in both the first and the last divisions, 
 but is it not singular and almost startling that the name of 
 Israel or Israelite is not mentioned in the entire book, save 
 the Parenthetical Portion, and then in such numerical 
 precision ? 
 
 Why is this "Parenthetical Portion " ignored? What 
 confusion has arisen thereby, and what spiritual blindness 
 on the part of multitudes concerning God's purpose for 
 both Israel and the Church ! In our next lesson we will 
 see if by analysis this portion is not declared to be "Paren- 
 thetical. ,, We are prepared to say this: The hypothesis 
 laid down in the above writing is True or the Roman 
 Epistle is a contradiction, a literary absurdity, an enigma, 
 a blunder and a barrier to all Biblical interpretation, and 
 instead of an open door to the future study of the Epistles, 
 it is an impassable gulf! 
 
 — 13 — 
 
STUDIES IN ROMANS 
 
 ,esson 
 
 No. 5. 
 
 Parenthetical Portion (Continued) 
 
 The discoveries in the preceding lesson, No. 4, are too re- 
 markable and significant to be set aside by the ordinary- 
 methods of interpretation. They are an unmistakable con- 
 firmation of the position which we have taken, viz.: that 
 Romans Nine, Ten and Eleven form a parenthesis in 
 the Roman Epistle, and that at the beginning of Chapter 9 
 the subject is changed from the Church and the individual 
 believer to " Israel' ' as a chosen people in the Sovereign 
 purpose of God, the objects of an unconditional election 
 (Chapter 9), now suffering a temporary rejection, and 
 awaiting a future reception. (Chapters 10 and 11.) 
 
 The student may at once see that Romans 9 : 1 is not a 
 continuation of 8 : 39. This sublime and matchless closing 
 of Chapter 8 precludes this. The closing of Chapter 8 
 is a climax to the doctrinal development of the Epistle 
 which began with Chapter 1 : 16. Chapter 8 closes with a 
 paen of victory and a period of completeness. With 
 numerical perfection it is brought to a successful and satis- 
 factory close. 
 
 It is of much interest to the student as well as to the 
 interpretation of the Epistle to notice the contrast in 
 Division No. 1, Salvation, Chapters 1 to 8, and Division 
 No. 2, Dispensation, Chapters 9, 10 and 11. 
 
 1. The eighth chapter closes with a shout of triumph, 
 while the ninth chapter opens with a dirge of sorrow, suffer- 
 ing and agony. Chapter 8 : 33 to 39 ; Chapter 9 : 1-3. 
 
 2. The Apostle opens his Epistle with great joy, thanking 
 God for the Faith of a Gentile people, ' i spoken of through- 
 out the entire world" (Chapter 1:7), while in Chapter 9 
 the Apostle is found in great sorrow, a sorrow so deep 
 that he was "not behind Moses in his desire, if it were 
 possible, to be sacrificed himself for the good of the nation ' ' 
 
 — 14 — 
 
STUDIES IN ROMANS 
 
 (Grant), for the Unbelief of a nation whose past had 
 distinguished them from all nations. (Chapter 9 : 2 to 5.) 
 
 3. The first chapter opens with a declaration of the 
 Apostle's separation to the Gospel of God (Chapter 
 1:1), while in the Ninth chapter we behold the Apostle's 
 willingness to be Separated from God for the sake of his 
 brethren. (Chapter 9:2.) 
 
 4. In Chapter 1 he addresses himself to Romans — Gen- 
 tiles — but in Chapter 9 his subject is "my kinsman ac- 
 cording to the flesh. ' ' In the First chapter he was speak- 
 ing of brethren in the Faith, while in Nine brethren in 
 the Flesh. (Chapter 9:3.) 
 
 5. In Chapter 1 the Apostle has "received grace and 
 Apostleship for obedience to the faith among all nations" 
 (verse 5), but in Chapter 9 he has turned again to one 
 Nation. ( Chapter 9 : 2. ) 
 
 6. In Chapter 1 he is addressing "all that be in Rome, 
 beloved of God, called to be saints, the called of Christ" 
 (verses 6 and 7). In Chapter 9 they are "Israelites, 
 to whom pertaineth the adoption, the glory and the 
 covenants, the giving of the law, the service of God, and 
 the promises, whose are the Father's, and whom concern- 
 ing the flesh Christ came, who is over all, God blessed 
 for evermore. " (Chapter 9 : 4-5.) None of these things can 
 be said of the Romans or the Church of God. 
 
 7. The first chapters of Romans show us a people who 
 have come from a state of condemnation to Justification, 
 who have received the righteousness of God by faith, apart 
 from the law (Chapter 3:21-26), having access by faith 
 into grace, wherein they stand, and are rejoicing in the 
 hope of glory! Hallelujah! (Chapter 5:1-3.) But Chap- 
 ters 9, 10 and 11 show us a people who are "ignorant of 
 God's righteousness," seeking to "establish their own 
 righteousness ' ' by law and works, with no access, no stand- 
 ing, no grace, no evangel, blind, scattered and no glory! 
 (Chapters 9:31-32; 10:1,3,4; 11:7,8,10.) 
 
 8. By the time the eighth chapter is brought to a close 
 the believer in Christ is saved, sanctified, separated, safe 
 and secure; but in Chapter 10, the Apostle's prayer is "to 
 
 — 15 — 
 
STUDIES IN ROMANS 
 
 God for Israel that they might be saved/' (Chapter 10.) 
 If Israel and the Church are identical, what a contradic- 
 tion! How absurd! In the next lesson this examination 
 will be continued. Israel is not the Church, but is the 
 subject of the il parenthetical portion," and this must be 
 brought to the student's mind, in order that he may be 
 enabled to study the Scriptures and with an understand- 
 ing, " rightly dividing." 
 
 Lesson No. 6. 
 
 Parenthetical Portion (Continued) 
 
 That we place so much emphasis on the "Parenthetical 
 Portion" of Eomans may appear to the student as super- 
 fluous, but such is not the case. The failure to distinguish 
 between Israel and the Church is the cause of a mixed, 
 muddled and misguided message from the pulpit and plat- 
 form. Herein is the preservation of every vital truth 
 for evangelical interpretation! This distinction, if made, 
 would mean the extinction of a false principle of interpre- 
 tation which prevents a "right dividing of the word of 
 truth." (2 Tim. 2:15.) 
 
 The right conception of the distinction between Israel 
 and the Church will give the student a right conception of 
 Law and Grace, Faith and Works, Standing and 
 Reward, Prophecy and Revelation. Without it none 
 of these important distinctions can be fully and properly 
 known. 
 
 In Lesson No. 5 we saw that Chapters 1 to 8 and Chap- 
 ters 9 to 11 were not discussing the same subject. This is 
 likewise true of the third main division. (Exhortation, 
 Chapters 12 to 17.) Chapters 12 to 16 continue Chapters 1 
 to 8, not Chapters 9, 10 and 11. Chapter 9 has its own 
 beginning, as we have certainly seen, and Chapter 11 has 
 
 — 16 — 
 
STUDIES IN ROMANS 
 
 its closing, benediction and amen! (11:36.) Chapter 12 
 Resumes the Subject of Chapter 8, and with an ex- 
 hortation based on the contents of Chapters 1 to 8 brings 
 the book to a close. 
 
 Mark you, the "I beseech you, brethren," of Romans 
 12 : 1 is the continuation of Romans 8 : 39. Nine, ten and 
 eleven form the "parenthesis" within the body of the 
 letter, as we saw in the preceding lesson by comparison 
 and contrast, the difference and distinction between the 
 main body of the Epistle and the "parenthetical portion." 
 This is likewise true of the remaining chapters, 12 to 16. 
 They are an Exhortation based on the doctrinal portion, 
 Chapters 1 to 8. 
 
 In Chapters 12 to 16 we find the Apostle addressing a 
 people as "brethren" (not in "flesh," as in Romans 9:3), 
 whom he exhorts, as a sequence of all they have learned, 
 to "offer their bodies as a living sacrifice to God, Holy 
 and acceptable, not to be conformed to the age, but trans- 
 formed with a renewed mind, to prove that good and 
 acceptable and perfect will of God." (Verses 1 and 2.) 
 He furthermore declares they are all Members of One 
 Body (verse 4), and are One Body in Christ (verse 5). 
 This could be true only of the Church, which is the body 
 of Christ. (Col. 1:18; Eph. 3:6; Eph. 4:16.) The 
 Epistle from the twelfth chapter to the close, continues in 
 such language, which if applied to Israel would be as mean- 
 ingless as to attempt to apply Chapters 9, 10 and 11 to the 
 Church. 
 
 In Chapters 9, 10 and 11 the subject of the Apostle's con- 
 sideration is a nation (not a body) "cast away" (11: 15), 
 "broken off" (11:19), "eyes darkened" (11:10), "backs 
 bowed down" (11: 10), "in unbelief" (11: 20), not trans- 
 formed from the age, but conformed to the age, and left 
 to an earthly history to run parallel with the "times of the 
 Gentiles (11:25), the objects of judgment and a future 
 deliverance" (11:26). 
 
 Oh, what a difference in the calling and the destiny of 
 Israel and the Church. The question arises, If there is such 
 a difference between Israel and the Church, why is it thus 
 
 — 17 
 
STUDIES IN ROMANS 
 
 brought out in this Epistle to the Romans? Why break 
 into a Church Epistle with a parenthesis of this sort? Is 
 the Holy Spirit the author of such intrusion ? If so, why ? 
 This we will attempt to answer in our next lesson, after 
 which we will enter into the analysis of the Epistle. 
 
 Lesson No. 7. 
 
 A Difference with a Distinction 
 
 The presence of the "Parenthetical Portion" (Chap- 
 ters 9 to 11) in the Roman Epistle, which is the first of the 
 Church Epistles, is the unimpeachable evidence that the 
 "Holy Inspirer" of Scripture would distinguish between 
 Israel, the chosen nation, and the Church, the Body of 
 Christ. In the foregoing lectures we have found all reason 
 unfounded that these Two should be confounded. This 
 " parenthesis ' ' appears in Romans, the first of the Church 
 Epistles. The subject discussed in the "parenthesis" is 
 not taken up again in the Church Epistles. From Romans 
 to Thessalonians the subject-matter is the "Church of 
 God," the "Mystery," "the Body," that "which I received 
 by Revelation," with the one exception of this "paren- 
 thetical portion, ' ' within which the Past and Present and 
 the Future of Israel is the matter in discussion, not the 
 Church of God! The "parenthetical portion" of Romans 
 is a witness to the unchanged purpose of God for 
 Israel. In the inauguration of a purpose in "other ages 
 unknown" some might think the original program for 
 Israel had been abandoned or transferred to this new pro- 
 gram and purpose in the Church, but not so ? " The gifts 
 and calling of God are without repentance" (11:29). 
 "For this is my Covenant unto them," saith God (verse 
 27). He is a covenant-keeping God. "I, Jehovah, change 
 
 — 18 — 
 
STUDIES IN ROMANS 
 
 not, therefore ye, ye sons of Jacob are not consumed.' ' 
 (Malachi 3:6.) 
 
 God in this "portion" seems to say, "Though I hide my 
 face from Israel and show my Heart to the Church, I have 
 not forgotten Israel ; though I am silent, I am not sleeping ; 
 though the spirit of slumber (Rom. 11: 8) has fallen over 
 their eyes, I slumber not!" When the period of the "hid- 
 den face" (Hos. 5:15) is overpast, "in their affliction 
 they will seek Me early, they will seek My face" (Hos. 
 6:1-2). They shall see His face, even the face of Jehovah 
 Jesus, who will make His face to shine upon them ; ' ' who 
 will give them peace for their bitterness, show them light 
 for darkness ; He will lift up His countenance upon them 
 and be gracious unto them. ' ' (Num. 6 : 24-26 ; Hos. 14 : 4-5.) 
 
 Yes, beloved, the people, who, had they "hearkened unto 
 Him" at the first appearing, would have had "peace as a 
 river" (Isa. 48 : 18) , whose House is now desolate, shall one 
 day cry aloud, "Blessed is He that cometh in the name of 
 the Lord" (Matt. 23:39). Hallelujah! And again, 
 Hallelujah! 
 
 This "parenthetical portion" is a witness to the un- 
 alterable character of prophecy. One jot or one tittle shall 
 not fail or pass till all be fulfilled. "Heaven and earth 
 shall pass, but not my word." (Matt. 24: 35.) 
 
 The prophecies cannot be fulfilled without Israel's pres- 
 ent preservation and future restoration. The Church of 
 God Cannot Fulfill Them — Only Israel Can. 
 
 The great body and bulk of these prophecies are yet to be 
 fulfilled, but God has not called the Church to do it, and 
 asks not such of her. It is not her task ! Failing to under- 
 stand her position before God as Revealed in the Scrip- 
 tures, she has in all ages set about to do this without Israel 
 and has in turn been brought into shame, humiliation and 
 chastisement. What a rebuke this "parenthetical portion" 
 is to the Church which attempts to appropriate the 
 prophecies, the promises, the position and portion 
 of Israel to itself. For this cause the Church has become 
 earthly, worldly, and conformed to the age! When the 
 Church seeks Israel's earthly habitation, it loses its trans- 
 
 — 19 — 
 
STUDIES IN ROMANS 
 
 formation and its hope of translation. (I Thes. 4: 14-17.) 
 Many are trying to establish the Church in the "land" 
 while God is trying to get the Church in the " heavenlies, ' ' 
 and will succeed, thanks be to His power by which He 
 raised Jesus from the dead! Ignorance of the Scripture 
 has made the Church a spiritual pervert ! 
 
 Many are trying to take the sum total of prophecy and 
 turn it over to the Church, and have ruled Israel forever 
 out and given the Church the place of Israel. The Church 
 cannot take Israel's place! The Church has a place of her 
 own ! Nor can Israel take the place of the Church ; Israel 
 has a place of her own. 
 
 The Kingdom is not Transferred, it is but Deferred! 
 Prophetic interpretation is not lost in spiritual application ! 
 This is the testimony of the "parenthetical portion/ ' The 
 Holy Spirit sealed and secured this to us in the Roman 
 letter. A new commandment I write unto the Church: 
 "Thou shalt not steal the promises of God for Israel!" 
 With these seven lessons as an "Introduction of the 
 Epistle," we are now ready for the Epistle itself. What 
 untold pleasure lies before us! What exhibitions of the 
 skill of the Holy Spirit! Into what depths of darkness 
 and to what heights of glory we shall be permitted to look. 
 What a track to trace, from Condemnation to Glorifi- 
 cation,— Romans 1 to 8. 
 
 Lesson No. 8. 
 
 Subdivision No. 1. Condemnation, Chapters 1 to 3 
 
 "I mourn and am distressed because all do not know this man Paul 
 as they should know him. It is from hence our myriad evils spring — 
 from our ignorance of Scriptures, hence grows the epidemic of 
 heresies; hence our neglected lives and our unfruitful toil." — St. 
 Chrysostom in "Introduction to Romans." 
 
 "To Paul I appeal from all interpreters of his writings." — St. 
 Augustine. 
 
 — 20 — 
 
STUDIES IN ROMANS 
 
 Preamble — Chapter 1 : 1-15 
 
 This is the first of the Epistles in the canonical order 
 of the New Testament and is addressed to Saints in Jesus 
 Christ by a Slave of Jesus Christ! Verses 1 and 7. 
 
 Slave ! Saints ! ! Words we will meet again and again 
 in the perusal of the Epistles. 
 
 A mastered man and separated saints, meet us at the 
 very threshold of the Epistle! 
 
 The one is called to the " Gospel of God" (verse 1), and 
 the others are called by the Gospel of God. (Verse 6.) 
 
 First — Take a look at the SLAVE. He bore the brand 
 of his " Master, Jesus" (Gal. 6 : 17). To him it was sacred 
 bondage. To be a slave is terrible in the abstract. To be 
 the bond servant of Jesus Christ is Paradise in the con- 
 crete" (Moule). 
 
 He belonged to Jesus Christ as wholly as a healthy head 
 belongs in its freedom to the physical center of life, and 
 will. He declared himself a ''Servant/' knowing the 
 people to whom he was writing despised servitude. The 
 word used is stronger than "Servant"; it is "Bond Ser- 
 vant." "He was the humble, menial bond slave of Jesus 
 Christ, the despised, respected Nazarene" (Broughton). 
 
 He was "called" (verse 1), "chosen" (Acts 9: 15), and 
 as a "bond slave," made choice of God's choice. 
 
 There is an unspeakable compensation for those who are 
 willing to take the place, position and portion of a slave, in 
 this, that the Master becomes responsible for such an 
 one. 
 
 ' ' Self -surrender taken alone is a plunge into a cold void. 
 "When it is a surrender to the 'Son of God who loved me 
 and gave Himself for me,' it is the bright homecoming of 
 the soul to the seat and sphere of life and power. ' ' — Moule. 
 
 A Servant is one 
 Separated (verse 1). 
 Sent (Acts 28: 28). 
 Sealed (Gal. 6 : 17 ; Eph. 1 : 13) . 
 Supported (Phil. 4: 10-13). 
 Strengthened (2 Tim. 4:17). 
 
 — 21 — 
 
STUDIES IN ROMANS 
 
 Succored (Rom. 16:2). 
 Secured (2 Tim. 4:18). 
 
 But little wonder the Queen of Sheba exclaimed, ■ ' Happy 
 are these, thy Servants which stand continually before 
 thee," when she beheld the servants of Solomon. How 
 much more the Servants of Jesus Christ! "When Christ 
 calls one He makes him what He calls him" (Bengel). 
 
 Second — Take a Look at the Saints. Paul was called 
 to be an Apostle — these were "called to be saints." 
 "Saints" was the New Name. The old name was "Sin- 
 ner." The difference between a "Saint" and a "Sinner" 
 is the Lord Jesus Christ. They had been ' ' called. ' ' What 
 an Effectual voice is His! They had been "Corrupt 
 ones," now "Holy ones!" They were once aliens, now 
 belonging to Him — His personal property, and for His 
 ends. They "in Borne" (verse 7), but also "in Christ 
 Jesus" (verse 7). There was quite a change in habitation; 
 they had been in Rome, now in Christ Jesus. For men 
 to live in Rome means but little to Rome and nothing to 
 God, but for men in Christ Jesus to be in Rome means much 
 for Rome and everything to God. Hallelujah! God is 
 calling loudly for Saints. These had been in the House- 
 hold of Caesar, now the Household of Faith (verse 8). 
 "Saints are not only stars in the eternal sky, but flowers 
 sown by the Lord in a common field." (Phil. 4:22.) 
 (Moule.) 
 
 Saints are a glorified aristocracy. Oh for more aris- 
 tocrats ! 
 
 Saints are: 
 
 Created (2 Cor. 5:17; Eph. 2:10). 
 
 Called (Rom. 1:7). 
 
 Cleansed (1 Cor. 6:11). 
 
 Commissioned (2 Cor. 5:20). 
 
 Chastised (Heb. 12: 6-7; 2 Cor. 6:9). 
 
 Cultivated (John 15 : 2 ; 2 Peter 3 : 18). 
 
 Crowned (2 Tim. 4: 8; 1 Peter 5:4). 
 
 Let the object of our love be the Savior, our character 
 Saints, our position Slaves. 
 
 — 22 — 
 
STUDIES IN ROMANS 
 
 ,esson 
 
 No. 9, 
 
 Salutation — Chapter 1: 1-7 
 
 Having taken a look at the "Slave" and the "Saints" 
 and the "Savior," we are now ready to analyze the letter 
 of the "Slave" to the "Saints" concerning this "Savior." 
 
 The Epistle begins with a Salutation (verses 1 to 7) and 
 ends with Salutations. Ch. 16. 
 
 It begins with a general salutation to all that be in 
 Rome, and ends with specific salutations to many that are 
 in Rome. 
 
 It begins with the mention of a Gospel which has always 
 been known (verse 2) and ends with a "Mystery" which 
 has never been known. Ch. 16 : 25. 
 
 It begins with the Gospel of God promised by the 
 prophets and ends with My Gospel which none of the 
 prophets ever knew. Ch. 16 : 25 ; Eph. 3:3,4. 
 
 It begins with a Gospel committed by Prophecy to the 
 Jew and ends with a Revelation to a Gentile. 
 
 The Divine order here, as elsewhere, is to the "Jew 
 first"; therefore the book opens with one nation, the cus- 
 todian of the Gospel, and moves on (verse 5) and closes 
 with a Gospel for the obedience of faith for all nations. 
 Ch. 16:26. 
 
 The opening verses (1 to 5) and the closing verses (Ch. 
 16: 25, 26) of the Roman Epistle are most marvelous and 
 wonderful and should demand an exhaustive treatment 
 which this Study cannot attempt. We have in these two 
 portions the distinction between prophecy and revelation 
 which we sought to impress in Lesson No. 6. We show this 
 contrast by way of comparison. Carefully compare the 
 following with an open Bible: 
 
 Romans 1 : 1-5 
 
 1. The Gospel of God, verse 1. 
 
 2. Promised by the Prophets, verse 2. 
 
 — 23 — 
 
STUDIES IN ROMANS 
 
 3. Promised beforehand (no secret) , verse 2. 
 
 4. Always manifest, verse 2. 
 
 5. Concerning His Son, verse 3. 
 
 6. By prophecy committed to one nation, verse 3. 
 
 7. His resurrection out from among the dead (see Greek) , 
 verse 4. 
 
 Romans 16 : 25, 26 
 
 1. According to "my Gospel," verse 25. 
 
 2. According to ' ' revelation, ' ' verse 25. 
 
 3. A mystery "kept secret," verse 25. 
 
 4. "Now made manifest," verse 25. 
 
