Romans 16:19-20 Romans 16:19

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Romans 16:19-Paul Rejoiced Over Roman Obedience But Warned Them To Be Wise In What Is Good And Innocent With Respect To Evil

Thus far in our study of Romans 16 we have noted that in Romans 16:1-2 Paul introduces Phoebe to the Roman believers and commands them to welcome her and put themselves at her disposal. Romans 16:1, “Now, I introduce to you Phoebe, our spiritual sister, who is also serving the church at Cenchrea 2 in order to welcome her into fellowship with yourselves with great honor and hospitality on the basis of the Lord’s teaching to love one another in a manner worthy of the saints and in addition that you place yourselves at her disposal for the purpose of providing her with anything at all she needs from you because she in fact has demonstrated herself to be of assistance for many including myself as well.” In verse 1, Paul gives a two-fold description of Phoebe, both of which were designed to facilitate Phoebe’s acceptance into the fellowship of the Roman believers. The first description “ our spiritual sister ” denotes the common spiritual relationship that Phoebe has with not only Paul and his companions with him in Corinth but also the common spiritual relationship she has with the Roman believers. The second description “ who is also serving the church at Cenchrea ” describes Phoebe as one who serves both Paul and the Roman believers as an intermediary between the two in the sense that she is the courier of this epistle. It does not denote the office of “deacon” since Paul’s teaching in 1 Timothy 2:11-15 and 3:12 prohibit a woman holding this position of authority in the church. “Cenchrea ” refers to a seaport seven miles east of Corinth on the Saronic Gulf, which was used for trade with Asia and was mentioned in the writings of Thucydides, Pausanias, and Strabo. It served as the southern harbor of Corinth. In Romans 16:1, it is identified as the home of Phoebe. Then, in Romans 16:2, he presents the two-fold purpose for Paul introducing Phoebe to the Roman believers. First of all, he introduced her to them so that they would welcome her into their fellowship with great honor and hospitality. The reason why they should do so is because of the Lord’s teaching to love one another. They were to welcome her in a manner worthy of the saints or that was the proper way among Christians of welcoming a fellow believer, which is in accordance with the Lord’s teaching to love one another. The second purpose for Paul introducing Phoebe to the Roman believers was so that they would place themselves at her disposal for the purpose of providing her with anything she

2010 William E. Wenstrom, Jr. Bible Ministries 1 needs. Then, he presents the reason why they should do this, namely, because she has demonstrated herself to be of assistance for many Christians including himself. Then, in Romans 16:3-15, Paul commands the Roman believers to greet on his behalf 26 individuals, 2 families and other unnamed individuals. Romans 16:3, “All of you please give my regards to Prisca as well as Aquila, my co-workers in the cause of Christ, who is Jesus 4 who, indeed are of such character, risked their own necks for my life. Not only am I grateful but also each and every one of the churches from among the Gentiles. 5 Also, all of you please give my regards to the church, which is in their private home. Please give my regards to Epenetus, my dear friend who possesses the particular distinction of being the first convert to Christ from Asia. 6 All of you please give my regards to Mary, who is of outstanding character, having worked very hard on behalf of all of you. 7 All of you please give my regards to Andronicus as well as Junia, my fellow-workers as well as my fellow- prisoners who possess depth of character being well-known to the apostles, who have entered into the state of being in union with Christ before me. 8 All of you please give my regards to Ampliatus, my dear friend with respect to serving the Lord. 9 All of you please give my regards to Urbanus, our co- worker in the cause of Christ as well as Stachys, my dear friend. 10 All of you, please give my regards to Apelles, the battle tested one in the cause of Christ. All of you please give my regards to those from the household of Aristobulus. 11 All of you please give my regards to Herodion, my fellow-countryman. All of you please give my regards to those from the household of Narcissus, who are under the authority of the Lord. 12 All of you please give my regards to Tryphaena and Tryphosa, hard workers with respect to serving the Lord. All of you please give my regards to Persis, the beloved, who possesses depth of character, having worked very hard with respect to serving the Lord. 13 All of you please give my regards to Rufus, who is outstanding with respect to serving the Lord as well as his mother and mine. 14 All of you please give my regards to Asyncritus, Phlegon, Hermes, Patrobas and Hermas as well as those spiritual brothers associated with them. 15 All of you please give my regards to Philologus as well as Julia, Nereus as well as his sister and in addition, each and every one of the saints associated with them.” In Romans 16:3-15, Paul sends greetings to 26 individuals. Paul sends greetings to 17 men (Aquila, Epenetus, Andronicus, Ampliatus, Urbanus, Stachys, Apelles, Herodion, Rufus, Asyncritus, Phlegon, Hermes, Patrobas, Hermas, Philologus, Nereus and Olympas). He sends his greetings to 9 women, 7 of which he names (Prisca, Mary, Junia, Tryphaena, Tryphosa, Persis, Rufus’ mother, Julia and Nereus’ sister). Of these individuals, 2 are married couples (Prisca and Aquila; Andronicus and Junia) and one more could either be husband and wife or brother

2010 William E. Wenstrom, Jr. Bible Ministries 2 and sister (Philologus and Julia). The apostle also sent greetings to the slaves or freedmen connected to the families of Aristobulus and Narcissus. There could be as many as five house churches, one headed by Prisca and Aquila, one each connected to the household of Aristobulus and Narcissus, one connected to Asyncritus’ group and those connected to Philologus. Of these individuals, Paul identifies 4 as being dear friends, Epenetus, Ampliatus, Stachys and Persis and 5 are Jews, Prisca, Aquila, Andronicus, Junia and Herodion.

Next, in Romans 16:16, Paul commands the Roman believers to greet on one another with a holy kiss and also tells them that all the churches sends their greetings. Romans 16:16, “I myself request that all of you greet one another with a holy kiss. Each and every one of the churches owned by the one and only Christ give their regards to each and every one of you without exception.” In the first statement in this passage, Paul requests that the Roman believers and those whom he sends his regards to in verses 3-15 greet one another with a holy kiss. This kiss in the first century among Christians was an expression of greeting, affection, appreciation, intimate fellowship and unity. In western civilization in the twenty first century, this kiss would be equivalent to a hug or handshake. The adjective hagios , “holy” emphasizes that this kiss is reserved exclusively for fellow Christians. In the second statement in the verse the apostle passes along a greeting to the Romans from each and every one of the churches that he had planted among the Gentiles from Jerusalem to Illyricum. He passes along this greeting because he wants the Roman believers to understand that they are not alone and that the churches that he planted were identifying with them and regarded them as worthy of great respect. It emphasizes with his readers in Rome that the churches that he planted from Jerusalem to Illyricum regarded them as extremely important. Also, Paul wants to build unity between the Roman church and the ones he planted.

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Then, in Romans 16:17, Paul warns the Roman believers to watch out for those who cause divisions and temptations to sin and apostasy contrary to the doctrine they’ve been taught and that they were to avoid them. Romans 16:17, “Now, I warn each and every one of you without exception, spiritual brothers and sisters to keep a watchful eye out for those who cause those divisions as well as those temptations to sin and apostatize contrary to the teaching, which each and every one of you without exception learned. Also, all of you continue making it your habit of keeping away from them.” This verse contains a warning for the Roman believers to keep a watchful eye out for those who cause divisions in churches and who entice believers to sin and apostatize. This group of individuals is the Judaizers and their legalistic teaching is what caused divisions in churches and believers to sin and apostatize in the first century. The Romans were to keep a watchful eye out for these individuals because their teaching was contrary to the teaching they have learned from their pastor- teachers who received their teaching from the Lord and the apostles. On the heels of this warning, Paul commands the Romans to continue making it their habit of keeping away from these individuals. Next, we studied Romans 16:18 and in this passage Paul informs the Romans that the Judaizers who cause divisions in churches and temptations to sin and apostasy by their teaching do not serve Christ but their own appetites. He also writes that they deceive the spiritually immature by their smooth talk and flattery. Romans 16:18, “Because, such individuals are by no means characterized as being slaves to our Lord, who is Christ but rather their own stomach and in addition by means of their smooth talk, yes flattering talk too, they deceive the hearts of the naïve.” In this verse, Paul presents two reasons why the Roman believers were to watch out for the Judaizers and their legalistic teaching and avoid them. The first is that they do not serve Christ but their own stomach, which contains the figure of “synecdoche” of the part where the stomach of the Judaizers is put for their strict adherence to the dietary restrictions of the Mosaic Law. They were causing divisions in the church by attempting to impose the ritual of circumcision upon the Gentile believers (Acts 15; Gal. 5) and by imposing the observance of laws of food that were a part of the oral traditions of the Rabbis and were not a part of Scripture (Col. 2:16-17). If you recall, in Romans 14, Paul addressed the proper attitude to the dietary restrictions of the Mosaic Law, which the Judaizers insisted upon. The second reason why the Romans were to watch out for the legalistic teaching of the Judaizers and avoid them is that they deceived the spiritually naïve or immature by their smooth talk and flattery. This evening we will study Romans 16:19 and in this passage Paul advances upon and intensifies his warning to watch out for the legalistic teaching of the

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Judaizers and his command to avoid them. In this verse, he states that he warned them because even though their obedience was known to all and he rejoiced over this obedience, he still wanted them to be wise with respect to what is good and innocent with respect to evil. Romans 16:17, “Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them. 18 For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting. 19 For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good and innocent in what is evil.” “For ” is the “emphatic” and “intensifying” use of the conjunction gar ( ), which introduces a statement that advances upon and intensifies Paul’s warning in verses 17-18 to watch out for the legalistic teaching of the Judaizers and his command to avoid them because they are not slaves of Christ but to the dietary regulations of the Mosaic Law and they deceive the hearts of the naive. Paul’s statement in verse 19 advances and intensifies upon this warning and command to avoid the Judaizers because they are not slaves of Christ but to their stomach and deceive the hearts of the naïve. In verse 19, he advances this discussion in verses 17-18 and intensifies it by acknowledging that the Romans believers were obedient and this was well known to the churches throughout the Roman Empire so that he rejoiced over this obedience. On the heels of this, however, he intensifies this warning and command in verses 17-18 by presenting the reason why he warns them about the Judaizers and commands them to avoid their teaching, namely, he wants them to have discernment and be wise with respect to what is good and innocent with respect to that which is evil. Therefore, we will translate gar , “ indeed .” “The report of your obedience ” is composed of the genitive second person singular personal pronoun su ( ) (see), “ your ” and the articular nominative feminine singular form of the noun hupakoe ( α ) (ee-pa-koe-ee), “ the report…obedience .” The noun hupakoe is a compound word composed of the preposition hupo (u(pov) (hoop-o), “below, under” and the noun akoe ( a)kohv) (ak-o-ay), “to hear.” In classical Greek, this noun refers to the appropriate submissive obedience to an authority beyond oneself, whether human or divine. The word appears once in the Septuagint, in 2 Samuel 22:36 [LXX 2 Kings 22:36] where it refers to the answers to prayer, which God gives. Hupakoe appears only fifteen times in the Greek New Testament, eleven are found in Pauline literature and seven in the book of Romans alone. In the Greek New Testament, the word means, “obedience.” It is used in relation to obedience to

2010 William E. Wenstrom, Jr. Bible Ministries 5 the gospel message (Romans 1:5; 15:18; 16:26), obedience to the sin nature and God (Romans 6:16), the obedience of believers to the Word of God (Romans 16:19; 2 Corinthians 7:15; 2 Corinthians 10:5, 6; Philemon 21; 1 Peter 1:2, 14, 22), obedience of Christ (Hebrews 5:8). In Romans 1:5, the word denotes obedience to the Father’s will, which is communicated by the Holy Spirit through the communication of the Word of God. Romans 1:1-5, “Paul, a slave owned by Christ who is Jesus, called as an apostle, set apart for the gospel originating from God which He promised beforehand through His prophets in the Holy Scriptures concerning His Son, who was born as a descendant of David with respect to His human nature. The One demonstrated as the Son of God by means of divine power with respect to a nature characterized by holiness because of the resurrection from the dead ones, Jesus Christ, our Lord through whom we have received the spiritual gift of apostleship in order to bring about the faith, which produces obedience among all the Gentiles on behalf of His name.” In Romans 5:19, the noun hupakoe is used of Christ’s obedience to the Father’s will in dying a substitutionary spiritual death for all of sinful humanity. Romans 5:19, “For you see, just as through the one man’s disobedience, the entire human race has been rendered sinners in the same way also through the One’s obedience, many will, as a certainty, be rendered righteous.” In Romans 6:16, the noun hupakoe means, “obedience” and is used in the context of a rhetorical question denoting the obedience that one renders to another as a slave. Romans 6:16, “Are you totally unaware concerning this fact, namely that the one whom you desire to place yourselves at the disposal of as slaves for obedience , you will be slaves for the benefit of this one whom you desire to obey, either the sin nature resulting in temporal spiritual death or obedience to the Father’s will resulting in righteousness?” In Romans 15:18, the noun hupakoe refers to the obedience of the Gentiles to the gospel by trusting in Jesus Christ as their Savior resulted in the Father declaring them justified. This is indicated by the fact that in Romans 15:18-19, Paul mentions performing signs and wonders by the power of the Spirit among the Gentiles, which of course were designed to get the attention of the Gentiles so that they would give the gospel a hearing. Romans 15:18, “For you see, I would absolutely never presume at any time to speak of anything except with respect to those things which Christ accomplished for Himself through me resulting in the Gentiles obeying, by word and action.” In this passage, the noun hupakoe also refers to Gentile obedience to the gospel after their conversion to Christianity resulting in them experiencing their

2010 William E. Wenstrom, Jr. Bible Ministries 6 sanctification and deliverance from the sin nature, Satan and his cosmic system. This is indicated by the fact that in Romans 15:15-17, Paul explains why he wrote boldly to the Roman believers in the main argument of the epistle. In verse 15 that he did so because he was functioning in his spiritual gift as an apostle to the Gentiles. In verse 16, he also states the Father gave him this gift for the express purpose that he would be a servant of Christ, serving the gospel like a priest in order his offering, namely the Gentiles would cause themselves to be acceptable by being sanctified by the power of the Holy Spirit. Thus, we must view hupakoe as not simply unsaved Gentiles obeying the gospel for their salvation but also regenerate Gentiles obeying the gospel resulting in their experiencing their salvation and sanctification since in verses 15-16 and Paul is explaining why he wrote to the Roman “believers” boldly in the main argument of the epistle. Throughout Paul’s epistles, he was not only concerned about unsaved Gentiles receiving the gospel so that they could be declared justified through faith in Christ but also that once they were converted that they would grow to spiritual maturity (See Ephesians 4:11-16). Therefore, hupakoe refers not only to unsaved Gentiles obeying the gospel resulting in justification but also regenerate Gentiles obeying the gospel, which he presented in Romans 1:16-15:13. This would result in regenerate Gentiles experiencing sanctification and eternal life and fellowship with God and their deliverance from the sin nature, Satan and his cosmic system (Romans 6). In Romans 16:19, the noun hupakoe refers to the obedience to the gospel by the Roman believers not only when they exercised faith alone and Christ alone and as a result were declared justified by the Father but also it refers to their obedience to the gospel after their conversion and their advance to spiritual maturity. The word functions as a nominative subject meaning that it is performing the action of the verb aphikneomai , “ has reached .” The definite article preceding the noun hupakoe is used with the personal pronoun su , “your” to denote possession. The personal pronoun su functions as a possessive pronoun and as a genitive of possession indicating that this obedience to the gospel at conversion and after conversion is “possessed by” the Roman believers. Therefore, we will translate the expression he humon hupakoe ( ), “ your obedience .” Romans 16:19, “For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good and innocent in what is evil.” “Has reached ” is the third person singular aorist middle indicative form of the verb aphikneomai ( α ) (ah-feek-neh-owe-meh), which is a compound

