Through’ the great Person just described, Paul and others became objects of the ‘favor’ of God. May you be objects of the ‘favor’ of God.” This is the source of all blessing, and therefore holds the first place in N.T. As thus understood, the holiness of God bears a relation to that of men analogous to the relation of the Creator to the creature.
They set forth in symbolic form the body, spirit, and life of the people of God. The ‘spirit’ of the incarnate Son of God was an impersonation ‘of holiness’: for every movement of that spirit had God for its aim. But the preaching of the Gospel was a sacrifice offered in the inmost and uppermost chamber of Paul’s being.
In creation a word was the instrument of God’s power, and the universe is upheld by the word of the power of Christ: Psalm 33:6, 9;. For ‘salvation’: purpose and aim of the ‘power of God’ put forth in the proclamation of the good news.
ALL ARE GUILTY CHAPTERS 1:18-3:20
The man that teachest another: a short summary of the sentence begun in Romans 2:17; completed now by the question dost thou
His own conduct proves the worthlessness to himself of the teaching in which he boasts. Again, his possession of the Law brings actual dishonor to God: and this is its only practical result. He bears in his body the sign and seal of the Covenant of God: by the express.
By his side in the judgment stands a man like Cornelius, in whom the moral purposes of the Law have been to. No better example could be found of the faithfulness of God in spite of the unfaithfulness of man. Paul will now prove that the accusation in Romans 3:9, which sums up the result of the argument of DIV.
They are a fair sample of the entire O.T., and prove its complete agreement with the teaching of Romans 2. It therefore confirms the proof, afforded by the use of the term ‘the Law’ to describe the quoted Psalms, that in them spoke One greater than man. We find that all progress in knowledge of the Law reveals a law which we have broken.
Thus extended, ‘the Law’ denotes in the N.T., unless otherwise defined, the Jewish Scriptures looked upon as a rule of life given by God to man, and as a declaration of the principles of God’s government of the world. In Romans 3:10-20, he shows that what he has proved agrees with the teaching of the ancient Scriptures, DIV. 1 bears to the rest of the epistle the relation which the Old Covenant bears to the New.
JUSTIFlCATION AND ITS RESULTS CHAPTERS 3:21-5
They are here supported by a reassertion of the teaching in Romans for all have sinned. This must be the meaning in Romans 5:2: “‘hope of the glory of God;’” and it gives good sense here. For the demonstration of His righteousness: conspicuous and emphatic repetition of the same words in Romans 3:25.
This last is the use of the aorist participle in all the many passages in the N.T. This event of the past is ever with us, and each day gives-proof of God’s love. The love of God was manifested in the historic fact of the death of Christ;.
This argument is Paul’s proof of the teaching in Romans 5:12 that all men die because Adam sinned. Paul now adds to the surpassing comparison in Romans 5:15b a restatement of the denial in Romans 5:15a, i.e. We have no indication that the word death in Romans 5:12-19 means anything except the death of the body.
The purpose of the Law as here stated supplements and explains that stated in Romans 3:19.
THE NEW LIFE IN CHRIST CHAPTERS 6-8
For His death: more exact statement of the new relation to Christ to which baptism has special reference. Through the glory of the Father: amid an outshining of the splendor of God manifested in Christ’s rescue from the grave. The importance of the body in Paul’s theology and the subsequent argument here permit no other interpretation.
In explanation of the words ‘grown-together with the likeness of His death’ in Romans 6:5, Paul says that we have shared the death of. In Romans 8:2-16, we shall learn that this inward union with Christ and new life in Christ is wrought in us by the agency of the Spirit of God. We remember the sinlessness and the devotion to God of the dead and risen Savior; and we know that He died in order that we, by spiritual union with Him, may be like Him.
But God bids us reckon ourselves to be sharers of the death and life of Christ. In view of the earnest love and infinite power manifested in the death and resurrection. In Romans 6:11-14, we have the Law and the Gospel of the new life in Christ, what God claims from us and what He is ready to work in us.
In each case, the end is in harmony with the nature of the master obeyed. But, as a consequence of the reign of grace through Christ, announced in Romans 5., we have now an inward and vital union with Him in His death, burial, and resurrection, resulting in complete deliverance from the service of sin and in a life of unreserved devotion to God like that of Christ. In Romans 5, we had justification, knowledge of God’s love to us, and a joyful hope of glory: we are now sharers of the holy and immortal life of Christ.
For the woman with a husband, to the living husband, is bound by law: but if the husband die, she is made of no effect from the law of the husband. But if the husband die, the woman goes beyond the operation of the law of the husband: i.e. We are made free by the death of One to whom we are so closely related that in the eyes of the Law His death is our death.