 5. Concerning His body, the Church, Eph. 3 : 3-9. 
 
 6. By preaching declared to all nations, verse 26. 
 
 7. The Resurrection and Translation of the Church out 
 from among the dead. 1 Thes. 4 : 14-17 ; Phil. 3 : 11. 
 
 This closing passage of Romans is but the foundation 
 statement, or rather the "first fruits" concerning the 
 "Mystery." It is taken up with fullness and detail in 
 Ephesians. Read with care and prayer Eph. 3 : 1-11. Note 
 the words enclosed in parenthesis in verses 3 and 4 (as I 
 wrote aforetime in a few words, etc., etc.). This refers, we 
 think, to what he had before written to the Romans in 
 Ch. 16 : 25, 26. Beginning at this point, the student will 
 find the above comparison will lead him to the very heart 
 of the Epistles, that when "ye read ye may understand 
 my knowledge in the mystery of Christ" (Eph. 3:4). 
 These words will be critically examined when the last 
 chapter is reached, but of this the student may be sure, 
 that that which is affirmed in our first lesson, is again con- 
 firmed by this contrast or comparison ; the Roman Epistle 
 opens the way to the secrets of the following Epistles ! 
 
 Thanksgiving, Verses 8 to 15 
 "Having addressed the Romans first formally, then 
 officially, he now addresses them personally" (Stifler). 
 He regrets his inability to come to Rome. He has a will 
 to go, but no way. God has a will for him to go and a way, 
 but as yet the Apostle knows it not. Romans begins with 
 
 — 24 — 
 
STUDIES IN ROMANS 
 
 the Apostle desiring to go to Rome. When the book of 
 Acts closes he is there, but in chains. God has a way ! 
 
 The Apostle acknowledges he has a debt, but confesses 
 he cannot pay (verse 14). God coined the bullion of his 
 willingness a little later in His own mint and gave him 
 current passage. 
 
 He desired a "prosperous" journey to come unto them 
 (verse 10), but God granted him a perilous journey. See 
 Acts 27 : 28. 
 
 He desired to impart to them a spiritual gift and they 
 came out fourteen miles to meet him at the end of his 
 journey. (Acts 28:25.) It was indeed mutual. (Rom. 
 1:12.) 
 
 In our next study we will consider the "Fundamental 
 Thesis/ ' verses 16 and 17, which at once introduces us to 
 the argument of the Epistle. 
 
 Lesson No. 1 0. 
 
 The Fundamental Thesis — Chapter 1: 16, 17 
 
 These two verses constitute the fundamental Thesis of 
 the Epistle. They present the contents of the book in a 
 brief. In other words, they are a concise table of contents. 
 
 The Bishop of Durham says : ' ' These words give out the 
 great theme of the Epistle." The Epistle is a commentary 
 on these verses. They hold the key words for the opening 
 of the riches of the Epistle. 
 
 Dr. Stifler says of the 16th verse : ' ' In this brief sentence 
 Paul has packed three rich facts: First, the effect of the 
 Gospel — Salvation; secondly, the extent — It is world-wide 
 to 'every one*; thirdly, its condition — Faith in Jesus 
 Christ." 
 
 Of the 17th verse he says: "This verse gives the very 
 point of the effectiveness of the Gospel.' ' 
 
 — 25 — 
 
STUDIES IN ROMANS 
 
 We hereby arrange these two verses in emphasis, that the 
 student may see they contain the key words of the letter: 
 * * 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 Gentile; for 
 therein is the Righteousness of God revealed from faith 
 to faith, as it is written, the Just shall live by Faith." 
 
 That these two verses form a brief for the contents of the 
 Epistle is evident by the occurrence of the emphasized 
 words in the Epistle. The Gospel occurs ten times, Lord 
 Jesus Christ occurs thirty-two times, Lord thirty-one 
 times, Christ alone thirty-three times, and Jesus but twice. 
 The word Power appears just twelve times, while the 
 name of GOD is found one hundred and eighty-eight 
 times! Salvation twice, believeth fifteen times; to the 
 Jew first three times, the Jew eight times, Gentile and 
 Gentiles twenty-eight times (4 times 7). Righteousness 
 occurs forty-four times, while just, justify and justifi- 
 cation are found twenty times, and the last word, faith, 
 thirty-four times! The sum total of these figures reveals 
 the fact that the eleven leading words of these two verses 
 occur in the Epistle 462 times ! The student may be sure 
 he will meet each of these words often and should acquaint 
 himself with them at once. As the book of Romans opens 
 the way to the study of the Epistles of Paul, so verses 16 
 and 17 open the way to the Roman Epistle. Young men 
 in the process of preparation for preaching, hear me ! If 
 you know the above emphasized words and preach them, 
 your ministry will be of power, but with anything less than 
 these themes you may succeed in pleasing a few people, 
 but you cannot please God! The theme of the Roman 
 Epistle should be the theme of true preaching, viz.: the 
 Gospel of Christ, God's Son, is the unveiling of God's 
 Righteousness, and by faith whosoever believeth is justified 
 from all things ! Hallelujah ! 
 
 These eleven words magnified, mean God glorified, Christ 
 deified, His offering ratified, guilty man justified, the be- 
 liever crucified, sanctified, satisfied, and waiting to be 
 glorified ! 
 
 — 26 — 
 
STUDIES IN ROMANS 
 
 The Gospel of Christ is the Power of God unto Salva- 
 tion.' ' The Gospel is the "good news" of Christ Jesus. 
 Not * ' good news ' ' about some thing but about some One ! 
 Not a system but a Savior ! Not a principle but a Person! 
 A friend when entering a "holiness meeting' ' was ap- 
 proached by a lady who said, "Have you got it?" "Got 
 what?" said he. "Got it?" said she. "No, I have not 
 got it, but I have got Him!" was the reply. Receiving 
 Christ is not giving up some things, as is so often urged, but 
 taking in some One. — Gal. 2 : 20. 
 
 Christianity is not a power from without to work within, 
 but a Person within to work without ! 
 
 We hear much about "Natural law in a Spiritual 
 world," but Christianity is a "Spiritual Law in a Natural 
 world." It is not the focus to an object but the radiation 
 from a person ! It is not from circumference to center but 
 from center to circumference ! Witness to ME — Jerusalem 
 — Judea — Samaria — Uttermost part ! 
 
 It is to know Him, not about Him. Let this be the 
 sheet anchor of our faith. We now look from Him to man 
 and his ruin. — Verses 18 to 32. It is a look into the Abyss ! 
 
 Lesson No. 1. 
 
 Man's Ruin. Chapter 1 : 18-32 
 
 We now turn from "Eighteousness revealed," vs. 17, to 
 "Wrath revealed," vs. 18. From the Gospel of Christ to 
 the godlessness of men. From the glory of the Son of God 
 to the shame and sins of the sons of men. From the glory 
 of the upper world to the horror of the underworld. From 
 a Son in God 's likeness to sinners in man 's likeness. From 
 a Son who always walked "after the Spirit" to men who 
 walk always "after the flesh." From God's Son revealed 
 in the "Seed of David" to the offspring of Adam. We 
 
 — 27 — 
 
STUDIES IN ROMANS 
 
 turn from grace to disgrace, and from unspeakable love 
 to unutterable lust! From spirit to flesh, and from the 
 spiritual to the carnal. From the disclosure of the remedy 
 to the diagnosis of the disease. 
 
 Such is the radical change introduced at the beginning 
 of verse 18. We are taken immediately from God's mani- 
 fested ransom (vs. 16, 17) to man's mortal ruin (vs. 18-32). 
 
 The plan of redemption was not a program prepared 
 after the fall of man, but rather a program carried out, 
 after the fall of man. God always trusted in Christ and 
 has never faced a crisis ! The Cross of Christ was not an 
 invention created by God in the midst of His embarrass- 
 ment and dismay, but His eternal purpose before the ages 
 (2 Tim. 1:9; Titus 1: 2, 3; 1 Peter 1: 20). 
 
 So here the Holy Spirit sets forth the remedy in the 
 clearest terms and then sets forth the ruin for which it is 
 the ransom. One Old Testament exclamation sums up the 
 Spiritual teaching of Romans, viz. : ' ' I have found a ran- 
 som. ' ' In the 25th chapter of Exodus when the tabernacle 
 is to be built we find that no construction is begun until 
 all the material is at hand, then the instruction for the 
 construction. So our redemption was before God in His 
 purpose before it was revealed to men in its process. Our 
 God is the "God of all grace.' ' 
 
 These verses, 18 to 32, show us man's ruin beyond man's 
 repair. Some writers tell us this is a local picture and not 
 a general one. That is about the Romans, but not the rest. 
 It is a universal picture. It is general and generic (Rom. 
 5 : 12 ; Gen. 5:3). Here we see what sin is, the extent of its 
 ruin, the depth of its delusion, and the ignominy of its 
 ignorance, and its multitudinous manifestations in the 
 body, soul and spirit of men! This is an awful picture! 
 Read it again and again. Here is the true record of what 
 man is by nature. Here are found the fearful facts of 
 the works of the flesh! Here is what the flesh was then, 
 is now and will forever be ! There is no good thing in the 
 flesh, no good thing to be made out of it or no good thing 
 to come out of it. — Romans 8 : 8. The flesh may be re- 
 strained but it always remains unchanged. It may be cul- 
 
 28 — 
 
STUDIES IN ROMANS 
 
 tivated but never cured. It may be adorned and reformed 
 but it still remains deformed. ' ' That which is born of the 
 flesh is flesh, ' ' said Jesus (John 3:6), and He was referring 
 to its unchanging character. Adam's sons are made in 
 his own likeness (Gen. 5:3), and are not "subject to the 
 law of God. ' ' — Rom. 8 : 7. They are anarchists against the 
 throne of God. They are not only lewd, but lawless. Such 
 is the portrait of fallen man in Romans One. He may deny 
 it, defy it or deride it, but it remains a fact of God's sure 
 revelation ! Man has fallen never to rise alone. Man is a 
 sinner against God without the power to atone. No volition 
 of his will or intuition of his mind, can attain his salvation. 
 It is not in man's generation but God's Regeneration! 
 In this chapter, as in the ' ' days of Noah, ' ' God says, ' ' The 
 end of all flesh has come before me. ' ' There is nothing but 
 judgment awaiting. Unless some strong One lifts him from 
 the pit and mire and the clay he is helpless and hopeless, 
 "without God and hope in the world." Man's unright- 
 eousness and ruin are laid bare here in an appalling man- 
 ner, and man himself is without excuse, verse 20. To be 
 sure, chapter one shows the Gentile guilty before God. 
 Chapter two, the Jew guilty before God, and while the basis 
 of judgment is different, the issue is the same in both cases. 
 The Gentile is without excuse because of God's clear reve- 
 lation of Himself in Creation to His creatures. The Gen- 
 tile had His works, the Jew, His Word. These are won- 
 derful words (vs. 19, 20) and require exhaustive treatment, 
 but such is not the purpose of this study. 
 
 When God says man is "without excuse" it is true be- 
 yond cavil. He has sought excuse but found no subterfuge 
 sufficient to cover his sin and clear his guilt, apart from 
 Jesus Christ. 
 
 29 — 
 
STUDIES IN ROMANS 
 
 Lesson No. 12. 
 
 Man's Ruin — Continued 
 
 Bishop Moule says: "But Man, whatever he likes or dislikes, is a 
 sinner, exposed to the eye of all pure, and lying helpless amidst all 
 his dreams of pride, beneath the Wrath of God." 
 
 The record of Komans One is the record for all time. See 
 the days before the flood. — Gen. 6 : 5, 6. See the condition 
 of the Jewish people in the days of Isaiah. — Isa. 1 : 2-6. 
 Look at the catalogue in the Galatian letter. The works of 
 the flesh ! — Gal. 5 : 19-21. The record in this chapter is 
 not an isolated case or an abnormal one, but general and 
 universal ! In this chapter sin is revealed in more general 
 detail, but there is no difference in its character whether 
 it be before the flood or at Rome, and the issue never 
 changes, it is always corruption and violence! Verse 23 
 is the beginning of this folly. From idolatry to ig- 
 norance is the order, not through ignorance to idolatry. 
 Here we find the sad truth of the trite saying, ' ' God made 
 man in His own image and then man returned the com- 
 pliment." Man made God not only in the image of him- 
 self, but most anything else. His imperishable glory was 
 likened to that which was corruptible. From likening God 
 to man, they went on to a bird, then a quadruped and 
 finally as a reptile ! Man has gone from light to darkness, 
 not from darkness to light. 
 
 Dr. Stifler says, "Man was not first an idolator. Man 
 did not work his way from fetishness through polytheism, 
 up to monotheism and the worship of the true God. His 
 course was the reverse. Man knew God and refused to 
 worship Him. Idolatry followed as a psychological neces- 
 sity. If there is a force of development inherent in man, 
 a force tending upward, the Gospel of the Grace of God 
 is an impertinence, and Paul might well be ashamed of it." 
 
 — 30 — 
 
STUDIES IN ROMANS 
 
 Notice this trinity of horrors : 
 
 1. They changed the Glory of the incorruptible God. — 
 
 2. They changed the Truth of God into a lie. — Verse 25. 
 
 3. They did change the Natural use into that against 
 nature. — Verse 26. 
 
 Man, by nature, is a mental, spiritual and moral pervert 
 and this is the truth to be faced in this book and everywhere 
 else. 
 
 He who said, "Whatever morality there is in the world 
 is not due to human nature, but to the restraining power 
 of God, ' ' was right, absolutely so ! 
 
 The prophet must have had a similar condition as pic- 
 tured in Romans, in mind, when he said, "We have turned 
 every one to his own way. ' ' — Isa. 53 : 6. So far from the 
 way that we read: 
 
 1. God, give them up to uncleanness and lust. — Verse 24. 
 
 2. God gave them up to vile affections. — Verse 26. 
 
 3. God gave them over to reprobate minds. — Verse 28. 
 Filled with Unrighteousness, Fornication, Wickedness, 
 
 Covetousness, Maliciousness, Envy, Murder, Debaters, De- 
 ceit, Malignity, Whisperers, Backbiters, Haters of God, 
 Despiteful, Proud, Boasters, Inventors of Evil, Disobedient 
 to Parents, No Understanding, No Natural Affection, Im- 
 placable, Unmerciful. 
 
 What a terrible climax to the chapter ! Man's utter ruin 
 and deformity! And what a verdict is this in verse 32! 
 "They which commit such things are worthy of death." 
 Judgment issuing in death, the end of it all ! But hear me ! 
 What if One should come out of uncreated glory, who being 
 in the form of God, would take on the likeness of man, 
 would exchange His sovereignty for service, make Himself 
 of no reputation, humble Himself and become obedient even 
 unto death, and bear this judgment as if it was His own, 
 and He was the guilty party ; what would you think of this 
 catalogue of man's sin all laid on Him, until He would in 
 God's sight be the sinner? Eead on! There is a change 
 to come ! We are to see more than man 's unrighteousness — 
 we are to see God's Righteousness. 
 
 — 31 — 
 
STUDIES IN ROMANS 
 
 Lesson No. 13. 
 
 Man's Ruin — Continued 
 
 The Jew Guilty — Chapter 2 
 
 "The Apostle is about to drag to God's tribunal the nation which 
 thinks itself at liberty to cite all others to its bar. It is a bold enter- 
 prise. The Apostle deals cautiously." — Godet. 
 
 In chapter 1 we find the Gentile guilty before God and without ex- 
 cuse. — Ch. 1 : 20. In chapter 2 we find the Jew guilty and without 
 excuse. — Ch. 2:1. In chapter 1 the Apostle had only the Gentile in 
 view. In chapter 2 only the Jew in view, though the "name of the 
 Jew is not mentioned until the discussion has advanced some dist- 
 ance." — Stiller. 
 
 Not only is the Jew found guilty in the second chapter, 
 but the Apostle takes a step in advance over that of the first 
 chapter and declares "God's Judgment on Sin" and the 
 basis on which the judgment will be executed. — Verses 
 2 to 16. 
 
 1. According to the truth. — Verse 2. 
 
 2. According to deeds. — Verse 6. 
 
 3. Without respect of persons. — Verse 11. 
 
 4. According to my Gospel. — Verse 16. 
 
 The Gentiles could be dealt with in the open as their sins 
 were evident, exposed and acknowledged. They had no 
 religious subterfuge or shelter. They urged no superiority 
 on the ground of race or rites, ceremony or law. They pre- 
 sented no self -justification as an excuse for their just con- 
 demnation. The first and second chapters of Romans re- 
 mind us of the parable of the Publican and the Pharisee, in 
 Luke 18 : 9-14. The two went up to the temple to pray — 
 they both stood in God's sight. There was no difference, 
 both had sinned. — Rom. 3 : 22, 23. In the first chapter we 
 see the Gentile like the Publican, "standing afar off." 
 This was the Gentile's place (Eph. 2: 12, 13), guilty, god- 
 
 — 32 — 
 
STUDIES IN ROMANS 
 
 less, conscience-smitten and stricken, and in the sinner's 
 place. While in chapter two we see the Jew like the Phari- 
 see, possessing condemnation for others (2:1) and cherish- 
 ing favor for himself. The second chapter of Romans is a 
 stinging rebuke to the Jew who " thanked God he was not 
 as other men are." To be sure in his privileges he was 
 not "as other men are," but in his principles he was no 
 better. His privileges had not changed his principles. God 
 has placed many things to his credit. Read with care the 
 list : Ch. 3:1 to 4 ; Ch. 9 : 4, 5. But that which was once 
 to his credit is now to his charge. His advantages had 
 added to his guilt. — Verses 17 to 23. His boast had made 
 him bold. — Verse 17. The law before his eyes had pro- 
 duced no grace in his heart. The law was still on ' ' tables 
 of stone," not on "fleshly tablets." Moule says: "The 
 undertone of the whole passage is a warning that the 
 brighter the light will prove the greater ruin." 
 
 It was God's sovereign calling and election that had 
 marked the Jew out from the other nations. But there 
 we see the entire nation like Jonah, who had no conception 
 of a God, whose love and mercy could leap beyond the 
 camp of Israel. They had come to think all judgment was 
 reserved for some one else. Bigotry is the blindest thing 
 in the universe. They fancied some by-way of privilege was 
 left open to them. 
 
 They had no dealing with the Samaritans, and they 
 desired that God should choose His company to please 
 them! 
 
 We find in this chapter the Pharisee seeking a shelter 
 where afterwards in Chapter 7 he is driven out forever. 
 "There is no favoritism in God's court," says verse 11. 
 There was no shelter in God's election — no shelter in the 
 fact they had been the custodians of "Oracles" (Ch. 
 3:1,2). No shelter in circumcision, as significant and 
 sealing as it was. — Verse 26. No shelter in the Law — the 
 Law could not do what he needed ! Jew and Gentile guilty 
 and hopeless (Rom. 3:9). Here we see the Jew accusing 
 others, excusing themselves, and ignorant of the impending 
 judgment ! 
 
 — 33 — 
 
STUDIES IN ROMANS 
 
 Lesson No. 14. 
 
 The Universality of Sin — Chapter 3 
 
 "I am sure that when this vail of flesh shall fall, I shall recognize 
 in this passage (Kom. 3:10 to 18) the truest portrait ever painted of 
 my own natural heart." — Adolph Monod. — From his death bed. 
 
 Chapter 1 — the Gentile guilty. 
 
 Chapter 2 — the Jew guilty. 
 
 Chapter 3 — the universality of sin, or both Jew and 
 
 Gentile under sin. 
 
 "We have proved," says the Apostle, referring to chap- 
 ters one and two, ' ' that both Jew and Gentile are all under 
 sin." — Verse 9. This is conclusive. A most terrible in- 
 dictment ! A divine accusation issuing in human condem- 
 nation. A true report with a terrible import! The sub- 
 terfuges are all swept away, and the ultimate decision from 
 which there is no appeal reached. The unchangeable word 
 of God is now introduced. Seven Old Testament quotations 
 are marshalled to lead both Jew and Gentile to the bar of 
 God, where they hear their guilt proclaimed, their judg- 
 ment pronounced and their arguments precluded ! 
 
 Says Moule: "Here is a tesselation of Old Testament 
 Oracles.' ' "These passages are quoted to describe the 
 moral corruption of the times of David, Isaiah and the 
 Prophets, but indirectly of all times, since human nature 
 is the same always and everywhere. ' ' — Schaff. * ' This com- 
 plaint of David and Isaiah," said the saintly Bengel," "de- 
 scribes men as God looking down from heaven sees them, 
 not as grace makes them." 
 
 The following little diagram exhibits to the eye of the 
 student the portion of the Old Testament from which they 
 are quoted, not only their order but their issue: 
 
 — 34 — 
 
STUDIES IN ROMANS 
 
 Verse 
 
 Order 
 
 Issue 
 
 10 
 11 
 12 
 
 Taken from 
 Psalms 14:1 to 3 
 
 Character 
 
 13 
 
 Ps.5,9;Ps.40:3 
 
 
 14 
 
 Psalm 10 : 7 
 
 Conduct 
 
 15 
 
 Prov. 1 : 16 
 
 
 16 
 17 
 
 Isaiah 59 : 7, 8 
 
 
 18 
 
 Psalm 36 : 1 
 
 Cause 
 
 It is the word of God which closes every mouth beyond 
 which no human carping and cavil can reach. When this 
 seven-fold quotation has brought in its accusation, then 
 comes verse 19, which is the concluding statement to the 
 section of Romans known as condemnation ( Ch. 1:16 to 
 3: 19). (See the author's chart on Romans.) Rom. 3: 19 
 sums up the foregoing argument which began with Ch. 
 1:16. 
 
 Now we know (accent on the word NOW, as if to say, 
 the Scriptures have spoken and the question is dismissed) 
 that whatsoever things the Law saith (a comprehensive 
 term for Old Testament Scriptures) it saith to them who 
 are under the law, that every mouth may be stopped and 
 the whole world become guilty before God, with no possi- 
 bility of justification by the law. — Verses 19, 20. 
 
 The law has no lift, no life, no love; therefore unless 
 God creates a way, man is left without hope, and here we 
 see human finality. Man has reached his extremity. Shall 
 we wait to see God's opportunity? 
 