2010 William E. Wenstrom, Jr. Bible Ministries 7 word composed of the prefix apo , “from” and the verb hikneomai , “to come, arrive, reach,” thus the word means “to arrive at, come to, reach.” The word is rarely attested in any papyri but was used as “almost a technical word in describing pilgrimages to sacred places (Moulton-Milligan, Vocabulary of the Greek New Testament, page 97). It appears 14 times in the Septuagint, of which 8 are canonical (Genesis 28:12; 38:1; 47:9; Proverbs 1:27; Job 11:7; 13:27; 15:8; 16:20). The verb occurs only once in the Greek New Testament, in Romans 16:19. Louw and Nida define the word “to become known as the result of information reaching its destination – ‘to become known’” (Greek-English Lexicon of the New Testament Based on Semantic Domains, 28.23). Therefore, the verb aphikneomai is used of the Roman believers obedience to the gospel and its object are those believers throughout the Roman Empire who have heard of their faith. Thus, Paul is acknowledging the fact that the Roman believers’ obedience to the gospel “has become known” to the majority of believers throughout the Roman Empire “as a result of having this information reach them” by reports from other Christians. The aorist tense of the verb aphikneomai is ingressive meaning that it is used to stress the beginning of action or entrance into a particular state. This indicates that the obedience of the Roman believers to the gospel had entered into the state of becoming known to other believers throughout the Roman Empire as a result of receiving information from other Christians about their obedience. Those who received this information about the Roman believers were previously ignorant of this obedience but they entered into the state of being informed about this obedience once they received the reports of this obedience. Thus, the aorist tense of the verb aphikneomai is ingressive. The middle voice is an intensive middle focusing attention on the subject as if the intensive pronoun autos has been used with the subject indicating that the obedience of the Roman believers to the gospel has “itself” become known to the majority of the believers throughout the Roman Empire. The indicative mood is “declarative” presenting this Pauline assertion as a non- contingent or unqualified statement of fact. We will translate the verb aphikneomai , “ has itself become known .” Romans 16:19, “For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good and innocent in what is evil.” “To all ” is composed of the preposition eis ( ε) (eece), “ to ” and the accusative masculine plural form of the adjective pas ( ), “ all .” The adjective pas functions as a substantive and is not referring to each and every believer throughout the Roman Empire in the first century but rather it denotes a large and representative number of Christians in the Roman Empire in 57

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A.D. and refers to the majority of Christians in the Empire at that particular time in history. The word is the object of the preposition eis , which functions as a marker of extension toward a group of individuals indicating that the obedience of the Roman believers to the gospel had become known to a majority of Christians throughout the Roman Empire in 57 A.D. We will translate this prepositional phrase “ to everyone .” Corrected translation thus far of Romans 16:19, “Indeed, your obedience has itself become known to everyone…” Romans 16:19, “For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good and innocent in what is evil.” “Therefore ” is the “inferential” use of the post-positive conjunction oun ( ) (oon), which introduces a statement that states that Paul rejoiced over the Roman believers. It denotes that this statement is the result of an inference from the previous statement that the obedience of the Roman believers to the gospel had itself become known to many Christians in the Roman Empire. We will translate the word “ therefore .” Romans 16:19, “For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good and innocent in what is evil.” “I rejoice ” is the first person singular present active indicative form of the verb chairo ( α ) (he-yar-owe). This term is found as far back as Homer in the eighth century B.C. and means “to enjoy a state of happiness and well-being, to rejoice, to be glad.” Liddell and Scott list the following classical meanings: (1) to rejoice at, take pleasure in a thing, to express one’s joy in laughter, to delight in. (2) with negative, especially with future (3) frequently in imperative as a form of greeting, hail, welcome, at the beginning of letters as a mark of respect. (4) at leave taking, fare- thee-well. (5) to dismiss from one’s mind, put away, renounce in comforting, be of good cheer (6) glad, joyful (7) joined with another verb, safe and sound, with impunity (8) astrologically of a planet, occupy the position appropriate to another of its own (pages 1969-1970). It can be found approximately 68 times in the Septuagint and translates 10 different Hebrew terms: (1) àhev ( bha ), “love” (Prv. 17:19). (2) gil ( lyg ), “rejoice, be glad” (Prov. 2:14, Joel 2:21; Zech. 9:9). (3) àlaz ( wlu ), “exult” (Ps. 96:12 [95:12] ). (4) àlliz ( zulu ), “rejoicing person” (Is. 13:3). (5) ranan ( znr ), “sing” (Zeph. 3:14). (6) sus ( cwc ), “rejoice, be glad” (Is. 66:14; Lm. 1:21; 4:21). (7) samach ( jmv ), “joyful, rejoicing” (Ex. 4:14; 2 Kgs. 11:20; Ez. 7:12). (8)

2010 William E. Wenstrom, Jr. Bible Ministries 9 sameach ( jmc ), “joyful, rejoicing” (1 Kgs. 8:66; 2 Kgs. 11:14). (9) simchah (hjmc ), “gladness” (Jer. 7:34). (10) shalom ( wlv ), “peace” (Is. 57:21). The word most frequently translated by chairo is samach , “to rejoice, be glad, to take pleasure in.” There is no clear distinction between the usage of chairo and that of euphraino , the Hebrew equivalent of which is also predominately samah . The two words are often synonymous (Lm. 4:21; Prov. 29:6; Est. 8:17; 9:27). Chairo covers both the subjective emotion and the objective cause of joy. It comes closest to the Hebrew shalom and in fact is used to translate this in Isaiah 48:22; 57:21. The verb serves to describe eschatological joy, rejoicing over ultimate sanctification and prosperity during the Millennial dispensation (Joel 2:21, 23; Is. 66:10, 14; Zech. 10:7). Chairo appears 74 times in the New Testament and means “to rejoice, to be glad, to be content.” A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) to be in a state of happiness and well-being, rejoice, be glad (2) in imperative, a formalized greeting wishing one well, also in indicative, to use such a greeting (Page 1075). The New Thayer’s Greek-English Lexicon: (1) To rejoice, be glad (2) To be well, to thrive; in salutations, to give one greeting, salute (pages 663-664). The Analytical Greek Lexicon Revised: (1) To rejoice, be glad, be joyful, be full of joy (2) A term of salutation, hail! (3) To greet (4) An epistolary formula, health (page 433). Greek-English Lexicon of the New Testament Based on Semantic Domains: (1) To enjoy a state of happiness and well-being – ‘to rejoice, to be glad’ (25.125). (2) To employ a formalized expression of greeting, implying a wish for happiness on the part of the person greeted – ‘hail, greetings’ (33.22). Vine's Expository Dictionary of Biblical Words, “ Chairo , ‘to rejoice,’ is most frequently so translated. As to this verb, the following are grounds and occasions for ‘rejoicing,’ on the part of believers: in the Lord, (Phil. 3:1; 4:4); His incarnation, (Luke 1:14); His power, (Luke 13:17); His presence with the Father, (John 14:28); His presence with them, (John 16:22; 20:20); His ultimate triumph, (8:56); hearing the gospel, (Acts 13:48); their salvation, (Acts 8:39); receiving the Lord, (Luke 19:6); their enrollment in Heaven, (Luke 10:20); their liberty in Christ, (Acts 15:31); their hope, (Rom. 12:12) (cf. (Rom. 5:2; Rev. 19:7)); their prospect of reward, (Matt. 5:12); the obedience and godly conduct of fellow believers, (Rom. 16:19), RV, ‘I rejoice’ (KJV, ‘I am glad’); (2 Cor. 7:7,9; 13:9; Col. 2:5; 1 Thes. 3:9; 2 John 4; 3 John 3); the proclamation of Christ, (Phil. 1:18); the gospel harvest, (John 4:36); suffering with Christ, (Acts 5:41; 1 Pet. 4:13); suffering in the cause of the gospel, (2 Cor. 13:9) (1st part); (Phil. 2:17) (1st part); (Col. 1:24); in persecutions, trials and afflictions, (Matt. 5:12; Luke 6:23; 2 Cor. 6:10); the

2010 William E. Wenstrom, Jr. Bible Ministries 10 manifestation of grace, (Acts 11:23); meeting with fellow believers, (1 Cor. 16:17), RV, ‘I rejoice’; (Phil. 2:28); receiving tokens of love and fellowship, (Phil. 4:10); the ‘rejoicing’ of others, (Rom. 12:15; 2 Cor. 7:13); learning of the well-being of others, (2 Cor. 7:16). The term denotes the following in the New Testament: (1) Greeting (Mt. 26:49; 28:9; Lk. 1:28; Acts 15:23; 23:26; Jm. 1:1; 2 Jn. 1:10-11). (2) Homage (mocking Christ) (Mt. 27:29; Mk. 15:8; Jn. 19:3). (3) Normal human emotional response in the soul (Mt. 2:10; 5:12; Lk. 1:14; 6:23; 10:20; 13:17; 15:5, 32; Lk. 19:6; 22:5; 23:8; Jn. 16:20, 22; 20:20; Acts 8:39; 11:23; 13:48; 15:31; 1 Cor. 7:30; 13:6; 16:17; 2 Cor. 2:3; 2 Cor. 7:13, 16; Col. 2:5; 1 Pt. 4:13; Rev. 11:10). (4) Production of the Spirit (Jn. 4:36; 8:56; 11:15; 14:28; Acts 5:41; 11:23; Rm. 12:12, 15; 16:19; 2 Cor. 6:10; 7:9; 2 Cor. 7:7; 13:9; Phlp. 1:18; 2:17-18; 3:1; 4:4, 10; Col. 1:24; 2:5; 1 Thess. 3:9; 5:16; 1 Pt. 4:13; 2 Jn. 1:4; 3 Jn. 3; Rev. 19:7). (5) Goodbye (2 Cor. 13:11). The following circumstances produce rejoicing in the New Testament: (1) Appearance of the Messianic star (Mt. 2:10). (2) Undeserved suffering (Mt. 5:12; Lk. 6:23; Acts 5:41; Rm. 12:12; 2 Cor. 6:10; 7:7; 13:9; Col. 1:24). (3) Salvation for the unbeliever (Mt. 18:13; Lk. 15:5; Jn. 4:36). (4) Betrayal of Christ (Mk. 14:11; Lk. 22:5). (5) Incarnation or virgin birth (Lk. 1:14). (6) Miraculous ability to cast demons out of unbelievers (Lk. 10:20). (7) Response to one’s own salvation (Lk. 10:20; Acts 8:39). (8) Miracles of Christ (Lk. 13:17). (9) Believer’s restoration to fellowship (Lk. 15:32; 2 Cor. 7:9, 13, 16). (10) Meeting the Person of Christ (Lk. 19:6; 23:8). (11) Triumphal entry into Jerusalem by Christ (Lk. 19:37). (12) First Advent of Christ (Jn. 3:29). (13) Abraham’s faith in the future Messiah (Jn. 8:56). (14) The cosmic system’s response to the death of Christ (Jn. 16:20). (15) Resurrection appearance of Christ (Jn. 16:22; 20:20). (16) Increase of the Church (Acts 11:23). (17) Pastor-teachers response to positive volition to doctrine (Acts 13:48; 15:31; Rm. 16:19; Phlp. 1:18; Col. 2:5; 1 Th. 3:9; 2 Jn. 1:4; 3 Jn. 3). (18) Anticipation of rewards at the Bema Seat Evaluation (Phlp. 2:17-18). (19) Return of Epaphroditus to Philippi (Phlp. 2:28). (20) Sharing the happiness of God (Phlp. 3:1; 4:4, 10; 1 Thess. 5:16; 1 Pt. 4:13). (21) Death of the two witnesses during the Tribulation (Rev. 11:10). (22) Emotional response in the 3rd heaven to the Marriage of the Lamb (Rev. 19:7). (23) Joy, happiness and contentment are 1 of the nine manifestations of the “ fruit ( karpos ) of the Spirit ,” which God the Holy Spirit produces in the life of the pneumatikos believer and is a characteristic related to his relationship with God (Gal. 5:22; Phlp. 2:12-13). The Scriptures indicate that joy is related to five concepts: (1) Rewards (Mt. 5:11-2; Lk. 6:22-23; Rm. 12:9-13; 15:13). (2) Unity (Jn. 4:34-38; 17:13-23; Rm. 12:14-16; 15:5-6; Phlp. 2:2). (3) Undeserved suffering (Acts 5:41; 2 Cor. 7:4; Phlp. 1:12-18; Col. 1:24; 1 Th. 3:6-9; 1 Pt. 1:6-9; 4:13). (4) Spiritual growth (Phlp. 3:1;

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4:4; 1 Th. 5:6). (5) Pastor-teacher and the spiritual growth of his students (Phlp. 4:10; Col. 2:5; 2 Jn. 4; 3 Jn. 3). In Romans 12:12, the verb chairo means “to rejoice.” The word is used with the noun elpis , “confident expectation” of blessing in the present and future, which is used as a dative of reference indicating that Paul is commanding the Romans to rejoice with respect to their confident expectation of blessing. This confident expectation of blessing as we noted in our study of elpis is related to the believer’s present as well as his future. Romans 12:12, “Concerning your confident expectation, all of you continue to make it your habit to rejoice . Concerning adversity, all of you continue to make it your habit to persevere. Concerning prayer, all of you continue to make it your habit to be persistent.” The Roman believers were to continue rejoicing because their election to privilege in eternity past guarantees that they will be blessed not only in the present but also in the future. They were to continue rejoicing because they are experiencing fellowship with the Trinity. The Roman believers were to continue rejoicing because the Holy Spirit was reproducing the blessing of Christ-like character in them through various adversities and undeserved suffering, which will result in rewards for them in the future. They were to continue rejoicing because they were being delivered experientially from the sin nature, Satan and his cosmic system. The Roman believers were to continue rejoicing because they were living in light of the immanency of the rapture, which enables them to experience sanctification in the present and will result in rewards at the Bema Seat. They were to continue rejoicing because at the rapture of the church they will receive a resurrection body. Lastly, the Roman believers were to rejoice because they will receive rewards at the Bema Seat Evaluation of the church as a result of enduring undeserving suffering and for faithful service. In Romans 12:15, the verb appears twice and in each instance it means “to rejoice.” However, the first time that it is used, it is used in relation to other members of the body of Christ who are rejoicing. The second time it is used of the joy being experienced by believers in the body of Christ. Romans 12:15, “Continue to make it your habit to rejoice together with those who are rejoicing . Continue to make it your habit to weep together with those who are weeping.” In Romans 16:19, the verb chairo means “to rejoice” and is used with Paul as its subject and the Roman believers as its object. The present tense of the verb is a customary present signaling an ongoing state indicating that Paul “existed in the state” of rejoicing over the obedience to the

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Roman believers to the gospel. The active voice of the verb is also “stative” active indicating the same thing. The indicative mood is “declarative” presenting this Pauline assertion as a non- contingent or unqualified statement of fact. We will translate the verb “ I am rejoicing .” Corrected translation thus far of Romans 16:19, “Indeed, your obedience has itself become known to everyone. Therefore, I am rejoicing…” Romans 16:19, “For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good and innocent in what is evil.” “Over you ” is composed of the preposition epi ( ) (ep-ee), “over ” and the dative second person plural form of the personal pronoun su ( ) (see), “ you .” The personal pronoun su refers to the Roman believers as a corporate unit. It is the object of the preposition epi , which functions as a marker of cause indicating the basis for Paul’s joy. Therefore, we will translate this prepositional phrase “because of all of you .” Corrected translation thus far of Romans 16:19, “Indeed, your obedience has itself become known to everyone. Therefore, I am rejoicing because of all of you…” Romans 16:19, “For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good and innocent in what is evil.” “But ” is the “adversative” use of the conjunction de (deV) (theh), which introduces a statement that presents a contrast with Paul’s previous statement that he was rejoicing because of the obedience of the Roman believers to the gospel. This statement expresses Paul’s desire that the Roman believers be wise in what is good and innocent in what is evil. The contrast is therefore between rejoicing over the Roman believers’ obedience to the gospel with a warning to be wise in what is good but innocent in what is evil. The contrast is between the Romans’ present obedience with their future obedience, which is dependent upon the Romans obeying the warning to be wise in what is good but innocent in what is evil. We will translate de , “ however .” “I want you ” is composed of the first person singular present active indicative form of the verb thelo ( ) (theh-low), “ I want ,” which is followed by accusative second person plural form of the personal pronoun su ( ) (see), “ you .” The verb thelo means “to desire something” indicating that Paul desired that the Romans be wise in what is good but innocent in what it evil. The first person singular form of the verb means, “I” and refers of course to the apostle Paul.

