Revelation and Accountability

8/14/2019 Revelation and Accountability

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Revelation and AccountabilityPFC Vincent Michael Krivda, Jr.Bible-Touchstone 2008

Chapter 1 The Revelation of GodChapter 2 Revisiting RomansChapter 3 Revisiting John 15:22

Chapter 4 Total human depravityChapter 5 Against the age of accountability theologyChapter 6 Conclusion

Chapter 1- The Revelation of GodThe Holy Scriptures reveal God to mankind.

Chapter 1: section 1- Gods ImageJohn 5:37 And the Father Himself, who sent Me, has testified of Me. You haveneither heard His voice at any time, nor seen His form. 38 But you do not have Hisword abiding in you, because whom He sent, Him you do not believe. 39 You searchthe Scriptures, for in them you think you have eternal life; and these are theywhich testify of Me.

1:1a- God the Father is invisibleJohn 1:18 No one has seen God at any time. The only begotten Son, who is in thebosom of the Father, He has declared Him.The Bible clues that God's eternal essence is not apprehended by empiricalobservation, sensory perception, or by the finite categories of human cognitiveexperience. Although creation may boast the splendor of God's craftsmanship, GodHimself, whose righteous character is revealed by His standard of judgment of theLaw, cannot be seen in nature.See Exodus 33:20-23, Deuteronomy 4:12, John 5:37, 6:46, 1 Timothy 1:17, 6:16, 1John 4:12, 1 John 4:20, 23-24.

1:1b- God the Father has been seen in theophanies

Though the Bible suggests that God is invisible, it is relevant to mention thatthe Old Testament gives examples of God manifesting in theophanous appearances tobe recorded in Scripture. It may seem to be a contradiction, but an invisible andomnipotent God is certainly capable of making a sign for Himself. Theophanies aresupernatural: they are not a common experience in nature.Genesis 32:30, Exodus 24:10, Judges 13:20-24, 1 Kings 22:19, Isaiah 6:1-5, Ezekiel1:28, Job 42:6, etc.God the Father has ordered that His Son, Jesus Christ, would be the manifestationof God in history.

1:1c- Jesus is the form and image of GodJesus Christ is the expressed manifestation of God's realized person. He is theWord (Genesis 15:1) made flesh, the actual appearing of God's fullness in history.

Matthew 11:25-27, Luke 10:21-22, John 12:45, 14:6-7, 14:9, Colossians 1:15, 2:9,Philippians 2:9, Hebrews 1:1-4, etc.1:1c.1- Man the image of God? Some are quick to argue that man was created in theimage and likeness of God (Genesis 1:26-27, 5:1-2, 9:6, 1 Corinthians 11:7, James3:9, John 10:33-34, Psalms 139:14, Isaiah 43:7). While it is true that man wasoriginally made in Gods image, such attempts to compete with Christs glory areirrelevant after considering the consequences of man's fall under Adam'stransgression (Genesis 2:17, 3:17-19, 3:22-24, 5:3, Ecclesiastes 7:29, Psalms82:5-7, Romans 5:12-14). It should be noted that by Gods grace Jesus Christ (thetrue image of the everlasting God) regenerates Christians into His image torestore them unto God's righteousness (Ephesians 2:8-13, 4:23-24, Colossians 3:10,


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2 Corinthians 3:18). Man is no substitute for Christ; but He, by His exceedingrighteousness and Grace, is a sacrificial substitute for man.Romans 5:12-14, 2 Corinthians 3:18, Ephesians 4:23-24.

Chapter 1: section 2-A critical analysis of liberal epistemic theologiesThe Bible describes mankind as so depraved that individuals cannot apprehend God'srighteousness independent from the effectual empowering of the Holy Spirit's(Proverbs 6:1, 1 Corinthians 2:10-14, 12:3, Ephesians 1:17-19, 3:4-5, Matthew

16:16-17, John 6:44, 15:26-27, 2 Corinthians 3:5) intervention (the regenerationof the justified elect). There are some liberal theologians who teach that man canknow God apart from Scripture. They absurdly posit, for various reasons, that Godand His precepts are personally known by all people including unbelievers.1:2a- Various liberal views on knowing God In the philosophy of knowledge, thereis a general distinction of rationalism and empiricism. Liberal epistemictheologies that are adversative to the Scriptural Revelation of Reformedepistemology are generalized here by their respective rationalist (see 1Corinthians 2:11) and empiricist (see 1 Corinthians 2:9) proclivities. Innatismand transcendental theology are best distinguished by their rationalism. Naturaltheology, the general revelation, and mysticism are best distinguished by theirempiricism. Most liberal theologians are characterized by a little of bothrationalism and empiricism. Liberal theologians usually appeal to the general

assent of their claims.1:2a.1-Innatism-Some theologians may argue that deep down inside (see Psalms 51:5-10, Proverbs 7:25-27) every person (see Luke 10:21-24, John 5:38, 1 Corinthians2:14; Daniel 12:10) knows that God exists and by their private conscience (see 1Corinthians 8:6-7, Ephesians 4:18, Colossians 1:21, Titus 1:15-16; Job 15:31,34:26-27, Psalms 10, 39:5, 53:1-3, 62:9, 73:5-11, 94:4-12, Proverbs 12:5, 12:8,12:23, Isaiah 5:20-21, 40:27, Hosea 4:11-12), mankind (see Galatians 1:11-12) hasthe natural faculty to determine the moral standards of God's ordained Law anddecrees (see Romans 2:1-6, James 2:4). See Job 17:4, Psalms 10:3-4, Ecclesiastes3:11, Isaiah 55:7-9, Matthew 15:19, Mark 7:21.1:2a.2-Transcendental theology- Some say that reason (see 1 Corinthians 1:18-23,2:11), or philosophy (see Colossians 2:8), or contemplative meditation (see Psalms119:96-100), or thinking (see Genesis 6:5, Psalms 94:11, Proverbs 15:26) is

sufficient enough to discover God and save a soul from sin (see James 5:19-20).The ontological argument for the existence of God is somewhat related totranscendental theology. See Matthew 11:25-27, 1 Corinthians 3:19-20.1:2a.3-Natural theology- Some posit that God reveals Himself to all of humanityuniversally (see Matthew 11:25-27, Luke 10:21-24, John 14:17, 2 Thessalonians2:10-15) by nature (see Matthew 16:16-17, 1 Corinthians 2:12, Galatians 1:16).They often implicate that the Scriptural revelation is unnecessary, inadequate, orinsufficient. The routinely deist theology often presumes humans have the free-will propensity to choose their own destinies (see Job 14:5, John 1:13, 6:44-45, 1Corinthians 1:26-29, Ephesians 1:11, 2:5, 2:8-9). This variety of deism would seemto imply that the Gospel has not been adequately revealed and is rivaled bymaterial creation (see 1 Corinthians 2:12-13). They sloppily induct that Godprobably offers to some a substitute for the Scriptural Revelation of the Gospel

to guide mankind (see Romans 16:25-26).Some say that science or "intelligent design" can prove God's existence and revealHis character (see 1 Timothy 6:20-21).The teleological argument for the existence of God is somewhat related to Naturaltheology proclivities.1:2a.4-The general revelation-The general revelation is interrelated withnatural theology. This theme will be analyzed in this study with its relation tomoral accountability. The general revelation is distinguished in the compounddoctrine of the general and special revelations. The special revelationaccurately refers to the Scriptural Revelation of the Gospel that effectuallyregenerates believers by the enabling of the Holy Spirit. Theologians who teach


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about the general revelation posit that God also offers unbelievers a portrayal ofHimself in creation (see 1 Corinthians 2:7-9). Contemporary proponents of thegeneral revelation sometimes teach God lends Himself to unbelievers so that He canfairly hold unbelievers morally accountable so that He can judge them. When thegeneral revelation doctrine is applied to the Christian study of moralaccountability, the precepts of the Law are attributed to the domain of naturalknowledge. The general revelation is usually said to be unable to offer Salvation,but is purposed to sanction Gods judgment against unbelievers. By their

implications, proponents of the general revelation overlook the expressed purposeof the Law in Scripture. Though initially their theological heritage proposed toshow the compatibility of truth in science and the Bible, contemporaryapplications for moral accountability suggest that the Scriptural Revelation hasnot been adequately revealed and is rivaled by material creation. They sloppilyinduct that God probably offers to some a substitute for the Scriptural Revelationof the Gospel to hold mankind accountable for sin. See Ecclesiastes 3:11.1:2a.5-Mysticism- Some even say esoteric practices, or psychedelic drugs andpsychotropic entheogens, or peak experiences and ecstatic states of consciousnessmay even awaken a individuals own divine instincts unto self-realization whichtunes one into God's universal call. Mystics believe they have the inherentability to experience God and achieve knowledge of Him. See Romans 11:33-35, 2Chronicles 33:6.

Gnosticism is related to mysticism. Gnosticism proposes that there is secretknowledge of the divine to be procured.1:2b-Common themes in liberal epistemic theologies The common elements in thevarious examples of liberal views on knowing God is that they all suppose that Godreveals Himself outside of Scripture and focus on man and creation instead ofJesus Christ. They also underestimate the evangelic accomplishment of the Apostlesand the enormous success of the Gospel of Jesus Christ (Psalms 68:9-11, Revelation19:10-15). The liberal theologians who propose these ideas suggest that Godreveals the Truth outside of Scripture so that He can hold sinners accountable forauthorization to judge them. Sometimes they even imply that God offers Salvationto some of mankind apart from the Gospel revealed by Scripture (i.e. the age ofaccountability doctrine); see 1 Corinthians 3:10-11, Galatians 1:8-9, Proverbs30:5-6.

Innatists usually say that Gods Law is known by conscience; natural theologyusually entails that God the creators existence is known by creation. Yet thoseliberal views of Biblical episteme are false.Consider the following arguments that characterize liberal theologicalapplications on human accountability:1:2b.1-Argument #11. Gods character is defined by His Law.2. All of mankind knows Gods Law innately through conscience and/or throughexperience by nature.3. Thus, all know God.Argument #1 begs the question that God Law is known apart form the Law as it isrevealed in Scripture.1:2b.2-Argument #2

1. God judges all mankind according to their works by His Law.2. God reveals His Law to all mankind.3. All of mankind knows Gods Law.4. Some of mankind never has had the Gospel preached to them, and some have neverread the Law revealed in Scripture. Some or all of whom are also unbelievers.5. Some of the set of all mankind know Gods revealed Law outside of Scripture.6. God endows all mankind with the free-will to choose to obey His Law.7. Some of mankind chooses not to obey God.8. God judges the disobedient according to their works by His Law.Argument #2 uses the false conclusion to argument #1 as a premise in line 3. Line2 and 4 may be true, but the implications of line 3 are typical components for the


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liberal theologians arguments for free-will and justification by works. Hence,the dictum for universal knowledge of God is critically analyzed here in thisstudy.1:2b.3-Argument #31. God is just (Psalms 89:14).2. Justice includes the fair judgment of people.3. People are fairly judged only if they are held accountable to what they know isright or wrong. If a lawbreaker, for example, breaks a law that the lawmaker never

insured the lawbreaker to know, then it would be an unfair judgment for thelawmaker to enforce the penalty of breaking the law on the lawbreaker.4. God judges each of mankinds works individually by His Law.5. Unbelievers are some of the set of mankind.6. God judges all unbelievers fairly because He is just.7. Unbelievers, therefore, know Gods Law but fail to believe in its terms.8. Some unbelievers never are preached the Gospel to, and some never have read theLaw revealed in scripture.9. Thus, Gods Law is not exclusive to revealed scripture, and is known by allunbelievers.10. Unbelievers know God and/or His Law innately and/or through experience ofnature.Argument #3 begins with a good start in line 1, but poorly defines its terms in

line 2. Argument #3 is much like argument #2 but the induction process is employeda little different.Liberal theologians aim to define Gods criterion for applying accountability anddistributing judgment. If they hold that God only judges those who know Hisstandard, then they can secretly be assured that God does not damn dead infants orignorant Aztecs to hell. To establish the dogmatic criterion of judgment that Godonly holds those who know better accountable, they often suggest that ultimatelyeveryone knows of God and His Laws. If unbelievers know God but reject Him anyway,they are then eligible for judgment. According to the opinion of some liberals,babies are not typical unbelievers because they are too young and innocent to beheld accountable to God. This loop hole for humans who do not meet theircriteria is the end of their efforts. Sometimes they imply that irrationality andthe inability to reason can save some humans from Gods wrath.