 Before opening the next division of this evermore mar- 
 velous Epistle, which begins at verse 21, we desire to call 
 the attention of the student to the significance of the 
 Seven-fold quotation as found here. We behold in the 
 Spirit's use of these, not only the validity, but also the 
 virility of Scriptures, especially the Psalms from which 
 most of these quotations are taken. The Psalms are the 
 
 — 35 — 
 
STUDIES IN ROMANS 
 
 most read and the least understood portion of Holy Scrip- 
 ture. Many see in them their Poetic character, but few 
 see in them their Prophetic character. Many see in them 
 the records of the past, but may they not also have a larger 
 fulfillment in the future? Are these Psalms exhausted 
 in the experiences of David and the men who wrote them ? 
 Has history depleted them, or shall history be completed by 
 them? They had their relation to David, to be sure, but 
 may they not have a relation to the One who was ' ' Made of 
 the seed of David according to the flesh"? (Rom. 1:3.) 
 "Who is the only one in the universe who has a right to 
 David's empty throne? David never had a throne in 
 heaven where our Lord Jesus Christ is now. If these 
 Psalms revealed the corruption of the human heart from 
 fall time, beyond flood time, may they not have fulfillment 
 at end time? The author is confident that " Moses" (Deut. 
 32), the Prophets and the Psalms have much in common 
 with the Apocalypse. It would astonish the student if he 
 should see these four synchronized! The Bible, beloved, 
 is the Living Book of the Living God and will make for 
 high and Holy Living for those whose lives are hid with 
 Christ in God. Amen ! 
 
 Lesson No. 15. 
 
 Righteousness Revealed — Chapter 3:20-25 
 
 "BUT NOW the righteousness of God! God be 
 
 thanked for this pivotal point in the Roman Epistle! At 
 the close of verse 20 we saw man at his crisis, but now 
 we are to see the God of the crisis and his Christ. Man 
 was left speechless at verse 19, but now God will speak. 
 Hitherto we have seen but man's unrighteousness, but now 
 God's righteousness. We have seen what the law could do 
 — give knowledge of sin, but now we will see what God 
 can do — take away sin. We have beheld man in his guilt, 
 
 — 36 — 
 
STUDIES IN ROMANS 
 
 but now God in His grace. We have seen man standing 
 before the law with his unrighteousness uncovered, but 
 now we are to see the righteousness of God revealed apart 
 from law (3: 21). Man has received wages from the law, 
 but now a gift from God (6: 23). We saw in verse 19 
 man's mouth closed, but now God's heart opened. We 
 have heard the sentence of death pronounced, but now 
 the message of life proclaimed ! We have seen man going 
 his own way, verse 12, but now we shall see God's "new 
 and living way." There were none righteous, but now, 
 ONE righteous (verse 10). There were none with under- 
 standing, verse 11, but now behold Him who hath all 
 understanding, undertaking! None were seeking after 
 God, verse 11, but now God, who is seeking after all. 
 We see man's mouth "full of cursing and bitterness, verse 
 14, but now God sends One whose mouth is full of bless- 
 ing and praise. Man's feet were swift to shed blood, 
 verse 15, but now One whose blood was shed by man, for 
 man! Man had not known the way of peace, verse 17, 
 but now God is going to make known the way of peace 
 (Col. 1: 20). Before man's eye there was no fear of God, 
 verse 18, but now we are to know One who said ' ' I always 
 do these things which are pleasing in His sight." In 
 verse 9 we see all men under sin, but now behold God 
 under all men's sin! We have seen sin abounding, but 
 now "grace much more abounding." 
 
 In the first three chapters the vision is as if we were 
 approaching the tabernacle in the wilderness at its side and 
 beheld it in its length, with its tented wall of white linen 
 held up to our view as if to say, ' ' God 's holiness within the 
 ^vail demands righteousness on the part of man, and he has 
 none," but now at the 21st verse the sinner is brought 
 to the door of the tabernacle and behold a brazen altar 
 and a sacrifice provided by God ! Hallelujah ! ! 
 
 "Arise, my soul, arise, 
 
 Shake off thy guilty fears, 
 The bleeding sacrifice 
 In my behalf appears. ' ' 
 
 — 37 — 
 
STUDIES IN ROMANS 
 
 Man was bound to the seat of judgment, but now Jesus 
 Christ is bound to the horns of the altar for man's judg- 
 ment. But now is the turning point of the Epistle. We 
 cannot see it at too great length. Until this point man 
 was afar off, but now he is brought nigh. The law told 
 man how deep he was in, but now, God makes known the 
 way out. Man had all need and no provision, but now 
 God has provision for all need ! All that God requires and 
 all that man needs is here provided. In man there was no 
 merit, but now there is all mercy. Wrath was revealed 
 from heaven against all men, but now wrath is to fall upon 
 one man from heaven in the stead of many ( Ch. 1 : 18 ; 
 Rom. 5:12). Man was exposed to wrath, but now "we 
 shall be saved from wrath through Him (5:9). No justifi- 
 cation by law, Gal. 2 : 16, Acts 13 : 39, Rom. 3 : 20, but now 
 justification by faith (Rom. 5:1). 
 
 It is impossible to overestimate the importance of this 
 portion of the word of God (Rom. 3 : 21 to 25). It stands 
 as important as the brazen altar to the tabernacle — and 
 indeed it means the same but in much more complete reve- 
 lation. This is the place of "transference" — the sinner's 
 sins transferred to the sinner's Savior: 
 
 Lift up thy bleeding hand, Lord 
 
 Unseal that cleansing tide ; 
 We have no shelter from our sin, 
 
 But in thy wounded side. 
 BUT NOW means the cross of Christ! 
 
 Lesson No. 16. 
 
 The Brazen Altar of the Roman Epistle 
 Romans 3: 21-26 
 
 This passage of the Roman Epistle we call the "Brazen 
 Altar" of the Epistle. It bears the same relation to this 
 
 — 38 — 
 
STUDIES IN ROMANS 
 
 Epistle the brazen altar bore to the Tabernacle in the 
 Wilderness. It is here expiation is made for Man's guilt, 
 and propitiation made to God's holiness. Those who pos- 
 sess the Analytical Chart of Romans by the author, will 
 notice the Roman Epistle is constructed and developed 
 after the order of the Tabernacle. 
 
 The argument of the Epistle begins with Man's ruin 
 (Ch. 1:16 to 3:20). Man is Guilty and without excuse 
 before God. As man approached the tabernacle the first 
 thing he beheld was a wall of white linen which in its purity 
 was a great contrast to his sin stained heart. It said ' i God 
 demands righteousness. ' ' Man answers back, "I have 
 none, I cannot meet God's demands." This is where we 
 see man in the Roman Epistle, about the door of the Taber- 
 nacle in need of atonement, with a sense of sin's curse, and 
 separation and alienation from God ! But at verse 21 we 
 behold at the open door the Altar of Brass. It is God's 
 provision for man's need according to His own require- 
 ments! And this is why we have blocked off the section 
 (3: 21 to 26) and call it the "Brazen Altar of the Epistle 
 to the Romans. "Man had no way to God so God made a 
 way to man — when man could not come to God, then God 
 came to man. When man could not go into God's "Holy 
 Place," then God came out to man's sinful state. In crea- 
 tion man was made in the image of God, in redemption 
 God is made in the likeness of man — wondrous depth of the 
 incarnation ! Rom. 8 : 1 to 5. Phil. 2 : 7 to 10. 1 Cor. 
 15:47-49. See Ex. 25, 26. 
 
 An old lady was asked why there were no steps to the 
 brazen altar, gave answer most scriptural and sublime by 
 replying, "In Salvation man cannot take one step up to 
 God, but God Comes All the Way to Man." 
 
 If one was to pass on to the Laver, to the Holy place 
 with its candlestick, its table and altar of incense, and on 
 to the Holy of Holies, he must first be provided with the 
 provision prepared by God at the altar of brass. Here 
 atonement was made for sin. Here guilt was expiated, 
 divine holiness propitiated! So this remarkable passage 
 contains the sum total of the work at the altar which in 
 
 — 39 — 
 
STUDIES IN ROMANS 
 
 connection with the tabernacle was but a "shadow/' but 
 here it is substance. There the "good thing" was to come, 
 here it is come. 
 
 From this point the Roman letter moves on in spiritual 
 significance to the Laver and on to the Candlestick, the 
 Table and the Altar and by the time the close of the 
 8th chapter is. reached the Holiest of All ! 
 
 It goes from Brass to Gold, from man's sinful person 
 to God 's Holy presence. From man accused in sin to man 
 secure in Christ. 
 
 From guilt to glory! From blood provided for man to 
 blood accepted by God! Nor is the Tabernacle in the 
 Wilderness and its service on the day of atonement ex- 
 hausted in the Eoman Epistle at the close of the 8th chap- 
 ter, for in the 9th and 10th chapters Israel's High Priest 
 is tarrying within the vail, and in Chapter 11 He appears 
 to them again ! Rom. 11 : 26 ; Hos. 3 : 4, 5 ; 5 : 15. 
 
 The way is now clear to see what is the Righteousness of 
 God and how God can be just and the justifier of them that 
 believe in Jesus. 
 
 We wish the student to become familiar with verses 21 
 to 26 of this chapter. They form the basis of Justification 
 and the initial step of Glorification as seen from man's 
 viewpoint. 
 
 We will get back to the initial step of our Glorification 
 as taken by God when we reach chapter eight. 
 
 Lesson No. 1 7. 
 
 The Sinner Justified by Faith Without Works 
 Chapter 4 
 
 "To make Justification a mere synonym for pardon is always in- 
 adequate; Justification is the contemplation and treatment of the 
 sinner found in Christ, as righteous, as satisfactory to the law; not 
 merely one who the law lets go. Is this fiction? No, not at all!" — 
 G. Handley Moule. 
 
 — 40 — 
 
STUDIES IN ROMANS 
 
 In Lesson No. 16 we stood together at the brazen altar 
 (Rom. 3 : 21 to 26), where we found righteousness provided 
 for by God, set forth in Jesus Christ. We found the death 
 of Christ and the judicial ground of righteousness, grace 
 the principle on which God acts in reckoning a sinner 
 righteous, and now faith as opposed to merit or works, 
 by which the sinner receives it. 
 
 In order to clearly see the meaning of justification we 
 must study a while the biblical meaning of the word 
 "righteous" and " righteousness. ' ' To be "righteous" is 
 fulfilling all claims which are right and becoming, just as it 
 should be ; a right state of which God is the standard ! 
 
 When God's righteousness was set forth in Jesus Christ 
 it was the sum total of all that God commands and ap- 
 proves. As such it is not only what God demands, but 
 what He gives to man and which is appropriated by faith, 
 hence it is a state called forth by God 's act of justification, 
 viz. : a judicial deliverance from all that stands in the way 
 of being righteous. It is the righteousness God demands 
 set over to the account and credit of the sinner, so that the 
 sinner is justified from all the charge that is made against 
 him and all the demands of God upon his character fully 
 met. This is the truth of justification. Mark it well. 
 
 The righteousness of God which results in the justifica- 
 tion of the sinner before God is the work of Jesus Christ 
 toward God and in behalf of the sinner. The sentence upon 
 sin is death. Man has fallen beneath that sentence and is 
 hopelessly and irretrievably doomed. No law keeping can 
 bring him righteousness. If he is ever justified it must be 
 by the penalty being borne. He must be justified by death 
 — "justified by blood." "Being justified freely by His 
 grace through the redemption which is in Christ Jesus" 
 (Rom. 3:24). 
 
 Sir Robert Anderson says: "The great marvel of the 
 Gospel, the great triumph of redemption, is that God can 
 declare to be righteous those who are personally not 
 righteous, that He can justify the sinner, not as deeming 
 him a law keeper but even while He judges him a law- 
 breaker. It is not that by being justified by his life on 
 
 — 41 — 
 
STUDIES IN ROMANS 
 
 earth we are saved by His blood shedding; but that * being 
 now justified by His blood we shall be saved from wrath 
 through Him' as now risen from the dead. We are justified 
 without a cause by God's grace through the redemption 
 that is in Christ Jesus.' ' 
 
 Dr. Anderson makes here a strong remark. The earthly 
 life of Jesus did not avail for the sinner's justification. It 
 was His death on the cross and His triumph over the tomb ! 
 Eom. 4: 25. "Delivered for our offences" — "raised again 
 for our justification." His holy, spotless, unblemished life 
 marked Him out as God's Lamb fit for the altar. God 
 could fix upon no other or no less a character. Prophecy 
 had prepared the pattern beforehand. The requirements 
 had long been specified. See Exodus 12 : 3 to 6 ; cf . 1 Cor. 
 5:7.; 1 Peter 1 : 18-20. In Jesus Christ all requirement 
 finds perfect fulfillment. When John cried: "Behold the 
 Lamb of God which taketh away the sin of the world" 
 (John 1:29), he recognized that in Jesus the fitness and 
 fullness of God's demand and the sinner's need. He beheld 
 on Him the seal of the "Sanctuary" sealing and securing 
 Him for the sacrifice. His holiness bound Him to the 
 horns of the altar. 
 
 In the divine record of the proceedings of the great day 
 of Atonement — Leviticus 16 (read with care again and 
 again) we behold in the Two Goats two aspects of our 
 Lord's work. 
 
 PROPITIATION 
 
 SUBSTITUTION 
 
 God-ward 
 
 Man- ward 
 
 The Holy Spirit has here for us the deepest, divinest in- 
 struction. Who will hear what the "Spirit saith"? 
 In Lesson 18 we will further consider "Justification." 
 
 42 
 
STUDIES IN ROMANS 
 
 Lesson No. 18, 
 
 (Justification by Faith Continued — Chapter 4) 
 
 "If you want to find a book that can marvelously help you here read 
 'Luther's Commentary on the Galatians.' This dear old truth of 
 Justification by Faith needs another great revival. In these days 
 men talk not so much about salvation by works as salvation by 'char- 
 acter' — perhaps even a more soul-damning heresy than salvation by 
 works. If you want to find how much man's 'Character' as well as 
 his 'Works' go for in God's sight, read Romans 3:9 to 20. An 
 alopathic dose of unadulterated Romans is what the church of God 
 meeds this day." — Newell. 
 
 The primitive covering of man in the Garden of Eden 
 was probably a "glory covering" (Ps. 104: 2; 2 Cor. 5: 2 
 and 3). Disobedience and sin left the first pair "naked" 
 and ' ' ashamed. ' ' They make shift to cover themselves with 
 fig leaf aprons (Gen. 2 : 7 and 8) . Having lost the covering 
 provided by the Creator, they now seek for a covering 
 midst the "Creation," but fail. From the supernatural 
 they turn to the natural. This has ever been man's atti- 
 tude and attempt. Mark well the words of Genesis : * ' Made 
 themselves aprons" (2,7); "hid themselves from the 
 presence of God" (2-8). Make a covering from fig leaves, 
 but look you, before they left the Garden, God has again 
 provided a covering — not a ' ' glory covering, ' ' but a manner 
 of covering sin which is God's way — beasts are slain by 
 Him before their eyes, and after blood thus shed He clothes 
 them with the skins. Death falls on substitute, not on 
 the sinner, and this is a great picture of Calvary! 
 
 If there was any hope for any one to be justified by 
 "works" or "character" it would be Abraham with whom 
 the Jewish nation began, or David the ideal king of God's 
 heart. But no ! Abraham believed and it was counted to 
 him for righteousness — Verse 3. Did not his circumcision 
 figure in his justification ? No. He was counted righteous 
 fourteen years before circumcision. 
 
 — 43 — 
 
STUDIES IN ROMANS 
 
 God's method of covering sin was celebrated in song by 
 Israel's greatest king, David, and his Psalm 32, 1 to 4, is 
 introduced as evidence (verses 6 to 8) of the sinner's justi- 
 fication by faith without works. 
 
 "Worketh Not, but Believeth. These two words 
 show the difference between man's way and God's way. 
 Read and mark these passages : Eph. 2 : 8-10 ; Gal. 2 : 21 ; 
 Acts 13 : 38, 39 ; Phil. 3 : 9. Jonah brought up from the 
 depths the true theology when he cried, "Salvation is of 
 the Lord" (2 Tim. 1 : 9 ; 1 Peter 1 : 18-20) . Jesus finished 
 that salvation when He arose from the grave (Rom. 4: 25). 
 There is nothing left to do. It is all done ! Hallelujah ! 
 
 Justified by faith. Ah, there is not a word a self- 
 righteous sinner despises more. "Faith," "Believing" — 
 they are versus his doing. Nothing is left to man — all to 
 God. Without taking time for development of this great 
 word "faith" in its various relations, for faith in its 
 simplest phase in Scripture is the belief of a record or 
 testimony ; again it means belief in a person and again, the 
 character of trust, which always points to the future, how- 
 ever or whatever definition, is it not true that God has here 
 chosen a word that is most marvelous. Could there have 
 been chosen a word to bring more discomfiture to the self- 
 righteous sinner or more comfort to the unrighteous sinner 
 who has come to the end of self and ready to begin with 
 God? 
 
 Says Sir Robert Anderson: "And doubtless the reason 
 faith is made the turning point of the sinner's return to 
 God is just because distrust was the turning point in his 
 departure from God. Disobedience was not the first step 
 in Adam's fall, it was the last, and it followed upon dis- 
 belief." 
 
 "Therefore being justified by faith." Oh how wise and 
 divine is this way clearly revealed by God. Had it been 
 justified by character or conduct, word or works, man would 
 have found whereof to boast, but ' ' by faith, ' ' this forever 
 excludes human boasting and brings endless praise to God. 
 
 Oh what an Evangel ! The reason why Christ can fully 
 meet our need is because He has fully met God's claims. 
 
 — 44 — 
 
STUDIES IN ROMANS 
 
 Well for us if we are able to say personally for our own 
 salvation, as Hooker said long ago : ' ' We have no knowledge 
 in this world but this, that man has sinned and God has 
 suffered — that God made Himself the sin of men that men 
 might become the righteousness of God ! ' ' 
 
 Lesson No. 19. 
 
 The Summary of the Argument of Justification by 
 Faith — Chapter 5: 1 to 11 
 
 "Christ had a two-fold purpose in dying for us. He died to bring 
 us to God in a lasting relationship; and He died to bring God to us 
 in the sufficiency of His Grace." — Pastor F. E. Marsh. 
 
 With the word " therefore' ' at the opening of the 5th 
 chapter we are ready to sum up the foregoing argument 
 concerning the justification of the sinner by faith without 
 works, and also to this sum make the addition of the results 
 of justification by faith. — Rom. 5 : 1 to 5. 
 
 "Therefore being justified by faith we have peace with 
 God through our Lord Jesus Christ, by whom also we 
 have access into this Grace wherein we stand and rejoice 
 in hope of the Glory of God." 
 
 These two verses cover and comprehend the teaching of 
 the Roman Epistle with the exception of the Parenthetical 
 Portion, Ch. 9 to 11. From "justification" to "glorifi- 
 cation." Not only do they summarize the teaching of this 
 particular Epistle, but they are the summary of all the 
 Church Epistles from Romans to Thessalonians ! They 
 (verses 1 and 2) contain the sum total of all the truth 
 directly and definitely addressed to the church of God, the 
 body of Christ which is the object of a peculiar and un- 
 precedented purpose of God in the program of the ages. 
 See Eph. 3 : 8-10. This object is the subject of church 
 Epistles. 
 
 — 45 — 
 
STUDIES IN ROMANS 
 
 We have before spoken of the distinctive character of 
 the Church Epistles. They are addressed to the " church 
 of God." 
 
 There is a divine and decided difference between the 
 Jew, the Gentile and the Church of God. These Epistles, 
 Romans to Thessalonians, inclusive, contain truth for the 
 church, His body, and the general scope of these Epistles 
 in their doctrinal development is summarized in Rom. 5 : 1 
 and 2. 
 
 The following simple diagram will exhibit to the eye 
 these Epistles in embryo as found in Romans 5 : 1 and 2 : 
 
 "OUR LORD JESUS CHRIST" 
 
 Rom. 5 : 1 and 2 | Church Epistles 
 
 Justified by Faith 1 Romans, Galatians 
 
 Peace with God 
 
 "Access by Faith" 
 
 "Standing" 
 
 Corinthians 
 
 and 
 Ephesians 
 
 "And Rejoice" | Phillipians 
 
 "In Hope of the 
 Glory of God" 
 
 Colossians and 
 1 and 2 Thessalonians 
 
 The Epistle opens with the Sinner's Condemnation and 
 closes with the Saint's Glorification! 
 
 A reading of each Epistle will bear the truth of this dia- 
 gram to the student's mind. Justification by faith in 
 Romans and Galatians; issuing in peace with God, access 
 and standing, rejoicing and hope in the Glory of God. Let 
 the student select for himself the verses bearing on the 
 above key and how marvelously these thoughts are con- 
 cealed in each Epistle! The purpose of God in its un- 
 changed character will so impress the student. "Whom He 
 has justified He has marked out to be glorified ! He will 
 not fail in His purpose. His program will be carried out 
 without an absentee or failure ! The eighth chapter takes 
 this up in more complete revelation, but until the eighth 
 chapter is reached we will refrain to speak of this most 
 glorious of truths ! See 8 : 29, 30. 
 
 — 46 — 
 
STUDIES IN ROMANS 
 
 In the opening chapter of Romans we are saddened when 
 we learn what we were in ourselves, now at every added 
 verse we are gladdened to know what we are to be in Him- 
 self. The argument is now cleared up. The way is open for 
 progress in divine purpose. We have been taken up with 
 Sins. Commencing at verse 12 we are to take up the sub- 
 ject of Sin. Is there much of a distinction ? you ask. Wait 
 and see! 
 
 Lesson No. 20. 
 
 An Important Division 
 Chapter 1: 16 to 5: 11; 5: 12 to 8: 39 
 
 The student will remember that the First main division 
 of the Roman Epistle consists of Chapters 1 to 8 and is 
 named Salvation, which is but a subject title for the 
 Doctrinal division of the letter. Herein is set forth the 
 truth concerning Salvation, the study of which has 
 already brought us to Chapter 5 : 11. 
 
 The first main division of the Epistle (Ch. 1 to 8) is 
 divided into two parts as follows: 
 
 First— Ch. 1 : 16 to Ch. 5 : 11. 
 
 Second— Ch. 5: 12 to Ch. 8: 39. 
 