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The present tense of the verb is an “instantaneous” or “aoristic” present used to indicate that an action is completed at the moment of speaking. The verb thelo introduces a statement and its time frame is concluded once the statement has been made. The active voice means that the subject performs the action of the verb. The subject in our present context is the apostle Paul. Therefore, the active voice form of the verb thelo denotes that Paul performed the action of desiring that his Christian readers in Rome would be wise in what is good but innocent in what is evil. The indicative mood is “declarative” presenting this assertion as an unqualified statement of fact. We will translate thelo , “ I want .” The second person plural form of the personal pronoun su is a reference to Paul’s Christian readers in Rome. It is used in a distributive sense indicating that he is addressing “each and every one of” his Christian readers in Rome. The word functions as an accusative direct object meaning that it is receiving the action of the verb thelo . We will translate su “ each and every one of you without exception .” Corrected translation thus far of Romans 16:19, “Indeed, your obedience has itself become known to everyone. Therefore, I am rejoicing because of all of you. However, I want each and every one of you without exception…” Romans 16:19, “For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good and innocent in what is evil.” “To be ” is the present active infinitive form of the verb eimi ( ε ) (ee-mee), which means “to possess a particular characteristic,” which is identified by the adjective sophos , “ wise .” This indicates that Paul wants the Romans to possess the characteristic of being wise ones. The present tense of the verb is a customary present signaling an ongoing state indicating that Paul wants the Romans to “exist in the state of” possessing the characteristic of being wise ones. The active voice of the verb is a “stative” active indicating that Paul wants the Romans to “exist in the state of” possessing the characteristic of being wise. The indicative mood is “declarative” presenting this Pauline assertion as a non- contingent or unqualified statement of fact. We will translate the verb “ to exist in the state of being .” Corrected translation thus far of Romans 16:19, “Indeed, your obedience has itself become known to everyone. Therefore, I am rejoicing because of all of you. However, I want each and every one of you without exception to exist in the state of being…”

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Romans 16:19, “For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good and innocent in what is evil.” “Wise ” is the accusative masculine plural form of the adjective sophos ( ) (so-foce). This word is the related to the noun sophia , “wise” as an attribute or quality, not as activity. It describes any person with a well-developed, practical skill. In the classical period it was more narrowly used for theoretical, intellectual skill. Then, among the later Greek philosophers “wise” described the man in whom was the ideal combination of practical skill and theoretical knowledge. In its broadest sense it might mean “clever, learned, subtle, ingenious, shrewd” or “worldly-wise” (Liddell-Scott, 1622). Both the noun and the adjective are common in the Septuagint. It is used to render the Hebrew verb chakham . In the New Testament, sophos appears 20 times. Louw and Nida list the following: (1) pertaining to specialized knowledge resulting in the skill for accomplishing some purpose—‘skillful, expert’ (28.9) (2) pertaining to understanding resulting in wisdom—‘prudent, wise, understanding’ (32.33). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition lists the following meanings: (1) pertaining to knowing how to do something in a skillful manner, clever, skillful, experienced (2) pertaining to understanding that results in wise attitudes and conduct, wise (Page 935). Analytical Lexicon of the Greek New Testament lists the following: (1) generally, of acquired intelligence characterized by the ability to use knowledge for correct behavior or human skill wise, skillful, clever, learned; substantivally wise person, philosopher; (2) of conduct and action governed by divinely given insight and moral integrity wise, understanding (3) comparative, wiser (Page 353). In Romans 16:19, sophos is in the plural form and therefore means “wise ones” rather than “wise.” This word indicates that Paul desires that the Romans possess God’s wisdom in their soul with respect to sound teaching. It denotes that he wants them to have keen understanding and discernment regarding that which is sound doctrine. God’s wisdom is based upon His omniscience and is His unique ability to devise a perfect plan to accomplish His goal to glorify Himself. The wisdom of God is expressed through creation. Psalm 104:24, “O LORD, how many are Your works! In wisdom You have made them all.”

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The wisdom of God is expressed through the Gospel of Jesus Christ, which presents God’s provision of eternal salvation for the entire human race through the death and resurrection of Jesus Christ. 1 Corinthians 1:18, “For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written, ‘I WILL DESTROY THE WISDOM OF THE WISE, AND THE CLEVERNESS OF THE CLEVER I WILL SET ASIDE.’ 20 Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? 21 For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe. 22 For indeed Jews ask for signs and Greeks search for wisdom 23 but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness 24 but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 Because the foolishness of God is wiser than men, and the weakness of God is stronger than men. 26 For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble 27 but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong 28 and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are 29 so that no man may boast before God. 30 But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption 31 so that, just as it is written, ‘LET HIM WHO BOASTS, BOAST IN THE LORD.’ 2:1 And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony of God. 2 For I determined to know nothing among you except Jesus Christ, and Him crucified. 3 I was with you in weakness and in fear and in much trembling 4 and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power 5 so that your faith would not rest on the wisdom of men, but on the power of God. 6 Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age nor of the rulers of this age, who are passing away but we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory, 8 the wisdom which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory 9 but just as it is written, ‘THINGS WHICH EYE HAS NOT SEEN AND EAR HAS NOT HEARD, AND WHICH HAVE NOT ENTERED THE HEART OF MAN, ALL THAT GOD HAS PREPARED FOR THOSE WHO LOVE HIM.’ 10

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For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God. 11 For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so the thoughts of God no one knows except the Spirit of God. 12 Now we have received, not the spirit of the world, but the Spirit who is from God, so that we may know the things freely given to us by God 13 which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words. 14 But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised. 15 But he who is spiritual appraises all things, yet he himself is appraised by no one. 16 For WHO HAS KNOWN THE MIND OF THE LORD, THAT HE WILL INSTRUCT HIM? But we have the mind of Christ.” God’s wisdom resides in the mind and thinking of Christ, which appears in the written Word of God. Colossians 2:3, “in whom (Christ) are hidden all the treasures of wisdom and knowledge.” The believer acquires the wisdom of God by letting the Word of Christ richly dwell in his soul, which gives him the capacity to glorify God in whatever circumstance or relationship in life. Colossians 3:16, “Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God.” James describes God’s wisdom. James 3:17, “But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy.” In Romans 16:19, the noun sophos functions as an accusative direct object meaning that it receives the action of the verb eimi . We will translate the word “wise ones .” Corrected translation thus far of Romans 16:19, “Indeed, your obedience has itself become known to everyone. Therefore, I am rejoicing because of all of you. However, I want each and every one of you without exception to exist in the state of being wise ones…” Romans 16:19, “For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good and innocent in what is evil.” “In what is good ” is composed of the preposition eis ( ε) (eece), “ for ” and the articular accusative neuter singular form of the adjective agathos ( α ) (ah-ga- thoce), “ good .”

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The adjective agathos appears throughout Greek literature, both classical and Hellenistic. It came to be associated with that which was perfect or excellent and with that which distinguished itself by its value or worth. The Attic authors and philosophers commonly used kalos or agathos to explain the total summary of the qualities, which an Attic man of honor displayed. It was used in a substantive sense meaning to do what is “good.” Although there is at times some semantic overlap with kalos , there are some different nuances between the two. First of all, kalos suggests aesthetic beauty, usefulness, fitness while agathos acquires philosophical and ethical connotations. The word assumes a predominately religious meaning in the Septuagint where it denotes the “goodness” of God as demonstrated by His deliverance of Israel from the Egyptians (Exodus 18:9; Numbers 10:32; Hosea 8:3). Agathos was used to identify God and to describe His creation and works in the Septuagint and Greek New Testament and expresses the significance or excellence of a person or thing. In the Greek New Testament, the adjective means, “what is intrinsically valuable, what is intrinsically good, inherently good in quality but with the idea of good which is also profitable, useful, benefiting others, benevolent.” Agathos is used in the New Testament primarily of that which is divine in quality and character and is beneficial to others. A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition lists the following definitions: (1) pertaining to meeting a relatively high standard of quality of things (2) pertaining to meeting a high standard of worth and merit (Pages 3-4). The Analytical Greek Lexicon Revised lists the following meanings, “good, profitable, generous, beneficent, upright, virtuous” (page 2). Vine commenting on the word, writes, “ Agathos describes that which, being ‘good’ in its character or constitution, is beneficial in its effect; it is used (a) of things physical, e. g., a tree, Matt 7:17; ground, Luke 8:8; (b) in a moral sense, frequently of persons and things. God is essentially, absolutely and consummately ‘good,’ Matt 19:17; Mark 10:18; Luke 18:19. To certain persons the word is applied in Matt 20:15; 25:21,23; Luke 19:17; 23:50; John 7:12; Acts 11:24; Titus 2:5; in a general application, Matt 5:45; 12:35; Luke 6:45; Rom 5:7; 1 Peter 2:18. (Vine’s Expository Dictionary of Biblical Words, Copyright (c) 1985, Thomas Nelson Publishers) The New Thayer’s Greek-English Lexicon defines agathos : (1) of a good constitution or nature (2) useful, salutary (3) of the feeling awakened by what is good, pleasant, agreeable, joyful, happy (4) excellent, distinguished (5) upright, honorable; benevolent, kind, generous; a good thing, convenience, advantage,

2010 William E. Wenstrom, Jr. Bible Ministries 18 goods, riches; of the benefits of the Messianic kingdom; what is upright, honorable, and acceptable to God (page 2-3). Greek-English Lexicon of the New Testament Based on Semantic Domains list the following meanings for the noun: (1) positive moral qualities of the most general nature – ‘good, goodness, good act’ (88.1). (2) pertaining to having the proper characteristics or performing the expected function in a fully satisfactory way – ‘good, nice, pleasant’ (65.20). (3) pertaining to being generous, with the implication of its relationship to goodness – ‘generous’ (57.110). (4) (occurring only in the plural): possessions which provide material benefits, usually used with reference to movable or storable possessions rather than real estate – ‘goods, possessions’ (57.33). Analytical Lexicon of the Greek New Testament lists the following meanings for agathos : (1) of the moral character of persons good, upright, worthy (2) of outward performance capable, excellent, good (3) of the quality of things good, beneficial; of soil fertile; of gifts beneficial; of words useful; of deeds good (4) substantivally as what is morally good the good, what is good, right; as what is for one’s well-being good things, fine things; of materially valuable things goods, possessions, treasures; the Good One; the good person (5) neuter as an adverb in a good way, helpfully (Page 30). This is the nineteenth time that we have seen the adjective agathos in our studies of the book of Romans (2:7, 10; 3:8; 5:7; 7:12, 13 twice, 18, 19; 8:28; 9:11; 10:15; 12:2, 9, 21; 13:3-4; 14:16). In Romans 16:19, the adjective agathos is describing teaching that is in accordance with the Father’s will indicating that Paul desires that the Roman believers be wise ones with respect to teaching that is in accordance with the Father’s will. It denotes that they are to have keen discernment and deep understanding as to what is sound teaching. This interpretation is indicated by the fact that in verses 17-18, Paul warns the Romans about false teachers who cause divisions. Agathos describes teaching that is in accordance with the Father’s will as being “intrinsically valuable, intrinsically good, inherently good in quality but with the idea of good which is also profitable, useful, benefiting others, benevolent.” The Father’s will is described as agathos because it is in accordance with His perfect holiness or character and nature. The adjective agathos is an abstract noun and expresses that which is good in character. The articular construction of the word defines this good more closely and emphasizes the divine quality and character of this good. Teaching that is in accordance with The Father’s will is divine in quality and character since it is based upon His holiness or perfect character and nature.

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The adjective agathos is the object of the preposition eis , which functions as a marker of reference indicating that Paul desires that the Roman believer be wise ones “with respect to” that which is good, i.e. teaching that is in accordance with the Father’s will. The article preceding the adjective agathos is a substantiver meaning it converts the word to a noun. Also, the definite article is employed with the abstract noun agathos . Abstract nouns by their very nature focus on a quality. However, when such a noun is articular, that quality is “tightened up,” as it were, defined more closely, distinguished from other notions. The article with an abstract noun particularizes a general quality. The article with abstract nouns often has a certain affinity with articular generic nouns in that both focus on traits and qualities. Therefore, the articular construction of an abstract adjective agathos focuses on quality thus indicating that the Father’s will for the believer’s life is divine in quality. We will translate the prepositional phrase eis to agathon , “ with respect to that which is good in quality and character .” Corrected translation thus far of Romans 16:19, “Indeed, your obedience has itself become known to everyone. Therefore, I am rejoicing because of all of you. However, I want each and every one of you without exception to exist in the state of being wise ones with respect to that which is good in quality and character…” Romans 16:19, “For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good and innocent in what is evil.” “And ” is the “adversative” use of the conjunction de ( deV) (deh), which introduces a statement that presents a contrast with Paul’s previous desire for the Roman believers that they would be wise ones with respect to that which is good in quality and character, i.e. the Father’s will for their lives. He doesn’t use the strong adversative conjunction alla since the desire introduced by de is directly related and connected to the previous one for the Roman believers. Therefore, we will translate de , “ however .” Corrected translation thus far of Romans 16:19, “Indeed, your obedience has itself become known to everyone. Therefore, I am rejoicing because of all of you. However, I want each and every one of you without exception to exist in the state of being wise ones with respect to that which is good in quality and character however…” Romans 16:19, “For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good and innocent in what is evil.” “Innocent ” is the accusative masculine plural form of the adjective akeraios (α ) (ah-keer-de-oce), which comes from the verb kerannumi , “to mix,

2010 William E. Wenstrom, Jr. Bible Ministries 20 mingle, blend.” The alpha privative negates its meaning. The word literally means unmixed, with absence of foreign mixture. The Greeks used the word of wine unmixed with water or unalloyed metals. In the papyri writings it is used of a loan the interest of which is guaranteed. It was also used as a military term to describe an army that was unharmed or untouched or that is in full force. Akeraios was also used of property that was untouched. The adjective also had metaphorical meanings in classical literature. It was used of persons who were uncontaminated, guileless, incorruptible, unprejudiced, with an open mind, pure or innocent. The word was used to describe individuals with integrity. The adjective akeraios appears is a hapax legomenon in the LXX (Esther 8:13). Akeraios appears only 3 times in the Greek New Testament (Matt. 10:16; Romans 16:19; Philippians 2:15) where it only appears in the metaphorical or figurative sense. It is only used in the New Testament with respect to believers. The word denotes the absence of evil or satanic viewpoint in the souls of believers. Akeraios describes the believer whose soul is uncontaminated with satanic viewpoint. It describes the believer whose soul is uncontaminated with cosmic viewpoint. The adjective describes the believer whose soul is uncontaminated by evil from the cosmic system of Satan. Webster’s New Universal Unabridged Dictionary defines the word contaminate, “to render impure or unclean or unsuitable by contact or mixture with something unclean, bad, etc.” Webster’s Ninth New Collegiate Dictionary defines contaminate, “to soil, stain, corrupt or infect by contact or association, to make inferior or impure by admixture, to make unfit for use by the introduction of unwholesome or undesirable elements.” Therefore, in Romans 16:19, the adjective describes the souls of the Roman believers as being pure or clean and suitable for fellowship with God and fit for the Father’s purpose as a result of avoiding false teachers such as the Judaizers. It functions as an accusative direct object meaning that it receives the action of the verb eimi . We will translate the word “ uncontaminated .” Matthew 10:16, “Remember, I am sending all of you (disciples) as sheep in the midst of wolves, therefore, be wise as the serpents and pure (akeraioi ) as the doves.” Philippians 2:14-16, “Continue performing all activities without murmurs resulting from doubts so that you might demonstrate yourselves to be uncensurable and uncontaminated , students of God (the Holy Spirit), virtuous in the midst of a corrupt and depraved generation. Among whom you yourselves continue appearing as luminaries in the cosmos by all of you continuing to exhibit the Word of life as a boast for me on the day of Christ

2010 William E. Wenstrom, Jr. Bible Ministries 21 because I have not run in vain, nor have I worked diligently in vain.” (My translation) Corrected translation thus far of Romans 16:19, “Indeed, your obedience has itself become known to everyone. Therefore, I am rejoicing because of all of you. However, I want each and every one of you without exception to exist in the state of being wise ones with respect to that which is good in quality and character, however uncontaminated…” Romans 16:19, “For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good and innocent in what is evil.” “In what is evil ” is composed of the preposition eis ( ε) (eece), “ for ” and the articular accusative neuter singular form of the adjective kakos ( α ) (kah-koce), “evil .” The adjective kakos means “evil” and describes teaching which is in disobedience to the will of the Father and not accordance with the Father’s will. The definite article preceding kakos , which is an abstract noun, emphasizes the evil character of false teaching, which contradicts the will of the Father. It emphasizes the evil character of false teaching. The adjective kakos is an abstract noun and expresses that which is evil in character. The articular construction of the word defines this evil more closely and emphasizes the evil quality and character of false teaching propagated by the Judaizers. The adjective kakos is the object of the preposition eis , which functions as a marker of reference indicating that Paul desires that the Roman believers be uncontaminated “with respect to” that which is evil, i.e. false teaching that contradicts the Father’s will. Therefore, we will translate the prepositional phrase eis to kakon ( εα ), “with respect to that which is evil in quality and character .” Completed corrected translation of Romans 16:19, “Indeed, your obedience has itself become known to everyone. Therefore, I am rejoicing because of all of you. However, I want each and every one of you without exception to exist in the state of being wise ones with respect to that which is good in quality and character, however uncontaminated with respect to that which is evil in quality and character.” The statement “ indeed, your obedience has itself become known to everyone ” advances upon and intensifies Paul’s warning in verses 17-18 to watch out for the legalistic teaching of the Judaizers and his command to avoid them because they are not slaves of Christ but to the dietary regulations of the Mosaic Law and they deceive the hearts of the naive.