Some common errors of liberal epistemic theologies on accountability The centralthesis of the liberal epistemic theology makes up a complex ethical argument.Rightly supposing some basic Christian truths (i.e. that God is the judge mankindaccording to the terms of His Law), the liberals question Gods prerogative toblame some unbelievers for their actions. They say that in some cases, someunbelievers never get the chance to believe in Jesus Christ because they neverwere given an opportunity to hear the Gospel or read a Bible. Examples are infantswho die before they develop the cognitive capacity to comprehend the Gospelmessage, and tribes isolated from the influence of global culture. In theseexamples, it could be argued that the unbelievers are not to blame for not knowingGod because they never were in a position to learn of the Gospel due to theirsituational determinants. The case is somewhat reactionary against the some of theseemingly absurd logical implications of conservative Christianity.

The liberals reasoning considers a fork of hypothetical extremes. On the onehand, supposing if God is not responsible for the ignorance of babies andprimitives, God should then take pity on them and allow them into heaven. On theother hand, if Gods sovereign providence predestined the babies to die and Hehaphazardly confined primitives to a highway to hell, then it would seem that Godis unfair.What the liberals ignore is that all are deserving of judgment and hell (Matthew5:19, Romans 2:11-12, 3:19, 3:23, Galatians 3:22, James 2:10, see Job 8:1-6). Theypresume that justification is a dispensation all mankind can afford. They presumethat everyone must have the deserved resources to justify themselves (Job 31,Jeremiah 3:11, Luke 18:14) before God if they choose (see Romans 9:19-20; Psalms


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94:4-13, Isaiah 10:15, John 15:16). They imply that justification is anunalienable right (see Ephesians 2:8-9).But not all have the advantage of the free-will to choose. Some infants, abortedfetuses, some mentally handicapped, some mentally insane, some psychotic, someprimitive aliens, and some in extreme physical bondage and isolation are not givena chance to choose to believe in the name of Jesus Christ and call upon His nameto be saved. To deal with this problem, liberal theologians often teach that Godhas mercy on them and saves them because He is all-loving.

The liberal epistemic theologians misappropriate the necessity of redemptivejustification when applying their precepts to Christian moral accountability. Thatis, because liberal usually do not presuppose that mankinds depravity antecedesGods judgment, they imply that belief in God and His moral standard is condemninginstead of vindicating. They suppose that the general revelation gives mankind afair trial to warn them of Gods wrath. But it is the Law effectively securesGods verdict against sin (Galatians 3:22) because sin was in the world (Romans5:12-14, Galatians 3:19). Because God is just, He must punish sinners. If God didnot punish sinners who were created by Him (Proverbs 16:4) then He would be evilfor allowing evil to run amuck. But liberal theologians posit that humans areinnocent of sin until they understand God holds them accountable.Gods judgment holds all mankind guilty (Job 25) because all mankind (includingbabies and those who do not know they sin) are sinners who sin (Romans 2:12, 3:19-

23, 5:12, Galatians 3:22, 1 John 1:8). The Bible describes all mankind as havingways clean before their own eyes (Proverbs 16:2, 21:2; Psalms 36:1-4, Proverbs20:6, 30:12, Luke 18:11, Romans 7:7, Galatians 6:3). The Bible describesregenerate Christians as those who know sin (Romans 2:14-15, 6, 7:25-8:10, 1Corinthians 15:34, 2 Corinthians 4:1-4, 7:10, 1 Timothy 1:5-7, Titus 1:15, Hebrews10:22, James 1:21-27, 1 John 1:8-2:6, 2:13-14, 3:6-11, 3:19-24, 5:18-20). Butunbelievers do not believe in an absolute Law because they do not believe in aretributive God who will judge His enemies (see Psalms 10, 14, 53, 54:5, 92:6,Ephesians 2:12, 1 John 2:3). Unbelievers do not know God because they do notbelieve, nor can they know because they are spiritually discerned (Proverbs 14:6,John 3:3-6, 5:44-47, 6:44-47, 8:43-47, 10:25-27, Romans 8:7, 1 Corinthians 1:18,2:14, 2 Corinthians 4:3-7, Jude 19).All are guilty according to Gods judgment (Ecclesiastes 7:20, Romans 3:9, 3:19,

3:23, Galatians 3:10-11, 3:22, 1 John 1:8-10). Mankind needs a savior to save themfrom Gods certain judgment (Romans 7:24). Because God is just and must punish allmankind for their sin, He must put the blames punishment on Himself to save anyof the sinners (Romans 5:6-11, Hebrews 9:22-28). He sacrificed His righteous Sonto show His merciful love (John 3:16, 15:13, Ephesians 2:4-7, 5:2, 2 Thessalonians2:16, 1 John 4:9-10) to mankind through His Grace.Because liberal epistemic theologians misappropriate the necessity of salvicjustification when applying their precepts to Christian moral accountability, theyundermine the Biblical doctrine of justification by faith alone (Acts 13:39,Romans 3:28, Galatians 2:16, 3:11). God has declared all guilty as Scripture hasconcluded (Romans 2:12, Galatians 3:11, 3:22). Humans cannot exonerate themselves(Romans 6:17-18, 11:6, Ephesians 2:8-10). Gods prepared (Psalms 68:9-11, Isaiah46:9-13, Romans 2:4, 5:19-20, 8:28-30, 9:23, Ephesians 1:5-11, 2:4-10, 3:9-11, 2

Thessalonians 2:10-14, 2 Timothy 2:19-21) His elect before they were born to beacquitted (Romans 4:17, 9:11, 1 Thessalonians 5:9, 2 Timothy 1:9, Titus 3:3-7, 1Peter 1:2-4). The elect were culpable of their sin (Psalms 1:5-6, Ecclesiastes7:20, Lamentations 3:39, 1 John 1:8-10) deserving of punishment (2 Corinthians5:10, Ephesians 2:1-5, Jude 15). But God prepared Jesus Christ to take the penaltyinstead (Zephaniah 1:7, Romans 5:6-10, Ephesians 5:2, Hebrews 9:26). God givesfaith (Ephesians 1:17-19, Colossians 2:2) to those whom He saved so that His Gracewould be knowingly received (Psalms 106:8, 145:8-12, Isaiah 41:20, 45:3-6, Ezekiel39:7, Romans 9:22-23, Colossians 1:26-27, 1 John 5:20) and that they would loveHim reciprocally (1 John 4:10, 4:16-19).But the liberals believe in a cosmic due process, where a human is innocent until


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they know that they are sinners. By implying that humans are innocent until theyhave achieved knowledge, their condemnation is independent of their works. Soagnosticism and ignorance of sin is a state of innocence independent from works.By implication, unbelievers may be innocent without being justified by faiththrough God. That would suggest that the criminally insane are innocent, and Godsabsolute standard is subject to the individuals own understanding. They believethat when God judges a person, He justifies some because they have chosen toperform some deed (i.e. say the sinners prayer, baptism, swear an oath, etc.)

and considers their individual circumstances. Conservative Christianity arguesrather that all are guilty because they sin no matter what the circumstance is.Sin is sin. All of mankind are sinners (Galatians 3:22). Though God does not needto justify any guilty sinners, He forgives some of them (Romans 8:33, 1 Timothy1:15) irrespective of their works but through His Grace (Titus 3:5-7). The Bibledetermines that only believers are justified (Luke 8:12, John 1:12, Romans 5:1-2,Galatians 2:16, 3:6-14). This makes sense, because God aims to save His elect sothat they know Him (Isaiah 43:7-13, 45:3-7, Romans 9:23, Ephesians 1:17-23, 1 John5:10-15, 5:20). God inspired the Scriptures and intervened in human history tomake His glory known. Some believe and some are unbelievers so that the believerscould know what they were being saved from, and they would know Gods loverealizing all that He went through to save them (Romans 9:22-27).1:2c-A practical application of Moores Paradox Innatist theologians and liberals

suggest that mankind knows God naturally, but make a distinction between knowledgeand belief. They imply that unbelievers know God.Consider the following argument which characterizes Christian liberality:1. God judges all mankind according to their belief in Him.2. It would be unfair for God to judge mankind according to their belief in Him iftheir belief or disbelief were determined and predestined by Him. It would beunfair for God to judge mankind according to their belief in Him if God did notsupply mankind the adequate means of knowing Him.3. All mankind knows God innately and were supplied by God the autonomy to believein Him by mankinds own free-will.4. Those who innately know God but choose to disbelieve in Him are deserving ofGods punitive judgment.Knowledge implies belief. Belief is an essential component of knowledge (see

Isaiah 43:10, 1 Timothy 4:3, 1 John 5:13). One cannot know something exists anddoubt the existence of it concurrently. But it is possible that someone could hearof God and know a concept about Him through the call of the Gospel and not respondbecause they do not believe because they are not of the truth (John 3:3, 8:43-47,10:25-27, 18:37, 1 Corinthians 1:27-30, 1 John 4:6, 5:19-20). Many unbelievershave a concept of God because their environmental determinants, but it would beabsurd to say unbelievers know God and His judgments.The liberal theologians imply that unbelievers (see 2 Corinthians 6:14) actuallybelieve in God and that sinners believe that the sins they commit are against anabsolute standard punishable by a retributive God. They imply that knowledge ofGod is universal (John 8:19, 16:3, 17:25, Acts 17:3, 1 Corinthians 1:21, 8:5-7,15:34, Galatians 4:8, 1 Thessalonians 4:5, 2 Thessalonians 1:8). The problem withthe liberal epistemic theology is the unlikelihood that unbelievers have the kind

of experience they are described as having (Isaiah 56:9-12). If an unbelieverreally knew God, they would believe (1 Corinthians 1:21). If sinners really knewthe consequences of their actions, then their knowledge would condition theirbehavior (Romans 6:1-4, 6:11-22, 2 Corinthians 7:10, Hebrews 10:26-31), and theywould call upon the name of the Lord and plead for His mercy. Instead, unbelieversdeny God and act according to their own selfish desires (Psalms 140:8, 1Corinthians 15:34, Ephesians 2:3, James 4:4-5). Some unbelievers are professedagnostics, and some are even professed atheists. It is certain that not allbelieve in God (John 6:36, 6:64). It is unlikely that unbelievers innately know.Liberal theologians create theological contradictions and philosophical problemsby denying that knowledge implies belief.