 A number of years ago the author was much impressed 
 when reading Romans after the father of the modern move- 
 ment of seeking the right divisions of truth, J. N. Darby, 
 whose scholarship and spirituality is ever beyond question. 
 Mr. Darby said, "No student can properly understand the 
 book of Romans until this division and distinction is made. ' ' 
 
 Subsequent study has deepened our conviction of the 
 truthfulness of this statement. A great many able ex- 
 positors and teachers fail to make this division, notwith- 
 standing we are very confident there is here a difference 
 with a distinction which should be held with careful dis- 
 crimination. Let the student clearly understand the matter 
 
 — 47 — 
 
STUDIES IN ROMANS 
 
 in question, viz. : The first eight chapters of Romans consti- 
 tuting the doctrinal division of the Epistle are divided 
 thus: 
 
 Chapter 1, 1 : 15 is introductory. 
 
 Div. I. Ch. 1 : 16 to Ch. 5 : 11. Div. II. Ch. 5 : 12 to 
 Ch. 8:39. 
 
 What makes this important division ? It is the word Sin. 
 
 The subject matter of Ch. 1 : 16 to 5 : 11 is Sins. The 
 subject of 5 : 12 to 8 : 39 is Sin. Mark this well. 
 
 Recently in a class room the question was asked: "Is 
 there any difference made in the Bible between sin and sins ? 
 A student made answer, ' ' None at all ; sin is singular and 
 sins is plural and that is all there is to it." 
 
 With a great many the question has thus been settled. 
 
 The Scriptures do make a Distinction! 
 
 We will attempt to arrive at the definitions of Sin and 
 Sins. 
 
 According to the Greek Critical Lexicon and Concord- 
 ance, there are two words used. 
 
 First Definition : The Greek word, "Hamartia," which 
 means miss, failure, aberration from prescribed law or 
 duty — hence sin, considered not as action, but as the 
 quality of action, the evil principle, that is, sin generic. 
 The spring of all forms and phases and movements of sin, 
 whether entertained in thought or consummated in act. 
 The above word denotes the generic idea of sin or a single 
 sinful act. Sin is not merely the quality of an action but 
 a principle manifesting itself in the activity of the subject. 
 
 Second Definition: The word "Hamartema" means 
 the actual transgression, the result of the evil principle in 
 action, hence, sinful action and sinful deed. 
 
 Now these two definitions make the two divisions above 
 indicated. 
 
 The first has to do with the second division. 
 
 The second has to do with the first division. 
 
 The first half has to do with "Sins" — the second with 
 "Sin." 
 
 In our next number we will further develop this impor- 
 tant truth. Master this lesson without fail. 
 
 — 48 
 
STUDIES IN ROMANS 
 
 Lesson No. 2 1 . 
 
 "The Epistle to the Romans down to the middle of the 5th chapter 
 deals with Sins: what we have done. After that it deals with Sin: 
 what we are." — Thomas Neatby. 
 
 In Lesson No. 20 we discovered an important division of 
 the Doctrinal Portion of the Roman Epistle (Ch. 1 to 8). 
 The following order sets forth this distinction: 
 
 INTODUCTORY 
 
 Chapter 1 : 1 to 15 
 
 SINS 
 Chapter 1:16 to 5: 11 
 
 SIN 
 
 Chapter 5 : 12 to 8 : 39 
 
 By making reference to Lesson No. 20 the student may 
 refresh his mind as to the meaning of these two words, 
 Sins and Sin. Thoroughly master their meaning, they will 
 be of much service in the future study of the Scriptures. 
 
 You will then see in summary that Chapter 1 : 16 to 5 : 11 
 deals with Sins, while Chapter 5 : 12 to 8 : 39 deals with 
 Sin. We reverse the order for the purpose of setting forth 
 the Difference with a Distinction, and seek to show first the 
 character of Sin (5:12 to 8:29) and then Sins (1:16 
 to 5:11). 
 
 Sin is character ; Sins are conduct. 
 Sin is the center ; Sins are the circumference. 
 Sin is the source of which Sins are the secretion. 
 Sin is the root ; Sins the fruit. 
 Sin is the producer ; Sins the product. 
 Sin is the old nature itself ; Sins the manifestations of the 
 old nature. 
 
 Sin is the sire ; Sins his offspring. 
 Sin is one single act ; Sins many sinful acts. 
 Sin is what we are ; Sins what we have done. 
 Sin is the fountain ; Sins its flow. 
 
 — 49 — 
 
STUDIES IN ROMANS 
 
 Sin brought death to all (Rom. 5 : 12) and put Jesus to 
 death for all (2 Tim. 2:6). 
 
 Sin brought Him out of Heaven to make the Atonement 
 (Heb.9:27). 
 
 In the first division (Sins 1: 16 to 5: 11) it is "all have 
 sinned/ ' both Jew and Gentile (Rom. 3: 9-20), but in the 
 second division (5:12 to 8:39) it is "Wherefore as by- 
 One Man sin entered the world and death by Sin, and so 
 death passed upon all men for that all have sinned/ ' verses 
 5-12. So here we have set forth this two-fold division — 
 "One man's sin" — "All have sinned.' ' 
 
 We have sin Generic and General. Sin Unit and 
 Universal. The one — the many. One man, all men. 
 
 It is remarkable to notice how the Holy Spirit has made 
 use of the words Sin and Sins in these two divisions. 
 
 The word "Sins" does not occur in the second division 
 but once, and that one occurrence adds to this distinction, 
 "for when we were in the flesh the motions of sins which 
 were by the law, did work in our members to bring forth 
 Fruit unto death" (Rom. 7:5). 
 
 Here as we have before shown, Sins are Fruit and Motion 
 of the Members. 
 
 The word Sin, however, occurs in the second division 
 about 42 times, as this is the subject of that division. 
 
 In 1 to 5 : 11 we are viewed in the flesh, while in 5 : 12 
 to 8 : 39, we are viewed "in Christ." In the first part we 
 are in the flesh ; in the second part the flesh is in us, and 
 here is the vital truth of the Epistle and must be grasped 
 for future study in the church Epistles. 
 
 We were brought into the first place by Adam ; we have 
 our standing in the second place by the last Adam. 
 
 The believer is a man in Christ Jesus. This is his new 
 standing. Says Dr. Moule: "Man inherits from primal 
 man not only taint but guilt, not only moral hurt but legal 
 fault." That which was charged against us in Adam is 
 placed to our account in the person and work of Jesus 
 Christ. If I were to say, I have no sin, I should deceive 
 myself and the truth would not be in me. The evil nature 
 remains but its power is limited. Some one has said, " It no 
 
 — 50 — 
 
STUDIES IN ROMANS 
 
 longer reigns, it no longer is master and never again can 
 be." Hallelujah. 
 
 The sin in my nature must not become sin in action. It 
 is "reckoned" dead and incapable of action (Rom. 6). A 
 man in Christ is a man in the Lord Jesus as he stands 
 before God. A man in Christ stands in all the perfection 
 of Christ's obedience unto death. In Romans 5 we see a 
 contrast between the perfect disobedience of the first man 
 and the perfect obedience of the second man. The diso- 
 bedience of the first man I have been in, the obedience of 
 second I am "now in." 
 
 Lesson No. 22. 
 
 The Obedience and Disobedience of "ONE" 
 Romans 5: 12 to 21 
 
 "The sin of the first Adam and his family reached its climax in the 
 crucifixion of the Second (last) Adam: there indeed sin abounded; 
 but see grace has much more abounded, for from that cross justifica- 
 tion and life has had its spring. At the cross the sin of man was 
 consummated, and at the cross the Grace of God in the salvation of 
 sinners was also consummated!" — Marcus Rainsford, B. A. 
 
 Having seen in Lesson No. 21 the difference and distinc- 
 tion between Sins and Sin, the act of the One and the ac- 
 tions of the Many, we are now better prepared to see the 
 character of sin, its nature and its fruits. We are to behold 
 two men. The disobedience of the One and the obedience 
 of the One. What is the character of this disobedience and 
 the obedience? Adam became disobedient unto death 
 (Rom. 5 : 12) . Jesus Christ became ' ' Obedient unto death ' ' 
 (Phil. 2:8). By one came death, by the other resurrection 
 (1 Cor. 15 : 21) . The one fell down, the other got up. Adam 
 fell and brought Disorder which Christ arose to bring 
 about Order (1 Cor. 15: 22-23). 
 
 * """ ' ' ' nnmn l i i n , im .i nTimi ii n i 
 
 — 51 — 
 
STUDIES IN ROMANS 
 
 In both cases men are regarded as standing or falling in 
 the federal head, and being so regarded by God, they are 
 treated accordingly. As all the consequences of the sin of 
 Adam are shared by those who are united to him by nature, 
 so all the blessings contained in the fullness of the Lord 
 Jesus Christ flow forth to those who are united to Him by 
 faith. 
 
 It may be said, that judicially, God has had relation to 
 but two men in all the universe, Adam the first and the 
 last. The fact is there are but two classes among all peoples 
 as God sees them, viz. : The Carnal and the Spiritual. The 
 carnal share the nature of the first Adam, the spiritual are 
 the inheritors of the nature of the last Adam. The carnal 
 are those who will have their own will and way rather than 
 the will and way of God. 
 
 The spiritual are those who will have the will and way of 
 God rather than their own will and way. 
 
 In this is set forth the character of their respective fed- 
 eral head, and the basis of God's dealing and Judgments. 
 Thus you will see the Source of sins in Sin, while the 
 Course of sin is seen in sins. Man attempts to deal with 
 the course of sin while God in atonement deals with the 
 Source of sin. 
 
 The product of the first man is the "old man"' (Rom. 
 6:6), while the product of the Second man is a "New 
 man" (Col. 3:10). 
 
 In Him the one was crucified and the other arose from 
 the dead. You can tell the "old man" and the "new man" 
 wherever you see them because this is true, the "old man" 
 "walks after the flesh," the new after the Spirit. 
 
 Galatians gives a most faithful portrait of the two. Gal. 
 5 : 12-21. Again I ask you to observe that in this portion of 
 the Scripture under consideration (Rom 5:12-21), the 
 Apostle speaks as if there were but two men ever lived, 
 all others are headed up in these two. 
 
 Our blessing or curse, condemnation or justification, 
 righteousness or unrighteousness, depends on our relation 
 to these two — God has declared it so. 
 
 — 52 
 
STUDIES IN ROMANS 
 
 Dr. Rainsford says: "If we have ruin in Adam, much 
 more have we life in Christ. ' ' Praise the Lord ! 
 
 Ruin in Adam, restoration in Christ. In Adam aliena- 
 tion, in Christ reconciliation. 
 
 If we have weakness in Adam, we have the power of 
 God in Christ. If we have emptiness in Adam we have the 
 fullness of the Godhead bodily in Christ. We lost in Adam 
 a Creature head, we have gained in Christ a Divine head. 
 We lost in Adam creature dignity, in Christ we have gained 
 a place far above principalities and powers. 
 
 In Adam we were made a little lower than angels — in 
 Christ above angels ! In Adam we lost creature security, in 
 Christ we have everlasting arms. In Adam we lost creature 
 righteousness, in Christ we gained the righteousness of God. 
 
 Lesson No. 23. 
 
 The Obedience and Disobedience of ONE 
 (Continued) 
 
 "Has God come in Christ simply to undo the effects of the fall and 
 set man where he was before it? Nay, if the offense was disastrous, 
 and the many died, much more has the grace of God, and His gift in 
 grace which is by One Christ Jesus, abounded toward many. Inno- 
 cence has indeed been lost, with the continuance of life on earth, and 
 the Eden paradise, but righteousness and holiness have been gained, 
 eternal life and the Paradise of God. Here is the Divine balance 
 sheet; it would not suit God to have a poor exhibit; it would not 
 suit Him to have no gain in glory, and this is what the Second man 
 has toiled for, as the first wrought the shame." — F. W. Grant, in 
 "Numerical Bible." 
 
 What is the character of Sin from which Sins proceed? 
 In the Old Testament there are thirty Hebrew words for 
 ' ' sin, ' ' " sins, ' ' and ' ' sinned. ' ' In the New Testament there 
 are twelve Greek words for "sin," "sins," and "sinned," 
 making a total of forty-two words. 
 
 — 53 — 
 
STUDIES IN ROMANS 
 
 Time spent in the study of each of these words would 
 bring much profit. The student is referred to Dr. Scofield's 
 "Correspondence Course/ ' to the division known as "Great 
 Words of Scripture,'' in which Dr. Scofield has treated 
 these words at length and with much care. A study of 
 these words reveals the true character of sin. The root 
 and the fruit, the Act and Actions. Not only so, but they 
 likewise show us the Disobedience of One and the Obedi- 
 ence of One. The two Adams and their standing before 
 God and their relation to the race may be found in the 
 study of the words. We find a general summing in the 
 following words : 
 
 First — Transgression 
 
 "Transgression means an overstepping of the line be- 
 tween good and evil fixed immutably by the Divine will." 
 
 Transgression seems to be the first step in sin against 
 God. The Holy Spirit indicates this. In 1 Timothy 
 2 : 13-14 we read : ' ' Adam was first formed, then Eve. And 
 Adam was not deceived, but the woman being deceived was 
 in the Transgression." Here the word transgression is 
 used as the initial step in Man's departure from God in 
 the Garden of Eden. The first step should therefore be 
 examined as to its character. We see here the first Adam, 
 by his bride, led to overstep the line between good and 
 evil fixed immutably by the Divine will. This is trans- 
 gression. A very vital question will now be asked by the 
 student, viz. : Is this the first transgression in the govern- 
 ment of God? Was man the original transgressor or was 
 there an aboriginal? Was this a precedent established or 
 an antecedent followed? May God be pleased to give us 
 divine wisdom and help as we approach this "mystery 
 of iniquity.' ' We turn our eyes from the first man and 
 the garden to a time and place anterior. Who suggested 
 the transgression? 
 
 The Serpent, later called Satan, and in the last book of 
 the Bible called "That Old Serpent" (serpent of old), the 
 devil and Satan (Rev. 12:9), suggested and assisted the 
 transgression. It was he who said, "Overstep the line be- 
 
 — 54 — 
 
STUDIES IN ROMANS 
 
 tween good and evil fixed by God." Read with care Gen. 
 3:1-7. 
 
 Said the Serpent : " Ye shall not surely die ; for God doth 
 know that in the day ye eat thereof, then your eyes shall be 
 opened, and ye shall be as gods, knowing good and 
 evil." "Take Divine position, assume Divine power and 
 take stand against Divine will — take a step across the line 
 fixed between good and evil! Intrude self-will." 
 
 Whence came the suggestion? Could it be that it grew 
 out of the past personal experience of the tempter himself ? 
 (Mark well these interrogations.) Could it be possible he 
 was insisting and inciting man to an act which he himself 
 had committed? Could it be that Adam's transgression 
 was after the similitude of Satan's? Was Satan the first 
 transgressor ? Genesis 1 : 2 shows there had been pre- 
 Adamite destruction, and may it not be that this one 
 (Satan) had to do with it and is attempting to lead the 
 first man to do what he himself did ? The mystery deepens, 
 but thanks be to God, Revelation throws light upon the 
 mystery. We are inclined to attempt to be exhaustive here 
 in the treatment of this subject, but we are reminded not 
 to exhaust the patience of the student. Many among our 
 readers are in the fundamentals of Bible study, and we 
 seek to help these more than to gratify ourselves. In 
 Lesson No. 24 we shall attempt to place and trace the origin 
 of Transgression, and who first overstepped the line be- 
 tween good and evil fixed by the Divine will. 
 
 Lesson No. 24. 
 
 The Disobedience of ONE, and the Obedience of 
 ONE (Continued) 
 
 "Let us not, however, fail to learn one lesson from the wondrous 
 things we have been contemplating. Rebellion is ruin, no matter how 
 noble, or fair, or wise the leader may be. For even Lucifer the bright 
 
 — 55 — 
 
STUDIES IN ROMANS 
 
 sun of the morning, the loftiest of the angels of God, has fallen from 
 his high estate, and ere long shorn of all his wisdom, might and 
 beauty, will be plunged into the perpetual night of the Abyss. There 
 is but one attitude natural or possible for a created being, and that 
 is, entire submission and unreserved obedience to the will of Him 
 who created and sustains him." — Dr. G. H. Pember. 
 
 The Scriptures are not silent concerning Satan, the ser- 
 pent of the Garden of Eden. The Scriptures give Satan 
 the title of the "Prince of this World/ ' This title was 
 conferred upon him by God Himself, previous, of course, to 
 the fall. John 14:30. 
 
 It is only by recognizing the legitimacy of that claim 
 that we can understand a passage of Jude, in which the 
 conduct of the Archangel Michael toward Satan is adduced 
 as an example of due respect for authority even though 
 it be in the hands of the wicked. Jude 9. 
 
 The word " world " is here an inclusive term and may 
 comprehend all the spheres of our Solar System. 
 
 According to Paul, he is the "God of the World." The 
 word "World," however, should be translated "Age." It 
 would seem that Satan is indeed the legitimate Prince of 
 the World, ' ' this dignity and official glory conferred upon 
 him by God, but by ' ' transgression ' ' fell. ' ' Sin is the trans- 
 gression of the law, ' ' says John. Jesus may have made ref- 
 erence to his relation to Satan anterior to the incarnation 
 and of the pride which caused the condemnation of the 
 Devil (1 Tim. 3:6), when He said to His disciples (the 
 seventy), on their return, and rejoicing that demons were 
 subject to His name: "I beheld Satan like lightning fall 
 from heaven. ' ' Luke 10 : 18. This may, however, refer 
 to his future fall also. (See Rev. 12: 7-10.) 
 
 In Ezekiel 28 we have a remarkable record of the Prince 
 of Tyre. This Scripture could not and would not be used 
 of an earthly potentate. This is a ruler of superhuman 
 power and personality. It is a portrait of Satan and his 
 transgression. It was Satan, the Serpent, the deceiver, who 
 overstepped the line fixed by God between good and evil. 
 Take up Ezekiel 28, beginning at verse 12. 
 
 Pastor F. E. Marsh says: "In Ezek. 28: 11 to 19 we have 
 
 — 56 — 
 
STUDIES IN ROMANS 
 
 a glowing account of what Satan was, for while we recog- 
 nize there is a primary application to the king of Tyre in 
 the passage, there are words used which can never apply 
 to him." Let us briefly note the nine "thous" in Ezek. 
 28: 11 to 19. 
 
 1. Satan's Abode— " Thou wast in the Garden of Eden" 
 (an Eden far anterior to the Eden of Genesis), verse 13, 
 R. V. 
 
 2. Satan's Office— " Thou wast the anointed cherub," 
 verse 14, R. V. 
 
 3. Satan's Privilege — "Thou wast upon the Holy moun- 
 tain of God," verse 14. 
 
 4. Satan's Power — "Thou hast walked up and down in 
 the midst of the Stones of Fire," verse 14. 
 
 5. Satan's Holiness — "Thou wast perfect in thy ways 
 from the day thou wast created," verse 15. 
 
 6. Satan's Sin — "Thou hast sinned," verse 16. 
 
 7. Satan's Pride — "Thou hast corrupted thy wisdom by 
 reason of thy brightness, ' ' verse 17. 
 
 8. Satan's Sacrilege — "Thou hast defiled thy sanc- 
 tuaries. ' ' 
 
 Dr. Pember has well said : ' ' God created Satan the fairest 
 and wisest of all His creatures in this part of His Uni- 
 verse and made him Prince of the World and Power of 
 the Air. He appears to have been the High Priest of his 
 realm, dwelling in a splendid palace of gold and precious 
 stones near to the place of God's presence, just as the 
 Israelitish High Priest dwelt at Jerusalem in the vicinity 
 of the Temple. He was also its king, having been placed 
 upon the summit of honor at his creation, and not subse- 
 quently raised to it from a lower rank. He was perfect 
 in all his ways, and continued so until the Transgression." 
 
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STUDIES IN ROMANS 
 
 Lesson No. 25. 
 
 The Disobedience of ONE and the Obedience of 
 ONE (Continued) 
 
 "In judging the Serpent there comes out the revealed purpose of 
 God; not a promise to Adam, but the revelation of One who would 
 crush the Serpent's head, the first sinner and the too successful 
 tempter to sin. And let us note again the confronting of the Serpent, 
 not with Man who always fails, but with Christ who always con- 
 quers." — Wm. Kelly, in "Introduction to the Pentateuch." 
 
 In the preceding lessons, Numbers 23 and 24, we turned 
 aside from the Garden, the man and his bride, to inquire 
 concerning the Serpent whom we found to be Satan, the 
 1 i devil, ' ' the * ' serpent, ' ' the * * deceiver. ' ' We learned some 
 things concerning his exhaltation at creation, the official 
 dignity, name and honor conferred on him by God; his 
 relation to the world and universe ; his rebellion, abasement 
 and condemnation. We regret that we cannot devote much 
 time to this study of the "Mystery of Iniquity," but such 
 is not the purpose of this study of the Roman Epistle. 
 
 At the point of our digression we had arrived at the 
 great decisive turning point of the doctrinal portion of the 
 Epistle, viz. : Chapter 5 : 12, beginning with the words, 
 "Wherefore as by One Man Sin!" (see Lesson 22), and 
 in order that we might better understand the Disobedience 
 of One and the Obedience of One, we turned aside to learn 
 concerning Satan the Serpent, to see if it were man or 
 he who was first in the transgression. Man by transgression 
 fell. So had Satan before him. Man in the garden was 
 not taking the initiative stand against the Divine will, but 
 was sinning after the similitude of this tempter. Man in 
 the garden overstepped the line between good and evil fixed 
 immutably by the Divine will, so had Satan before him. 
 Thus man fails just as Satan and angels before him had 
 failed under this trial. The one test was the Word of 
 God. God had spoken and the question was, will man 
 
 — 58 — 
 
STUDIES IN ROMANS 
 
 believe God or Satan? It is a question of a lie or the 
 truth. Satan substituted two lies for what God had said : 
 I. Ye shall be as God. 
 
 II. Ye shall not surely die. 
 
 First. Man was incited by him to claim equality with 
 God and to deny any moral distance existing between them. 
 