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The statement “ your obedience has itself become known to everyone ” refers to the obedience to the gospel by the Roman believers not only when they exercised faith alone and Christ alone and as a result were declared justified by the Father but also it refers to their obedience to the gospel after their conversion and their advance to spiritual maturity. It indicates that the obedience of the Roman believers to the gospel had become known to a majority of Christians throughout the Roman Empire in 57 A.D. “Therefore, I am rejoicing because of all of you ” is the result of an inference from the previous statement that the obedience of the Roman believers to the gospel had itself become known to many Christians in the Roman Empire. “However, I want each and every one of you without exception to exist in the state of being wise ones with respect to that which is good in quality and character, however uncontaminated with respect to that which is evil in quality and character ” presents a contrast with Paul’s previous statement that he was rejoicing because of the obedience of the Roman believers to the gospel. The contrast is between rejoicing over the Roman believers’ obedience to the gospel with a warning to be wise in what is good but innocent in what is evil. The contrast is between the Romans’ present obedience with their future obedience, which is dependent upon the Romans obeying the warning to be wise in what is good but innocent in what is evil. “I want each and every one of you without exception to exist in the state of being wise ones with respect to that which is good in quality and character ” indicates that Paul desires that the Romans possess God’s wisdom in their soul with respect to sound teaching. It denotes that he wants them to have keen understanding and discernment regarding that which is sound doctrine. It refers to teaching that is in accordance with the Father’s will. It denotes that they are to have keen discernment and deep understanding as to what is sound teaching. This interpretation is indicated by the fact that in verses 17-18, Paul warns the Romans about false teachers who cause divisions. “Uncontaminated with respect to that which is evil in quality and character indicates that Paul desires that the souls of the Roman believers would be pure or clean and suitable for fellowship with God and fit for the Father’s purpose as a result of avoiding false teachers such as the Judaizers. “ That which is evil in quality and character ” refers to teaching which is in disobedience to the will of the Father and not accordance with His will emphasizing the evil character of false teaching, which contradicts the will of the Father.

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Romans 16:20-Paul Promises Romans That God The Holy Spirit Will Quickly Crush Satan Under Their Feet And Desires That The Grace Of Our Lord Jesus Be Manifested Among Them

2010 William E. Wenstrom, Jr. Bible Ministries 24 needs. Then, he presents the reason why they should do this, namely, because she has demonstrated herself to be of assistance for many Christians including himself. Then, in Romans 16:3-15, Paul commands the Roman believers to greet on his behalf 26 individuals, 2 families and other unnamed individuals. Romans 16:3, “All of you please give my regards to Prisca as well as Aquila, my co-workers in the cause of Christ, who is Jesus 4 who, indeed are of such character, risked their own necks for my life. Not only am I grateful but also each and every one of the churches from among the Gentiles. 5 Also, all of you please give my regards to the church, which is in their private home. Please give my regards to Epenetus, my dear friend who possesses the particular distinction of being the first convert to Christ from Asia. 6 All of you please give my regards to Mary, who is of outstanding character, having worked very hard on behalf of all of you. 7 All of you please give my regards to Andronicus as well as Junia, my fellow-workers as well as my fellow- prisoners who possess depth of character being well-known to the apostles, who have entered into the state of being in union with Christ before me. 8 All of you please give my regards to Ampliatus, my dear friend with respect to serving the Lord. 9 All of you please give my regards to Urbanus, our co- worker in the cause of Christ as well as Stachys, my dear friend. 10 All of you, please give my regards to Apelles, the battle tested one in the cause of Christ. All of you please give my regards to those from the household of Aristobulus. 11 All of you please give my regards to Herodion, my fellow-countryman. All of you please give my regards to those from the household of Narcissus, who are under the authority of the Lord. 12 All of you please give my regards to Tryphaena and Tryphosa, hard workers with respect to serving the Lord. All of you please give my regards to Persis, the beloved, who possesses depth of character, having worked very hard with respect to serving the Lord. 13 All of you please give my regards to Rufus, who is outstanding with respect to serving the Lord as well as his mother and mine. 14 All of you please give my regards to Asyncritus, Phlegon, Hermes, Patrobas and Hermas as well as those spiritual brothers associated with them. 15 All of you please give my regards to Philologus as well as Julia, Nereus as well as his sister and in addition, each and every one of the saints associated with them.” In Romans 16:3-15, Paul sends greetings to 26 individuals. Paul sends greetings to 17 men (Aquila, Epenetus, Andronicus, Ampliatus, Urbanus, Stachys, Apelles, Herodion, Rufus, Asyncritus, Phlegon, Hermes, Patrobas, Hermas, Philologus, Nereus and Olympas). He sends his greetings to 9 women, 7 of which he names (Prisca, Mary, Junia, Tryphaena, Tryphosa, Persis, Rufus’ mother, Julia and Nereus’ sister). Of these individuals, 2 are married couples (Prisca and Aquila; Andronicus and Junia) and one more could either be husband and wife or brother

2010 William E. Wenstrom, Jr. Bible Ministries 25 and sister (Philologus and Julia). The apostle also sent greetings to the slaves or freedmen connected to the families of Aristobulus and Narcissus. There could be as many as five house churches, one headed by Prisca and Aquila, one each connected to the household of Aristobulus and Narcissus, one connected to Asyncritus’ group and those connected to Philologus. Of these individuals, Paul identifies 4 as being dear friends, Epenetus, Ampliatus, Stachys and Persis and 5 are Jews, Prisca, Aquila, Andronicus, Junia and Herodion.

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Then, in Romans 16:17, Paul warns the Roman believers to watch out for those who cause divisions and temptations to sin and apostasy contrary to the doctrine they’ve been taught and that they were to avoid them. Romans 16:17, “Now, I warn each and every one of you without exception, spiritual brothers and sisters to keep a watchful eye out for those who cause those divisions as well as those temptations to sin and apostatize contrary to the teaching, which each and every one of you without exception learned. Also, all of you continue making it your habit of keeping away from them.” This verse contains a warning for the Roman believers to keep a watchful eye out for those who cause divisions in churches and who entice believers to sin and apostatize. This group of individuals is the Judaizers and their legalistic teaching is what caused divisions in churches and believers to sin and apostatize in the first century. The Romans were to keep a watchful eye out for these individuals because their teaching was contrary to the teaching they have learned from their pastor- teachers who received their teaching from the Lord and the apostles. On the heels of this warning, Paul commands the Romans to continue making it their habit of keeping away from these individuals. Next, we studied Romans 16:18 and in this passage Paul informs the Romans that the Judaizers who cause divisions in churches and temptations to sin and apostasy by their teaching do not serve Christ but their own appetites. He also writes that they deceive the spiritually immature by their smooth talk and flattery. Romans 16:18, “Because, such individuals are by no means characterized as being slaves to our Lord, who is Christ but rather their own stomach and in addition by means of their smooth talk, yes flattering talk too, they deceive the hearts of the naïve.” In this verse, Paul presents two reasons why the Roman believers were to watch out for the Judaizers and their legalistic teaching and avoid them. The first is that they do not serve Christ but their own stomach, which contains the figure of “synecdoche” of the part where the stomach of the Judaizers is put for their strict adherence to the dietary restrictions of the Mosaic Law. They were causing divisions in the church by attempting to impose the ritual of circumcision upon the Gentile believers (Acts 15; Gal. 5) and by imposing the observance of laws of food that were a part of the oral traditions of the Rabbis and were not a part of Scripture (Col. 2:16-17). If you recall, in Romans 14, Paul addressed the proper attitude to the dietary restrictions of the Mosaic Law, which the Judaizers insisted upon. The second reason why the Romans were to watch out for the legalistic teaching of the Judaizers and avoid them is that they deceived the spiritually naïve or immature by their smooth talk and flattery. Lastly, in Romans 16:19, Paul presents the reason for his warning to watch out for the legalistic teaching of the Judaizers and his command to avoid them. In this

2010 William E. Wenstrom, Jr. Bible Ministries 27 verse, he states that he warned them because even though their obedience was known to all and he rejoiced over this obedience, he still wanted them to be wise with respect to what is good and innocent with respect to evil. Romans 16:19, “Indeed, your obedience has itself become known to everyone. Therefore, I am rejoicing because of all of you. However, I want each and every one of you without exception to exist in the state of being wise ones with respect to that which is good in quality and character, however uncontaminated with respect to that which is evil in quality and character.” The statement “ indeed, your obedience has itself become known to everyone ” advances upon and intensifies Paul’s warning in verses 17-18 to watch out for the legalistic teaching of the Judaizers and his command to avoid them because they are not slaves of Christ but to the dietary regulations of the Mosaic Law and they deceive the hearts of the naive. The statement “ your obedience has itself become known to everyone ” refers to the obedience to the gospel by the Roman believers not only when they exercised faith alone and Christ alone and as a result were declared justified by the Father but also it refers to their obedience to the gospel after their conversion and their advance to spiritual maturity. It indicates that the obedience of the Roman believers to the gospel had become known to a majority of Christians throughout the Roman Empire in 57 A.D. “Therefore, I am rejoicing because of all of you ” is the result of an inference from the previous statement that the obedience of the Roman believers to the gospel had itself become known to many Christians in the Roman Empire. “However, I want each and every one of you without exception to exist in the state of being wise ones with respect to that which is good in quality and character, however uncontaminated with respect to that which is evil in quality and character ” presents a contrast with Paul’s previous statement that he was rejoicing because of the obedience of the Roman believers to the gospel. The contrast is between rejoicing over the Roman believers’ obedience to the gospel with a warning to be wise in what is good but innocent in what is evil. The contrast is between the Romans’ present obedience with their future obedience, which is dependent upon the Romans obeying the warning to be wise in what is good but innocent in what is evil. “I want each and every one of you without exception to exist in the state of being wise ones with respect to that which is good in quality and character ” indicates that Paul desires that the Romans possess God’s wisdom in their soul with respect to sound teaching. It denotes that he wants them to have keen understanding and discernment regarding that which is sound doctrine. It refers to teaching that is in accordance with the Father’s will. It denotes that they are to have keen discernment and deep understanding as to what is sound teaching. This

2010 William E. Wenstrom, Jr. Bible Ministries 28 interpretation is indicated by the fact that in verses 17-18, Paul warns the Romans about false teachers who cause divisions. “Uncontaminated with respect to that which is evil in quality and character indicates that Paul desires that the souls of the Roman believers would be pure or clean and suitable for fellowship with God and fit for the Father’s purpose as a result of avoiding false teachers such as the Judaizers. “ That which is evil in quality and character ” refers to teaching which is in disobedience to the will of the Father and not accordance with His will emphasizing the evil character of false teaching, which contradicts the will of the Father. This evening we will study Romans 16:20. In this passage, Paul promises the Roman believers that God the Holy Spirit who produces peace in and among believers will soon crush Satan under their feet. He follows this up by expressing his desire that the grace of the Lord Jesus be with them. Romans 16:17, “Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them. 18 For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting. 19 For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good and innocent in what is evil. 20 The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you.” Not translated in Romans 16:20 is the “transitional” use of the conjunction de ( ) (theh), which introduces a statement that marks a transition to a new section within the main division that appears in Romans 16:1-16:27. The word introduces a statement that marks a transition from Paul’s warning concerning false teachers in Romans 16:17-19 to a promise of deliverance from Satan who is behind these false teachers here in Romans 16:20. Therefore, we will translate de , “ now .” “God ” is the articular nominative masculine singular form of the noun theos (ε ) (thay-oce), which does not refer to the Father or the Son but the Spirit. This is indicated by the grammar of the passage and several statements in the book of Romans and in Galatians 5:22-23, thus this first statement in Romans 16:20 is technically not a prayer. First of all, in Romans 16:20, the noun eirene , “ peace’ functions, as a genitive of product meaning that it is the product of the noun theos , “ God ” to which it stands related. This would render the expression ho theos tes eirenes ( ε εη ), “ the God who produces peace (in you) .” Secondly, Romans 14:17 teaches that peace and joy is manifested among believers by means of fellowship with the Holy Spirit. In this passage, Paul instructs the Roman believers that the kingdom of God is by no means characterized by the food they eat or don’t eat and by what they drink or don’t’

2010 William E. Wenstrom, Jr. Bible Ministries 29 drink but rather righteousness, peace and joy by means of fellowship with the Holy Spirit. Romans 14:17, “Because, God the Father’s kingdom is, as an eternal spiritual truth, by no means, characterized by food and drink but rather righteousness as well as peace and in addition joy by means of fellowship with the Holy Spirit.” Thirdly, in Romans 15:13, Paul shares with his readers the prayer he makes to the Father on their behalf that the Spirit will cause them all to be filled with all joy and peace by exercising faith in what the Spirit’s says in the Old Testament and through the Lord and the apostles’ teaching that now appears in the Greek New Testament. The purpose of this he teaches is that they would prosper with a confidence that is divine in quality and character by means of the power of the Holy Spirit, which is appropriated through faith in what the Spirit says in the Word of God. Romans 15:13, “Now, may God the Holy Spirit cause each and every one of you without exception to be filled with all joy as well as peace by exercising faith in order that each and every one of you without exception would prosper with that confidence, which is divine in quality and character by means of power originating from the Holy Spirit.” Fourthly, Paul’s statement in Galatians 5:22-23 further supports the fact that the noun theos , “ God ” in Romans 16:20 is referring to the Spirit and not the Father or the Son since it teaches that joy and peace are the production of the Holy Spirit. Galatians 5:22-23, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.” Therefore, as was the case in Romans 15:5, 13 and 33, this statement in Romans 16:20 is technically not a prayer since it is not addressed specifically to the Father. However, it is an intercessory prayer that Paul prayed. He is revealing the content of this prayer to encourage the Roman believers. So Paul is revealing his Spirit inspired desire for the Roman church as an indirect means of encouraging the Roman believers to go forward in the Father’s plan. Some contend that it refers to God the Son’s victory over Satan at His Second Advent or upon putting down the final Gog-Magog rebellion after the millennium. However, there is nothing in the context that indicates this whatsoever. Rather, this Spirit inspired desire speaks of a spiritual victory in the lives of the Roman believers at the time of writing and not the future eschatological victory of Christ over Satan and his kingdom. In Romans 16:20, the noun theos functions as a nominative subject as indicated by its articular construction indicating that the word performs the action of the verb

2010 William E. Wenstrom, Jr. Bible Ministries 30 suntribo , “ will crush ,” which is omitted but implied. We will translate the expression ho theos ( ε), “ God the Holy Spirit .” Corrected translation thus far of Romans 16:20, “Now, God the Holy Spirit…” “Of peace ” is the articular genitive feminine singular form of the noun eirene (εη ) (ear-ree-nee). In classical Greek, the noun eirene meant the state of peace in contrast to war, state of rest, contentment, inner peace and tranquility of soul, peace of mind. Eirene to the Greeks did not primarily denote a relationship between people or an attitude, but a state, such as a “time of peace” or a “state of peace.” It was originally conceived as an interlude in the everlasting state or condition of war and denoted the state or condition of peace in contrast to war. The Greeks considered peace as the absence of war and as the foundation for national and personal welfare and prosperity. In the Greek mind, eirene denotes the concept of the state of rest and also denoted the opposite of disturbance such as laughing. Eirene can also signify in the Greek literature a peaceful attitude. The Stoics used the word to indicate “inner peace, tranquility, peace of mind.” It denoted soul prosperity and contentment of soul. The Septuagint (LXX) translators used eirene to translate shalom ( swlv ), “peace as the antithesis to war, health prosperity, soul prosperity, overt prosperity, a state of well-being, contentment of soul.” When the LXX translators adopted the term eirene , it was an inadequate equivalent to the Hebrew shalom . Shalom served purposes and had more diversity of meaning than the limited term eirene . To have shalom in the Old Testament period meant not only to have “peace” as it is understood today, but it also meant to feel “healthy” or to be “whole.” “Peace” was a state of well-being in the Old Testament period and was always viewed in relation to God. Shalom was a very broad Hebrew term, which ultimately finds its source in Jehovah and was the gift of Yahweh (Gen. 28:21; 41:16; Lev. 26:6; Jdg. 18:6; 1 Chron. 22:9). Whenever shalom is used as the gift of Yahweh, His presence is implied. Eirene is found 92 times in the New Testament and is used often in the greetings of Paul’s letters to the churches (Rom. 1:7; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3; Eph. 1:2; Col. 1:2; 1 Thess. 1:1; 2 Thess. 1:2; 1 Tim. 1:2; 2 Tim. 1:2; Titus 1:4; Philemon 1:3). The salutation “ grace to you and peace from God our Father and the Lord Jesus Christ ” appears in Romans 1:7, 1 Corinthians 1:3, 2 Corinthians 1:2, Galatians 1:3, Ephesians 1:2, Philippians 1:2, 2 Thessalonians 1:2 and Philemon 3.