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1:2d-On liberal epistemic theologies Liberal theologians claim that God revealsHimself outside of Scripture to unbelievers so that when He punishes them, theirpunishment will be deserved because God has made them accountable according theirknowledge of Him. Society sometimes is tolerant to offenses committed by thoseignorant to civil law because of mental handicaps. Societys liberality isjustified because they presume that the mentally handicapped are not responsiblefor their ignorance, and thus they consider it unfair to hold them accountable(see Isaiah 27:11, Romans 9:18-22). Just as society has constructed a political

philosophy of justice and accountability, liberal theologians say that it would beunfair for God to withhold teaching unbelievers of His Law, and then to judge themaccording to the terms of the Law they are ignorant of.An effective function of the Law gives knowledge of sin (Romans 3:20, 7:7, 7:13).What the liberal theologians ignore is that the Law did not ever even intend tojustify (Romans 3:20, 3:28, Galatians 2:16, 3:10-11, Hebrews 7:11-19). Theknowledge of sin was to show mankinds need for Christ to save them by Gods Grace(Romans 7:23-8:4, Galatians 3:19-27). Belief in the truth is the announcedprescription to be saved (Acts 16:30-31, Romans 10:8-9, 16:25-26, 2 Thessalonians2:12-16). The message of the Gospel is liberalized by theologians who teach thataccountability is based outside of the Gospel (see Romans 2:16, 2 Thessalonians1:7-10, 1 Timothy 1:8-11). They teach that the Law is not the one revealedstandard of judgment, but nature or conscience is supplemental to the Law (see

Romans 8:7, 1 Corinthians 2:12-13).Those liberal theologians are often inconsistent because they devise that Godholds unbelievers accountable by naturally revealing Himself outside of Scriptureto give them a fair chance to freely choose to obey His precepts. They often holdthis to distinguish themselves from hyper-Calvinists. They maintain that ignoranceof Gods Law appeals to His mercy (see Job 36:12, Isaiah 27:11, Jeremiah 4:22-28,5:4-17, Hosea 4:1-6, Matthew 15:13-14, John 8:19-21, 8:55, Romans 1:28, 14:23, 1Corinthians 15:34), but cannot avoid the problems presented by the fact thatagnosticism exists. They maintain that knowledge is the basis of Gods judgmentagainst free-willing agents, but cannot avoid the problem of human inability.Mankind is determined to fall short of Gods glory. They claim that Gods commandimplies moral ability, but they often fail to admit that such a theology impliesthat justification would be merited by the works of the Law apart from Faith.

1:2e-Lean not on your own understanding Those who believe that innate knowledgereveals God get that knowledge from their own understanding; innatism is notrevealed by Scripture. The revelation of the world is a competitor of theScriptural Revelation. Personal understanding is distorted by subjectivity, butthe revelation of Scripture is a basic truth. Either innatism is true or Scriptureis true or neither is true, but they cannot both be true.Proverbs 3:1-7, 16:1-2, 21:2, 22:17-21, 23:4, 28:26, 30:12, Psalms 25:10-15, 36:1,119, 146:3-5, Isaiah 6:9-10, 55:7-9, Jeremiah 9:23, 10:23-24, Lamentations 3:39-42, Hosea 14:9, Romans 8:4-7, 1 Corinthians 3:18-21, 8:2-3, Ephesians 1:12-13, 2Peter 1:20.

Chapter 1: section 3-A Biblical response to liberalism1:3a- Pauls Appeal to Scripture in Romans 3:10-18 In Romans 3:10-18, Paul appeals

to Scripture to describe the natural man:10 As it is written: There is none righteous, no, not one;11 There is none who understands;There is none who seeks after God.12 They have all turned aside;They have together become unprofitable;There is none who does good, no, not one.13 Their throat is an open tomb;With their tongues they have practiced deceit; The poison of asps is under their lips;


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14 Whose mouth is full of cursing and bitterness.15 Their feet are swift to shed blood;16 Destruction and misery are in their ways;17 And the way of peace they have not known.18 There is no fear of God before their eyes.

1:3b-An investigation into Pauls Scriptural allusions Paul quotes the OldTestament to strengthen his claim that mankind, naturally, is depraved. Man is a

creature fit for the finishing work of justice. The Scripture concludes that mandoes not understand God naturally; he does not naturally seek for God. Mankinddoes not know the way of peace; he is predisposed to evil nature. Mankindnaturally does not fear God because they do not consider his judgment kindledagainst them because they have not known Him. Some may have heard about God, butthey do not believe nor understand His being or His Law. The Scripture says thatnone know God naturally.

1:3b.1-None that understandeth- Romans 1:22, 1:28, Psalms 14:2-4, 53:2, 53:4,94:8, Proverbs 1:7, 1:22, 1:29-30, Isaiah 27:11, Jeremiah 4:22, Hosea 4:6, Matthew13:13, 14:19, Titus 3:3, 1 John 5:20.

1:3b.2-None that seeketh- Romans 8:5-7, 3:11, Job 21:14, Isaiah 9:13, 31:3,

65:1, Hosea 7:10 (also see Psalms 95:7-11).

1.3b.3-The way of peace they have not known- Isaiah 56:19-21, 59:8, Proverbs16:7, 16:17, 16:25, Luke 1:77-79, Romans 5:1

1.3b.4-There is no fear of God before their eyes- Ecclesiastes 12:13-14,Jeremiah 5:22-31, Proverbs 8:13, 16:5-7, Psalms 36:1, Psalms 112, Revelation 19:5.

1.3c-God is known through FaithThrough Faith comes knowledge of God. Faith comes from Scripture. Faith justifiesthe believer who knows God.

1.3c.1-Faith comes from hearing, and hearing from the Word of God- Romans 10:17,

Luke 8:15, 11:28, Colossians 1:5-6, 1 Thessalonians 2:13, James 1:17-25, 1 Peter1:23.

Chapter 1: section 4- The dialectic realization of God in history Before the NewCovenant, God revealed Himself first to Jews only and kept Himself from thegentiles. Gentiles heard of God from the Jewish cultural influence shown in Godsprovidence for Israel, but in most instances were ignorant of His character. TheOld Testament heralds the erudition of the gentiles in the Last Days throughprophetic insight. Though Jesus came first to the Jews, the gentiles wereafterward instructed by the universal broadcast of the Gospel.1:4a-God is revealed to the Jews first, then to the gentilesRomans 1:16 For I am not ashamed of the gospel of Christ, for it is the power ofGod to salvation for everyone who believes, for the Jew first and also for the

Greek.

Luke 24:47, Acts 3:18-26, 13:26, 13:46-49, 18:4-6, 26:20-23, Romans 11:11-28, 1Peter 4:17-19.

1:4a.1-To Jews of the Old TestamentPsalms 14719 He declares His word to Jacob,His statutes and His judgments to Israel.20 He has not dealt thus with any nation;And as for His judgments, they have not known them.


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Deuteronomy 4, 31:11-13, Nehemiah 9:13-17, Psalms 78:3-7, Isaiah 8:20, Ezekiel3:4-6, 20:9-28, 36:22-33, Amos 3:1-2, Luke 16:29-31, Romans 2:18, 3:2, 9:4.

1:4a.2-Gentiles in darknessEphesians 2:12 that at that time you were without Christ, being aliens from thecommonwealth of Israel and strangers from the covenants of promise, having no hopeand without God in the world. Ephesians 5:8 For you were once darkness, but now

you are light in the Lord. Walk as children of light

Psalms 10:16, 79:6, 147:19-20, Proverbs 29:18, Isaiah 5:1-7, 45:20, Acts 14:16,26:17-18, Ephesians 4:17-19, 1 Peter 2:9-10.

1:4a.3-Gentiles heard, nevertheless1 Kings 8:60 that all the peoples of the earth may know that the LORD is God;there is no other.

Numbers 14:15, Deuteronomy 29:24, 28:64, 1 Samuel 17:46, 2 Kings 8:43, Daniel6:25, Job 8:3, 8:10, Amos 9:9, Luke 2:29-32, Acts 11:18, 28:28, Galatians 4:21, 1Timothy 3:16.Scripture anticipates the gentiles hearing and knowing of the LORD with the

coming of the Gospel (Isaiah 11:10-12, 42:5-7, 49:6, 49:22-23, 62:1-2, 66:17-19,etc.). Converted gentile Christians would read Scripture and know Gods awesomedeeds of the past. The Scriptural appeals given to support this demonstrate theOld Testaments prophetic insight fulfilled in the New Testament. 1 Kings 8:60 andverses that share the common central theme are essentially prophetic of thefuture. It was not until the universal broadcast of the Gospel in the first-century that all the peoples of the earth would know the true God. Theprovidence of God recorded in Scripture made it possible that gentiles would beable to know of Gods deeds when the revelation of the Gospel was opened up tothem by the Apostles in the generation of Christs advent.

1:4a.4-Open RevelationMatthew 10:27 "Whatever I tell you in the dark, speak in the light; and what you

hear in the ear, preach on the housetops.

Psalms 98:2, Isaiah 40:1, 45:23, Matthew 10:26, Luke 12:2-3, Acts 20:20-21, 28:28,Romans 16:25-27, 1 Corinthians 2:9-12, Galatians 3:23 (Isaiah 56:1, Jeremiah 33:6,Romans 1:16-20), Ephesians 1:9-10, 3:2-11, Colossians 1:25-29, 2 Timothy 4:17(also see Isaiah 29:18-19, 29:24, Luke 10:21-24, Romans 10:18, 2 Corinthians 3:13-14, 2 Timothy 1:10-11, Titus 1:2-3, Hebrews 1:2, 1 Peter 1:8-13, 1:20).

1:4a.5-Gospel preached to the whole worldRomans 16:25 Now to Him who is able to establish you according to my gospel andthe preaching of Jesus Christ, according to the revelation of the mystery keptsecret since the world began 26 but now made manifest, and by the propheticScriptures made known to all nations, according to the commandment of the

everlasting God, for obedience to the faith-The prophecy of Matthew 24:14, and the commission given to the Apostles in Mark16:15 were fulfilled in the first century immerging Church by the acts of theApostles. Though some futurists doubt the fulfillment of this Scripture confirmedaccomplishment, this truth is essential to understanding the influence of theGospel and its role in redemptive history.Romans 1:8, 10:18, 2 Corinthians 9:9-13, Colossians 1:5-6, 1:23, also see Acts2:5.