 Second. That there is no death by sin. These are the 
 two lies on which every anti- Christian system to this day 
 is built. It is Eddy ism pure and simple, and its thousands 
 of dupes are taken captive by this lie of the Devil at his 
 will. 
 
 Satan was the first destructive higher critic. The denial 
 of the authority of God's word may be directly charged to 
 him in the beginning. Jesus Christ has given us the truth 
 concerning the devil, and let us not be deceived. ' ' He was 
 a murderer from the beginning and abode not in the truth, 
 because there was no truth in him, when he speaketh a lie 
 he speaketh of his own; for he is a liar and the father 
 of it." John 8: 44. 
 
 ' ' New Theology ' ' is " not new. ' ' The first lecture was de- 
 livered in the Garden of Eden by the devil. It was a denial 
 of the revealed word of God. This modern caption — * ' The 
 New Theology' ' — is a good one, with one or two exceptions, 
 viz.: It is not "new," for its tenets were exploited in the 
 Garden of Eden, and it was "not theology," for theology 
 is the truth about God ; aside from this it is very good. 
 
 A gentleman recently said: "What a striking phrase — 
 The New Theology." Yes, it is very "striking" indeed! 
 It strikes at the revealed character and will of God; it 
 "strikes" at the person and atonement of Jesus Christ; it 
 "strikes" at the authority and inspiration of the Holy 
 Scriptures as given by the Holy Spirit; it strikes at the 
 prophetic word, the virgin birth, the Holy life, the vicarious 
 suffering and death, the resurrection from the dead, the 
 ascension to the Father, the priesthood of the present and 
 the return at hand! It is "striking," so is the Serpent! 
 Happy is the man who receives the Word of God in its 
 simplicity. For this day, how pertinent the words of the 
 Apostle to the Corinthians: 
 
 ,-59 — 
 
STUDIES IN ROMANS 
 
 "But I fear lest by any means, as the Serpent beguiled 
 Eve through his subtlety, so your minds should be cor- 
 rupted from the simplicity which is in Christ. For if he 
 that cometh preacheth another Jesus, whom we have not 
 preached, or if ye receive another Spirit which ye have not 
 received, or another Gospel which ye have not accepted, . . . 
 for such are false apostles, deceitful workers, transform- 
 ing themselves into the Apostles of Christ, and no marvel 
 for Satan himself is transformed into an angel of light." 
 1 Cor. 11:2-15. 
 
 Lesson No. 26. 
 
 The Obedience of Jesus Christ 
 
 "The Second Man, perfectly balanced in body and spirit, and abso- 
 lutely abiding in the attitude of unswerving loyalty to God, was in- 
 vulnerable against all the forces of evil. At every point where man 
 has failed He was victorious. In every weakness of man's life He 
 was strong, and in the great crisis of temptation He overcame with 
 majestic might, and so completely broke the force of the enemy, that 
 forever Satan is the conquered foe of the race. The triumph of Jesus 
 was perfected in the realm of His physical life, in that of His 
 Spiritual nature, and that of His appointed work." — G. Campbell 
 Morgan. 
 
 Satan beheld in the Garden that the man had been placed 
 by God in dominion. Gen. 1 : 26-30. To him the man ap- 
 peared as a usurper. Satan himself had formerly been in 
 dominion but replaced by God, now in Adam beholds a new 
 head of creation. He knowing that God will not permit 
 one unsubdued and unrelated to His will to remain in 
 official honor, suggests to the man the overstepping of the 
 line between good and evil immutably fixed by God. The 
 man was not the object of Satan's hatred, but the Throne 
 of God; the man was but the instrument of his subtlety. 
 Transgression is taking stand against the Divine will. This 
 the man Adam was incited to do. The result : i i Wherefore 
 as by one man sin entered into the world/' It had before 
 
 — 60 — 
 
STUDIES IN ROMANS 
 
 existed in the universe, but it now enters the reorganized 
 and inhabited earth. "Death came by sin, so death passed 
 upon all men, for all have sinned. ' ' — Rom. 5 : 12. Man 
 alone has always failed before Satan and always will, so 
 from henceforth God will match man against Satan — He 
 will not from henceforth deal with Satan by one of His 
 creatures, but by the Creator Himself! So at once God 
 faces the Serpent and with God he must now deal, but 
 God manifested in the flesh, for this is the depth of the 
 proto-evangel. — Gen. 3:15. "And I will put enmity be- 
 tween thee and the woman, and between thy seed and her 
 seed; it shall bruise thy head and thou shall bruise his 
 heel." Here the gauntlet is thrown down! The war is 
 on between Satan and a supernaturally born man, the 
 woman's seed! 
 
 The saintly and eloquent Melville says : ' ' The enmity you 
 observe had no natural existence. God declares His inten- 
 tion of putting enmity. ' ' As soon as man transgressed his 
 nature became evil, and therefore he was at peace and not 
 at war with the Devil. And thus had there been no inter- 
 ference on the part of the Almighty, Satan and man would 
 have formed an alliance against heaven, and in the place 
 of a contest between themselves, have carried on nothing 
 but a battle with God. 
 
 There is not, and cannot be, a native enmity between 
 fallen angels and fallen man. Both are evil, and both 
 became evil through apostacy. But evil, wherever it ex- 
 ists, will always league against good, so that fallen angels 
 and fallen men were sure to join in a desperate companion- 
 ship. Hence, the declaration that enmity should be put, 
 must have been to Satan the first notice of a purposed 
 Redemption. The lofty fallen spirit must have calculated 
 that, if he could induce men as well as angels, to join 
 in rebellion, he should have them for his allies in his evil 
 enterprise against heaven! Oh, the subtlety of Satan! 
 Oh, the wisdom of God ! His ways are past finding out ! 
 
 There is nothing of enmity between himself and the 
 spirits who had joined in the effort (2 Pet. 2:4) to de- 
 throne God. At least whatever the feuds and jarrings 
 
 — 61 — 
 
STUDIES IN ROMANS 
 
 which might disturb the rebels, they were linked as with 
 an iron band in the one great object of opposing God! 
 When Satan heard there should be enmity between himself 
 and the woman, he must have felt that some power would 
 be brought to bear upon man, and that though he had suc- 
 ceeded in depraving human nature and thus assimilating it 
 to his own, it should be renewed by some mysterious power 
 of resisting its conqueror. 
 
 Thus Satan, having brought the first man to his will and 
 to unite in his work, he finds another is to be dealt with. 
 Who is this second? Can he, whoever he be, be brought 
 into rebellion? Will He join against the will of God? 
 
 Lesson No. 27 will bring us to this great "mystery of 
 godliness." God, create in us expectant hearts, to behold 
 the purpose of God in the "Woman's Seed." 
 
 Lesson No. 27. 
 
 The Obedience of Jesus Christ (Continued) 
 
 "And when at last He so bruised the heel as to nail Christ to the 
 cross, amid the loathing and reviling of the multitude, then it was 
 that his own head was bruised, even to the being crushed, 'Through 
 death' we are told, 'Christ destroyed him who had the power of 
 death, that is the devil/ Heb. 2:14. He fell indeed; and evil angels 
 and evil men, might have thought him forever defeated. But on 
 grasping the mighty prey death paralyzed itself; on breaking down 
 the temple Satan demolished his own throne." — Henry Melville, in 
 "The First Prophecy." 
 
 Genesis 3: 15 should he as well known as John 
 
 3: 16. They are vitally and remarkably related. John 
 3: 16 is the unfolding of Genesis 3: 15. John 3: 16 is 
 Genesis 3 : 15 in the open. There the promise and the 
 prophecy of Genesis 3: 15 is seen in the person of God's 
 Son! "God sent His Son into the world' ' is John's great 
 message. This was the one event to which Genesis 3 : 15 
 looked forward. It is God's Son with whom Satan has to 
 
 _62 — 
 
STUDIES IN ROMANS 
 
 deal. Satan was able to overcome the creatures of God's 
 creation, but now, according to God's revealed purpose, he 
 is to deal with his own Creator, and the Creator of all 
 things! Satan himself was a creature (Ezek. 28: 15) ; an 
 exalted one, however. Ezek. 28 : 14. Jesus Christ was the 
 creator of Satan ; He was the creator of all things. ''With- 
 out Him was not anything made that was made." All 
 things were made by Him according to John 1 : 1-15. ' ' For 
 by Him were all things created that are in Heaven, that 
 are in earth, visible and invisible, whether they be thrones 
 or dominions, or principalities or powers; all things were 
 created by Him and for Him. ' ' Col. 1 : 16. ' ' He is before 
 all things and by Him all things consist. ' ' Col. 1 : 17. This 
 places Satan in relation to Christ as a creature. Shall 
 the thing lift itself up against the one that formed him? 
 Yes, this is what he will do. When the woman's seed is 
 at last brought forth He will be "God manifested in the 
 flesh. " 1 Tim. 3:16. The '/mystery of Godliness" is 
 greater than the "mystery of iniquity." When He comes 
 He will be God 's Son, ' ' born of a woman. ' ' Gal. 4 : 4. The 
 fullness of the Godhead will dwell in Him bodily. Col. 2 : 9. 
 The Virgin child (Isa. 7: 14) shall be called "Wonderful, 
 Counsellor, the Mighty God, the Father of Eternity, the 
 Prince of Peace." Isa. 9-6. "But thou, Bethlehem, though 
 thou be little among the thousands of Judah, yet out of 
 thee shall He come forth unto me that is to be ruler of 
 Israel, whose goings forth have been from Old, from Ever- 
 lasting." Micah 5 : 2. This is He who, according to 
 Genesis 3 : 15, Satan is matched to meet in the conflict of 
 the ages. Satan incited angels and men to lift their will 
 against God. Will he thus incite Jesus? No. Jesus re- 
 mains in the will of God. "Not as I will but Thy will be 
 done," said Jesus. Satan persuaded the first man to doubt 
 the Word of God, but the last man could not be led to doubt 
 or denial. Jesus met each suggestion in the wilderness with 
 the Word of God—' ' It is written. " (See Matt. 4. ) In the 
 shadow of the cross He declares ' ' Father, I have given them 
 the words which thou hast given me." 
 
 Satan persuaded angels and Adam to join in the rebellion 
 
 — 63 — 
 
STUDIES IN ROMANS 
 
 against God's throne, but Jesus remained faithful. Satan 
 refused to serve — Jesus became a servant. Satan corrupted 
 the nature of Adam by the threefold temptation, to the lust 
 of the flesh, the lust of the eye and the pride of ilfe. 
 1 John 2 : 17. When Satan met Jesus in the wilderness 
 the temptation therefore was to the lust of the eye, the lust 
 of the flesh and the pride of life. Satan failed and left 
 Him for a season. He did not succeed in the wilderness as 
 he did in the garden. 
 
 The first Adam became a friend to Satan — he found Jesus 
 to be his enemy. He was the ' ' Woman 's Seed. ' ' 
 
 Satan caused a break in the communion of the first Adam 
 with his God ; but he was unable to bring about the aliena- 
 tion between the Son and the Father. Jesus spent the days 
 of His earthly life in unbroken communion with God. He 
 took His position in heaven while on earth. He spoke of 
 Himself as the ' ' Son of Man which is in heaven. ' ' 
 
 Satan incensed the creature Adam to seek equality with 
 God, while ' ' Christ Jesus, being in the form of God, thought 
 it not a thing to be grasped, and made Himself of no repu- 
 tation, and took the form of a servant and was made in the 
 likeness of men. ' ' Phil. 2 : 5-7. 
 
 Adam desired to be ' ' as God, ' ' Jesus became a man. The 
 one object of the attack of Satan on Jesus was to bring 
 Him to the failure of the first man. He sought to cause 
 Jesus to transgress, but Jesus never overstepped the line 
 between good and evil fixed immutably by the Divine will. 
 
 Lesson No. 28. 
 
 The Obedience of Jesus Christ 
 
 1. The promised Redeemer and Restorer of the race to be a MAN, 
 since he is to be the Seed of the Woman. 
 
 2. He is to be more than man, and greater than Satan, for he is 
 to be the conqueror of man's conqueror. He must therefore be 
 DIVINE. 
 
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STUDIES IN ROMANS 
 
 3. Man's redemption shall involve a New Nature, for it shall be 
 at enmity with the Satan nature to which man has now become 
 subject. 
 
 4. The new nature is to be a regeneration by Divine Power. I 
 (Jehovah) will put enmity. 
 
 5. This redemption is to be accomplished by Vicarious Suffering, 
 since the redeemer is to suffer the excruciating torture of the bruis- 
 ing of the heel in the work of recovery. 
 
 6. This redemption is to involve the ultimate triumph of the 
 woman's seed. It therefore involves a triumph over death in resur- 
 rection. — Dr. Stuart Robinson. 
 
 We have seen how Adam became disobedient unto death 
 and that Christ was " obedient unto death. " The perfect 
 life of Christ was necessary to the atoning work of the 
 cross, but would have been of no avail for the salvation 
 of man without the blood shedding. The lamb without spot 
 or blemish was marked for the passover. This is He. Sin 
 is Transgression — overstepping the line between good 
 and evil, fixed immutably by the Divine will. Jesus never 
 transgressed. 
 
 Sin is "error" — a departure from the right path. He 
 was without error. "I always do those things that are 
 pleasing in His sight. ' ' He is the only one born of a woman 
 who ever truthfully said this. He took God's way from 
 the beginning and never departed from it. Sin is "miss- 
 ing the mark," or a failure to reach the divine ideal for 
 human character. Jesus never "missed the mark"; God's 
 ideal for human character was met in the life of Jesus 
 Christ. He received praise of God, and at the crisis of 
 life, God bore this testimony at His baptism, i ' My Son, in 
 whom I am well pleased." At the transfiguration, "My 
 beloved Son, hear ye Him. ' ' At the sealed tomb God raised 
 Him from the dead, well pleased with His life and death ! 
 Hallelujah! Sin is "trespass" and intrusion of self-will 
 into the sphere of divine authority. Jesus did not tres- 
 pass. He was subject to His Father's will — He asked none 
 other. "Lo I come to do thy will, O God," spake the 
 Psalmist concerning Him. "Not my will out thine be 
 done, ' ' said he in Gethsemane when Satan was attempting 
 to kill Him before He yielded Himself to the cross. John 
 10:17-18. 
 
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STUDIES IN ROMANS 
 
 Sin is "iniquity" or doing wrong to the ethical order 
 of the universe. Adam failed here as well as at all other 
 points. Jesus remained without iniquity. The iniquity of 
 us all was laid on Him. l ' The Prince of this world cometh 
 and findeth nothing in me. ' ' He came and found much in 
 Adam. Sin is " vanity/ ' the denial, through pride and 
 self-love, of the Divine Sovereignty. There was no vanity 
 in His life. "In Him was no guile — no deceit in His 
 mouth. * ' In vain for ages have men sought for His vanity. 
 He is the ' ' Crystal Christ. ' ' ( Lanier. ) 
 
 Sin is lawlessness or moral and spiritual anarchy. Jesus 
 never waved the ' ' red flag" at the throne of God. He was a 
 subject of the Sovereignty of God. Morgan says: "He ex- 
 changed Sovereignty for service. ' ' 
 
 Sin is "unbelief" or an insult to Divine veracity. Jesus 
 stood in perfect fidelity to the Word of God. Here Adam 
 failed as in the others. The ' ' woman '& seed ' ' permits Satan 
 to have no part with Him. On the cross Satan bruised the 
 heel (humanity) of Jesus, but was unable to hold Him when 
 once he had corraled Him within the grave. Through death 
 He destroyed him that had power of death, that is the Devil 
 (Heb. 2: 14). Wherefore it behooved Him in all things 
 to be made like unto His brethren that He might be a merci- 
 ful and faithful High Priest in things pertaining to God 
 to make reconciliation for the sins of people. 
 
 Lesson No. 29. 
 
 The Believer's Union with Christ in Death and 
 Resurrection 
 
 "When the Apostle wishes to teach us how we can attain to die 
 unto sin and live unto God, this is the way he expresses himself: 
 'Likewise reckon yourselves to be dead indeed unto sin, but alive unto 
 God, through Jesus Christ our Lord.' This language is scarcely con- 
 formable to that of human reason. Human wisdom says, 'Disengage 
 yourselves by degrees from the bonds of sin and give yourselves 
 
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STUDIES IN ROMANS 
 
 wholly to God.' But in this way we can never break radically with 
 sin. We remain in the dull, troubled atmosphere of our own nature. 
 Faith, on the contrary, raises us as it were, at one bound, into the 
 regal position, which Jesus Christ holds now and which in Him is 
 really ours."— F. Godet, in "The Work of Jesus Christ." 
 
 Let us bear in mind we are still in the second half of the 
 doctrinal portion of the Roman Epistle. The first division, 
 Chapters 1 : 16 to 5 : 11, deals with "Sins," while the second 
 division, Chapters 5 : 12 to 8 : 39, deals with "Sin." We 
 have learned this divine difference and distinction in 
 Lesson No. 20. In the closing portion of Chapter 5, we 
 saw our former relation to the " first man" in his dis- 
 obedience, entailing its results upon us all, and also our 
 present relation to the " second man" in His disobedience, 
 bringing salvation to us all. God having dealt with Christ 
 in our behalf judicially, the Apostle desires us to know 
 Christ in our behalf officially. His association in our death 
 implies our association in His life. We are to realize by 
 faith what Christ has accomplished in fact. What Christ 
 has really done for us, we are to reckon done in us. His 
 death our death, His life our life. When this is reckoned 
 it is the end of all strife, as His work in our behalf is the 
 end of all claims against us. On the cross He did not 
 appear before God apart from us, now in the heavens He 
 cannot. From henceforth He can never stand before God 
 apart from us, and we shall never stand before God apart 
 from him. Through His death in my stead, I died out of 
 God's sight as a sinner. When Christ died on Calvary — 
 when He died and gave up the ghost as a sacrifice for sin — 
 I died in the view of law and judgment there. God looked 
 at me there as dead, because of sins and dead to sin. He 
 lays no more sin to my charge than He did to the Lord 
 Jesus Christ, when He raised Him from the dead. This is 
 the truth, and happy is the soul who has learned it. Let 
 me now ask the student a vital question : " When God raised 
 Jesus Christ from the tomb, did He raise with Him the sin 
 that bore Him to the tomb?" NO, NEVER! Christ arose, 
 but sin did not arise; God never quickened sin and He 
 never will. It is unbelief that quickens sin. It is the un- 
 
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STUDIES IN ROMANS 
 
 instructed Christian who quickens sin. I speak not to be 
 misunderstood. Atonement for sin has been made, eternal 
 and unchangeable. No unbelief of man can make it void, 
 but as faith appropriates it for the sinner's justification, 
 so unbelief leaves the sinner as if atonement had never been 
 accomplished. Now, hear: when the believer attempts to 
 deal with sin, the flesh and carnal nature, other than 
 Romans 6 would have him deal, namely, "reckon your- 
 selves dead unto sin, ' ' he makes the death of Christ of none 
 effect, repudiates the judicial action of God on the cross, 
 denies the resurrection from the dead and opens again the 
 sin question, a question which was settled on the cross for- 
 ever; attempts himself to deal with that with which God 
 alone can deal ! A bold accusation, to be sure, but true. Yet 
 this is done daily by many who think their advantages are 
 advanced much beyond others. I have been present at great 
 holiness meetings, conventions and assemblies for the 
 "deeper life," and such related gatherings, where men 
 have taken up the death of the flesh on the cross as if they 
 had to deal with that which God dealt with once for all 
 and forever, and asks but for faith to reckon it done! 
 Many are to-day burdening themselves with sin and the 
 carriage of it, who little realize they are dishonoring God 
 before whose holy presence sin is dead, for if it were not 
 Jesus Christ would not now be in His presence (1 Peter 
 3:18). If Jesus Christ had not perfectly and satisfac- 
 torily settled sin in the flesh (Rom. 8:2) He would still be 
 in the tomb — God would have left Him there — but because 
 sin was put to death in the flesh, He is now with God. Had 
 He not died unto sin He would not be living unto God. He 
 now lives unto God because He once died unto God by the 
 death sin had brought (Rom. 5 : 12-14). 
 
 We have before said, we have been present at great re- 
 ligious gatherings where the question of sin and the flesh 
 and the carnal mind have been in question, as if they had to 
 be dealt with apart from the atonement. What do we 
 mean? Are we not in sympathy with a life of holiness? 
 Most certainly and sincerely. In the following lecture we 
 will explain the position God has made for the believer in 
 
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STUDIES IN ROMANS 
 
 His Son and shall seek to lead the student to this Scriptural 
 position, thereby bringing experience to the word of Scrip- 
 ture rather than attempting to bring the Scripture to an 
 experience of our own. 
 
 Lesson No. 30. 
 
 Shall We Recognize or Reckon? 
 
 "I know that all these things are read, or sought to be read, in the 
 light of experience, and referred to an inward work in the soul, in- 
 stead of our place in Christ and what belongs to it. These blessed 
 texts are taken from their true application and made instruments of 
 self-torture for souls seeking honestly but blindly to find in them- 
 selves evidence that they are accepted of God. In Christ's death we 
 have died. Our life, our history, ended in the cross in complete and 
 utter judgment. We live before God in Christ alone. Thus we are 
 said to be 'dead/ 'buried,' 'quickened,' 'raised up' with Him and even 
 'seated together' in 'heavenly places in Christ Jesus.' " — F. W. Grant, 
 in "The Perseverance of the Saints." 
 
 We mean that many believers attempt to deal with that 
 which has been dealt with by God. ' ' Knowing this that our 
 old man is crucified with Him, that the body of sin might be 
 destroyed " (Rom. 6:6). This is God's viewpoint. We act 
 as if it read: " Knowing this our old man is yet to be 
 crucified." Therefore, we cease to give honor to God who 
 dealt with sin once for all. "For in that He died, He 
 died unto sin once, but in that He liveth, He liveth unto 
 God" (Rom. 6: 10). "Therefore, reckon ye yourselves 
 to be dead indeed unto sin and alive unto God" (Rom. 
 9:11). 
 