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A derivative of this salutation “grace to you and peace from God our Father” appears in Colossians 1:2, “grace to you and peace” in 1 Thessalonians 1:1, and “grace to you and peace from Him (Christ)” appears in Revelation 1:4. Notice the word order, grace precedes peace, which is significant since we cannot experience peace until we comprehend and then appropriate grace that is extended to every believer through the Person, Work and Life of the Lord Jesus Christ. Charis , “ grace ” always precedes eirene , “ peace ” in his greetings to the churches because God’s grace is the ultimate source of true peace and true prosperity, thus the believer must appropriate the grace of God if he is to experience the peace of God in his soul. Eirene is used of God as the author of peace (Rm. 15:33; 16:20; 1 Th. 5:23) since God as to His divine nature and essence is peace. The word refers to the reconciliation between the sinner and God through faith alone in Christ alone (Acts 10:36; Rm. 5:1; Eph. 2:14, 15, 17). This reconciliation is presented in the gospel message that God has made a peace treaty with the entire human race and the terms of that peace treaty is accepting the Gospel message through faith alone in Christ alone. The noun eirene is used to describe the content of the Gospel message in Ephesians 6:15, which when accepted by means of faith alone in Christ alone results in peace with God. Ephesians 6:15, “Also, I solemnly charge all of you to make it your top priority to strap on your own feet combat boots and do it now, equipped with a firm foundation, namely, the Gospel, which produces a peace that is divine in quality and character.” In relation to the unbeliever, the gospel is God’s victorious proclamation of God’s love in delivering the entire human race from sin, Satan, his cosmic system and eternal condemnation and has reconciled them to Himself through the death and resurrection of Jesus Christ. 1 Corinthians 15:1-4, “Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain. For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures.” This reconciliation with God and deliverance and victory over sin, Satan, his cosmic system and eternal condemnation that God accomplished through His Son’s crucifixion, burial, death, resurrection and session is received as a gift and appropriated through faith in Christ (John 3:16-18; Acts 16:31; Romans 5:1-2).

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The peace treaty is the direct result of the spiritual death of Christ on the Cross since it propitiated the holiness of God that expresses itself in righteous indignation against sin and sinners. Therefore, it broke down the barrier, which separated man from God and is composed of the following: (1) Mankind commits acts of sin (Isa. 64:6b; Rom. 3:23). (2) The penalty of sin is spiritual death (Rom. 5:12; 6:23a). (3) All are born spiritually dead at physical birth (Gen. 2:17; Rom. 5:12; Eph. 2:1). (4) Man’s relative righteousness cannot compare to God’s perfect righteousness (Isa. 64:6a; Rom. 9:30-33). (5) The character of God demands that our personal sins be judged (Isa. 46:9b; 64:6b; Rom. 8:8). (6) Man’s position in Adam as a result of the imputation of his sin (1 Cor. 15:22a). The Removal of the Barrier: (1) Redemption resolves man’s problem with sin (1 Pet. 1:18-19; Eph. 1:7; Titus 2:14; 1 Tim. 2:6a). (2) The Unlimited Atonement also resolves man’s sin problem (1 John 2:2). (3) Expiation resolves man’s problem with the penalty of sin, which is spiritual death (Col. 2:14). (4) Regeneration resolves man’s problem with being born spiritually dead (John 3:1- 18). (5) Imputation resulting in justification resolves the problem of man’s relative righteousness (1 Cor. 1:30; 2 Cor. 5:21; Rom. 4:1-5; Gal. 2:16). (6) Propitiation resolves man’s problem with the perfect character of God (Rom. 3:22-26; 1 John 2:2). (7) Our position in Christ resolves man’s position in Adam (1 Cor. 5:22b; 2 Cor. 5:17). The Author and thus Initiator of the peace treaty is God the Father (2 Cor. 5:18a; Eph. 1:3-7; 2:14-16). Man was totally helpless to make peace with God (Rom. 3:10, 23; 8:5-8; Eph. 2:1) since he was the enemy of God because of his sin and rebellion but God reconciled man to Himself through the death of His Son (Rom. 5:6-10; Eph. 2:1-5). The Lord Jesus Christ is the Mediator of the Peace Treaty. 1 Timothy 2:5, “For there is one God, and one mediator also between God and men, the man Christ Jesus.” The Lord is the peacemaker (Eph. 2:14) since this peace treaty took place was accomplished through Him (2 Cor. 5:19a; Eph. 2:14-16; Col. 1:22; 1 Pet. 2:24). God offers the entire world a full pardon of their sin through faith in Jesus Christ (2 Cor. 5:19b; Acts 13:38; Eph. 1:7; 4:32b; Col. 1:14; 2:13; 1 John 2:12). Therefore, the terms of the Peace Treaty is to believe on the Lord Jesus Christ (Acts 16:31; John 3:16, 36). At the moment of his salvation, the church age believer was given a royal ambassadorship in which he is to represent the absent Christ who sits as the right hand of the Father and presents the gospel message of peace with God to the unsaved through faith alone in Christ alone (2 Cor. 5:20a).

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2 Corinthians 5:17-21, “Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come. Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation. Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God. He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.” The spiritual death of Christ not only reconciled God to man but also it reconciled the Jew with the Gentile, establishing peace with the two groups. In Ephesians Paul emphasized that salvation was made available to the Gentiles. In Ephesians 2:11-22, Paul teaches that God the Holy Spirit is building a spiritual temple, which is the church and it is composed of both Jew and Gentile races. The church in Ephesus was composed primarily of Gentiles racially rather than those of Jewish descent. Ephesians 2:11, “Therefore remember that formerly you, the Gentiles in the flesh, who are called ‘Uncircumcision’ by the so-called ‘Circumcision,’ which is performed in the flesh by human hands.” The term “ circumcision ” refers to people who are Jewish racially whereas the term “ uncircumcision ” refers to those people who are not Jewish in racial descent, which is synonymous with the term “Gentiles.” The term “ uncircumcision ” was actually a derogatory term used by the Jews among themselves when referring to the Gentiles. Circumcision is the act of cutting of the foreskin of the male’s penis and was given as a sign to Abraham that he was set apart by God and was not given to justify him. Abraham was first justified by his faith and then he was given circumcision as a badge or a mark that he was saved and set apart by God. Your faith in Christ is what is important to God and not whether you are circumcised or not. Romans 3:28-30, “For we maintain that a man is justified by faith apart from works of the Law. Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also, since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one.” Galatians 6:15, “For neither is circumcision anything, nor uncircumcision, but a new creation.” Circumcision of the flesh is useless unless there is a circumcision of the heart.

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Philippians 3:2, “Beware of those dogs, beware of those evil workers, beware of the mutilation.” “The mutilation ” was a term used by Paul to mock the Judaizers who taught one must be circumcised in their flesh in order to be saved. The first church council that is recorded in Acts 15 determined that faith alone in Christ alone and not circumcision was the way a person got saved. Philippians 3:3, “because we are the circumcision those who are serving (God the Father) by means of the Spirit of God, who are priding themselves in the nature of Christ Jesus, who have no confidence in the flesh.” God is concerned about the condition of the heart and not the male phallus. 1 Corinthians 7:19, “Circumcision is nothing, and uncircumcision is nothing, but what matters is the keeping of the commandments of God.” Ephesians 2:12, “remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world.” In Ephesians 2:11, Paul gives five-fold description of the Gentiles: (1) “Separate from Christ ”: The Gentiles were not saved and under condemnation since salvation is received through faith alone in Christ alone. (2) “ Excluded from the commonwealth of Israel ”: The Gentiles were not citizens of the nation of Israel, which God had specifically separated from the heathen to represent Him in the world. (3) “ Strangers to the covenants of promise ”: The Gentiles were “not” the beneficiaries of the four unconditional covenants to Israel: (1) New (2) Palestinian (3) Davidic (4) Abrahamic. (4) “ Having no hope ”: The Gentiles were under the deception and tyranny of Satan, in fear of death and having no understanding of the true meaning and purpose of human life, which is to love and serve and worship the Lord Jesus Christ. (5) “ Without God in the world ”: The Gentiles did not know or have a relationship or fellowship with the true and living God, the Lord Jesus Christ. Ephesians 2:13-14, “But now in Christ Jesus you (Gentiles) who formerly were far off have been brought near by the blood of Christ. For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall.” Ephesians 2:14, teaches that the Lord Jesus Christ’s substitutionary spiritual death on the cross demolished the barrier that separated Jew and Gentile races from being united. Our Lord’s death united both Jew and Gentile races and made both groups into one new entity and organic unit. “The barrier ” is a reference to the Jewish Temple, which was divided into various courts: (1) Holy of Holies (2) Holy Place (3) Priests (4) Israel (5) Women (6) Gentiles.

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A wall, about 3 or 4 feet high, ran through the temple area separating the Court of the Gentiles from the inner court into which Jews only were permitted. This wall contained an inscription, which read: “No foreigner may enter within the barricade which surrounds the sanctuary and enclosure. Anyone who is caught doing so will have himself to blame for his ensuing death.” The inner court is where the worship of God took place and the Gentiles were not allowed but Christ’s work has enabled the Gentiles to worship God. Ephesians 2:15, “by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace.” The term “ His flesh ” refers to the perfect “human nature” of our Lord. “The enmity ” is a reference to the Mosaic Law. The cause of the enmity was the Mosaic Law, because the Law made a definite distinction between Jews racially and Gentiles. The Mosaic Law was perfectly fulfilled by the impeccable humanity of Christ in hypostatic union during His First Advent (Rm. 10:4). The Law was designed to show man his total helpless and hopeless condition before a righteous and just God and to lead him to the Savior. Galatians 3:24-25, “Therefore the Law has become our tutor to lead us to Christ, so that we may be justified by faith. But now that faith has come, we are no longer under a tutor.” Ephesians 2:16, “and might reconcile them both in one body to God through the cross, by it having put to death the enmity.” Ephesians 2:16 teaches that one of the purposes of Christ’s death was to not only fulfill the righteous demands of the Mosaic Law but also make effect a reconciliation between the Jewish and Gentiles races into one body. Both Jews and Gentiles were reconciled into the body of Christ through the baptism of the Spirit, which takes place exclusively during the dispensation of the church age. It is accomplished at the moment of salvation when the omnipotence of God the Holy Spirit places the believer in a eternal union with Christ, thus identifying the believer positionally with Christ in His death, resurrection and session. 1 Corinthians 12:13, “For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.” Ephesians 2:17, “AND HE CAME AND PREACHED PEACE TO YOU WHO WERE FAR AWAY, AND PEACE TO THOSE WHO WERE NEAR.” Where Ephesians 2:14 teaches that the Lord Jesus Christ is our peace, Ephesians 2:17 teaches that He proclaimed God’s peace treaty to those were “ far away ,” which refers to the Gentiles and to those “ near ,” which refers to the Jews.

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The Gospel means, “good news” and is God’s victorious proclamation of Christ’s death, burial and resurrection, which delivers the believer from the power of the old sin nature and Satan and eternal condemnation. 1 Corinthians 15:3-4, “For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Old Testament Scriptures and that He was buried, and that He was raised on the third day according to the Scriptures.” Ephesians 2:18-19, “for through Him we both have our access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God's household.” Paul is teaching the Ephesians that their citizenship is in heaven and are now members of God’s household. Philippians 3:20, “For our citizenship exists from eternity past in the realm of the heavens, out from which also we ourselves at the present time are eagerly anticipating as Savior, the Lord Jesus Christ. Ephesians 2:20, “having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone.” The phrase “ the foundation of the apostles and prophets ” refers to the “teaching” of the mystery doctrine for the church by the apostles and the “New” Testament prophets who proclaimed the mystery doctrine for the church age until the New Testament canon was closed in 96 A.D. The Person of Jesus Christ and His teaching is the Chief Cornerstone of the church. Psalm 118:22-23, “The stone which the builders rejected has become the chief corner stone. This is the LORD'S doing; It is marvelous in our eyes.” Ephesians 2:21, “in whom the whole building, being fitted together, is growing into a holy temple in the Lord.” Both Jewish and Gentile believers are said to be growing into a holy temple in the Lord, which is accomplished by growing up spiritually and becoming like Christ. Ephesians 4:11-16, “And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers for the equipping of the saints for the work of service, to the building up of the body of Christ, until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ. As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming but speaking the truth in love, we are to grow up in all aspects into Him who is the head, even Christ from whom the whole body, being fitted and held together by what every joint supplies,

2010 William E. Wenstrom, Jr. Bible Ministries 37 according to the proper working of each individual part, causes the growth of the body for the building up of itself in love.” Ephesians 2:22, “in whom you also are being built together into a dwelling of God in the Spirit.” God does not dwell now in a temple built with human hands but now dwells in His new temple, which is constructed not from inanimate materials but of living believers. God the Father, God the Son and God the Holy Spirit now permanently indwell every church age believer, both Jew and Gentile. Ephesians 4:4-6, “There is one body and one Spirit, just as also you were called in one hope of your calling, one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in all.” Colossians 1:25-27, “Of this church I was made a minister according to the stewardship from God bestowed on me for your benefit, so that I might fully carry out the preaching of the word of God, that is, the mystery which has been hidden from the past ages and generations, but has now been manifested to His saints, to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.” Romans 8:11, “But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you.” True peace is having a relationship with God, which can only be acquired by an unregenerate human being through faith alone in Christ alone. After salvation, eirene for the believer is the tranquil or serene state or condition of the soul of the believer who obeys the Father’s will, which is revealed by the Spirit through the communication of the Word of God. 1 Corinthians 14:33, “For God is not a God of confusion but of soul prosperity, inner peace ( eirene ), as in all the churches of the set apart ones.” The peace of God is accomplished in the believer in three stages: (1) Positionally: The believer has peace with God because of his eternal union and identification with Jesus Christ, which received through faith alone in Christ alone. (2) Experientially: The believer can experience the peace of God by being obedient to the Word of God. (3) Ultimately: The believer is guaranteed that he will experience permanently the peace of God in a resurrection body. By “positionally” I mean that God views the believer as being at peace with Him as a result of faith in Christ and his eternal union with His Son, which sets up the “potential” to experience this peace in time. It also sets up the “guarantee” or experiencing permanently this peace when the believer receives his resurrection body.

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After salvation, experiencing the peace of God is only a “potential” since it demands obedience to God whereas the believer is “guaranteed” that he will experience the peace of God permanently in a resurrection body. The believer is eternally united with the Lord Jesus Christ at the moment of salvation through the Baptism of the Spirit (Romans 5:1-2; Galatians 3:26-28) and has peace positionally at the moment of salvation. Romans 5:1, “Therefore, since we have been justified by means of faith as a source, we, as an eternal spiritual truth, always have peace with God through our Lord who is Jesus, who is the Christ.” Galatians 3:26-28, “For you are all sons of God through faith in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.” This eternal union with Jesus Christ serves as the basis for the believer having the privilege and opportunity to have fellowship with God. After being delivered from sin, Satan, his cosmic system and eternal condemnation, in respect to his self, the believer can experience the peace of God in time by having fellowship with God, which is accomplished by obedience to God’s Word. 1 John 2:3-5, “Now, by means of this, we can confirm that we know Him (the Lord Jesus Christ) experientially: if any of us at any time does observe conscientiously His (the Lord Jesus Christ’s) commands. The one who at any time does say, ‘I know Him experientially,’ and yet at any time does not observe conscientiously His commands, is a liar and furthermore, the truth is unequivocally not in him. But, whoever, at any time does observe conscientiously His Word, indeed, in this one, the love for the one and only God is accomplished. By means of this we can confirm that we are at this particular moment in fellowship with Him.” Colossians 3:15, “Let the peace of Christ rule in your hearts, to which indeed you were called in one body; and be thankful.” Obedience to God not only constitutes experiencing the peace of God in time and fellowship with God but also it constitutes loving God. John 14:23-24, “Jesus answered and said to him, ‘If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our abode with him. He who does not love Me does not keep My words; and the word which you hear is not Mine, but the Father's who sent Me.’” Obedience to God also constitutes walking by means of faith. Hebrews 11:8, “By faith Abraham, when he was called, obeyed by going out to a place which he was to receive for an inheritance; and he went out, not knowing where he was going.”