Chapter 1: section 5- Hearing God1:5a-The spiritually deaf Though God revealed the Gospel to all, none were able to


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understand it unless God enabled them to believe and consequently know it by faithsupplied by the Holy Spirit. All are deserving of the consequence of theirunbelief because all sin. Sin is punishable. Belief acquits sinners because theyknow. Ignorance condemns sinners because they sin. Believers understand this.Unbelievers do not because they have not been given the power to understand.Matthew 1313 Therefore I speak to them in parables, because seeing they do not see, andhearing they do not hear, nor do they understand. 14 And in them the prophecy of

Isaiah is fulfilled, which says:

Hearing you will hear and shall not understand,And seeing you will see and not perceive;15 For the hearts of this people have grown dull.Their ears are hard of hearing,And their eyes they have closed,Lest they should see with their eyes and hear with their ears,Lest they should understand with their hearts and turn,So that I should heal them.

16 But blessed are your eyes for they see, and your ears for they hear; 17 forassuredly, I say to you that many prophets and righteous men desired to see what

you see, and did not see it, and to hear what you hear, and did not hear it.

Psalms 95:7-8, Isaiah 6:9-10, 29:9-16, 30:8-14, 44:18-19, 59:10, Jeremiah 5:21,6:10, Ezekiel 3:7-11, Habakkuk 1:2, Zechariah 7:11-12, Mark 4:1-20, Luke 8:5-21,John 12:37-41 (Isaiah 53:1), Acts 28:25-27, Romans 10:14, 11:8, 1 Corinthians 2:7-16, 2 Corinthians 3:13-15, etc.Also see Isaiah 63:17, Matthew 13:1-52, Romans 9, 2 Thessalonians 2:11-15.Some say that one must hear Gods commandments in order to be held accountable bythem. God has established His commandments in His eternal Word faithfully recordedin the Holy Scriptures. God has held all accountable to hear or not to hear. Godhas spoken. No natural man is able to hear (John 8:43-47). God does not have tomake them hear, but because He is merciful, God determines some to hear.1:5b-Those who "hear" will live

John 5:25, 10:3, 10:27, Hebrews 2:1-4, Psalms 95:7-8, Revelation 3:20-22.

1:5b.1-Those who do not hearJohn 8:47, 10:16, Acts 3:23, Deuteronomy 18:18-19 (see Hebrews 3:5-4:13, Proverbs1:20-33).

1:5c-For Sola ScripturaHebrews 1:1-2, 2 Peter 1:20-21, Titus 1:9, 2 Timothy 3:14-17, etc.Also see Romans 5:46-47, 10:8-21.

Chapter 2Chapter 2: section 1- Revisiting Romans

The gentiles spoken of in Romans 2:14-15 refer specifically to regeneratedgentiles, who are saved by Faith according to Grace in Jesus Christ. The peoplefrom Romans 1:20, for example, refer specifically to the Jews alone, and not theGentiles.

2:1a-Romans 1:18-32= The apostate JewsFirst, in Romans chapter 1:18-2:25, Paul explains why the Jews were withoutexcuse. They alone had what may be known of God manifest to them, and God onlyshowed the Jews through His Law (Romans 3:1-2). Not the gentiles (Psalms 147:19-20). He compares those who had the Law, but suppressed it in unrighteousness anddid not glorify Him or thank Him because there foolish hearts were darkened. This


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portrait of the Jews in Romans 1 alludes to Old Testament depictions of thecovenant breaking people (Daniel 5:23, Jeremiah 3:17, 7:24, 9:14, 11:8, 13:10,16:12, 18:12, Jeremiah 4:22, 5:4, 5:21, 10:8, Lamentations 2:14, Isaiah 5:20-21,Jeremiah 8:8-9, Ezekiel 8:10, Psalms 106:12-40, Isaiah 2:8, Ezekiel 16, Jeremiah6:19, 6:28-30, 31:32, etc.).

2:1b-Romans 2:14-15= The regenerated Gentiles

Romans 2:12 For as many as have sinned without law will also perish without law[see Jeremiah 10:25], and as many as have sinned in the law will be judged by thelaw 13 (for not the hearers of the law are just in the sight of God, but the doersof the law will be justified; 14 for when Gentiles, who do not have the law, bynature do the things in the law, these, although not having the law, are a law tothemselves, 15 who show the work of the law written in their hearts, theirconscience also bearing witness, and between themselves their thoughts accusing orelse excusing them)

Here, the Jews are demonstrated to have been unfaithful, and compared to theregenerate gentile (Romans 3:30, 9:30) who has the Law in their heart. Theconditional "for when" (v. 14) can only refer to a believer. Not an unregenerategentile (Galatians 2:15, Ephesians 2:11-12, Jeremiah 6:9) who supposedly has the

moral standard of God's Law inside of them without the effectual power of the HolyGhost. The central theme is that God's revelation unto Salvation is by the Gospelof Christ (see Romans 1:16-17), and not the Law which was only revealed to theJews (see Romans 2:24-29, 3:9, 3:20-31). The righteousness of God is revealed fromfaith to faith. This is why those who are God's workmanship understand what ispromised in Scripture by the power of the Gospel unto Salvation. Paul makes hisconclusion that the Jews cannot be saved by the circumcision alone, while gentileswho are a Jew inwardly by the circumcision of the heart (i.e. show the work of theLaw written in their hearts; also see Jeremiah 9:25-26, Hebrews 8:10-13). Paulappeals to the sufficiency of Faith to reconcile human inability to the Law(Romans 2:25, 3:27-31).

Following a consistent central theme (Romans 3:6), Paul posits that Jew and Greek

are both under sin (Romans 3:9, Galatians 3:22), and fall short of Gods glory(Romans 2:9-18). The conscience of the unregenerate even (if he/she is pious) doesnot mind the things of God (Romans 1:28-32, 3:9, 8:1-16, Philippians 3:19, Titus1:15-16). The text says: There is no fear of God before their eyes (Romans 3:18).

The Law alone is the standard (Romans 2:2) by which the whole world be judged(Romans 3:19). Regardless of whether they hear the Law or not, it is only thedoers of the Law are justified (Galatians 3:12). Since none are capable of keepingthe whole (Deuteronomy 27:26, James 2:10) Law, Scripture concludes that none arejustified by the works of the Law (Galatians 2:16, 3:10-11). Yet liberals have atrend to delegitimize the standard of the Law by excusing those who do not hearthe Law. Nevertheless, it is not the hearers of the Law that are justified, butthose who have Faith in Jesus Christ (Romans 2:13, Galatians 2:16).

2:1c-Romans 319 Now we know that whatever the law says, it says to those who are under the law,that every mouth may be stopped, and all the world may become guilty before God.20 Therefore by the deeds of the law no flesh will be justified in His sight, forby the law is the knowledge of sin.

That is, the Jews are judged by the Law given to them, and the gentiles withoutthe Law are still despondently dead without the Law, because all are under sin(Acts 17:26-31, Romans 3:9-20).


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2:1d-The Central ThemePaul concludes that all are justified by faith alone. To make this argument, hehas to make the practical application that the Jews cannot be justified by theLaw. The premise is that the righteousness of God is revealed by God in the Gospelof Jesus Christ unto Salvation. If the Jews cannot abide by the Law, then only byfaith (and not the works of the Law) can any be justified. If a gentile has faith,and if the Law (exclusive to the Jews) is not by which any are to be saved (butfaith alone), then we must conclude God justifies them too (Romans 2:25-29).

The error liberals fall into is the assumption that Paul needs to make a case forwhy the gentiles are without excuse.Gentiles are dead already without the Law (Romans 3:12 For as many as have sinnedwithout law will also perish without law...). See Ephesians 2:11-12.Paul makes his case for this in Romans 5:

12 Therefore, just as through one man sin entered the world, and death throughsin, and thus death spread to all men, because all sinned 13 (For until the lawsin was in the world, but sin is not imputed when there is no law. 14 Neverthelessdeath reigned from Adam to Moses, even over those who had not sinned according tothe likeness of the transgression of Adam, who is a type of Him who was to come.

God established His standard of judgment in the Law to the Jews, and theconsequence of this is that the whole world and not only the Jews are becomeguilty before God (Jeremiah 9:25, Romans 3:19, Hebrews 9:26).

2:1e-Belief, obedience to the Gospel, the final callNow (Acts 17:30-31), since Christ has come and delivered the Word by the Father'scommandment (John 8:26-32, 8:38, 12:44-50, 15:3, 15:10-12, 15:22, 14:10, 17:13-17), belief in Him is the only exemption from the standard of judgment. The Jewsrejected what Christ said because (even though they had the Law committed to them)they did not know God, because they did not retain God in their minds andexchanged the Truth of God (God's Word) for a lie (Romans 1:25). Thus, obedienceto the Gospel is the only way to Salvation (Mark 16:16, John 3:18, 5:24-29, 8:31-32, 12:48, Romans 1:5-6, 2:8, 6:16-18, 16:26, 1 Corinthians 1:18, 2 Thessalonians

1:8-10, Hebrews 5:9, 1 Peter 4:17-18). Without faith in Jesus Christ by theknowledge from the hearing of the Gospel in Scripture, none are saved (Matthew13:19, 15:13, Luke 8:12, Romans 2:16, 2 Corinthians 4:3-4, 1 Thessalonians 1:5, 1Timothy 1:11, Hebrews 2:3). The saved elect are justified by faith alone. TheGospel of John offers many examples to explain that belief exonerates the believerfrom the standing judgment of God.

John 3:18He who believes in Him is not condemned; but he who does not believe is condemnedalready, because he has not believed in the name of the only begotten Son of God.

John 3:36He who believes in the Son has everlasting life; and he who does not believe the

Son shall not see life, but the wrath of God abides on him.

John 5:24Most assuredly, I say to you, he who hears My word and believes in Him who sent Mehas everlasting life, and shall not come into judgment, but has passed from deathinto life.

2:1f-Conclusion on Romans 1-2 ThemesThe contextual basis of the subject Romans 1:20 is framed for the Jew first, butalso to the Greek (gentile). Romans 1:20 only refers to the Jew, and 2:14-15 mustrefer to a regenerated gentile, as some of the great Reformers have postulated.


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of Himself. 27 And as it is appointed for men to die once, but after this thejudgment, 28 so Christ was offered once to bear the sins of many. To those whoeagerly wait for Him He will appear a second time, apart from sin, for salvation.

2:2b- Doctrine should be Christ centeredMatthew 517 "Do not think that I came to destroy the Law or the Prophets. I did not come todestroy but to fulfill. 18 For assuredly, I say to you, till heaven and earth pass

away, one jot or one tittle will by no means pass from the law till all isfulfilled. 19 Whoever therefore breaks one of the least of these commandments, andteaches men so, shall be called least in the kingdom of heaven; but whoever doesand teaches them, he shall be called great in the kingdom of heaven.

Notice from Matthew 5:17 that all were judged by the Law until Christ fulfilledthe Law. The two witnesses (Deuteronomy 17:6, 19:15) of the covenant were heavenand earth (Deuteronomy 4:26, 30:19, 31:28). They were to testify to God accordingto the terms of the Law unto judgment (Deuteronomy 31:20-21, Hebrews 10:28). ButChrist fulfilled the Law in Himself, delivering us from the Law (Romans 7:6,Colossians 2:20) in Him (Romans 6:4-18, Colossians 2:12-14).