 Our old man was crucified with Christ, not "should" be 
 or "shall" be, but "Was." It is far better to rest the 
 matter as God has done, in what He has done, and not in 
 what we can be doing. 
 
 It is not sin crucified "in man," as some would have it, 
 but is "crucified with Him" (6:6). Faith reckons with 
 
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STUDIES IN ROMANS 
 
 something accomplished rather than something to be ac- 
 complished. 
 
 In 1 Sam. 15 we have the dealing of Saul and Samuel 
 with the Amalekites, among whom was Agag the king. The 
 command of God to Saul was, "Now go and smite Amalek 
 and destroy all they have, and spare not, but slay both man 
 and woman, infant and suckling, oxen, sheep, camel and 
 ass" (verse 3). As if God said, "Once for all let them 
 come under the sentence of judgment of death and deal 
 with them in no other way!" Saul desired to deal with 
 them at intervals, and made attempt to control them in 
 life, so "he spared Agag and the best of the sheep, and 
 the oxen, and the fatlings, and the lambs, and all that was 
 good" (verses 5-9). He dishonored the will and word of 
 God. Samuel hearing the bleating of the sheep and the 
 lowing of the oxen, knew the judgment of death had been 
 suspended. At once he ordered the speedy execution of 
 that which was under the sentence of death, and "hewed 
 Agag to pieces before the Lord" (verse 33). What means 
 to-day this bleating of the sheep and the lowing of the 
 cattle? What means this constant conference note of 
 crucifying the old man within us? Of daily surrender 
 of our old man to God ? Why in many phases and in many 
 beautiful phrases do men unwittingly open the question 
 of sin ? Why is Agag not dealt with in death according to 
 the Word of God? Why attempt to deal with him other 
 than by the Word of God? Why not take God's word 
 { ' reckon ' ' rather than man 's word * ' recognize ' ' ? Our old 
 man was crucified with Him, therefore let us cease our 
 parleying and reckon it done. We do not deny the presence 
 of the old nature in the believer, but we utterly refuse 
 to recognize it. Old things are passed away and all things 
 are new "in Him." Faith reckons him dead and we have 
 no further dealings with him as one can have no dealings 
 with a dead man. 
 
 When we speak of the "daily surrender" of the old man 
 we recognize him as alive to be surrendered. When we 
 speak of yielding or submitting him to God we recognize 
 that he is alive to be yielded or submitted. When we speak 
 
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STUDIES IN ROMANS 
 
 of crucifying him, we recognize him as having never been 
 on the cross, but that he is yet to be placed there. God 
 does not say "recognize," but "reckon." God's word and 
 way is the best word and way. Poor old Agag himself, 
 when brought forth to execution, said, "Surely the bitter- 
 ness of death is passed." The bitterness of death of the 
 flesh is past. It was done on the cross of Christ, and we 
 will not now seek to put to death that which God has already 
 put to death. When the flesh presents its claims and seeks 
 its will and way, we will reckon it indeed dead and as in- 
 capable of producing anything as we would expect a dead 
 man to perform the functions of the living. 
 
 Beloved, "reckon," not recognize! Reckon is the word 
 which makes to us the work of Christ valid — recognize is 
 the word that makes it invalid! 
 
 If there is any better way to deal with sin than it was 
 dealt with by God when it was crucified "with Him," I do 
 not know it, the Roman Epistle does not know it, or is it 
 anywhere revealed in the Word of God. If there is any 
 "higher life," or any blessing or experience, than standing 
 before God in the risen and exalted Christ, I do not know 
 anything about it and thank God for my ignorance. 
 
 Lesson No. 3 1 
 
 Chapter 7 — The Believer Dead to the Law 
 
 "Under the law with its ten-fold lash, 
 Learning, alas, how true 
 That the more I tried, the sooner I died, 
 
 While the law cried: You! You! ! You! ! ! 
 
 Hopelessly still did the battle rage 
 " O wretched man," my cry, 
 And deliverance I sought by some penance bought, 
 
 While my soul cried, I ! I ! ! I ! ! ! 
 
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STUDIES IN ROMANS 
 
 Then came a day when my struggling ceaaed, 
 
 And trembling in every limb, 
 At the foot of the tree where one died for me, 
 
 I sobbed out, Him! Him! ! Him! ! ! 
 
 As our justification was by faith apart from law, so also 
 is our sanctification apart from the law, for indeed we could 
 not find either by the law (Eom. 8:3-4). 
 
 In Chapter 6 we saw the believer dead to sin, and in 
 Chapter 7, dead to the law. The law demanded the death 
 Christ suffered, but it had no demands or claims beyond 
 His death, as His death met them all (Gal. 4:4). Nor has 
 the law any claim on the believer who died with Christ. 
 The claims of the law ceased at the cross. The wages of 
 sin, which is death, were canceled at His cross for us, there- 
 fore the claims of the law relinquished hold on Him, and 
 on us. We are where He is, living unto God! Thus we 
 are not only delivered from the dominion of death, but 
 also the law which brought death. 
 
 "Free from the law, happy condition; 
 Jesus has died, and there is remission ! ' ' 
 
 The putting away of a former master leaves us free to be 
 taken up with another, even Jesus, whom God has raised up 
 from the dead. Union with Christ in His death is our death 
 to the law, and union with Christ in His life is the charter 
 of our deliverance. Union with Christ in death delivers us 
 from the law, our first husband. Union with Him in His 
 risen life, invests us with the name, title, dignity, fullness, 
 wisdom, righteousness, redemption, fruitfulness and victory 
 of our second husband, the Lord Jesus Christ. 
 
 This little portion of the Eoman Epistle (7: 1-4) is the 
 "Book of Ruth" of the New Testament. Boaz, a mighty 
 man of wealth, looks upon Ruth, a Moabite, to love her. 
 To many in Bethlehem Judah, there was a great mystery 
 concerning his choice. There was a distance between them 
 in every way. He was a Jew, she was a Gentile. She was 
 an alien, he was an heir. He had a great name, she had 
 none. His possessions were many, she was ruined. He was 
 lord of the harvest, she a gleaner. She was under the law, 
 
 72 
 
STUDIES IN ROMANS 
 
 he was free. But in his love he redeemed her. In order to 
 have her to himself, he must answer to the law. Boaz met 
 the elders of the city, who presented the claims against 
 Ruth. He met every demand and satisfied every claim, and 
 took her unto himself. We read : * ' So Boaz took Ruth and 
 she was his wife, and when he went in unto her the Lord 
 gave her conception and she bare a son." 
 
 Jesus Christ, the mighty God, ' ' looked upon us " to love 
 us. There is mystery as to His choice. In Ephesians we are 
 astounded and left speechless to learn this love for us was 
 before the foundation of the world (Eph. 1:4). He was the 
 seed of Abraham, we were aliens. He was heir to all things, 
 we strangers to the covenants and promises. His name was 
 great, we had none. Ours was the ruin, His the ransom I 
 He redeemed the lost inheritance forfeited in Adam. Every 
 legal obstacle He took away. The handwriting against us 
 He nailed to the cross. In His death He set aside every 
 claim, and in His life claims His possession. The union is 
 legitimate and legal. No voice can ever be raised to con- 
 demn. We are free from the law to be taken up with our 
 Lord and bring forth fruit unto Him as did Ruth unto 
 Boaz. Hallelujah ! 
 
 "And now remember," says Dr. Pierson, "that because 
 you are admitted to this union, every act of sin strikes at 
 the very foundation of this union, as adultery strikes at the 
 very basis of marriage." Reckon yourselves dead unto sin 
 and alive unto God. 
 
 Lesson No. 32. 
 
 The Conflict of the Two Natures. Romans 7: 5-25 
 
 "Our special subject is the amazing subtlety and deceitfulness of 
 inbred sin. The general definition of sin in the Bible is, 'Sin is the 
 transgression of the law.' It consists in any want of conformity to 
 the revealed will of God, whether it be outward in life or inward in 
 the heart. But it is of the latter the Apostle is here speaking. The 
 
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STUDIES IN ROMANS 
 
 root and source of all sin is from within us; from whence the outer 
 manifestations take their form. The sin therefore of which the 
 Apostle is speaking is heart sins, carnal-mindedness, the natural con- 
 ception from within us and inherent in us." — Marcus Rainsford. 
 
 The concluding portion of Komans 7 is found by many to 
 be a very difficult portion of Scripture. Many false prem- 
 ises have here been established and much error has grown 
 out of the failure to grasp the interpretation of the 
 Apostle's argument. 
 
 This is the chapter of the conflict of the old and new 
 natures. The old and the new nature subsist together in 
 the believer. Let us not be deceived. "Yet not I but 
 Christ liveth in me." The old nature coming under the 
 "law of sin and death/' and the new nature "under the 
 law of the Spirit of Life in Christ Jesus, ' ' are as opposed, 
 the one to the other, as the two laws under which they 
 come. 
 
 The presence and performance of the old nature, how- 
 ever, are not to be met in the believer's own strength, but a 
 new law of Spirit of Life takes the charge of all contrary 
 to God. 
 
 This portion of Romans 7 is a miniature portrait of the 
 old conflict between the "woman's seed" and the "serpent's 
 seed." There are two objects of attack here, the heel and 
 the head. The spiritual conflict which within this chapter 
 is confined to the believer's heart is the same old conflict 
 which began in the Garden of Eden. It is the conflict of 
 the age epitomized. The new nature is supernaturally put 
 in us by God, and the old nature is "of your father the 
 devil, ' ' and the enmity which God Himself placed is beyond 
 reconciliation and the conflict will continue, with the 
 woman's seed crushing the Serpent's head in the end. God 
 be thanked. 
 
 The believer is enabled by His death for sin, to reckon 
 the old nature dead, indeed, while the old nature must 
 acknowledge the new nature alive forever more. 
 
 Yes, it is the old-time enmity seen here. Genesis 3 : 15 is 
 the starting point of Romans 7. There has been no change 
 in Satan's attack till this day, and likewise the "woman's 
 
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STUDIES IN ROMANS 
 
 seed ' ' can make no compromise. Thus the conflict rages ! 
 The principle of conflict here in Romans 7 is the same as 
 the conflict back to Genesis 3 : 15, and the same as the con- 
 flict on to Revelation 20. We cannot improve the old 
 nature any more than we can improve the devil. 
 
 Yet how many think they can and vainly attempt so to 
 do? The flesh lusteth against the Spirit, and the Spirit 
 lusteth against the flesh, and so the conflict continues. The 
 old nature is so bad nothing can ever improve it, and the 
 new nature is so perfect it cannot be improved. That which 
 is flesh is flesh. That which is Spirit is Spirit. They are 
 two. The flesh is one with Adam and the Serpent. The 
 Spirit is one with Christ. "I thank God through Jesus 
 Christ our Lord." 
 
 Lesson No. 33. 
 
 From No Condemnation to No Separation 
 
 As we approach the study of the eighth chapter of the 
 Roman Epistle, it seems fitting, in view of the high esteem 
 in which the chapter has been held in all ages by devout 
 and scholarly theologians, teachers and preachers, to 
 preface our exposition of the chapter with excerpts and 
 expressions of appreciation of the fathers. This will 
 quicken the mind of the student to more soberly and sin- 
 cerely search where in times past great riches have been 
 found. Not that Romans 8 stands aloof and apart from 
 the rest of the doctrinal argument in Chapters 1 to 8, for 
 such is not the case; rather Romans 8 brings to a con- 
 clusion the Apostle's argument which began at Chapter 
 1 : 16. Nor do we mean to infer that we hold the viewpoint 
 in all details and distinctions thus expressed. New light 
 will break from God's word continually. But we glory in 
 the old-time love and devotion to the word of Holy Scrip- 
 
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STUDIES IN ROMANS 
 
 tures, which characterized the fathers, and which is so 
 sadly and seriously lacking with many teachers and preach- 
 ers of the present time. 
 
 ' ' The eighth chapter of Romans is the masterpiece of the 
 New Testament. ' ' — Luther. 
 
 "I do not speak of myself as having lived in the spirit of 
 such a chapter, but I have found in it the picture of the 
 man I would have been if I could. ' ' — Bishop Temple. 
 
 ' ' Shortly before he expired, when from weakness he was 
 scarcely able to speak distinctly, his chaplain read to him 
 his favorite chapter, Romans 8." — Death of Bishop 
 Whateley. 
 
 "You look very bright to-day," said his sister, entering 
 the room of the aged sufferer. "I have," was the reply, 
 "been feeding all morning on the eighth chapter of Ro- 
 mans." — Last days of Rev. Bernaw, C.M.S. 
 
 F. Godet, in his introduction to the chapter, quotes 
 Spencer as saying, ' ' If the Holy Scripture was a ring, and 
 the Epistle to the Romans its precious stone, Chapter 8 
 would be the sparkling point to the jewel." 
 
 "In entering on the exposition of the eighth chapter of 
 Romans, we listen to the music of the greatest of the 
 church's minstrels. It is the gospel enshrined in the most 
 precious of the Epistles — an epitome of divine truth. 
 Though blended with other chords, let it be noted at the 
 outset, that the love of God and the security of the believer 
 constitute the special dual strain intoned by our Apostle 
 Paul in his sublime canticle. "—J. R. McDuff, D.D. 
 
 "That song of songs which we hear the man of faith 
 sing."— Besser's Biblestunden, page 147. 
 
 He often asked that the eighth chapter of Romans should 
 be read to him; and on one occasion said: "The whole 
 strength of St. Paul is put into that chapter. It takes in 
 earth and heaven, things created and uncreated, human and 
 divine, from the lowest rung of the ladder, the groaning 
 of the creature, up to the intellectual, the emotional and the 
 spiritual. It leaps across the finite on to the infinite love of 
 God, which is in Christ Jesus our Lord." — Life of Dr. Wm. 
 Robertson of Irvine. 
 
 — 76 
 
STUDIES IN ROMANS 
 
 "The Apostle had begun this chapter by declaring there 
 is no condemnation to them who are in Christ Jesus; he 
 concludes it with the triumphant assurance that there is 
 no separation from His love. The salvation of believers 
 is complete in Christ and the union with Him indis- 
 
 soluble ! ' ' — Robert Haldane. 
 
 Lesson No. 34. 
 
 Chapter 8 — No Condemnation 
 
 "The believer's salvation is here declared to have taken its rise in 
 the eternal counsels of God, by whom, through all its steps, it is 
 carried into effect. Their condemnation then is impossible, for who 
 shall condemn those whom God justifieth? The Apostle concludes by 
 defying the whole universe to separate believers from the love of God 
 in Christ Jesus our Lord. In this manner he follows out in this 
 chapter what has been the grand object through all the preceding 
 part of the Epistle." — Robert Haldane. 
 
 The first three chapters of our Epistle were taken up with 
 the study of Condemnation. In Chapter 1, we behold the 
 Gentile under condemnation, and without excuse, inasmuch 
 as God had made known the purpose of redemption in His 
 Works. 
 
 In Chapter 2, we saw the Jew without excuse and con- 
 demned, inasmuch as God had revealed His purpose in 
 redemption to the Jew in His Word. 
 
 In Chapter 3, the universality of Sin, of both Jew and 
 Gentile condemned, and every mouth closed and the whole 
 world guilty before God. 
 
 Such is the dark picture of the world under the sentence 
 of sin and death, with the judgment of God resting upon it. 
 At the close of Chapter 3 (24 to 29), we saw what Godet 
 calls "day break/ ' or redemption, which was provided in 
 Christ Jesus, "whom God had set forth to be a propitia- 
 tion.' ' A declaration of His righteousness in the absence 
 of any righteousness whatever in man. Chapter 4 sets 
 
 — 77 — 
 
STUDIES IN ROMANS 
 
 forth conspicuously, that this justification from former 
 condemnation was by faith without works, while in Chap- 
 ter 5 to verse 11 the results of justification by faith we see 
 set forth in divine order and the first half of Chapters ] 
 to 8 is brought to a finish at verse 11 of Chapter 5, with 
 these words: "by whom we have now received the atone- 
 ment. " This first division has dealt with the subject of 
 Sins. At Komans 5 : 12, which opens with the words : 
 "Wherefore, as by one man," the beginning of the second 
 division, which deals with the subject of Sin, and termi- 
 nates at Chapter 8 : 39. 
 
 In Chapter 6 we see the Believer dead to sin. In Chap- 
 ter 7 he is dead to the law, which opens the way for this 
 mighty and marvelous statement : ' ' There is therefore now 
 no condemnation to them which are in Christ Jesus.' ' As 
 if to say: As the death which we died in Him settled the 
 claims of sin and the law, there is nothing left to condemn, 
 therefore the conclusion of the whole matter — No Con- 
 demnation ! 
 
 No condemnation from the law, none on account of in- 
 herent sinfulness, none from any source or for any cause, so 
 perfect and satisfactory the work of Jesus Christ, that the 
 Apostle can now exult — "No Condemnation!" which is 
 but the first note in this "song of degrees," which will rise 
 the length of the gamut to "No Separation" at verse 39. 
 
 Dr. Stifler says: "Those who make the 'now' temporal 
 miss the shining point. 'NO Condemnation means none 
 possible — none forever.' " This happy condition belongs 
 only to those in Christ Jesus. 
 
 Let us look back and see the distance we have come. 
 From Chapter 1 to Chapter 8. From all condemnation to 
 no condemnation! From just accusation to perfect justi- 
 fication. From man's unrighteousness to God's perfect 
 righteousness. From the sin of the "first man" to the ran- 
 som of the "last man." From the pit with its mire to the 
 rock and the choir. From the place of "no excuse" to 
 Jesus Christ the believer's eternal recluse. 
 
 From judgment impending to the Spirit contending. 
 From a mouth closed in humiliation to a mouth opened in 
 
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STUDIES IN ROMANS 
 
 exultation ! From the depth of the corruption of the flesh 
 to the height of exaltation in the Spirit. From lust to 
 love, and from sensual to the spiritual. From the place 
 of a victim to that of a victor. From the place of bondage 
 and banishment to that of blessing. 
 
 It is indeed a long distance between the depths of degra- 
 dation in Chapters 1 to 3 and the heights of holiness and 
 happiness in Chapter 8:1. It all came about by His doing 
 and His dying. It was Christ Jesus ! He took the guilt, 
 He bore the judgment, He tasted the death; we have His 
 life which survived the judgment and the death. There 
 is, therefore, no condemnation! 
 
 Lesson No. 35. 
 
 A New Working and a New Walking 
 
 There is therefore now no condemnation to them which are in 
 Christ Jesus, who walk not after the flesh but after the Spirit. — 
 Romans 8:1. 
 
 "The law of gravity ever keeps the serpent crawling on the earth, 
 and he cannot rise above it; but give him wings and now he has a 
 power superior to gravity by which he can fly. A man cannot rise 
 above the clouds ; his own dead weight would hold him down until he 
 steps 'in' the car suspended beneath the balloon and cuts loose, when 
 he finds another force dominating the force of gravity and carrying 
 him aloft in spite of it. In Christ Jesus there is a power that sets 
 one at liberty from the sinful force of his members. Gravity never 
 ceases but it may be overcome. The law of sin in the members exists 
 as long as they do, but 'in Christ' it cannot operate." — J. M. Stifler, 
 D.D. 
 
 The new walking is because of a new working. When 
 we were in the flesh we could not walk after the Spirit, now 
 that we have a new nature it cannot walk after the flesh. 
 The law of the Spirit of Life is the new working, from 
 which comes the new walking. In the flesh, our condition 
 by nature, we were under the law of sin and death, but 
 Christ Jesus satisfied the demands of the law by bearing 
 
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STUDIES IN ROMANS 
 
 the sin and dying the death. He was put to death in the 
 flesh and quickened by the Spirit (1 Peter 3 : 18). Thus in 
 Him we have a nature not subject to the law that operated 
 in the old nature, viz. : the law of sin and death. But the 
 new work by which we have a new walk, and the power by 
 which we gain this new position, has come to us inde- 
 pendent of the law. The law was helpless and therefore 
 man was hopeless. The law could bring accusation and 
 condemnation, but no deliverance or justification. Says 
 Dr. Stifler, pertinently, ' ' The anchor of the law was strong 
 in itself, but it would not hold in the mud-bottom of the 
 heart." The weakness of the law for justification is no 
 disparagement to it — it never was designed to save sinners. 
 How could it be supposed that a creature who had apos- 
 tatized, who was a rebel against God, could re-establish 
 himself in the divine favor? Yet such a re-establishment, 
 in order to enjoy the favor of God, was necessary. A 
 creature in such circumstances could only be established by 
 God Himself, and that by an act of free and sovereign 
 mercy, compatible with His justice and truth as well as 
 with the essential glory of His character. Robert Haldane 
 says: "It was impossible that mercy could be extended in 
 any other way than that which the Gospel records. ' ' How 
 could the justice of God be satisfied but by an atonement 
 of infinite value to meet the infinite value of sin? And 
 how could such an atonement be made for man, but by 
 one who was at the same time God and man — the infinite 
 God manifest in human nature ? Thus the great statement 
 in verses 3 and 4, * ' For what the law could not do, in that 
 it was weak through the flesh. 
 
 God Sending His Own Son 
 
 in the likeness of sinful flesh and for sin condemned sin in 
 the flesh, that the righteousness of the law might be ful- 
 filled in us, who walk not after the flesh (the old nature), 
 but after the Spirit (the new nature)." 
 
 The law was strong to perform its office; that is, to 
 justify all by whom it was perfectly obeyed. (The law 
 justified Jesus.) Its weakness was through the flesh; that 
 
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STUDIES IN ROMANS 
 
 is, the guilt and corruption of our nature. So God sent 
 His Son to do what the law could not do. This is the 
 preface to the "mystery of godliness." Here we see the 
 depth of the incarnation and the atonement. Here we are 
 lost in wonder and worship before God, by whom we have 
 received the atonement. It was His working in the flesh 
 which makes it possible for our walking in the Spirit. He 
 came under the law that condemned us that we might come 
 under a law that delivers us. God sent His Son ! 
 
 Lesson No. 36. 
 
 God Manifest in the Flesh. Chapter 8 (Continued) 
 
 The Deity of the Son. 
 