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Obedience to God’s Word also constitutes experiencing sanctification. 1 Thessalonians 5:23, “Now may the God of peace ( eirene ) Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ.” Obedience to God’s Word is equivalent to obeying the voice of the Holy Spirit since He reveals the Father’s character, will, provisions for doing His will and the consequences for doing His will and not doing His will. The voice of the Holy Spirit is heard through the communication of the Word of God by the believer’s divinely ordained pastor-teacher. Romans 8:1-8, “Therefore there is now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit. For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit. For the mind set on the flesh is death, but the mind set on the Spirit is life and peace, because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so, and those who are in the flesh cannot please God.” When the believer is obeying the Spirit’s voice, which is heard through the communication of the Word of God, he enables the Holy Spirit to reproduce the peace of God in him. Therefore, reproducing the peace of God in the believer is one of the objectives of God the Holy Spirit in the process of experiential sanctification and is thus produced by Him (Galatians 5:22-23). Galatians 5:22-23, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.” The peace of God is also produced in the believer by the Holy Spirit when the believer goes to the Father in prayer in order to worship and adore Him and to present his needs and concerns in life. Philippians 4:6-7, “At this very moment, all of you stop continuing to be anxious about absolutely anything, but rather, concerning anything at all by means of reverential prayer in the presence of the Father and by means of petition accompanied by the giving of thanks, let your specific detailed requests be repeatedly made known in the presence of the Father and as a result the peace produced by God the Holy Spirit, which is always superior to any and every human conception, will as a dogmatic statement of fact cause

2010 William E. Wenstrom, Jr. Bible Ministries 40 your hearts to be protected and as a result your thoughts by means of the doctrine of Christ Jesus.” Experiencing the peace of God in time is also accomplished by trusting in the promise that God is for you and not against you (Romans 8:31-39). This promise is based upon the fact Christ has died as the believer’s substitute in order that the believer might have fellowship with God. Romans 8:28-39, “And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified. What then shall we say to these things? If God is for us, who is against us? He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? Who will bring a charge against God's elect? God is the one who justifies; who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Just as it is written, ‘FOR YOUR SAKE WE ARE BEING PUT TO DEATH ALL DAY LONG; WE WERE CONSIDERED AS SHEEP TO BE SLAUGHTERED.’ But in all these things we overwhelmingly conquer through Him who loved us. For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.” Therefore, the cosmic system of Satan can not give this peace with God since it can only be acquired as a permanent possession through faith alone in Christ alone. Since the believer has peace with God through faith in Jesus Christ and his eternal union and identification with Christ, he has a peace that is unique to God and something the unbeliever does not possess. John 14:27, “Peace ( eirene ) I leave with you; My peace (soul prosperity in the humanity of Christ ) I give to you; not as the world gives, do I give to you. Let not your right heart be troubled, nor let it be fearful.” John 16:33, “These things I have spoken to you, that in Me you may have peace ( eirene ). In the world (cosmic system) you have tribulation, but take courage; I have overcome the world (cosmic system).”

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The peace of God is synonymous with the Sabbath Rest in Hebrews 4:1-16, which the believer is urged to be diligent in applying the promises of God so that they might have peace in their souls. Hebrews 4, “Therefore, let us fear if, while a promise remains of entering His rest, any one of you may seem to have come short of it. For indeed we have had good news preached to us, just as they also; but the word they heard did not profit them, because it was not united by faith in those who heard. For we who have believed enter that rest, just as He has said, ‘AS I SWORE IN MY WRATH, THEY SHALL NOT ENTER MY REST,’ although His works were finished from the foundation of the world. For He has said somewhere concerning the seventh day: ‘AND GOD RESTED ON THE SEVENTH DAY FROM ALL HIS WORKS’; and again in this passage, ‘THEY SHALL NOT ENTER MY REST.’ Therefore, since it remains for some to enter it, and those who formerly had good news preached to them failed to enter because of disobedience, He again fixes a certain day, ‘Today,’ saying through David after so long a time just as has been said before, ‘TODAY IF YOU HEAR HIS VOICE, DO NOT HARDEN YOUR HEARTS.’ For if Joshua had given them rest, He would not have spoken of another day after that. So there remains a Sabbath rest for the people of God. For the one who has entered His rest has himself also rested from his works, as God did from His. Therefore let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience. For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do. Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.” The believer who is diligent to enter God’s reset expresses faith in God by being obedient to God’s Word whereas the disobedient believer will not experience this rest since he is operating in unbelief. Therefore, it is possible to not experience the peace of God in time like the Exodus generation through disobedience, which constitutes unbelief in God’s promises. As we noted every believer has peace with God positionally because of his eternal union and identification with Jesus Christ but in order for the believer to experience that peace he must obey God’s Word, which constitutes loving God

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(Deut. 6:5; Mk. 12:28-30; Rm. 8:28). Therefore, believers are commanded in the Scriptures to pursue this peace or soul prosperity that originates from God (1 Pet. 3:11). 2 Timothy 2:22, “Now flee from youthful lusts and pursue righteousness, faith, love and peace ( eirene ), with those who call on the Lord from a pure heart.” 1 Peter 3:10-11, “THE ONE WHO DESIRES LIFE, TO LOVE AND SEE GOOD DAYS, MUST KEEP HIS TONGUE FROM EVIL AND HIS LIPS FROM SPEAKING DECEIT. HE MUST TURN AWAY FROM EVIL AND DO GOOD; HE MUST SEEK PEACE AND PURSUE IT.” 2 Peter 3:14, “Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless.” The peace of God is also experienced by the believer in time by being content with what he has in life. It is also experienced by living life in view of eternity and equating time with eternity, which constitutes true contentment and happiness in life (Phil. 1:21; 4:10-13). Philippians 1:12-21, “Now, at this particular time I want all of you to thoroughly understand royal family that my circumstances have resulted to an even greater extent in the propagation of the proclamation of the gospel so that as a result my imprisonment because of the proclamation of the gospel of Christ has become well known throughout the entire Praetorian Guard and to all the others. Even, the majority of the members from the royal family are confident in the Lord because of my imprisonment with the result that they are at this particular time increasingly daring, fearlessly communicating the Word originating from God. In fact, on the one hand, some even are at the present time proclaiming the Christ because of envy and inordinate competition but some also on the other hand because of good intentions. In fact on the one hand, the latter are at the present time proclaiming the Christ motivated by divine-love because they had discerned that I had been appointed for the defense of the gospel, but others from inordinate ambition are proclaiming Christ everywhere, insincerely, because they continue thinking to cause me distress in my imprisonment. What under these circumstances is my mental attitude? Nevertheless, that by any and every manner, whether, hypocritically or sincerely, Christ is at the present time being proclaimed everywhere and because of this fact, I am at the present time rejoicing. Yes, in fact, I will continue rejoicing because I know without a doubt that this (situation in Rome) will result for my benefit in spiritual prosperity with the aid of your abundant supportive specific detailed intercessory prayer request through the personal intermediate agency of the Spirit, who proceeds from Jesus, who is the Christ according to my confident

2010 William E. Wenstrom, Jr. Bible Ministries 43 ambition. Specifically, that I will never be disgraced in any way whatsoever but rather with the utmost courage, in this manner, always, even now, Christ will be made conspicuous in my body whether by life or by death because as far as I am concerned to continue living is Christ and to have died is profit.” Philippians 4:10-13, “Now, I rejoiced greatly because of the Lord that now at last all of you have revived your consideration for me. In fact, before all of you were always considerate but all of you were always lacking an opportunity. Not that I ever speak because of want since I have learned for myself through the application of doctrine to experience how to be in a habitual state of contentment in whatever present circumstance. I have experienced not only poverty but also I have experienced prosperity. By means of every circumstance and by means of all kinds of situations I am intimately acquainted with not only satiation, but also starvation, not only prosperity, but also destitution. I possess the power to overcome all kinds of situations by means of the one whose doctrine empowers me.” Also, the believer is not only commanded to experience the peace of God with respect to his own walk with the Lord but also he is commanded to experience peace with other believers, which constitutes unity in the body of Christ experientially. 2 Corinthians 13:11, “Finally, brethren, rejoice, be made complete, be comforted, be like-minded, live in peace; and the God of love and peace will be with you.” Hebrews 12:14, “Pursue peace with all men, and the sanctification without which no one will see the Lord.” Romans 12:18, “If possible, so far as it depends on you, be at peace with all men.” The believer pursues this peace by being obedient to the Lord’s command to love one another as He has loved you and treating one’s fellow human being as God in Christ has treated you, which produces unity experientially among believers. John 13:34, “A new commandment in character and quality I give to all of you, that all of you divinely love one another, even as I have divinely loved all of you, that all of you also divinely love one another.” The peace of God is accomplished experientially among believers by exercising patience and tolerance and forgiveness with each other just as God through Christ Jesus exercised these virtues towards all men (Eph. 4:3). Ephesians 4:1-3, “Therefore I, the prisoner of the Lord, implore you to walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love, being diligent to preserve the unity of the Spirit in the bond of peace.”

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Ephesians 4:31-32, “Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you.” Ephesians 5:1-2, “Therefore be imitators of God, as beloved children and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma.” When the believer exercises patience, tolerance and forgiveness of his fellow believer because God has exercised these virtues with him, this not only produces peace among believers but also constitutes obeying the Lord’s command to love one another as He has loved all believers. The peace of God is experienced among believers when they reflect God’s love in not judging each other regarding non-essentials such food, drink and certain days (Romans 14). This is the ninth time that we have seen this word in our studies of the book of Romans. Eirene is used in Romans 1:7 with the noun charis to denote the daily peace the believer experiences through fellowship with God. Romans 1:7, “To those who are presently located in Rome, loved by God, set apart ones, elected to privilege: Grace to all of you and peace that originates from God our Father and the Lord Jesus who is the Christ.” In Romans 2:10, the noun eirene refers to “the state of rest, contentment, tranquility of soul, peace of mind” that “overcomer” believers will be rewarded with at the Bema Seat for executing the Father’s will to grow to spiritual maturity and produce divine good. They will experience this state of rest, contentment and peace of mind throughout Christ’s millennial reign and on into eternity because they have accomplished the Father’s will for their lives. Romans 2:10, “But not only this, there will be glory and honor and peace for the benefit of each and every one who works hard to accomplish the good, which is divine in quality and character, for both the Jew first and also the Greek.” In Romans 3:17, the word refers to the peace of God that is received and experienced by the sinner through faith alone in Christ alone. Romans 3:17, “Indeed, they totally refused to acknowledge the way, which is peace .” In Romans 5:1, the noun eirene signifies the eternal condition of the sinner who is no longer the object of God’s righteous indignation since he has been declared justified by God through faith in Jesus Christ whose spiritual death on the Cross propitiated God’s holiness that required that human sin be judged.

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Romans 5:1, “Therefore, because we have been justified by means of faith as a source, we, as an eternal spiritual truth, always have peace in the presence of God through our Lord who is Jesus, who is the Christ.” In Romans 8:6, the noun eirene refers to experiencing the permanent and eternal peace treaty that God established between Himself and the justified sinner through the death of His Son, Jesus Christ and became their personal possession forever, the moment they were declared justified by Him through faith in Jesus Christ. Romans 8:6, “In fact, the mind-set produced by the flesh is, as an eternal spiritual truth temporal spiritual death. However, the mind-set produced by the Spirit is, as an eternal spiritual truth life as well as peace .” In Romans 14:17, the noun eirene means “peace” and refers to the believer experiencing the peace of God by means of fellowship with the Holy Spirit, which is indicated by the context in that Paul is addressing the proper conduct of the strong in relation to the weak. Romans 14:16-17, “Therefore, continue to making it your habit of not causing that which is good in character possessed by you to be spoken of as evil. Because, God the Father’s kingdom is, as an eternal spiritual truth, by no means, characterized by food and drink but rather righteousness as well as peace and in addition joy by means of fellowship with the Holy Spirit.” In Romans 14:19, the noun eirene refers to the manifestation of the peace of God between the strong and the weak in Rome since Paul is addressing the proper conduct of the strong in relation to the weak. The peace of God will be manifested between the weak and the strong when the strong love the weak self-sacrificially like Christ by not exercising their freedom in the presence of their weak brother since it respects the weak’s convictions and will not cause them to speak evil of the strong’s freedom in Christ. In this passage, the noun eirene , “ peace ” functions as a genitive of product meaning that the word is the product of the noun to which it stands related. Eirene stands in apposition to the substantive form of the article ho , “ those things.” Therefore as a genitive of product eirene indicates that the peace, which will be manifested between the weak and the strong is the “product” of the strong being diligent to practice the prohibitions in Romans 14:13b, 15b and 16, which constitute loving the weak self-sacrificially. So with this word Paul is saying let us continue making it a habit of being diligent to practice those things, “which produce peace.” Romans 14:19, “Therefore, indeed let us continue making it a habit of being diligent to practice those things, which produce peace as well as those things, which produce edification, which is for the benefit of one another.”

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In Romans 15:13, the noun eirene means “peace” and refers to the believer experiencing the peace of God by means of fellowship with the Holy Spirit. The believer experiences the peace of God by experiencing fellowship with the Spirit. This again is accomplished by exercising faith in the Spirit’s teaching in the Word that they have died with Christ and have been raised with Him and loving one another as Christ loved. This in turn enables the Holy Spirit to produce a peace that is divine in quality and character and is not based upon outward circumstances or what one possesses. The noun eirene also functions as a genitive of verbal content meaning that the word specifies the content of the verb pleroo indicating that Paul desires that the Holy Spirit cause each and every one of the Roman believers to be filled “with” all peace by trusting in the Scriptures, which are inspired by the Spirit. Romans 15:13, “Now, may God the Holy Spirit cause each and every one of you without exception to be filled with all joy as well as peace by exercising faith in order that each and every one of you without exception would prosper with that confidence, which is divine in quality and character by means of power originating from the Holy Spirit.” In Romans 15:33, the noun eirene means “peace” and refers to the peace of God that is produced by the Spirit in and among the Roman believers. He does this when they continue to obey the commands and prohibitions that Paul issued them in the main argument of the epistle and his teaching concerning false teachers in Romans 16:17-19. Romans 15:33, “Now, may God the Holy Spirit who produces peace (in and among you) cause Himself to be manifested among all of you as a corporate unit. So it is!” Now, in Romans 16:20, the noun eirene refers to the peace of God that is produced by the Spirit in and among the Roman believers. He does this when they continue to obey the commands and prohibitions that Paul issued them in the main argument of the epistle and if they obey his teaching concerning false teachers such as the Judaizers in Romans 16:17-19. The noun eirene , “ peace ” functions as a genitive of product meaning that the word is the product of the noun to which it stands related. Eirene stands in apposition to the noun theos , “ God the Holy Spirit .” Therefore as a genitive of product eirene indicates that God the Holy Spirit “produces” peace in and among the believers in Rome when they continue to obey Paul’s Spirit inspired prohibitions and commands in the main argument of this epistle. We will translate eirene , “ who produces peace .” The phrase ho theos tes eirenes , “ the God of peace ” appears in other portions of Paul’s letters (2 Corinthians 13:11; Philippians 4:9; 1 Thessalonians 5:23; 2

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Thessalonians 3:16; Hebrews 13:20) and the Septuagint (Numbers 6:26; Judges 6:24; Psalm 4:8; 29:11; 85:8; Isaiah 9:6, 57; 66:12). 2 Corinthians 13:11, “Finally, brothers and sisters, rejoice, set things right, be encouraged, agree with one another, live in peace, and the God of love and peace will be with you.” (NET Bible) Philippians 4:8, “Finally, brothers whatever things exist eternally in a state of being true in character, whatever things exist eternally in a state of being noble in character, whatever things exist eternally in a state of being righteous in character, whatever things exist eternally in a state of being pure in character, whatever things exist eternally in a state of being lovely in character, whatever things exist eternally in a state of being admirable in character, if-and let us assume for the sake of argument there exists eternally anything in a state of being virtuous in character…and we agree that there is and if-and let us assume for the sake of argument there exists eternally anything in a state of being praiseworthy in character…and we agree that there is, then from now on, make it a habit of contemplating these things. 9, concerning which things, all of you both learned through instruction, yes-and all of you accepted as well, all of you both heard, yes- and all of you observed as well in my presence, from now on make it a habit of practicing these things and as a result God the Holy Spirit who produces a peace that is divine in nature, will as a spiritual truth be among all of you.” (My translation) 1 Thessalonians 5:23 Now may the God of peace himself make you completely holy and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ.” (NET Bible) 2 Thessalonians 3:16, “Now may the Lord of peace himself give you peace at all times and in every way. The Lord be with you all.” (NET Bible) Hebrews 13:20, “Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ, 21 equip you with every good thing to do his will, working in us what is pleasing before him through Jesus Christ, to whom be glory forever. Amen.” (NET Bible) Corrected translation thus far of Romans 16:20, “Now, God the Holy Spirit who produces peace…” Romans 16:20, “The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you.” “Will crush ” is the third person singular future active indicative form of the verb suntribo ( υ ) (seen-dree-vowe), which is used frequently in classical Greek and can be translated “break, crush, shatter” or “smash.” When used of persons, it means “beat, bruise” or “mistreat” and can mean “annihilate” in reference to enemies.