2:2c- The judgment and the revelation of righteousness in the end correspond with

prophecy of resurrection of the deadDaniel 122 And many of those who sleep in the dust of the earth shall awake,Some to everlasting life,Some to shame and everlasting contempt.3 Those who are wise shall shineLike the brightness of the firmament,And those who turn many to righteousnessLike the stars forever and ever. 4 "But you, Daniel, shut up the words, and sealthe book until the time of the end; many shall run to and fro, and knowledge shallincrease."

The book is now evidently unsealed (Matthew 24:15, Mark 13:14, Revelation 22:10),

and knowledge has been increased in the revelation of Christ by the Gospel.The complete revelation of God was not manifest until the Gospel [Jesus is theimage of God, He alone takes preeminence over creation, in Him dwells the fullnessof the Godhead (Colossians 1:3-2:15)] was revealed.

2:2d- The judgment of the unbelievers is to reveal Gods mercy on the electRomans 9:23 and that He might make known the riches of His glory on the vessels ofmercy, which He had prepared beforehand for glory,

Chapter 2: section 3-

Romans7

Some appeal to Romans 7:9 to argue that people are only held accountable to sinonce they learn the difference from right and wrong. They posit that knowledge ofsin is necessary to be condemned by God (see Job 36:12, Isaiah 27:11, Jeremiah4:22-28, 5:4-17, Hosea 4:1-6, Matthew 15:13-14, John 8:19-21, 8:55, Romans 1:28,14:23, 1 Corinthians 15:34). Thus, they sometimes reason, God does not holdimmature babies accountable for sin until they reach the age of accountability.

9 I was alive once without the law, but when the commandment came, sin revived andI died. 10 And the commandment, which was to bring life, I found to bring death.11 For sin, taking occasion by the commandment, deceived me, and by it killed me.12 Therefore the law is holy, and the commandment holy and just and good.


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13 Has then what is good become death to me? Certainly not! But sin, that it mightappear sin, was producing death in me through what is good, so that sin throughthe commandment might become exceedingly sinful.

2:3a- General clarifications on Romans7 Chapter 7 of the epistle of Paul to theRomans has presented some difficulties to expositors throughout Christian history.

2:3a.1- Problem 1 (Romans 7:9-24):The question arises: who does I refer to in Pauls monologue? From whatexperience does Paul testify? Do his words reflect that of a believer or anunbeliever? Does his voice characterize a spiritually immature Christianregenerate, or is his confession typical to the conversion experience? Does hespeak as a Jew under the Law, or does he see himself apart from the Laws domain?Does Paul, perhaps, suggest something else?

A prevalent interpretation is that the man of Pauls monologue characterizes hispersonal experience as a believer because he delighted in the Law of God. Of thelater part of Romans 7, the Bible student encounters a doctrinal problem that hashistorically haunted the commentaries of the Christian tradition. An exegeticalprimer is necessary to identify and appropriately deal with the problem. The

proper central theme is that sin in itself is responsible for our existentialdilemma; by sin only, not the law, are we depraved unto death. Sin works alonethrough the Law unto death. The consistent present tense and redundant primaryfirst-person pronoun [????? (ego?)] starting at verse 14 of this passage seem tosuggest that Paul was speaking about his then present (Romans 3:21-28, 5:1-11, 6,1 Corinthians 6:11, 12:13, Galatians 3:22-29, 5:13, Ephesians 4:21-30, Colossians2:5-3:25) personal experience (2 Corinthians 11:30) as a Christian regenerate(Matthew 19:28, Titus 3:4-7, Psalm 51, Proverbs 20:30), and his struggle with sin.Also as many of the great Reformers have noticed, Romans 7:22 says that Pauldelighted in the law of God (Psalm 1, 37:4, 40:5-8, 119:10-20, 119:32-37, 119:47-49, 119:69-83, 119:174-176) after the inward (Psalm 40:8) man. The reference tothe law of God (Deuteronomy 30:2-6, 32:46; Romans 10:4-10) after the inward man(Jeremiah 31:33, Romans 2:13-29, 2 Corinthians 4:16-18, Ephesians 3:16-21) almost

positively corresponds to the Spirit (Proverbs 20:27, Ezekiel 11:19-20, 36:26-27,Zechariah 7:12, Romans 7:6, 8, 1 John 4:2-9), not only the Torah (2 Corinthians 3,Galatians 5:18, Hebrews 4:12). The reformers surmised that the delight(especially in this context, and Romans 6) as a will conformed (Romans 8:29, 6:5)by (Job 38:36) Gods predestination (Psalm 62, Romans 2:13, 8:30, 9:18-23, James1:20-25, 1 Peter 1:22).

The problem is that this portrait of Paul (Romans 7:23-24) does not properlycharacterize (Psalm 5, Proverbs 18:2) the Christian regenerate (Titus 1:15, 1 John3, etc.) while preserving analogy of faith (Galatians 5:1, 5:13, 2 Peter 2:18-22).True, the Christian regenerate struggles with sin daily, but does this mean theChristian is still captive to the law of sin? How could Paul, a Christianregenerate, be still captive to the law of sin (Romans 7:6), after being

baptized into Christ (Romans 6, 8:2)? Given the premise expounded herein that theunregenerate man in his natural condition (subordinate to sin), who cannot draw toGod or His Law apart from His equipping determination of the Holy Spirit, how canthe confession of Paul here be consistent with these fundamentals? Is Paul reallysuggesting that a Christian could be rightly characterized as captive to the Lawof sin, unable to live righteous, impotent, sold under sin (see Romans 8:2-5,8:12-14)?

2:3a.2- Problem 2: Errant interpretations of Romans 7 may lead to dualismPauls attitude of the physical body, as independently etched with sin and death(Romans 7:17-25; Job 14:1-4, 15:7-16, 25, Psalm 51:2-6, Isaiah 64:6-9, Matthew


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7:11, 15:19-20, Mark 7:21-23, Luke 11:13, Ephesians 2:1-5, Titus 3:3, 1 Peter 4:2-4), is complicated (1 Corinthians 2:11-16). Paul seems to understand that he muststill not be psychologically detached or disassociated from his physical body (seeRomans 8, 2 Corinthians 10:3-7), presumably for the reason that the physical body(John 2:21) is fixed into Gods Temple (1 Corinthians 3:16-17, 6:17-20, 2Corinthians 6:16, Ephesians 2:20-22, Revelation 3:12), the house of God (John14:23, Hebrews 3:6, 1 Peter 2:5). By the flesh, the Biblical doctrine should notto be reduced to Gnostic dualism (1 John 4:1-3, 2 John 1:7). Man was created in

the image and likeness of God (Genesis 1:26-28, 9:6, 1 Corinthians 1:7, 6:20,Colossians 1:15-18). The Godly (John 10:34-36/Psalm 82/Isaiah 41:23) image (Psalms73:20) does not mean that humans are equal to God (Psalm 8, 57:5/108:5/113:4,Isaiah 10:15, 40:25, 46:3-5, Matthew 10:24, John 3:31, Romans 1:18-25, 3:23, 9:20,1 Corinthians 3:2, 1 Peter 1:24, 4:11, Revelation 5:13); but those in Christ arein His image [(Romans 8:26-30, 1 Corinthians 15:49), His glory (2 Corinthians3:18, 4:4-7, Colossians 1, 3:9-10, Hebrews 1:1-4, 10:1, Exodus 16:7/16:10, 24:7,28:2/28:40, 33:17-23, Leviticus 9:6/9:23, Numbers 14:22, 16:19/16:42, 20:6,Deuteronomy 5:23-33, 1 Samuel 2:6-10, Job 19:9; Matthew 25:31, Romans 8:17, 8:30,2 Corinthians 4:14-18, Ephesians 3, 2 Thessalonians 1:10-12, 1 Peter 5:10,Revelation 4:11)].

2:3b-Solution: a practical application of analogy of faith

The solution to these problems should not be tossed in the air to the vain upshotof opinion, neither unfairly hashed through preconceived systematic theologicalconstructions. Firstly, the scriptural text ought to not be viewed outside of itsgreater contextual argument of the integral dispatch to the original audience. Thetext will explain itself; it is not obligatory to impetuously leap to guessedconclusions over particular elements of the text. The duty here is to identify theemphatic terms employed by Pauls rhetoric, so that the original intention of theauthor is preserved by the consistent integrity of Scripture.

Paul identifies these terms:

2:3b.1-The law of God- the promulgated decree of Gods sovereignty embodied inthe Torah, fulfilled in Christ. See Deuteronomy 30:10, 31:12, Joshua 22:5, 24:25-

27, 1 Kings 2:3, 2 Kings 10:3, 1 Chronicles 22:9-13, 2 Chronicles 14:4, Ezra 7:23-28, 10:3, Nehemiah 8:8-10, 10, Psalm 81, Isaiah 2:2-5, Jeremiah 31, Daniel 6:1-5,9:2-19, Hosea 4:6, Micah 4:1-4, Acts 24:14, Romans 7:22, 7:25, James 2:9-12, etc.

2:3b.2-The law that is good Refers to the law of God, and how it ischaracterized. See Joshua 1:8, Proverbs 4:2, Acts 22:3, Romans 3:19-31, 7:12,7:16, 1 Timothy 1:5-10, etc.

2:3b.3-The law of sin- The only time in the Bible referred to as such.Indicative of the reign of sin, embodied in death, established in Adam. See John19:7, Romans 5:12-21, 6:6-23, 7:5-14, 7:23, 7:25, 8:1-4, 1 Corinthians 15:21-31,15:56, 1 John 3:4, etc.

2:3b.4-Law in my members- Members virtually always is a euphemism forparticular body parts (individual regenerates) of the corporation of Christ. Thisbody is a deliberate pun further exploited by the indicated passage. The law inmy members is the law that flesh obeys: a prescription of corruption. The law inmy members [corruption (Job 17, Psalm 16:10, 49, 102, 103:14-18, 40:5-8, Isaiah38, 51:12, Romans 8:18-21, 1 Corinthians 15:42, 15:50, Galatians 6:8, 2 Peter 1:3-4, James 1:10-11, 1 Peter 1:23-25, 2 Peter 2:19-22); death working by sin] ispositively identified to be the law of sin. See Job 17, Psalm 139, Matthew 5:29-30, Romans 6:12-19, 7:5-6, 7:23, 12:1-5, 1 Corinthians 6:13-20, 1 Corinthians 12,Ephesians 4-5, Colossians 3, James 3-4, etc.


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2:3b.5-The law of my mind- The context confirms that the law of mind is theschema of the will. This psychological will, is an important component toidentity. As the inward man, it delights in the law of God, but is weaklysubject to the law of sin in his members. See Matthew 25:37-40, Mark 12:30-31-34, Luke 10:27-28, Acts 17:11, 20:18-19, Romans 1:17-2:29, 7:23, 7:25, 8:5, 8:7-9,12:1-3, 12:16, 14, 15:1-21, 1 Corinthians 1:10, 2:12-16, 2 Corinthians 8:12, 8:19-22, 13:11, Ephesians 2:1-8, 4:17-24, Philippians 1:27, 2, 3:14-17, 4:2, Colossians1:21-28, 2, 3:12, 2 Thessalonians 2:22, 2 Timothy 1:7, Titus 1:15-16, 2:6-3:7,

Hebrews 8, 1 Peter 1:13, 3:8, 4:1, 5:1-6, etc.