 1. He pre-existed as God. — John 1: 
 
 2. He was predicated as God. — Isa. 9 : 6. 
 
 3. He professed to be God. — John 5:18. 
 
 4. He was proclaimed God. — 1 Tim. 3: 16. 
 
 5. He was promoted as God. — Heb. 1:8-9. 
 
 6. He was petitioned as God. — 1 Cor. 1 : 2. 
 
 7. His perfections are God's. — Eternity, John 8:58; Omnipotence, 
 
 John 10:28; Omnipresence, Matt. 18:20; Omniscience, John 
 10:15; Holiness, Heb. 7:26; Love, John 15:6; Name and 
 Title, John 20:28; Worship, John 5:23. 
 
 8. He created. — Col. 1:15-17. 
 
 9. He is "Providence." — Heb. 1:3. J. H. Sammis. 
 
 God sent His Son to do what the law could not do. The 
 law could not effect the salvation of the guilty sinner in the 
 way of righteousness; this God's Son came to do and ac- 
 complished His mission. He was God manifested in the 
 flesh, the One whose deity is so beautifully set forth in the 
 article at the head of this lesson, became perfect humanity, 
 and thus we see Him manifested as God in the flesh. Here 
 is both the deity and the humanity of Christ (1 Tim. 3 : 16) . 
 This is the mystery of godliness. By the general agreement 
 of the best of students the words, "in the likeness of sinful 
 
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STUDIES IN ROMANS 
 
 flesh" is not " sinful flesh,' ' for "in Him was no sin," nor 
 the "likeness of flesh," for His was real flesh, but the 
 likeness of sin's flesh. When He came into sin's flesh, 
 He was conceived by the power of the Holy Ghost, and did 
 not spring from Adam by ordinary generation. Some one 
 has said, "God exhibited in the perfect humanity and the 
 perfect walk of His incarnate Son, a living condemnation 
 of sinful flesh ; and in His atoning death He exhibited the 
 full and final condemnation of it." Whatever be this 
 mystery of godliness, this we know, that when God sent 
 His son and identified Him with the flesh, He, by this act, 
 came under the sentence of death and judgment resting 
 upon all flesh. Jesus stood where judgment must be exe- 
 cuted and judgment fell. Yes, here we see the Father 
 condemns the "Son of His love," that He may absolve the 
 children of wrath. 
 
 In all this we see the Father assuming the place of Judge 
 against His Son, in order to become the Father of those 
 who were His enemies. ( See Rom. 5 : 10. ) Not even in hell 
 is the guilt, demerit and character of sin so fully mani- 
 fested as on the cross. I would not go to hell to study 
 God's estimate of sin, I would go to the cross. The cross 
 manifests sin as hell cannot. What, tell me, could afford a 
 clearer estimate of sin and its nature than God laying it on 
 the head of His only begotten Son? We are living in an 
 age when the character of sin is unknown, and this has 
 raised dismay and alarm to many, and what is the remedy ? 
 The preaching of the cross is the remedy, for here God 
 shows what sin is to His Holiness, when His Son hangs on 
 the tree accursed (Gal. 3: 10-13). 
 
 Ah, beloved reader, hear, if it be that now we are walk- 
 ing after the Spirit, or have the new nature, it is because 
 in sin's flesh Jesus Christ suffered the judgment of God on 
 the corruption of our flesh, which could never please God 
 or come into His presence forever. The righteousness of 
 the law could never have been fulfilled in us while in the 
 flesh. What a verdict is this ! But God sent His own Son, 
 and in Him we receive a new nature, and in it we hence- 
 
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STUDIES IN ROMANS 
 
 forth walk, well pleasing to God. Praise be to God ! Let 
 every new creature in Christ Jesus declare — 
 "My life, my love, I give to Thee, 
 Thou Lamb of God, who died for me." 
 
 If God left Him to feel the full weight of His indig- 
 nation against sin, I will henceforth yield to Him the full 
 length of my service, and slave at His feet without a 
 thought of sacrifice. 
 
 Lesson No. 37 
 
 The Structure of Romans 8 
 
 "This chapter presents a glorious display of the power of divine 
 grace; and of the provision which God has made for the consolation 
 of His people. He here draws the general conclusion of the Epistle, 
 that to them who are in Christ Jesus there is no condemnation, while 
 this could not have been accomplished by law, he shows that it had 
 been effected by the incarnation of the Son of God by whom the law 
 has been fulfilled for all who are one with Him as members of his 
 body." — Robert Haldane. 
 
 Open your Bible, look to God, and together we shall see 
 the purpose of God in calling us to sonship, and as we 
 behold the inheritance to be ours, with Christ, our hearts 
 will cry unto God in unworthiness. Oh, the post resurrec- 
 tion blessedness herein set forth! The believer, a new 
 creature, awaiting resurrection, and the old creation await- 
 ing renovation ! 
 
 For a moment we will retrace our study of Romans, 
 leading to this capstone, Chapter 8. 
 
 Chapter 1. Man's Ruin. 
 
 Chapter 2. God's Judgment on Sin. 
 
 Chapter 3. The Universality of Sin. 
 
 Chapter 4. Faith Without Works. 
 
 Chapter 5. Results of Justification. 
 
 Chapter 6. The Believer Dead to Sin. 
 
 Chapter 7. The Believer Dead to Law. 
 
 Chapter 8. In Christ Jesus. 
 
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STUDIES IN ROMANS 
 
 Thus we see that Chapters 1 to 3 set forth Condemna- 
 tion; Chapters 4 and 5, Justification; Chapters 6 and 7, 
 Sanctification, while Chapter 8, the believer's Glorification 
 and the Creation's Renovation. All the way from Con- 
 demnation to Glorification. 
 
 We will first notice the fourfold division of the chapter : 
 
 A. The Condescension of the Son of God. Verses 
 lto4. 
 
 I. The Deliverance of the Old Creation in Resur- 
 rection. Verses 5 to 17. 
 
 I. The Deliverance of the Old Creation in Reno- 
 vation. Verses 17 to 27. 
 
 A. The Exaltation of the Sons of God. Verses 28 
 to 29. 
 
 The student will see at once the beautiful order of the 
 chapter and the relation A — A and I — I, bear one to the 
 other. In the first division we see the Son of God; in the 
 last division we see the Sons of God. Likewise, in I — I 
 we see the New Creature in Resurrection, and the Old 
 Creation in Renovation. There is also a subdivision to 
 each main division. The first division shows the Believer's 
 Salvation, and the last the Believer's Security. The 
 second and third divisions each have keys. Division 2 
 (verses 5 to 17) has for its key "Sonship." Division 3 
 (verses 17 to 27) has for its key "Heirship." Both the 
 keywords, "Sonship" and ' ' Heirship, ' ' are found in 
 verse 17, which is the "Heart of the Chapter." This is the 
 vital point in the argument. The inheritance is for Sons 
 only. 
 
 Lesson No. 38. 
 
 The Structure of Romans 8 (Continued) 
 
 "We are now ready to briefly consider the first and the 
 last divisions, "The Condescension of the Son of God," 
 and "The Exaltation of the Sons of God." May we here 
 
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STUDIES IN ROMANS 
 
 receive strong spiritual food. May the eyes of the student 
 be opened to the compensation God has secured for those 
 who walk in faith in this present period of suffering 
 (verse 18). 
 
 The chapter opens with a note of Exultation, and closes 
 with the same. In one instance the rejoicing is because 
 there is no condemnation from the law, and the last 
 because there is no separation from the Lord. The sal- 
 vation of Christ issues in the security of the saint. 
 
 Notice next the Situation. In both we are "in Christ 
 Jesus. ' ' In this Situation we have security from the Law 
 of God, and security in the Love of God. Thus the Con- 
 descension of the Son of God, and the Exaltation of the 
 Sons of God are placed in contrast and comparison, each 
 new letter showing forth a new aspect of His humiliation 
 and our glorification. The keywords accompanying each 
 letter, to be sure, form an alliteration, but do no violence 
 to interpretation. Read these contrasts with care and 
 prayer, and we are confident the vision of the depth to 
 which He came for us, and the heights to which He will 
 take us, will greatly increase our love and devotion to the 
 One who "loved us and gave Himself for us." We are en- 
 abled to do His work only as we have beheld His work. 
 Only as the believer beholds His exchange of Sovereignty 
 for Service, will he be willing to turn from selfishness to 
 service. 
 
 The Second and Third divisions are related. One has to 
 do with "Sonship," the other with "Heirship." Verse 17 
 — If "Children," then "Heirs." Thus, in comparison, 
 we read I — I. The life of the Child of God and the Liberty 
 of the Children of God. Mortification in the Present time 
 and Glorification in the Coming time, etc., until we have 
 traced the Sons of God to Resurrection and the Renovation 
 of the Creation because of the Sons of God. Each com- 
 parison will bring to us a new surprise, and will open the 
 eyes of our understanding to His mighty undertaking, 
 which He brings to a glorious and victorious consumma- 
 tion! The believer's regeneration by the impartation of 
 
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STUDIES IN ROMANS 
 
 the new nature, will end in his resurrection from the dead, 
 and the believer's resurrection is the pledge of the Crea- 
 tion 's Renovation ! 
 
 A creature now in conflict (verses 5-7), but then in con- 
 quest (verses 22-23). 
 
 A groaning creation now (verse 22), but a glorious crea- 
 tion then. 
 
 In whatever way it may be attempted to be accounted 
 for, it is a fact that the world and all around us is in a 
 suffering and degraded condition. This state of things 
 bears the appearance of being inconsistent with the gov- 
 ernment of God. The proud sceptic is here completely 
 at a stand. Philosophy is here at a stand. Reason is at a 
 stand. They cannot even conjecture why such a state of 
 things should have had place. Mr. Hume said, ' ' The whole 
 is a riddle, an enigma, an unexplicable mystery.' ' Revela- 
 tion, the Book of God, alone dispels the darkness and un- 
 veils the mystery. Thank God, revelation can reveal the 
 things forever concealed from reason. But the most re- 
 markable fact of all is that the solution of it all has to do 
 with the child of God in relation to the Son of God. 
 
 Lesson No. 39. 
 
 The Parenthetical Portion — Chapters 9 to 11 
 
 "Let us keep in mind that the Apostle is talking distinctly to, and 
 about God's Israel, and not the Gentile world, not the Church, not the 
 Christian, but to the Jew, God's chosen people, and if we keep these 
 things in our mind we will be able to understand many of the per- 
 plexing things in this wonderful Epistle." — Dr. Len G. Broughton, in 
 "Romans." 
 
 With our last lecture we concluded our studies in the first 
 main division of the Roman Epistle, including the first 
 eight chapters, which we called Salvation. 
 
 The first main argument of the Epistle is concerning 
 
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STUDIES IN ROMANS 
 
 Salvation. The argument which began at Chapter 1 : 16 is 
 brought to its final conclusion at Chapter 8 : 39. We passed 
 on from divine accusation issuing in human condemnation. 
 We next saw the Justification and Salvation of the believer 
 and provision for his Sanctification and future pledge of 
 his Glorification. We assure the student we have but lin- 
 gered at the circumference of our subject, who can hope 
 to reach the center of divine purpose and power in Salva- 
 tion? If any have been enabled through our writings to 
 behold the personal glory of the Son of God and the future 
 glory of the sons of God, this is our recompense! It is 
 with contrite hearts we now approach this remarkable por- 
 tion of the Roman Epistle known as the ''Parenthetical 
 Portion/' including Chapters 9, 10 and 11. 
 
 We here begin a new subject; a subject not hitherto men- 
 tioned in the Roman letter. The subject of Chapters 9, 10 
 and 11 is not a continuation or a complement of anything 
 set forth in the preceding Chapters 1 to 8, or is the subject 
 of Chapters 9 to 11 continued in the remaining chapters of 
 the Epistle, viz., Chapters 12 to 16. We do not say these 
 chapters contain a subject which is new to the Scriptures, 
 for such is not the case, but we do contend their subject is 
 not uncommon with the two other divisions of Romans. 
 Romans may be quickly outlined thus : Salvation, Chapters 
 1 to 8 (Parenthetical Portion, 9-10-11) ; Exhortation, Chap- 
 ters 12 to 16. The Exhortation found in Chapters 12 to 16 
 is based upon the doctrine laid down in Chapters 1 to 8, and 
 not on anything in Chapters 9, 10 and 11. 
 
 As the subject-matter of all Scripture has to do with 
 three classes : the Jew, the Gentile and the Church of God 
 (1 Cor. 10: 32), so here in Romans 9 to 11 the subject is 
 the Jew and the Gentile, as such, and not to the Church 
 of God. 
 
 The history of the Jew and the Gentile practically run 
 side by side on horizontal parallel lines, but the church, its 
 calling, conduct and destiny is a vertical line, having noth- 
 ing in parallel with the Jew and the Gentile. The first 
 two are for the earth; the church is for the heavenlies 
 (Eph. 3:10). 
 
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STUDIES IN ROMANS 
 
 For this cause this portion is called the "Parenthetical 
 Portion," because it is a parenthesis in the Roman Epistle. 
 A definition of a parenthesis is "an explanatory clause or 
 a qualifying statement. ' 9 A parenthesis is an infusion 
 which does not create confusion. A parenthesis may be 
 inserted in the main body of a sentence or a subject. Gram- 
 matically, the context is complete without it. A paren- 
 thesis does no violence to the noun or the verb, the subject 
 or the predicate. A sentence is grammatically complete 
 without a parenthesis and the introduction of a parenthesis 
 does not destroy its completeness. For example, we will 
 take the following sentence: 
 
 "This is a nice day (all days are nice) in Cali- 
 fornia." It is a perfect sentence without the parenthesis 
 and likewise perfect with it. Romans 9 to 11 take the place 
 in the Roman letter that the words in parenthesis (all 
 days are nice) take in the sentence above. 
 
 This "parenthetical portion' ' is an infusion into the 
 Roman Epistle which does not create confusion if it is 
 understood as a parenthesis, otherwise it is all confusion. 
 To reconcile the position taken in Romans 8 with the 
 position taken in Romans 9 to 11 is an impossible task, and 
 those who have attempted to do it have baffled themselves 
 and beclouded interpretation, and in most cases begged 
 the question and almost repudiated the former argument 
 on Romans 1 to 8. Even so eminent an authority as 
 G. Handley Moule, in the Expositors' Series, here confesses 
 his confusion and attempts to reconcile the irreconcilable! 
 
 The main argument of Romans would be complete with- 
 out this portion. If Chapters 12 to 16 were placed next to 
 Chapter 8 the argument would be unbroken, because the 
 one is based on the other, but this is not true of 9 to 11. 
 It has to do with Israel, the past unconditional election, 
 the present temporary rejection, and the future reception, 
 and this is not the subject of any other portion of Romans, 
 save Chapters 9, 10 and 11. 
 
 The advice of Dr. Len G. Broughton, an eminent 
 preacher and teacher, which appears at the head of this 
 article, will be of great help to the student as we enter the 
 
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STUDIES IN ROMANS 
 
 study of this great section of the great Roman Epistle. 
 "What we are now urging is the very key to the study of the 
 Bible, and too much emphasis cannot be placed. 
 
 This portion stands explanatory to the unchanged pur- 
 pose of God toward Israel concerning whom many think 
 God 's dealing with them as a nation is closed forever, inas- 
 much as the former part of Romans indicates that God is 
 now dealing with them individually. This is true for the 
 present, perhaps, but their national future awaits another 
 dispensation of time, for God has not "cast them away," 
 and the prophetic word remains sure! 
 
 It is now necessary to recapitulate a few remarkable facts 
 stated in Lecture No. 4. 
 
 Note a few marvelous facts ! See how God by this paren- 
 thesis has guarded the subject matter of Chapters 9, 10 and 
 11 from the main argument of the Epistle. The word Israel 
 does not occur anywhere in the first eight chapters, nor does 
 it occur anywhere in Chapters 12 to 16. The first place 
 that the word appears is at the opening of the "Paren- 
 thetical Portion" (Chapter 9:4), and from this point to 
 the close of Chapter 11, the words "Israelites and Israel" 
 are found just fourteen times ; the double measure of spir- 
 itual perfection in the purpose of God. 
 
 Furthermore, in Chapters 9 to 11 the name Israel occurs 
 just twelve times — the number of the Tribes ! As if stand- 
 ing there as a pledge for the future restoration for the 
 twelve tribes. Compare Revelation 7 : 4-8. Here we see 
 the breastplate over the heart of the High Priest with the 
 names of the twelve tribes thereon, His eye still upon, and 
 purpose still unchanged, though He has for the time turned 
 to a "purpose within a purpose." Here is the security 
 of the "promise to which the twelve tribes hope to come" 
 (Acts 26: 7). This is the "Hope of Israel." 
 
 As a change in purpose with God is found in Romans 1 
 to 8, so the former purpose of God is declared unchanged 
 in 9 to 11. 
 
 What a joy to behold God's people Israel, their dis- 
 tinguishing characteristics, the cause of their present dis- 
 persion and their future glorious gathering ! Let us search 
 
 — 89 — 
 
STUDIES IN ROMANS 
 
 the Scriptures to see if these things are so. Seek the per- 
 sonal guidance of the teacher of ' ' all truth. ' ' Lean not on 
 thine own understanding. The Lamb is the light of Scrip- 
 ture as well as of the heavenly city. 
 
 Lesson No. 40. 
 
 The Unconditional Election of Israel 
 
 Commentaries and sermons are still too largely characterized by 
 spiritualizing all promises made to Israel and literalizing all curses 
 denounced on the same people. This principle s unjust, unscriptural 
 and misleading. All the promises in the Word of God are made, some 
 to Israel and some to the Gentiles ; if the Gentiles take their own and 
 Israel's also, none are left for poor Israel. No wonder so little inter- 
 est has been manifested in the spiritual welfare of Israel, "still be- 
 loved for their father's sake," when the Gentiles have found only 
 curses under Israel's name as the Jew's portion of the Word of God." 
 :— John Wilkinson, in "Israel, My Glory." 
 
 "When the eighth chapter of Romans closes we see the 
 apostle in a state of great joy. He is exulting in God who 
 has called, justified and glorified. The climax reached here 
 perhaps is unequaled anywhere else in New Testament, 
 unless in Ephesians 1. 
 
 The student can at once see that Romans 9 : 1 is NOT a 
 continuation of 8 : 39. The sublime and matchless closing 
 of Chapter 8 precludes this. The closing of Chapter 8 is a 
 climax to the doctrinal development of the Epistle which 
 began with Chapter 1 : 16. Chapter 8 closes with a paean of 
 victory and a period of completeness. With numerical per- 
 fection it is brought to a successful and satisfactory close. 
 
 In Chapter 8 we saw the apostle's joy, but here we see 
 sorrow, agony and suffering. The Holy Spirit has indi- 
 cated plainly and unmistakably the subjects of these chap- 
 ters. This He always does in all Scripture, and if we would 
 but look for His teaching all confusion would be dismissed. 
 
 The subject here is : "My brethren, my Kinsmen ac- 
 
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STUDIES IN ROMANS 
 
 cording to the flesh, who are Israelites" (Vs. 3 and 4). 
 
 Israel is a name given to Jacob (Gen. 32 : 28) and to him 
 were born twelve sons who were known as the " Children 
 of Israel" (Ex. 1:1-4). 
 
 The Children of Israel are the natural descendants of 
 Jacob. These twelve sons afterwards became the head of 
 twelve tribes. To them God made much of His will and 
 purpose known, and it is concerning them the apostle now 
 speaks in Chapters 9, 10 and 11. 
 
 These children of Israel were a privileged and distin- 
 guished people. The apostle sets for this seven-fold priv- 
 ileges of Israel in Vs. 4 and 5. 
 
 1 — The Adoption. 
 
 2— The Glory. 
 
 3 — The Covenants. 
 
 4— The Law. 
 
 5 — The Service. 
 
 6 — The Promises. 
 
 7— The Fathers. 
 
 These distinguishing principles belong wholly to Israel 
 and any attempt at interpretation which fails to recognize 
 this unchangeable principle leads to much dismay and 
 failure. 
 
 1 — They were the people of the Adoption. They were 
 the people of God's divine purpose. God purposes to fill 
 the earth with His glory and chooses this manner and 
 method (Gen. 12:1-3). Thus the conditional election of 
 Abraham and the nation which sprang from his loins. This 
 choice has never been annulled or transferred. The gifts 
 and callings of God are without repentance (Rom. 11 : 29). 
 He hath not dealt so with any other nation (Psa. 147: 20). 
 
 2 — They were the people to whom the ' ' Shekinah ' ' glory 
 was committed. Dr. Stifler says: "They alone had the 
 Shekinah glory." The "Shekinah" was the visible mani- 
 festation of Jehovah on the earth. This "glory" was 
 theirs. The glory has now departed and will not return 
 until they "return." See Ezekiel 11:22 and 23; also 
 43 : 4 and 5. 
 
 3 — The "Covenants" were made to their fathers and in 
 
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STUDIES IN ROMANS 
 
 the covenants were couched the divine propaganda with 
 His power to perform that which He had promised. They 
 were made from time to time and renewed from time to 
 time. 
 
 4 — The "Law" was given to Israel and ordained by 
 angels in the hands of a mediator ( Gal. 3 : 19 ) . ' ' This Law 
 was given to Israel in three parts : the Commandments, ex- 
 pressing the righteous will of God (Ex. 20:1-26); the 
 Judgments, governing the social life of Israel (Ex. 21:1 
 to 24: 11), and the Ordinances, governing the religious life 
 of Israel (Ex. 24: 12 to 31: 18)."— Scofield. 
 
 5 — The "Services" with their divine dignity and descrip- 
 tion, their imposing splendor and minute detail. The 
 priestly action was rich in prophetic anticipation. Taber- 
 nacle and temple services were significant and distin- 
 guished. 
 
 6 — The "Promises" or the prophecies were the particular 
 and peculiar property of Israel. They had advantage 
 "much every way," but chiefly because unto them were 
 committed oracles. 
 