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The word appears 216 times in the Septuagint where it often appears in the passive voice describing a contrite heart (Psalm 51:17 [LXX 50:17]; Isaiah 57:15). It is also used in Exodus 32:19 where it refers to “breaking” of the tables of the Law. The word appears in Job 38:11 for the “crashing” of waves. The verb suntribo occurs only 7 times in the Greek New Testament and is used with both things and persons. In Matthew 12:20, it is used of Christ and the “bruising” of a reed. It is used of Christ and the “breaking” of bones in John 19:36. The word is used of the “breaking” shackles by a demon possessed person in Mark 5:4. It is used of the “breaking” of an alabaster jar in Mark 14:3. The verb is used Christ “breaking” His enemies like one would a clay jar (Revelation 2:27). Louw and Nida list the following: (1) to break or shatter a solid object into pieces, with the implication of destruction—‘to break into pieces, to shatter.’ (19.39) (2) to cause damage to an object by crushing—‘to crush, to bruise’ (28.49) (3) (a figurative extension of meaning of υ ‘to crush,’ (19.46) to overcome, with the resulting crushing of the power of the opposition—‘to completely overcome, to crush.’ (39.53). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition lists the following meanings for sunistemi : (A) transitive (1) to cause destruction of something by making it come apart, shatter, smash, crush, of things (2) to cause damage to by mistreatment, mistreat/beat severely of persons mistreat, beat someone severely (3) to overcome by subduing completely, annihilate, crush enemies (4) to be severely damaged psychologically, be broken, passive, figurative of mental and emotional states (Page 977). Analytical Lexicon of the Greek New Testament lists the following: (1) of things break (in pieces), shatter (2) of persons mistreat, bruise, beat severely; of enemies overcome completely, crush (3) figuratively, of mental and emotional states deprive of strength, break down; passive be heartbroken, be in despair (Pages 369-370). In Romans 16:20, the verb suntribo is used with God the Holy Spirit as its subject and Satan as its object and means “to crush.” The word is not used in reference to God the Son’s victory over Satan at His Second Advent or upon putting down the final Gog-Magog rebellion after the millennium since there is nothing in the context that indicates this whatsoever. Rather, it speaks of a victory in the lives of the Roman believers at the time of writing and not the future eschatological victory of Christ over Satan and his kingdom. This is indicated by the fact that Paul does not say that Satan will be crushed under Christ’s feet, which will be the case at His Second Advent and when He casts Satan into the lake of fire but rather he says that God the Holy Spirit will crush Satan under his readers’ feet! This will take place if the Roman believers obey his teaching in Romans 16:17-19.

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Here in Romans 16:20, Paul implies that Satan is behind the false teachers that he warned the Roman believers about and thus when they obey his teaching in verses 17-19, the Holy Spirit who inspired this teaching, will, as a certainty, crush Satan and the false teachers that he inspires. The future tense of the verb is a predictive future indicating that “it will come to pass” or “will take place” that God the Holy Spirit will crush Satan under the Roman believers’ feet. The active voice indicates that the God the Holy Spirit as the subject will perform the action of crushing Satan under the Roman believers’ feet. The indicative mood is “declarative” presenting this assertion as an unqualified statement of fact. We will translate the verb “ will, as a certainty, crush .” Corrected translation thus far of Romans 16:20, “Now, God the Holy Spirit who produces peace, will, as a certainty, crush…” Romans 16:20, “The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you.” “Soon ” is composed of the preposition en ( ) and the dative neuter singular form of the noun tachos ( ) (ta-hoce). The noun tachos in classical Greek means “quickness” or “speed.” It is often used with a preposition to function as an adverbial phrase. It appears 26 times in the Septuagint and 8 times in the Greek New Testament. In the latter, the word is used in conjunction with the preposition en as here in Romans 16:20 and is translated “speedily” and “quickly.” A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition lists the following meanings for tachos : (1) a very brief period of time, with focus on speed of an activity or event, speed (2) pertaining to a relatively brief time subsequent to another point of time, en tachei as an adverbial unit soon, in a short time (Pages 992-993). Louw and Nida define the noun “a very brief period of time—‘a very short while, quickly (in combination with the preposition ).’” (67.111). In Romans 16:20, the noun tachos means “a very brief period of time” and is the object of the preposition en , which means “in” and functions as a marker of a period of time indicating an action within which, at a certain point something occurs. This prepositional phrase can be translated adverbially as “quickly” or as “in a very short while.” Thus, Paul is saying with this prepositional phrase that God the Holy Spirit, who produces peace will, as a certainty, “in a very short while” or “quickly” crush Satan under the feet of the Roman believers as they obey his teaching in Romans 16:17-19. Corrected translation thus far of Romans 16:20, “Now, God the Holy Spirit who produces peace, will, as a certainty, quickly crush…”

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Romans 16:20, “The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you.” “Satan ” is the accusative masculine singular form of the noun Satanas (αα) (sa-ta-noss), The believer has 3 great enemies according to the Scriptures: (1) Satan, our chief adversary, the devil: (1 Pet. 5:8-9; Eph. 6:12; John 16:11; Col. 2:15; but note 1 John 2:13-14). (2) The world, a system and arrangement of the affairs of men and government under the control of the evil one and opposed to God and His purposes for man: (John 16:33; 1 John 5:4; Eph. 2:2). (3) Indwelling Adamic sin nature or the flesh and all its corrupting power and life-dominating patterns: (Rom. 7:15; 8:4-8, 13; Gal. 5:16-26). The intelligence apparatus of a nation plays a vital part in modern warfare. Unless, we know who our enemy is, where he is, and what he can do, we will have a difficult time defeating him. The leader of the church’s great invisible enemy is of course Satan whose name means, “adversary” because he is the enemy of God. He is also called the “ tempter ” (Mt. 4:3), the murderer (Jn. 8:44). He is compared to “ lion ” in 1 Peter 5:8, a serpent (Gen. 3:1; Rev. 12:9), an angel of light (2 Cor. 11:13-15), the “ god of this age ” (2 Cor. 4:4). The Christian is not to be ignorant of his schemes and devices (2 Cor. 2:11). Satan is a created being. The Lord Jesus Christ created angels who are moral rational creatures like mankind and the greatest of these was angels was Satan. Therefore, Satan is a creature (cf. John 1:1 with Psa. 148:1-5; Col. 1:16; Ezek. 28:13). He is also a spirit being. Hebrews 1:14 describes angels as spirits and demons are called unclean spirits (Matt. 8:16; 12:45; Luke 7:21; 8:2; 11:26; Acts 19:12; Rev. 16:14). Furthermore, the fact we are told that “ we do not wrestle with flesh and blood, but against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in heavenly places ” (Eph. 6:12) also suggest that Satan and his demons are spirit beings. Finally, the fact that Paul describes them as invisible also shows they are spirit beings (Col. 1:16). Satan is not omniscient, omnipotent or omnipresent like God but rather he has limitations. He simply cannot be everywhere at once. Nor, can he read your mind. Angels, though spirit beings and very powerful, are not omnipotent, omniscient, or omnipresent. They cannot be everywhere at once and this is true of Satan. However, as the chief of his demons forces or as the “ prince of the power of the air ” (Eph 2:2), he is chief of a vast host of demons who are so numerous as to make Satan’s power and presence seem to be practically ubiquitous or everywhere

2010 William E. Wenstrom, Jr. Bible Ministries 51 at once (cf. Mark 5:9). Therefore, because of this limitation, many references to Satan or the devil include his whole kingdom. The person of Satan does not personally tempt each of us for he simply cannot do that. He is only able to do so through his world system and demon hosts. In his appearance when the sons of God came to present themselves before the Lord (Job 1:6), in the temptation of Christ (Matt. 4:10f), and the entrance into Judas (Luke 22:3) we surely have clear references to the person of Satan himself, but in many other passages, Satan or the devil seems to stand for Satan’s kingdom (see Mark 3:23; 4:15; Luke 13:16; 1 Pet. 5:8-9; Jam. 4:7). It is also comforting to know that Satan is limited. The promise of Scripture is that “ greater is He who is in us, than he who is in the world ” (1 John 4:4). For all his power and hatred against God and man, he could do nothing against Job that God did not expressly allow. Therefore, he can be resisted and made to flee (Jam. 4:7), but only by the strength of God made available to believers in Christ (Eph. 6:10-18). Satan is a person. The Scripture state that he possesses the traits of personality. He shows intelligence (2 Cor. 11:3). He exhibits emotions (Rev. 12:17, anger; Luke 22:31, desire). He demonstrates that he has a will (Isa. 14:12-14; 2 Tim. 2:26). Satan is referred to as a person in both Old and New Testaments (Job 1; Matt. 4:1-12). Notice that the information in this latter passage (the temptation of Christ) had to come from the Lord. Thus He, by using personal pronouns, attributes personality to Satan. If Satan were merely a personification that people have devised to express their ideas of evil, then such a personification could scarcely be held morally responsible for his actions, since, in reality, there is no being who can be held accountable. But Satan is held accountable by the Lord (Matt. 25:41), and this passage reminds us that to deny the reality of Satan requires denying the veracity of Christ’s words. We must learn from the devil’s failure. If angels like Satan who were so close to God gave way to the pride of seeking to be independent of God and fell in sin, we certainly should learn from this that we might be more careful “ to take heed lest we fall ” (cf. 1 Cor. 10:12 with 1 Tim. 3:6-7). We should know full well, as with the temptation of Eve, Satan will seek to reduplicate his sin in us by seeking to get us to attempt to live life independently of God as though we were gods ourselves. Let’s go back to the original angelic Eden, to a time before Satan had rebelled from God and had fallen from his privileged status. What we know about Satan in his perfect state comes mainly from the testimony of Isaiah (chapter fourteen) and Ezekiel (chapter twenty-eight). It must be remembered that in eternity past, Satan

2010 William E. Wenstrom, Jr. Bible Ministries 52 held a 3-fold office, which is now belongs to the incarnate Son of God, the Lord Jesus Christ. Satan was a prophet, priest and a king in eternity past prior to his rebellion against his Creator. The devil was the preeminent creature in the universe before his fall, and each of the various characteristics described below call attention to specific aspects of this preeminence. Ezekiel 28:11-12, “Again the word of the LORD came to me saying, "Son of man, take up a lamentation over the king of Tyre and say to him, "Thus says the Lord GOD, "You had the seal of perfection, full of wisdom and perfect in beauty .” “Seal of Perfection ” is the Hebrew chatham , “a seal of proportion, a sealer of symmetry, one sealing perfection, “which are literal renderings from the Hebrew and can be expanded to the meaning “the one who puts his seal on harmonious- proportion” or, better, the “touchstone of symmetry” (that is, norms and standards of all kinds as seen from the divine point of view). Satan, in his un-fallen state, could be looked to as one who upheld, embodied and represented perfect divine standards. It is a tragic irony that he is now the prime example of all that is wicked, wrong and anti-God. In contrast to Satan, our Lord Jesus Christ is the One who died to satisfy the Father's righteous standard regarding our sin (2 Cor.5:21; 1 Pet.2:24). “Full of wisdom ” is composed of the Hebrew adjective male , “full,” and the noun chokhmah , “wisdom.” The adjective male is used figuratively here in Ezekiel 28:12 indicating a high degree of wisdom by which Satan in eternity past, before his fall was characterized. This word indicates that Satan did not reject God out of ignorance. To the contrary, he was the wisest of God's creatures until he perverted that wisdom (Ezek.28:17). It is a tragic irony that Satan corrupted this wisdom and so became the “father of lies ,” the adversary of God's wisdom and truth (Jn.8:44). In contrast to Satan, our Lord Jesus Christ is the very wisdom of God (1Cor.1:24). Ezekiel 28:12, “Son of man, take up a lamentation over the king of Tyre and say to him, "Thus says the Lord GOD, "You had the seal of perfection, full of wisdom and perfect in beauty .” “Perfect in beauty ” is composed of the Hebrew adjective kalil , “perfect,” and the noun yophi , “beauty.” Satan before his fall in eternity past was the epitome of beauty. Ezekiel 28:13, “You were in Eden, the garden of God; Every precious stone was your covering: The ruby, the topaz and the diamond; The beryl, the onyx and the jasper; The lapis lazuli, the turquoise and the emerald; And the gold, the workmanship of your settings and sockets, was in you. On the day that you were created they were prepared .”

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This “Eden ” in Ezekiel 28:13 refers to the original garden of Eden on the original planet earth before the earth’s renovation in Genesis 1:3 and following. Though he was the premier creature in a utopian setting, Satan was not content. It is a tragic irony that through his rebellion he has exchanged a perfect environment for eternal place in the lake of fire, and is leading his followers to share his fate (Matt.25:41). In contrast to Satan, our Lord Jesus Christ has prepared a place for us (Jn.14:1-4), a place whose wonders will outstrip even those of that first Eden (Rev.2:7). The precious stones mentioned in this verse are indeed additional manifestations of Satan's beauty, but it is likely that they also mark him out as the one who represented the angels before God. The nine stones mentioned in this context bear a striking similarity to those placed on the high priest's breastplate (Ex.28:17-21; 39:10-14). In the Exodus context, each of the stones represented one of the twelve tribes of Israel and bore its name inscribed on the gem. Exodus 28:29 states that Aaron (i.e., the high priest) shall wear the breastplate with the stones inscribed with the twelve tribes “over his heart” whenever he enters the Holy Place “as a continual memorial before the Lord ”; the verse also calls the breastplate so equipped “the breastplate of judgment ”. Each of Israel's tribes is thus a precious jewel in God's sight, and was represented before Him in this fashion whenever the high priest entered into the presence of God. Furthermore, the breastplate also served the practical function of acting as a means of communication from the Lord in designating specific tribes for specific tasks. What we see in Ezekiel's representation of a very similar apparatus on Satan, therefore, should be seen as fulfilling a similar function. As the “anointed cherub who covers ,” Satan would have been continually in the presence of the Lord as the prime representative of angelic kind in the same way that our Lord Jesus Christ (symbolically represented by Israel's high priest) has been continually in His presence as the “last Adam ” (1Cor.15:45) and “the Son of Man” (e.g., Jn.9:35) since His ascension. It is a tragic irony that Satan, who used to represent his angelic brethren before the Lord would go on to corrupt many of them, thus leading them to eternal punishment (Matt.25:41). In contrast to Satan, our Lord Jesus Christ is our guide to eternal life (Heb.2:10; 12:2). These 9 jewels are comparable to the 12 jewels found on the breastplate of the high priest of Israel, where each jewel represented 1 of the 12 tribes liable for military service. Satan in eternity past before his rebellion was the high priest of God ruling over these 9 divisions or tribes of angels just as the high priest in Israel presided over the 12 tribes of Israel. Remember three tribes surrounded the Tabernacle on all four sides in battle array. Revelation 12:4 says that 1/3 of the angels fell, that means 3 angelic divisions in the Lord’s military rebelled.