2:3b.6-The inward man- This could see the personified ego, the embodiment of themind. The inward man could be the soul as psyche. The law of my mind and theinward man are shown to correspond. See Job 38:36, Psalm 51, Proverbs 20:27-30,Jeremiah 31:33, Ezekiel 44:37-40, Luke 11:40, Romans 2:23-29, 7:22, 1 Corinthians2:9-16, 2 Corinthians 4:11-18, Ephesians 3:16-17, etc.

2:3b.7-The body of this death- Grammatically refers to the captivity of the lawof sin. The captivity of the law of sin can be seen in Scripture by other names.See Romans 6:3-12, 7:24, 8:10, 8:21-23, 1 Corinthians 15:35-37, 15:42-57, 2Corinthians 4:10-18, 5, Philippians 3:20-21, etc.

2:3b.8-The flesh- In the New Testament, most often used in covenantal context asa kind of euphemism. The meaning goes back to the ancestry of the creation story,and circumcision of the Covenant. The word flesh of the Old Testament oftencomes from the word ????? (ba?s?a?r) which can mean nakedness. As will beproven, nakedness symbolically refers to sin improperly dealt with. Flesh in thePauline rhetoric may be seen as that which is manifested in the covenantal bylawof judgment. The concept of flesh is multifarious and requires a general study foracclimated understanding. A general familiarity of the various usages of theBiblical term flesh furnishes perspicacious judgment of context and exegesis.Genesis 2:23-24, 6:3, 6:12, 9:11-17, 17:9-14, 17:23-25, 37:27, Exodus 29,Leviticus 4, 6:27, 7, 12:3, 14:9, 15:13, 16, 17:11-16, 19:28, 21:5, Numbers 12:12,Deuteronomy 12:27, Judges 9:2, 2 Samuel 5:1, 19:12, 1 Chronicles 11:1, Nehemiah5:5, Job 6:8-12, 7, 10, 14, 19:20-26, 33:20-26, 34:15, Psalms 16:9-11, 38, 63:1,

73:26-28, 78:35-42, 79, 84:2, 109:23-27, 119:92-127, Romans 2:25-29, 3:20, 4,6:14-7:6, 7:18, 7:25, 8:1-23, 9:3-11, 11:11-15, 13:8-14, 1 Corinthians 1:23-29,5:2-5, 6:16-17, 10:18, 15:38-43, 15:50, 2 Corinthians 4:10-5:19, 7:1, 10:2-7, 11,12:5-11, Galatians 1:6, 2:14-21, 3, 4:13-6:18, Ephesians 2, 5:29-32, 6:5, 6:12,Philippians 1:20-25, 3:3-9, Colossians 1:22-24, 2, 3:22, 1 Timothy 3:16, Philemon1:10-16, Hebrews 2:14-17, Hebrews 5:7-9, 9:12-23, 10:20, 12:9-10, 1 Peter 1:24,3:18-4:11, 2 Peter 2, 1 John 2, 1 John 4:1-6, 2 John 1:4-9, Jude 1:23, Revelation17:16.

2:3c-Contextual relevanceAfter considering the general context of the themes in Romans 7, the problems ofpresumptive eisegesis are dissolved. The Biblical portrait most convenientlycharacterizes Paul as a Jew once under the Law coming to a conviction by the Law

internally as an existential cogitator. Once he realized from the Law (theknowledge of sin) that his sin opposed the Law, he dies. Devastated, he lamentswho should deliver me from this body of death? (Romans 7:24).Paul was in sin even before he knew it. Though he was once under the Law, hethought that through his subordination to the Law hed be spared judgment. Butonce he encountered the Law and realized his dilemma, his world fell apart. Hedied. He was already dead in sin. But now he understood the consequences of hisactions as the Law illuminated his conscience that was once against the things ofGod and unable to understand.

2:3d-The central theme


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The central theme of the passage shows that the Law is good in that it reveals tohim that he is a sinner. It humbled the man who once used it as a shield of pride(see Luke 18:11). Yet this is not sufficient enough to save him (Romans 3:27); itmerely showed his slavery (Romans 6:21, 7:1, 7:24). The Law, though not theculprit of his dilemma, could offer no substitute for what it directed him to(Galatians 3:21-25, Hebrews 7:11-22). Christ was his needed savior (Romans 7:24-8:4, Galatians 2:19-21, 3:11-13, 1 Timothy 1:15-16).

2:3e-Interpretive keyThe theological and interpretive problems are resolved when considering thehistorical and eschatological context to the covenantal redemptive themesexpressed in Pauls epistle. Considering the contextual clues lent in Romans 8:14-25, it is evident that Paul anticipated some future eschatological culmination tothe expressed themes of his discourse. The expected redemption of the body wasstill future to him and his immediate audience. Paul used the phrasing he didbecause though he had the first-fruits of the Spirit, he groaned within himself,waiting for the adoptions inheritance, the redemption of the body of Christ fromthe body of death. Paul was speaking from a unique historical situation in whichthe eschatological elements of redemption had not been realized as they have beensince the judgment of Israel in the first century after Paul.Romans 7:6 is also a contextual clue dead wherein we were held.

2:3f-The Law gave him the truthThe comprehensiveness of Pauls argument is intricate and complex. He will oftenretort and clarify on relevant problems presented within the scope of theargument. Such statements ought to be applied to the supplement the central theme,and should not be separated from their immediate context. Although there have beenmany differing explanations of Romans 7, to the Bible students benefit, a greatmajority of Reformed commentaries are in general agreement on Romans 7:9. Theverse highlights Pauls coming to terms with sin as a Jew once under the Lawencountering the Law. He always had the Law, being born into it according to theflesh (Acts 21:39, 23:6, 26:1-5, Romans 1:32, 3:1-2, 9:3-8, Philippians 3:3-7). Itapplied to him (Romans 3:19, Galatians 3:10, 3:23, 4:21-24, 1 Timothy 1:9). WhatPaul describes is his experience of which the Law convicted him of sin as he

realized he was a sinner apart from the Law yet under its terms (Romans 7:14,Galatians 3:10, 4:9-10, 5:17). Not that he was condemned because he realized thathe sinned, but rather he was a sinner who realized he was condemned independent ofhis understanding (Psalms 92:6-7, Proverbs 28:4-5, 28:9, Isaiah 6:9-11, 44:18,Daniel 9:13, John 8:43-44, Acts 28:23-28, Romans 2:12-13; Matthew 22:29, 1 Timothy1:7, 2 Peter 2:9-12). He was alive as to say he was naively free from the guiltand conviction of sin (though dead in trespasses and guilty deserving ofpunishment); and was devastated by the Law which gave him the truth of his sin(Psalms 143:2, Romans 3:9-20, 4:14-15, 5:12, Galatians 3:10-11, 3:22, 4:21, 5:3-4). He always had the Law, but was apart from it experientially (Psalms 119:65-67). He encountered the Law that is spiritual.

2:3f.1-A normal hermeneutic

A normal reading of Romans 7 suggests that Romans 7:9 deals with a personaltestimony of Pauls experience in a figurative expression. Romans 7:9 readliterally does not make much sense given the surrounding context. It is mostunlikely that Paul was haphazardly speaking of his coming to an age ofaccountability since the context does not support such an interpretation. BecausePaul was born under the Law as a Jew, the phrasing I was once apart from the Lawmust be indicative of some special internal experience he had from meditating onthe Laws precepts. The central theme deals not with the time he becameaccountable or judged by the Law, but the time he became aware that he wascondemned already even before the Law showed him that he was indeed a sinner. TheLaw judged him because he was a sinner, and even after he realized that he was a


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sinner, the Law showed him no partiality (see James 2:10). Even though he aimed tofulfill the Law, he realized that he would always fall short because he was asinner who was humanly unable (Ecclesiastes 7:20, Romans 7:18-19). He wasdespondently grouped with the same verdict of the unbelievers and gentiles wholive with a care-free conscience in sin (Ecclesiastes 3:20, 6:6, 9:2-3, Romans3:23). This realization was not the good news he thought the Holy Law was to bring(Romans 7:10, 1 Timothy 1:9-10). He thought that the given commandment impliedmoral capability to follow it, but found it to bring him death (Romans 7:5, 1

Corinthians 15:56). Not that there was anything wrong with the Law; it was a goodthing that it showed him he was a sinner. The problem was with him, because hesinned. The Law showed him that he needed a savior.

2:3g-The purpose of the LawThe test of a correct interpretation of a Bible passage rests on context and itscompatibility with clearer declarations of the integral Scripture. This rule ofhermeneutics is an exhaustive resource in the interpretation of Romans 7:9. Thepassage has something to do with the effective function of the Law. Theinterpretation of Romans 7:9 should share a consistent deputation of the Lawspurpose as other corresponding reports from Scripture.From the passages context it may be gathered that the Law is not sin; the Law isgood and Holy. The central theme of Romans 7 is that the Law is not sin, and

that sin is the culprit of death.

2:3g.1-The Law practically reveals sinThe Law convicts its student by revealing what sin is (Romans 3:20, 7:7, 1 John3:4, Ezekiel 44:23). In Romans 7:7, Paul retorts that the Law is not sin. It has abeneficial purpose because it reveals sin. Because the text suggests that it wasbeneficial to Paul to have learned of his sin, Romans 7:9 most likely does notimply that his learning of sin is the basis (the determining factor) of hiscondemnation. If it was the learning of sin that made Paul a sinner accountableunto judgment, then he would have likely regarded his ignorance in high esteem.Instead, he describes the goodness of the Law because it gave him theuncompromising truth that affected him to die. Though the Law could not savehim, it alerted him that sin was the culprit that slew him. Paul does not assign

the Law itself as the malefactor; he blames sin because it exploits the Law(Romans 7:8-13). Though the Law is exploited by sin, the knowledge of sin is notthe problem. The knowledge of sin is a sobering reality check that awoke him fromthe self-delusion of his ignorance. Pauls realized conscience did not create hisproblem, nor did it solve his problem. It merely promulgated his need for a savior(Romans 7:24). To Paul, though this promulgation was devastating to his morale, heregards his knowledge of sin to be the benefit of the Law (John 5:45-47, Romans3:1-2, 3:21, 7:7, 7:12-16, 10:4-9, Galatians 2:19, 3:24, 4:2-5). It is not theknowledge of sin or the Law itself that made him guilty (Job 36:12, Isaiah 27:11,Jeremiah 4:22-28, 5:4-17, Hosea 4:1-6, Matthew 15:13-14, John 8:19-21, 8:55,Romans 1:28, 14:23, 1 Corinthians 15:34), but his own sin marked him deserving ofthe Laws terms of judgment (Leviticus 26:18, 26:21-28, Job 13:23-26, Psalms 69:5,Proverbs 5:21-23, Isaiah 59:1-13, Matthew 5:19-22, John 8:21, 8:24, Romans 5:12-

14, 7:5).