 7 — The "Fathers," other nations had the illustrious and 
 great, but not after the manner of Israel, whose "fathers" 
 were divinely chosen and divinely guided and instructed. 
 Abraham, Isaac and Jacob had this honor. Not only these 
 privileges as we now know to be set forth in the Old Testa- 
 ment Scriptures, but when the record of New Testament 
 writings is made known, and the silence of centuries is 
 broken, behold there is born into the world from the womb 
 of a Jewish maiden one who is ' ' Christ the Lord ' ' and ' ' God 
 over all, blessed forever more." It was from Israel whom, 
 as concerning the flesh, Christ came" (Vs. 5) . He to whom 
 the above-mentioned "privileges'' all pointed the way, has 
 come! He is David's son and Abraham's seed. 
 
 The first verse of the New Testament reads : ' ' The book 
 of the generation of Jesus Christ, the son of David, the son 
 of Abraham" (Matt. 1:1). He came from Israel (Rom. 
 9:5). He came to Israel (Matt. 15 : 24 ; John 1 : 12) . He 
 was a minister to Israel and confirmed every promise made 
 to the "fathers" (Rom. 15: 8). He was offered to Israel 
 
 — 92 
 
STUDIES IN ROMANS 
 
 (Matt. 4:17 and 23). He was rejected by Israel (John 
 19 : 15). He was put to death for Israel (Isa. 53 : 8), "for 
 the transgression of my people was He stricken" also 
 (Daniel 9: 25). He was raised from the dead and offered 
 again to Israel (Acts 2 : 22, 23, 24 and 38, etc.) . They had 
 rejected Jehovah of the Old Testament, Jesus of the Gospels 
 and now the Holy Spirit's offer of the Kingdom at Pente- 
 cost. The rejection is three-fold. Judicial blindness is 
 henceforth their portion until they shall say "blessed is He 
 that cometh in the name of the Lord. ' ' Surely the student 
 will now see why the apostle is in great heaviness of heart 
 and in continual sorrow. Why he wishes himself ' ' blotted 
 out" for his brethren's sake, his kinsmen after the flesh 
 (Vs. 1-3). Surely God will now give them up as they have 
 given themselves over. Surely He will cast them off for- 
 ever. No ! The purpose of God stands according to elec- 
 tion and "not of works but of Him that calleth" (Rom. 
 9 : 11). Had it not been for God's choice of them and pur- 
 pose with them they would have been consumed. "For I 
 am the Lord, I change not ; therefore ye sons of Jacob are 
 not consumed" (Mai. 3:6). Fires of persecution, the foes 
 of centuries, the fury of nations, nor the frenzy of Satan 
 cannot touch them, for "He that keepeth Israel neither 
 slumbers nor sleeps" (Psa. 121 : 4). A recent novel called 
 "The Melting Pot," in which the author shows America 
 the place where all nations are boiled down and individu- 
 ality lost in a new and mongrel type. The novelist's con- 
 ception may be true so far as other nations are concerned, 
 but concerning this nation of whom it is written, "The 
 people shall dwell alone and not be reckoned among the 
 nations" (Numbers 23 : 9), it is not true and will never be. 
 Other nations will come to an end, but not this one. Can 
 America accomplish what Egypt, Babylon, Persia, Greece 
 and Eome have not been able to perform? Can America 
 do in the last time what the nations have not been able to 
 do in all time ? No, never ! The United States of America 
 will not do what the federated governments of Europe have 
 failed to do. These people will defy any "Melting Pot," 
 though seven times heated. The fires that consume others 
 
 93 — 
 
STUDIES IN ROMANS 
 
 expire when they come to Israel. They are like the burning 
 bush, "not consumed. ' ? While writing this article a He- 
 brew came to my study sick and nearly palsied. Holding 
 forth his hand, he said, "Do you see this withered hand? 
 There is no one to say * stretch forth thy hand.' " Alas, 
 how true of the whole nation ; the power gone and the hand 
 withered that once held the scepter over nations. But, 
 thank God, there is some one who will see that it is 
 stretched forth again. 
 
 No, Israel will not be touched by a "Melting Pot" of 
 national or social conditions, but this "Melting Pot" is but 
 in God's hand a "Smelting Pot" from which Israel will 
 come forth purified as gold (Psal. 68: 13). In the "Watch 
 Word and Truth" for December, 1909, we clip the follow- 
 ing excerpt, which is a leaf on the "fig tree," which indi- 
 cates that summer is nigh : 
 
 * ' Dr. Fromenson recently gave utterance to the following 
 words: 'We are a nation ; without a land, if you please, but 
 a nation. We must fight quietly, peacefully, silently. 
 Palestine was the Jews' land. Palestine must be the Jews' 
 land again. They say that Palestine cannot be obtained by 
 the Jews, because the Turk will not have us there, and now 
 we read that the Turk has offered 75,000,000 acres of land 
 for Jewish colonization. Palestine lies languishing for her 
 people.' " 
 
 It is concerning the Past, Present and Future of this 
 people of whom the apostle is writing in this parenthetical 
 portion. Let the student read and reread this portion. 
 
 Lesson No. 4 1 . 
 
 Temporary Rejection of Israel — Chapters 9 to 11 
 
 "We have been like little children playing with a wonderful puzzle. 
 We have fingered piece after piece, we have looked on a little bit of 
 the picture, on each separate fragment. How are we to put the 
 
 — 94-, 
 
STUDIES IN ROMANS 
 
 puzzle together so as to find the complete picture; or is there no 
 picture at all, but merely confusion? Is there some one behind the 
 whole who has been working His own purpose through the centuries ? 
 The key to the puzzle is to be found in God's Word. When the frag- 
 ments are put together we shall discern on the completed picture, and 
 connected with one central Figure, that of Israel. God's purpose 
 toward Israel, and through Israel to the world, form the key to the 
 Bible itself, and to the world as a whole." — Ada R.Habershon, in 
 "The Bible and the British Museum." 
 
 If the calling of Israel is unconditional, and it is, there- 
 fore the present rejection of Israel is but temporary. He 
 has set them aside but not "cast them away" (Rom. 11 : 1). 
 
 He had a "purpose within a purpose/' which purpose we 
 now behold in the Present time, viz., the calling of "the 
 Church which is His body" (Rom. 16:25; Eph. 3:9; 
 Col. 1: 26). The present purpose of God has not turned 
 Him from His former purpose. "The gifts and calling of 
 God are without repentance." He has called the people 
 to Himself for a purpose which is not yet fulfilled and He 
 gave them the Land for their possession, but they are ban- 
 ished from it, but not forever. The kingdom which He 
 offered them and which they rejected, has been deferred 
 but not transferred as some would have us think. There 
 is Divine purpose in it all. We think Dr. John Wilkinson 
 right, when he says, ' ' the promises to the fathers are neither 
 annulled nor transferred but confirmed by Christ. The 
 promises are still theirs and the whole Gentile world awaits 
 the fulfillment of these promises to the natural and the 
 National Israel." 
 
 Thus according to the prophetic word we see Israel who 
 should be in the Land, scattered in all lands and who should 
 be at the head of all nations under the heel of all nations. 
 The cause of Israel's National rejection are threefold: Idol- 
 atry, the rejection of Christ, and forbidding the Gospel to 
 the Gentile. God called Israel for a threefold purpose: 
 (1) To be the organ and the custodians of the oracles, the 
 prophetic scriptures. (2) To preserve and conserve the 
 unity of God in the midst of the heathen. (3) To make 
 known His saving health to the nations. The first two they 
 did, at the third they failed, but their originally appointed 
 duty awaits them. 
 
 — 95^ 
 
STUDIES IN ROMANS 
 
 The Prophetic Picture 
 
 of Israel in the present was written in advance. Dr. Kel- 
 logg says : 1 1 The Jews alone have had their history written 
 in advance." Daniel looking out upon his people under 
 Gentile dominion cries: "All Israel have transgressed thy 
 law; therefore the curse is poured upon us, and the oath 
 that is written on the law of Moses" (Dan. 9: 11). Thus 
 our attention is directed to Moses, who foresaw and fore- 
 told the present position of Israel beneath Gentile domina- 
 tion, of which dominion subsequent prophets spoke with 
 detail. 
 
 "When I shall have brought them into the land which I 
 sware unto their fathers . . . and they shall have eaten 
 and filled themselves and waxed fat ; then will they turn to 
 other gods and serve them, and forsake and break my cov- 
 enant . . . for I know their imagination which they go 
 about, before I have brought them into the land which I 
 gave them."— Deut. 31: 20, 21. 
 
 Here the universal apostasy is set forth in advance. 
 
 " If ye shall despise my statutes I will even appoint over 
 you terror, consumption, and the burning ague that shall 
 consume the eyes, and cause sorrow of heart, and I will set 
 my face against you and ye shall be slain before your 
 enemies, and they that hate you shall reign over you." 
 See Lev. 26 : 15 to 17 ; 25 and 26. 
 
 Here we see foretold in advance the calamities which 
 have overtaken them. 
 
 Their exile from their land was likewise foretold. 
 
 "Ye shall be plucked from off the land whether thou 
 goest to possess it, and the Lord shall scatter thee among 
 all the people, from one end of the earth even unto the 
 other." Thou shalt beget sons and daughters, but thou 
 shalt not enjoy them, for they shall go into captivity." — 
 Deut. 28 : 25, 63, 64. 
 
 The People, the Land and the city have all come under 
 the judgment of the prophetic word. This is most mar- 
 velously recorded by Dr. Kellogg in his matchless book, 
 "The Jews or Prediction and Fulfillment." It is not the 
 purpose of this study to enter into a full discussion. 
 
 — 96 — 
 
STUDIES IN ROMANS 
 
 Isaiah was likewise granted vision from God concerning 
 Israel's present dispersion, when in Chapter 6 God says: 
 
 "Make the heart of this people fat, and make their ears 
 heavy and shut their eyes, lest they see with their eyes, hear 
 with their ears and understand with their heart and be con- 
 verted and be healed/ ' — Isa. 6 : 10. 
 
 Isaiah likewise knew this could be but a temporary apos- 
 tasy and with a deep knowledge of God's purpose cries, 
 "Lord, how long!" (Vs. 11). What is the duration? is 
 what he meant, knowing it could not be always. 
 
 Jeremiah saw their present distress and said : 
 
 "Thus saith the Lord of Hosts, behold I will send upon 
 them the sword, the famine and the pestilence, and will 
 make them like vile figs that cannot be eaten, they are 
 so vile. I will persecute them with the sword, with the 
 famine and the pestilence, and will deliver them to be 
 removed to all the Kingdoms of the Earth, to be a curse 
 and an astonishment, and a hissing and a reproach among 
 all the nations whither I have driven them." — Jer. 
 29:18-19. 
 
 Time will not permit us to speak of Ezekiel's prophecy 
 and of that of Daniel, which is the key to Israel 's future as 
 well as pronouncing the doom to Gentile dominion. 
 
 The tenth chapter of Romans shows the failure of Israel 
 because of the unbelief, but it likewise shows that their un- 
 belief cannot alter God's purposes. They may seek to estab- 
 lish their righteousness (Vs. 3), but their righteousness is 
 in Heaven and they will have none till they behold Him 
 whom they have pierced coming in the clouds of glory and 
 acknowledge Him in the language of Isa. 53 : 4-12. 
 
 Ihus the history of Israel in the present age among the 
 nations runs along with the history of the nations whom 
 they are among. 
 
 The time of Israel's exile and the times of the Gentiles 
 run contemporary. Since Nebuchadnezzar of Babylon 
 Gentile dominion on the earth and over Israel has been by 
 God appointed and permitted (Jer. 21 : 7. 22 : 25 ; 25 : 9-11 ; 
 Daniel, Chapters 2 to 7). 
 
 Gentile dominion will come to its end ; God has decreed 
 
 — 97 — 
 
STUDIES IN ROMANS 
 
 it. At that time Israel will celebrate deliverance and take 
 the place God has determined. The mouth of the Lord has 
 spoken it. Their " house " will be desolate until then. 
 When they cry what they should have cried when first he 
 came, "Blessed is He that cometh in the name of the Lord," 
 He will deliver them ! Until then Jerusalem trodden down 
 (Luke 21:24; Rom. 11:25), the people scattered and the 
 promised prophetic blessedness withheld from the earth. 
 "Make haste thou rejected Messiah and gird thy glittering 
 sword and come down!" 
 
 Lesson No. 42. 
 
 Israel's Ultimate Reception 
 
 "Sooner or later the world will witness the reinstatement of the 
 Jewish nation in the land of their fathers. They will not. as some 
 suppose, be merged in the nations among whom they are scattered, 
 and so lose their nationality, but, restored to their own land, they 
 will continue a nation forever." — Samuel H. Kellogg, D.D. 
 
 Having seen the Unconditional Election of Israel, and 
 their Temporary Rejection we are now ready for the con- 
 cluding chapter concerning the Ultimate Reception of 
 Israel. God has not east them away from being a nation 
 or has He purposed to mix and mingle them among the 
 nations. 
 
 His original purpose stands through for the time, set 
 aside. He did the scattering, He will do the gathering 
 (Jer. 32:37). He dispersed them and He will assemble 
 them. Only He could do the one and He only can do the 
 other. See Jer. 31 : 10, also 29 : 14. 
 
 The eleventh chapter of Romans deals with the Restora- 
 tion and Ultimate Reception of Israel. Here we find that 
 God's purpose has not been transferred but deferred. Their 
 future is assured by the unfailing, unchanging purpose of 
 God revealed in the scriptures of the prophets. Of this 
 
 — 98 — 
 
STUDIES IN ROMANS 
 
 purpose many are ignorant. In fact, it is sad to state the 
 very things concerning which God would not have us to be 
 ignorant, we are most ignorant. To-wit : in the New Testa- 
 ment, we find the words "I would not have you to be 
 ignorant" occurring a number of times. 
 
 Of these specifically marked truths we are particularly 
 ignorant. He would not have us to be ignorant of: 
 
 1. Israel's Present Blindness and Gentile Fullness (Rom. 
 11:25). 
 
 2. Concerning Spiritual Gifts (1 Cor. 12: 1). 
 
 3. Concerning them that sleep (1 Thess. 4: 13). 
 Concerning these things we are ignorant. 
 
 The Apostle says : 
 
 "For I would not, brethren, that you should be ignorant 
 of the mystery, lest you should be wise in your own conceit ; 
 that blindness in part is happened to Israel until the full- 
 ness of the Gentiles be come in." — Rom. 11 : 25. 
 
 Thus we learn that when Gentile world dominion reaches 
 the limits placed by God, ' ' There shall come out of Zion a 
 Deliverer and shall turn away ungodliness from Jacob. ' ' — 
 Rom. 11 : 26. 
 
 The Little Word "Until" 
 
 The little word "until" is wonderfully rich in its use 
 with Israel. 
 
 When in Isaiah he heard the voice of the Lord declaring 
 the blindness and unbelief of Israel, knowing it cannot be 
 forever, he cries (Isa. 6: 11), "Lord How Long?" and re- 
 ceives from the Lord the answer, "Until" (Vs. 11). The 
 "until" places the limit and likewise declares God's future 
 purpose beyond this predicted blindness which is the pres- 
 ent blindness. See Acts 28 : 25 to 28. 
 
 Jesus lamenting over Jerusalem cries : 
 
 * * Jerusalem, Jerusalem, thou that killest the prophets 
 and stonest them which are sent unto thee, how often would 
 I have gathered thy children together, even as a hen gath- 
 ereth her chickens under her wings, and ye would not! 
 Behold your house is left unto you desolate. For I say 
 unto you, ye shall not see me henceforth TILL ye shall say, 
 
 — 99 — 
 
STUDIES IN ROMANS 
 
 'Blessed is he that cometh in the name of the Lord.' "— 
 Matt. 23 : 31-39. 
 
 Here we learn the desolation of Israel's house is not to be 
 forever, but for a time. They who said "Crucify Him" 
 will say "Blessed is He." But "until" that time there is 
 no brooding wing for Israel. 
 
 Speaking concerning the dispersion of His people Jesus 
 declares : 
 
 "And they shall fall by the edge of the sword, and shall 
 be led away captive into all nations and Jerusalem shall 
 be trodden down of the Gentiles, UNTIL the time of the 
 Gentiles be fulfilled. "—Luke 21: 24. 
 
 Again the divine instruction concerning the present con- 
 dition of Jerusalem is illumined by this marvelous word 
 "until." This word sheds light beyond the present. 
 
 It is a light shining in a dark place. 
 
 To-day Jerusalem is trodden down by the Gentiles, but 
 this will end, for God has said "until" — until means not 
 always. 
 
 Psalm 110 is a most remarkable one. The manifold use 
 made of it in the New Testament will richly repay the stu- 
 dent's time for study. It is a Psalm of the ascension of 
 Messiah, and Present Priesthood. 
 
 "The Lord said unto my Lord, Sit on my right hand 
 until I make thine enemies thy foot stool." — Psa. 110: 1. 
 
 This Psalm is used by Jesus when confronted by the 
 Pharisees. The word "until" looks to the future work of 
 Messiah when He comes in "great power and glory" and 
 "the day of vengeance" is come. At this coming Gentile 
 dominion will reach its end and Israel be saved, the land 
 restored, and the city delivered and the earth blessed. See 
 concerning this great restoration the Prophecy of Jere- 
 miah, Chapters 30 and 31. 
 
 "Thus saith the Lord, We hear a voice of trembling, of 
 fear, and not of peace. Wherefore do I see every man with 
 his hands on his loins, as a woman in travail, and all faces 
 are turned to paleness ? Alas ! for that day is great ; there 
 is none like it ! It is even the time of Jacob 's trouble ; but 
 he shall be saved out of it. For I am with thee to save 
 
 — 100 — 
 
STUDIES IN ROMANS 
 
 thee, Israel, saith the Lord ; for I will make a full end 
 of all the nations whither I have scattered thee, yet I will 
 not make a full end of thee, but I will correct thee in 
 measure : I will not leave thee unpunished. ' ' 
 
 The last and supreme effort of Satan just preceding the 
 deliverance of Israel by the coming of the Lord in great 
 power and glory will be to wipe out the Jewish nation from 
 the face of the earth. This he could do if it were not for 
 the One who "keeps Israel, (who) neither slumbers nor 
 sleeps" (Psa. 121: 4). This will be attempted by a world 
 confederacy under Anti-Christ. 
 
 The Psalmist has shown us this period of time in Psalm 
 83 : 3 to 5. 
 
 "For lo thine enemies make a tumult and they that hate 
 thee have lifted up the head. They have taken crafty coun- 
 sel against thy people and consulted against thy hidden 
 ones. They have said, Come, let us cut them off from being 
 a nation; that the name of Israel may be no more in 
 remembrance. For they have consulted together with one 
 consent : they are confederate against Thee. ' ' 
 
 This is a confederacy against God. The blotting out of 
 Israel would be the destruction of the purpose of God. 
 
 Says John Wilkinson: "Just at the moment of Israel's 
 extremity when the Anti- Christ seems within measurable 
 distance of complete success, the clouds part asunder over 
 the Mount of Olives, Christ returns, the Jews are delivered, 
 Anti- Christ destroyed, there is universal mourning amongst 
 the inhabitants of Jerusalem, followed by the National con- 
 version of Israel, the occupancy of the throne of David by 
 David's Son and Lord, the cessation of war and the com- 
 mencement of the millennial reign and the blessing through 
 Israel of the whole Gentile world. ' ' The Prophet celebrates 
 their deliverance in the following majestic strain: 
 
 * ' He will swallow up death in victory, and the Lord God 
 shall wipe off tears from all faces, and the rebuke of His 
 people shall be taken away from off the earth ; for the Lord 
 hath spoken it. And it shall be said on that day, Lo, this is 
 our God, we have waited for Him, and He will save us : this 
 
 — 101 — 
 
STUDIES IN ROMANS 
 
 is the Lord, we have waited for Him, we will be glad and 
 rejoice in His salvation.' ' — Isa. 24: 8-9. 
 
 We crave forgiveness for attempting to cover such a won- 
 derful scope of scripture in so short a space. It may be left 
 to us at another day to write fully concerning God's pur- 
 pose for Israel. 
 
 Concluding Lesson 
 
 Chapters 12 to 16 
 
 You have patiently followed with us through the book 
 of Romans. Each of its grand divisions has been covered 
 in our course. First, Chapters 1 to 8, which we named 
 Salvation. Second, Chapters 9 to 11, named Dispen- 
 sation. We now speak generally of Chapters 12 to 16, 
 known as Exhortation. 
 
 Chapters 12 to 16 are an Exhortation based on the truth 
 of Salvation as set forth in Chapters 1 to 8. The "I be- 
 seech you therefore" of Komans 12: 1 continues Chapter 8 
 as an exhortation and not Chapter 11, which with the two 
 preceding Chapters 9 and 10, are a parenthesis within the 
 Epistle. This last division 12 to 16 has three subdivisions 
 as follows: 
 
 Transformation.— Chs. 12-13. 
 
 Exhortation. — Ch. 14 and 15. 
 
 Salutation.— Ch. 16. 
 
 The chapter names are : 
 
 Christian Character. — Ch. 12. 
 
 Duties to Powers.— Ch. 13. 
 
 Relation to Brethren.— Ch. 14. 
 
 Christian Labors. — Ch. 15. 
 
 Salutations.— Ch. 16. 
 
 This portion of the Roman Epistle is practical. It re- 
 veals the " ways" that suit the mercies shown us. Here we 
 
 — 102 — 
 
STUDIES IN ROMANS 
 
 find the Transformation worked by the Gospel of Salvation. 
 Here we find gifts bestowed and spiritual equipment for 
 life on earth. Here is our walking as the result of "His 
 Working." Here we find light on life's duties. This por- 
 tion of the Epistle begins with the practical and ends with 
 the personal. The Epistle which begins with the word of 
 Salutation to them that be in Rome ends with personal 
 greetings to many that be in Rome. 
 
 There is much rich revelation in this portion which time 
 forbids us at this time declaring. "We have shown in 
 Lecture No. 9 the remarkable contrast between the open- 
 ing and the closing of the Roman Epistle. Much help will 
 be found by referring to this lecture. Our work of neces- 
 sity must be brought to a close. "We trust many have been 
 helped by the teaching as we have in the teaching. 
 
 103 — 
 
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