2:3h-Errors of liberal theologySome liberal theologians maintain that even unbelievers become aware of Godsstandard of judgment, the Law (see Deuteronomy 4:32-34, 2 Kings 17:13-16, Psalms33:10-12, 79:6, 135:15-21, 147:19-20, Proverbs 29:18, Ezekiel 11:12, 23:30, Acts14:16, Ephesians 2:11-12, 1 Peter 2:10-12, 4:3-4). They presume that God rendersHis Law to every person in their conscience so that He can fairly hold unbelieverswho have never read the Law accountable for their sins (see Isaiah 6:9-10, 44:17-20, Matthew 6:23, 13:13-17, 15:30, Luke 11:34, John 12:40, 2 Corinthians 4:3-4, 2Thessalonians 2:10-12). They imply that if someone did not have the mental


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capacity to make independent moral choices, then they should not be heldaccountable for sins (see Ecclesiastes 3:16-20, Romans 3:22-23, 5:12). Conscience,for them, is an innate tantamount of the Law (see Leviticus 26:41, Psalms 28:3-5,81:11-13, Proverbs 19:21, Isaiah 55:8-9, 66:2-4, Jeremiah 6:19, Hosea 7:2,Zechariah 7:11-12, Romans 1:19-31, Titus 1:15, James 4:8). Conscience, accordingto those terms, would arguably be a proper substitute for the Law (see Romans 8:4-9, 1 Corinthians 2:14-16). The subjective (Matthew 6:23, Luke 11:34, Ephesians4:13) innate thoughts of the carnal mind would be allotted standing ground for

competition with the Scriptural revelation of an absolute moral standard (Romans8:7).

The problem is that some unbelievers show no remorse for sin (Psalms 10:2-11,11:5, 28:3, 36:1-4, 58:3-5, 64:3-6, 94:4-7, Proverbs 2:12-15, 4:19, 10:20-21,10:32, 12:5, 15:26, 21:4, 21:10, Ecclesiastes 8:13, Jeremiah 3:3, 6:15-17, 8:12,Zephaniah 3:5, James 4:5). Some unbelievers do not hold the necessary mentalcapacity for making independent moral discussions as the liberal theologiansimagine (Jeremiah 13:23, Matthew 12:33-37, John 6:44, 1 Corinthians 2:14, 2 Peter2:14). Some cultures adopt sin as a norm (Acts 14:16). Some people are mentallyhandicapped or are mentally insane. The liberals theology would imply that menand women who sin against the Law who have never heard the Gospel and are ignorantto Gods standard of judgment (the Law) are innocent of sin and not held

accountable according to their works. Remorseless rapists and serial killercannibals whose ways are right in their own subjective eyes would absurdly not beheld accountable to the sin they commit. Furthermore, supposing if conscience is asubstitute for the Law as the knowledge of sin, then any act that an individualdoes that does not convict them to feel guilty is necessarily permissible.Righteousness would be up to personal opinion and subjectivity instead of theuncompromising Word of God.

To make their case, the liberal theology professors would need to argue thatvalues and feeling from conscience are innate in every individual and notconditioned from ones environmental influences. The liberal theologianimpetuously grants all people to have a sufficient guide within themselves to beable to deal with the philosophical problems of ethics that great studied

philosophers of history have debated and disagree over for ages. The error thatthe debased mind of the unbeliever (Romans 1:28, 8:7) carries the Law in theirheat (Psalms 119:69-70, Zechariah 7:11-12) reflects how liberal theology teachersregard the absolute standard of Gods moral code.

Because liberal theology teaches God reveals Himself outside of Scripture, itdiscredits the role of the Gospel and opens the door to heretical claims andsubjective speculation about God (see 2 Timothy 3:13-17). Because liberal theologyteaches that everyone knows how God expects them to morally behave, it impliesmorality is subject to personal discretion.

Liberal theologians posit that mankind inherently knows right from wrong once theyhave naturally developed the faculty of moral accountability (see Isaiah 5:20-21).

They presume this because it follows from their premise that God only judges thosewho know what He expects from them and choose to disobey Him. This is so thatthose who have never heard the commandments of Scripture or the Gospel can have afair chance to be saved (see Romans 10:18, 2 Corinthians 4:3-4, 2 Thessalonians2:10).

Liberal theologians sometimes seem to suggest that by the works of the Law Godexpects (Galatians 3:11) unbelievers to justify themselves (see Romans 7:3, 1Timothy 1:9-10). Because they often believe Gods commandment implies mankind ismorally able to obey, they sometimes believe that conscience is sufficient toguide unbelievers too (1 Samuel 16:7). This is why they usually believe Romans


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2:14-15 refers to unregenerate gentiles. They mistakenly suppose that unbelieversdo the things contained in the Law and show the work of the Law written in theirhearts (Romans 3:9, 3:30, Galatians 3:10-29, 5:1-6, James 2:8-13, 1 John 2:2-7,3:19-24, 5:1-5, Revelation 12:17, 14:12). Gods expectation for obedience fromsupposedly autonomous moral beings capable of knowing and obeying His commandimply that some potentially could be justified by their works (Jeremiah 8:8-9,Galatians 2:15-16, 3:10-11, 3:19, 3:24-25, 1 Timothy 1:8-11, Hebrews 7:11, 7:19,10:1). The implications of liberal theologians are antithetical to explicit themes

of Scripture. Romans 3:28, 9:30-33, Galatians 2:16, 3:10-11, 3:21.

Some liberal theologians rightly agree that God does not allow unbelievers to besaved (John 3:36); He merely equips unbelievers with the knowledge of their sin intheir conscience (see Luke 16:15) so that they will know their condemnation isdeserved. They believe that God is required to inform all people personally of thecrimes that they commit so that His judgment is warranted. They correctly maintainthat man falls short of fulfilling the Law because they are sinners (Romans 3:23,James 2:9-12). They affirm that no unbeliever is able to be saved (see John 3:18,3:36, etc.) because it is faith in Jesus Christ that justifies (John 6:47, Romans5:1). What they do not explain is why sinners need to know the charges they areaccused of if it is their sin itself that disqualifies them from innocence (seeLeviticus 4:13-14, 4:22-35, 5:17, Numbers 5:6, Proverbs 5:21-23, James 2:9-10,

Revelation 2:23). They think that believers are justified by Jesus, butunbelievers must be proven guilty in their minds (see Proverbs 5:21-23, 16:2,24:8-12, Jeremiah 17:10). But the Bible says that all are guilty (Romans 3:19),and by Grace God makes some believe in Jesus Christ so that those believers aresaved (Galatians 3:22).

2:3i-The Law is not sinWhen the Bible says sin is the transgression of the Law (1 John 3:4) andwithout the Law sin is not imputed (Romans 5:13) it does not suggest that theLaw is the ultimate cause of condemnation and death (Romans 6:23, 7:12-13, 1Corinthians 15:56). Sin, though not called sin before the Law (Romans 7:7, 7:13),is the ultimate cause of condemnation and death (Romans 5:12, 6:16, 6:23, James1:15; Genesis 2:17). Though sin was not imputed before the Law was revealed to man

by God (Romans 4:15, 1 Corinthians 15:56, 1 John 3:4), death still worked in theworld under the curse of sin (Romans 5:12-14, Galatians 3:19, 2 Thessalonians 2:7,Hebrews 9:27, 1 John 5:19; Genesis 4:7-11, 6:11-12, 13:13).

The Law is good (Romans 7:12, 7:16, 1 Timothy 1:8) and rightly deals justice(Deuteronomy 4:8, 29:20-21, 2 Chronicles 19:10, Psalms 19:7-13, 36:6, 48:10-11,89:30-34, 97:8-12, 105:7, 119:39, 119:75, 119:124-126, 119:137, 119:142, Proverbs19:29, Ezekiel 18:9, 20, 1 Timothy 1:9-11, Revelation 16:1-12, 19:2) but sin isthe cause of human despondency when the Law does its good work (Romans 5:20, 7:8,7:11, 7:13, 7:17). The Law tutors and directs the elect to Christ (Romans 10:4)and the righteousness that is of faith (Galatians 3:23-26, Hebrews 10:1).

Some say that if God never revealed the Law, then everyone would be innocent. Yet

God deliberately kept the Law from the gentiles (Psalms 147:19-20), and they wereregarded as having no hope (Ephesians 2:11-12, 1 Thessalonians 4:13; Psalms130:7-8, Isaiah 45:20) dead in their sin (Romans 2:12, Ephesians 2:3; Acts 14:15,1 Corinthians 10:20). Without the Law, no one would realize the truth of theirwretched nature (Jeremiah 18:12-13, Romans 7:24, Galatians 4:8, Ephesians 4:17-26,Colossians 1:21), and none would know Gods standard (Psalms 119:92-94, 119:104-105), nor would any regard Christ as their qualified savior (Isaiah 43:9-12,45:19-21, 49:24-26, 63:4-5). But even before the Law, sin was still working deathin the world (Romans 5:12-14).When Paul realized his state and died, he died to the Law which he supposedwould bring him life (Romans 7:10). He realized that even before he knew that he


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had been sinning, he was still counted as a sinner (Romans 7:10, Ephesians 2:3-5)by the Law and was regarded as one short of Gods glory (Romans 3:23, Philippians3:9). In that he died, he became dead in Christ (Romans 6:3-8), dead to the Law(Romans 7:4, Galatians 2:19-20) that he would live unto God (Romans 8:13).God revealed His Law to justly deal with the problem of sin (Galatians 3:19-21),to direct us to faith (1 Timothy 1:5), by revealing Gods righteous character andproving mans depraved nature.

2:3j-Conclusion: context is indispensibleRomans 7:9 must refer to Pauls personal conviction experience being affected bythe Law. Realizing that he was dead already, and that his self-righteousnesscounted against him, his whole world seemed to collapse before his eyes.From Romans 7:9, it does not follow that everyone universally has the experiencethat Paul describes. The reprobated unbelievers (who do not hear the Law) do notgo through the experience Paul describes in Romans 7:9. In their own eyes they arerighteous and alive. They do not see a need for Christ; they remain dead intheir sins. Whether or not one hears the Law, whether that person be Jew orgentile, all will be under the curse of the Law found guilty because of their sins(Romans 3:19, 5:12, Galatians 3:23; Psalms 110:6, 149:7, Jeremiah 4:7).No one is saved by unbelief (John 8:23-24, 8:43-47, 10:25-28, 12:44-50, 16:8-9,Acts 13:39-41, Romans 3:3-6, 4:13-16, 10:13-15, 1 Corinthians 1:21, Hebrew 3:6-

4:12). Only belief in the Son of God can save the soul of a sinner (John 3:15-18,6:46, 2 Thessalonians 2:10-15, Hebrews 4:3-6, 1 Peter 1:8-9).The experience could not apply to unregenerate gentiles (Psalms 2:1-3, 9:15,79:10, 115:2, 135:15, Matthew 6:31-33, Romans 9:30, 1 Corinthians 10:20, 12:2,Galatians 2:14-16, Ephesians 2:11-13, 4:17-19, 1 Thessalonians 4:4-5, 1 Peter2:10-12, 4:3-4), because the Law was not given to the gentiles. But gentiles arestill under the curse and held accountable and guilty according to the terms ofthe Law (Romans 3:9, 3:19, 5:15, 1 John 3:4).The Law cannot save (Romans 8:3, Galatians 3:11). The doers of the Law arejustified, but since none (except Christ) are capable of fulfilling the obligationof the Laws terms, none can possible be saved by the works of the Law (Romans3:20, Galatians 2:16). The Law directs them to Christ (Romans 10:4) by convictingthem and showing their need for Christ (Isaiah 43:9-12, 45:15-25, Jeremiah 14:7-9,

Galatians 3:19-26, Hebrews 7:19). The Law foretells of Jesus Christ (Luke 24:44,John 5:39, 5:46). The New Testament fulfills the Law by promulgating the works andcharacter of Jesus Christ (see John 1:17). The New Testament furthermore revealsthe righteousness that is of faith as supreme over what the Law could not do (Acts13:39, Romans 3:19-28, 8:1-4, 10:1-8, Galatians 2:16, 2:21, 3:8-13, 5:1-6, 1Corinthians 15:56-57, Philippians 3:9, Hebrews 7:11-19).

Chapter 2: section 4- Another critique of the general revelation theologyThe invented doctrine of a "general revelation" presumes that Paul is for somereason giving a teleological defense for the existence of God in Romans 1:18-20 tosanction Gods authority to judge. Paul spoke specifically of the Jews (See Daniel9:13, Ephesians 4:17-18) in Romans 1 (see chapter 1). Pauls argument has a

sequential order: to the Jew first, and then to the Greek. Romans 1:18 (see Romans2:17-20, Psalms 9:8, 96:13).

2:4a-The invisible thingsRomans 1:20 For the invisible things of him from the creation of the world areclearly seen, being understood by the things that are made, even his eternal powerand Godhead; so that they are without excuse

Those without excuse must only refer to the Jews (Jeremiah 11:20) from the"creation of the world", which is covenantal cant, since the promise was committedto them first (also see John 1:16-18). Also see John 1:11-12, 10:24-27, Romans


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11:28-36, Luke 19:9-10, etc. Unto them were committed the oracles of God(Deuteronomy 29, Romans 3:2). Paul summarizes his arguments in a retort in Romans3.

Notice Romans 1:20 is an obvious allusion to the Old Testament:

Isaiah 64:4 For since the beginning of the world, men have not heard, norperceived by the ear, neither hath the eye seen, O God, beside thee, what he hath

prepared for him that waiteth for him.

The things were invisible until the Gospel was revealed (Isaiah 40:1-21, 45:3,48:3-8, 53:1-3, 56, 64:4, Jeremiah 33:6, Habakkuk 2:2-4, Matthew 11:25-27, 13:35,Luke 10:21-24, Romans 1:16-17, 1 Corinthians 2:7-9, 2 Corinthians 4:3-7, Galatians3:23-25, Ephesians 3:2-9, Colossians 1:16, 1 Peter 1:9-12, 1:20). The judgment iswithin the context of the Gospels effectual delivery (1 Kings 18:10, Psalms 19:4-6, 22:27-28, 98, Isaiah 49:6, 52:9-10, Matthew 28:19, Mark 16:20, Acts 26:20,Romans 1:8, 10:18, 15:19, Colossians 1:6, 1:23) and the particular implicationsfor Jews and Gentiles (John 10:16) into a single dispensation (Ephesians 2:13-22,3:6). The single dispensation is out of a single judgment by the same universalterms (Jeremiah 9:25, Acts 7:30-31, Hebrews 9:27). This is essential Paulsargument.

2:4b- Revisiting Psalms 19 Some teachers of natural theology actually appeal toScripture to defend their case for a general revelation in creation (see 1Corinthians 2:12). They argue that Psalms 19 proves that heaven and earth declarethe glory of the Lord (see Isaiah 45:3-8). Even though the text they offer doesnot build a strong case for the particular claims of natural theology, anexegetical examination of the text is prompted. The text itself does show that aservant of God is warned (v. 11); nothing is mentioned about unbelievers and thereprobate. When further examining the context, it becomes apparent that the Law(revealed by God through Revealed Scripture) is what converts the soul (James1:21-25), makes the wise simple (Psalms 119:130, 2 Timothy 3:15), and enlightensthe eyes (Psalms 18:28, Proverbs 6:23, Ephesians 1:18), etc. Considering Paulsinspired interpretation of it in Romans 10:18 (also see Revelation 14:6, Daniel

12:3-4), it can be shown according to analogy of faith, that the broadcast of theGospel fulfills the prophecy of Psalms 19. Paradoxically, Psalms 19 supports thedoctrine of Scriptural Revelation more than it does a general revelation increation.

2:4c- Revisiting Romans 33 For what if some did not believe? Will their unbelief make the faithfulness ofGod without effect? 4 Certainly not! Indeed, let God be true but every man a liar.As it is written:

That You may be justified in Your words,And may overcome when You are judged.

5 But if our unrighteousness demonstrates the righteousness of God, what shall wesay? Is God unjust who inflicts wrath? (I speak as a man.) 6 Certainly not! Forthen how will God judge the world?

31 Do we then make void the law through faith? Certainly not! On the contrary, weestablish the law.

See Psalms 51. Pauls conclusion is that all are under sin, knowledge of sin isonly by the Law, and that faith establishes the terms of the Law, and only byfaith we are saved from being dead in sin (Romans 3:23-30). Those with or withoutthe Law are guilty by sin none the less (Romans 2:12). The Jews willfully rejected


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23He that hateth me hateth my Father also.24If I had not done among them the works which none other man did, they had nothad sin: but now have they both seen and hated both me and my Father.25But this cometh to pass, that the word might be fulfilled that is written intheir law, They hated me without a cause.

3:1a- When analyzing John 15:22, the context of the passage should be considered

3:1a.1- The immediate context should be considered-"Them" and "they" refer to a particular set of people encountered by Christphysically. Considering verse 21 shows the group of people did not know God.

3:1a.2- The general context of the Gospel of John should be considered-The particular set of people who did not know God is referred to throughout thewhole book of the Gospel of John. The particular verse John 15:22 should not beisolated from the general and integral context that identifies to whom Jesus spokeof and why He said the faithfully recorded statements that He said. John 1:9-13,1:31, 3:2, 3:10-13, 3:17-21, 3:36, 5:23-24, 5:36-47, 6:29-66, 7:7, 7:17, 8:24,8:32-55, 9:39-41, 10:25-32, 11:4-10, etc.

John 3:17 For God did not send His Son into the world to condemn the world, but

that the world through Him might be saved.18 He who believes in Him is not condemned; but he who does not believe iscondemned already, because he has not believed in the name of the only begottenSon of God. 19 And this is the condemnation, that the light has come into theworld, and men loved darkness rather than light, because their deeds were evil. 20For everyone practicing evil hates the light and does not come to the light, lesthis deeds should be exposed. 21 But he who does the truth comes to the light, thathis deeds may be clearly seen, that they have been done in God.

John 5:45 Do not think that I shall accuse you to the Father; there is one whoaccuses youMoses, in whom you trust. 46 For if you believed Moses, you wouldbelieve Me; for he wrote about Me. 47 But if you do not believe his writings, howwill you believe My words?

3:1a.3- The contextual frame of the Scripture integralThe integral context shows that the set of people who did not know God wheresinners because they did not believe (see John 1:9-13, 1:31, 3:2, 3:10-13, 3:17-21, 3:36, 5:23-24, 5:36-47, 6:29-66, 7:7, 7:17, 8:24, 8:32-55, 9:39-41, 10:25-32,11:4-10). They had to believe in God in order to know Him (John 10:38). Those whomJesus spoke of in John 15:22 were Jews who had the Law and the Commandments(Deuteronomy 4, 31:11-13, Nehemiah 9:13-17, Psalms 78:3-7, Isaiah 8:20, Ezekiel3:4-6, 20:9-28, 36:22-33, Amos 3:1-2, Luke 16:29-31, Romans 2:18, 3:2, 9:4). Theywere already instructed by the Law. They knew the Messiah would come but theyrejected Him without any other cause than by the determination of prophecy.Because Jesus Christ came and they did not believe they were condemned. BeforeChrist came there was no hope (Job 14:7-14, 14:19-21, 27:8, Psalms 6:5, 88:10-12,

Ecclesiastes 2:14-16, 3:19-20, 4:1-2, 6:12, 9:2-6, Isaiah 38:18, 1 Corinthians15:14-19, Ephesians 2:12, 1 Thessalonians 4:13). They were ignorant because they"did not know God" (John 1:10, 7:28, 8:19, 8:54-55, 14:7, 15:21, 16:3, 17:25),though the Law and the prophets had revealed Him to them (Luke 24:44, John 5:46-47, Acts 3:18-25, 10:42-43, 26:22-23, Romans 1:2, 3:21, 16:26). After Christ came,they saw God (John 1:18, 8:19, 14:7-10, 15:24; Matthew 11:27, Luke 10:22). Butthey did not believe because they hated God (John 7:7, 15:18-19, 15:24-25;Proverbs 8:36, Romans 1:30, Psalms 25:3, 35:7, 35:19, 69:4, 109:3, 119:78). Sobecause they did not believe they were condemned (John 3:18).

3:1b- The Jews were held to a higher standard


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Consider the Gospel passages that describe the Jews to furnish a context to John15:22.

Luke 1247 And that servant who knew his masters will, and did not prepare himself or doaccording to his will, shall be beaten with many stripes. 48 But he who did notknow, yet committed things deserving of stripes, shall be beaten with few. Foreveryone to whom much is given, from him much will be required; and to whom much

has been committed, of him they will ask the more.49 I came to send fire on the earth, and how I wish it were already kindled!

See Matthew 25:14-3329 For to everyone who has, more will be given, and he will have abundance; butfrom him who does not have, even what he has will be taken away. 30 And cast theunprofitable servant into the outer darkness. There will be weeping and gnashingof teeth.

These passages show that God had held the Jews to a higher standard ofaccountability.

3:1c- The unbelieving Jews sinned against prophecy-

The context of John 15:22 within the integral frame of Scripture and redemptivehistory.

Acts 317 Yet now, brethren, I know that you did it in ignorance, as did also yourrulers. 18 But those things which God foretold by the mouth of all His prophets,that the Christ would suffer, He has thus fulfilled. 19 Repent therefore and beconverted, that your sins may be blotted out, so that times of refreshing may comefrom the presence of the Lord, 20 and that He may send Jesus Christ, who waspreached to you before, 21 whom heaven must receive until the times of restorationof all things, which God has spoken by the mouth of all His holy prophets sincethe world began. 22 For Moses truly said to the fathers, The LORD your God willraise up for you a Prophet like me from your brethren. Him you shall hear in all

things, whatever He says to you. 23 And it shall be that every soul who will nothear that Prophet shall be utterly destroyed from among the people. 24 Yes, andall the prophets, from Samuel and those who follow,

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Revelation and Accountability