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Revelation 12:3-4, “Then another sign appeared in heaven: and behold, a great red dragon having seven heads and ten horns, and on his heads were seven diadems. And his tail swept away a third of the stars of heaven and threw them to the earth. And the dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child.” These 3 angelic divisions are arranged in rank, thus mimicking God. Ephesians 6:12, “For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.” Ezekiel 28:14, “You were the anointed cherub who covers, And I placed you there. You were on the holy mountain of God; You walked in the midst of the stones of fire.” “Anointed ” is the Hebrew adjective mimshach , whose cognate verb is mashach , “to anoint,” and the noun mashiach , “Anointed One, Messiah.” The Greek noun Christos , “ Christ ” translates the Hebrew noun for Messiah, which is mashiach . The Hebrew verb mashach , “to rub means “to rub, anoint,” or “spread” a liquid. This word was used of anointing of people for special service or office such as priest (Ex. 29:7; Lev. 4:5, 16; 6:22; 21:10), prophet (1 Kings 19:16), and king (1 Sam. 2:10; 12:3; 16:6; 24:6; 2 Sam. 12:7; 19:21). The person who experienced such anointing was often called “the Lord’s anointed” (1 Sam. 26:9; 2 Sam. 23:1). In the Old Testament, two office bearers are expressly described as mashiach i.e. as anointed with oil: (a) High priest (b) King. The most reference in the Old Testament is to the anointing of the King. The rite of anointing was performed on the high priest in the post-exilic community in Judah. The anointing never became a rite of initiation into the prophetic office. The prophet is discharged a specific task assigned to him by Yahweh Himself. He is anointed for this. Thus the act of anointing confers power. So the mashach’s Hebrew cognate adjective mimshach in Ezekiel 28:13 describes Satan as one who God conferred divine power to in order to carry out his duties. This anointing marked Satan out as God’s number 1 man! “Cherub ” is the Hebrew noun keruv . Cherubs take the lead in worshiping God (Is.6; Rev.4:8b; 5:8,14; 7:11-12; 19:4), act as intermediaries for God in His royal manifestations (Rev.6:1-7; 15:7), and, perhaps most significantly, control access into His presence and fellowship (a duty most strikingly evident from their guarding of the “way to the tree of life” after Man's expulsion from the garden: Gen.3:24). “Who covers ” refers to the fact that Satan's original position can thus be described as that of the ultimate “imperial guard,” charged with warding off all that is profane from the perfect holiness of God. It is a tragic irony that Satan's position

2010 William E. Wenstrom, Jr. Bible Ministries 55 as a bulwark against the profane has been altered by his own rebellion into that of a promoter of all that is detestable to God's holiness. In contrast to Satan, Christ kept Himself experientially pure from sin, so that in fulfillment of the Father's plan He might "become sin for us, that we might be made the righteousness of God in Him" (2Cor.5:21). Ezekiel 28:15-19, “You were blameless in your ways from the day you were created until unrighteousness was found in you. By the abundance of your trade you were internally filled with violence, and you sinned; Therefore I have cast you as profane from the mountain of God. And I have destroyed you, O covering cherub, from the midst of the stones of fire. Your heart was lifted up because of your beauty; You corrupted your wisdom by reason of your splendor. I cast you to the ground; I put you before kings, that they may see you. By the multitude of your iniquities, in the unrighteousness of your trade you profaned your sanctuaries. Therefore I have brought fire from the midst of you; It has consumed you, and I have turned you to ashes on the earth in the eyes of all who see you. All who know you among the peoples are appalled at you; You have become terrified and you will cease to be forever .” As we noted earlier, in the beginning the most exalted of all the angels was the anointed cherub, whom the Bible calls Satan or the devil, the son of the morning (Isa. 14:12). He was entrusted with responsibilities and was granted privileges beyond those of any other angel, but he abused his freedom through arrogance and rebellion against God (Ezek. 28:12-19). He was the anointed cherub who guarded the throne of God, he was said to created perfect in wisdom and beauty and he was blessed with the title of Hallel Ben Shechar , “ morning star, son of the dawn ” (Is. 14:12). But the Scriptures teach that he led the angels in rebellion against God (Is. 14:12-14). Instead of being 1 will in the universe, now there was 2…God’s and Satan’s. Satan had the audacity to oppose God. Now, according to Matthew 25:41 Satan was sentenced to the Lake of Fire for his rebellion but he appealed the sentence. Matthew 25:41, “Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels.’” This sentence has not been executed since the Scriptures states that Satan is the “prince of the power of air ” (Eph. 2:3), and the ruler of this world. We can accurately infer that Satan’s argument for appealing his sentence was that how could a loving God cast some of His creatures into the Lake of Fire forever and ever, thus God granted Satan his appeal. This appeal provides God an opportunity to demonstrate His incomparable love for all His creatures, both men and angels and thus vindicate His perfect character

2010 William E. Wenstrom, Jr. Bible Ministries 56 and integrity that was impugned by Satan. Therefore, God convened a trial to consider the evidence and pronounce judgment. In the prehistoric trial God was the judge and the prosecution. Satan was the defense. God considered all the evidence and pronounced a guilty verdict and He sentenced Satan and all the fallen angels to "eternal fire" (Matt. 25:41). So “ eternal fire has been prepared for the devil and his angels ” (Matt. 25:41), but because the sentence was not been immediately executed-and, in fact, will not be carried out until the end of human history (Rev. 20:10)-we can accurately infer that Satan appealed the sentence. The elapse of time between the sentence and its execution indicates that human history is part of this momentous trial, the appeal trial of Satan. Human history is the appeal trial of Satan. Further biblical evidence for the prehistoric trial of the fallen angels is found in Satan's titles. Human history was designed to resolve this conflict between God and Satan. The words “ devil ” and “ Satan ” are not names but titles, both of which mean “accuser” or “adversary” as an attorney accuses someone in court. The Greek New Testament terms Satanas , “ Satan ” and Diabolos , “ devil ” are legal terms. The term Satanas means “adversary,” and diabolos means “slanderer, false accuser.” Revelation 12:10, “Then I heard a loud voice in heaven, saying, ‘Now the salvation, and the power, and the kingdom of our God and the authority of His Christ have come, for the accuser of our brethren has been thrown down, he who accuses them before our God day and night .’” Zechariah 3:1-2, “Then he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him. The LORD said to Satan, ‘The LORD rebuke you, Satan! Indeed, the LORD who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire ?’” He is called the devil and Satan because he was the defense attorney who represented himself and the fallen angels at the prehistoric trial and because he continues to act as an attorney now that the trial has entered its appeal phase during human history (Job 1:6-12; 2:1-5; Zech. 3:1-2). Isaiah 14:12, “How you have fallen from heaven, O star of the morning, son of the dawn! You have been cut down to the earth, You who have weakened the nations!” “Star of the morning, son of the dawn ” (English transliteration from the Hebrew: Helel Ben-Shachar ). This title speaks of Satan's role in reflecting the glory of God (cf. Job 38:7, where all the elect angels are described as “stars of the morning”).

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“Star of the morning ” ( helel ) literally means, “shining one” is translated in the LXX as “light bearer” and by the Latin Vulgate as “Lucifer.” “Son of the dawn ” ( Ben-Shachar ) is an apt rendering of this title, for it denotes a heavenly body so brilliant that it can be seen even in daylight. As the prime creature of the original Eden, a place without darkness (for darkness did not exist before Satan's fall), Satan was the foremost representative of God's splendor, reflecting, for all angelic kind to behold, the brilliant glory of their Creator. It is a tragic irony that through his own choice he has now become the ruler of the domain of darkness (Eph.6:12; Col.1:13). Far from reflecting God's glory, he now opposes it in every way, but his ultimate destiny is to have his light extinguished forever (Jude 6, 13). In contrast to Satan, our Lord Jesus Christ, the new Morning Star (2 Pet.1:19; Rev.2:28; 22:16; cf. Num.24:17; Is.9:1-2; 42:6; 49:6; Matt.2:2; 2:9; 4:16; Lk.2:30-32; Jn.1:4-5; 8:12; 9:5), is the perfect reflection of the Father's glory (Heb.1:3). Isaiah 14:13-17, “But you said in your heart, ‘I will ascend to heaven; I will raise my throne above the stars of God, and I will sit on the mount of assembly In the recesses of the north. I will ascend above the heights of the clouds; I will make myself like the Most High.’ Nevertheless you will be thrust down to Sheol, to the recesses of the pit. Those who see you will gaze at you, They will ponder over you, saying, ‘Is this the man who made the earth tremble, who shook kingdoms, who made the world like a wilderness And overthrew its cities, who did not allow his prisoners to go home?’” So we can conclude from a study of Ezekiel 28 and Isaiah 14 that Satan was the most talented, attractive and personable creature to come from the hand of God (Ezek. 28:12; 2 Cor. 11:14). His force of persuasion is as compelling today as when he convinced one third of all the angels to join his prehistoric revolution against God (Rev. 12:4a). Satan's fall and his leadership of myriad angels in revolt started the prehistoric warfare called the angelic conflict which continues today and will be concluded only with the final judgment at the end of human history. The base of operations and activities of the kingdom of darkness are located in the earth’s atmosphere. The cosmos, composed of the stellar universe (2nd heaven), the earth and its atmosphere (1st heaven) serve as the theater of military operations for the angelic conflict pitting the kingdom of God against the kingdom of Satan which are described in Scripture as light and darkness respectively. The fact that they reside in the earth’s atmosphere is implied by the Hebrew text of Genesis 1:6-8 where the second day of restoration is not identified by the Lord as tov , “perfect, good.”

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A comparison of Scripture with this passage indicates that the reason why the Lord did not call it tov , “perfect” was because the kingdom of darkness, the fallen angels reside in the earth’s atmosphere. Genesis 1:1-8, “In eternity past, God created out of nothing the heavens and the earth. However the earth became an empty desolation, and darkness was upon the surface of the raging ocean depths. Now, the Spirit of God was hovering over the surface of the waters. And then, God commanded, ‘let there be light,’ and so, there was light.’ And then, God observed that in essence the light was perfect, God then caused a division between the light and the darkness. And then, concerning the light, God designated the name day but concerning the darkness, He designated the name night and so it was evening and so it was morning, the first day. Next, God commanded, ‘let there be an atmosphere in the middle of the waters, and let it be a cause of division between waters from waters.’ Consequently, God having restored the atmosphere and thus having caused a division between the waters, which were below the atmosphere and the waters, which were above the atmosphere, thus it came to pass as previously described. And then, concerning the atmosphere, God designated the name ‘heavens,’ and so it was evening and so it was morning, the second day.” In Genesis 1:3-5, Moses under the inspiration of God the Holy Spirit records for us the 1st day of restoration where the Spirit under the direction of the pre- incarnate Christ restored light to planet earth. Upon the restoration of light, the Lord pronounced it tov , “good.” But He does not say this after the second day of restoration, which is recorded in Genesis 1:6-8. The reason for this omission is that Satan and the fallen angels inhabit the earth’s atmosphere. Ephesians 2:1-2, “And you were dead in your trespasses and sins, in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience.” So the base of operations of the fallen angels and their activities take place in the earth’s atmosphere. The believer is living in enemy territory, which is the cosmic system of Satan. Satan runs this world and deceives it. 1 John 5:19, “We know that we are of God, and that the whole world lies in the power of the evil one.” The nature of Satan’s aims in the world are quickly evident in his first appearance in the Garden of Eden when he tempted the Woman to act independently of God that she might become like God knowing good and evil. He appeals to what is pleasant to the senses and desirable to gain wisdom, but always, the goal is a life that seeks to get by “without” God.

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Satan’s aim is to create a world system that rivals God’s kingdom but which leaves Him out. His aim is to promote a counterfeit world order. Basically, the cosmos is evil because it is independent of God. It may contain good aspects as well as overtly evil aspects, but its inherent evil lies in its being independent of God and a rival to Him. This sharp rivalry surfaces in such verses as James 1:27 where the believer is told to keep himself unstained from the world; in 4:4 where friendship with the world is said to be hostility toward God; and in 1 John 2:16 where John declares that all that is in the world is not from the Father. The principle stratagem of the devil is lies and deception. Satan deceives and is the father of lies. John 8:44, “You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies.” Satan employed the strategy of deception against the woman in the Garden of Eden. Genesis 3:1-19, “Now the serpent was more crafty than any beast of the field which the LORD God had made. And he said to the woman, ‘Indeed, has God said, ‘You shall not eat from any tree of the garden'? The woman said to the serpent, ‘From the fruit of the trees of the garden we may eat; but from the fruit of the tree which is in the middle of the garden, God has said, ‘You shall not eat from it or touch it, or you will die.’ The serpent said to the woman, ‘You surely will not die! For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil. When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise, she took from its fruit and ate; and she gave also to her husband with her, and he ate. Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves loin coverings. They heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden. Then the LORD God called to the man, and said to him, ‘Where are you?’ He said, ‘I heard the sound of You in the garden, and I was afraid because I was naked; so I hid myself.’ And He said, ‘Who told you that you were naked? Have you eaten from the tree of which I commanded you not to eat?’ The man said, ‘The woman whom You gave to be with me, she gave me from the tree, and I ate.’ Then the LORD God said to the woman, ‘What is this you have done?’ And the woman said, ‘The serpent deceived me, and I ate.’ The LORD God said to the serpent, ‘Because you have done this, Cursed are you more than all cattle, And more than every

2010 William E. Wenstrom, Jr. Bible Ministries 60 beast of the field; On your belly you will go, And dust you will eat All the days of your life; And I will put enmity Between you and the woman, And between your seed and her seed; He shall bruise you on the head, And you shall bruise him on the heel.’ To the woman He said, ‘I will greatly multiply Your pain in childbirth, In pain you will bring forth children; Yet your desire will be for your husband, And he will rule over you.’ Then to Adam He said, ‘Because you have listened to the voice of your wife, and have eaten from the tree about which I commanded you, saying, ‘You shall not eat from it'; Cursed is the ground because of you; In toil you will eat of it All the days of your life. Both thorns and thistles it shall grow for you; And you will eat the plants of the field; By the sweat of your face You will eat bread, Till you return to the ground, Because from it you were taken; For you are dust, And to dust you shall return.’” 1 Timothy 2:9-15, “Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments, but rather by means of good works, as is proper for women making a claim to godliness. A woman must quietly receive instruction with entire submissiveness. But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. For it was Adam who was first created, and then Eve. And it was not Adam who was deceived, but the woman being deceived, fell into transgression. But women will be preserved through the bearing of children if they continue in faith and love and sanctity with self-restraint.” 2 Corinthians 11:3, “But I am afraid that, as the serpent deceived Eve by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Christ.” The devil’s purpose for deceiving the human race is to divert worship from the Lord Jesus Christ and to himself. Thus, he promotes independence from God. Evil is independence from God and is the genius of Satan. The system that Satan has designed to promote independence from God is religion. Theologically, religion is the antithesis to Biblical Christianity in that it is the ignorant, presumptuous, vain and arrogant attempt by man to gain the approbation and approval of God by depending upon a legalistic, meritorious system of human works rather than the impeccable Person and Finished Work of the Lord Jesus Christ. Biblical Christianity and religion are antithetical concepts since the latter is man’s presumptuous, ignorant and vain attempt to gain the approbation of God through a meritorious, legalistic system of man-made oral traditions.

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Religion is seeking to worship God apart from the protocol set by the Lord in John 4:23-24. Those who seek to worship the Father must do so by means of the Spirit and Truth. John 4:23-24, “But an hour is coming and now is when the true worshippers, will worship the Father spiritually, yes, by means of truth. In fact, the Father intensely desires such worshippers of Him. God, as to His nature, is spirit and those worshipping Him must worship spiritually, yes, by means of truth.’ Religion is the genius of Satan but on the other hand, Biblical Christianity is total dependence upon God. It is God providing man everything He needs to worship through the Person, Work and Life of the Lord Jesus Christ. Religion promotes creature credit whereas Biblical Christianity promotes Creator credit. It is through religion that Satan feeds the arrogance of man so that he remains alienated from God. Satan employs religion to appear as an angel of light. 2 Corinthians 11:1-15, “I wish that you would bear with me in a little foolishness; but indeed you are bearing with me. For I am jealous for you with a godly jealousy; for I betrothed you to one husband, so that to Christ I might present you as a pure virgin. But I am afraid that, as the serpent deceived Eve by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Christ. For if one comes and preaches another Jesus whom we have not preached, or you receive a different spirit which you have not received, or a different gospel which you have not accepted, you bear this beautifully. For I consider myself not in the least inferior to the most eminent apostles. But even if I am unskilled in speech, yet I am not so in knowledge; in fact, in every way we have made this evident to you in all things. Or did I commit a sin in humbling myself so that you might be exalted, because I preached the gospel of God to you without charge? I robbed other churches by taking wages from them to serve you; and when I was present with you and was in need, I was not a burden to anyone; for when the brethren came from Macedonia they fully supplied my need, and in everything I kept myself from being a burden to you, and will continue to do so. As the truth of Christ is in me, this boasting of mine will not be stopped in the regions of Achaia. Why? Because I do not love you? God knows I do! But what I am doing I will continue to do, so that I may cut off opportunity from those who desire an opportunity to be regarded just as we are in the matter about which they are boasting. For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ. No wonder, for even Satan disguises himself as an angel of light. Therefore it is not surprising if his servants also disguise

2010 William E. Wenstrom, Jr. Bible Ministries 62 themselves as servants of righteousness, whose end will be according to their deeds.” Satan promotes religion through his false prophets. The Lord warned His disciples of these false teachers. Matthew 7:15-29, “Beware of the false prophets, who come to you in sheep's clothing, but inwardly are ravenous wolves. You will know them by their fruits. Grapes are not gathered from thorn bushes nor figs from thistles, are they? So every good tree bears good fruit, but the bad tree bears bad fruit. A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. So then, you will know them by their fruits. Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?' And then I will declare to them, ‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.’ Therefore everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and slammed against that house; and yet it did not fall, for it had been founded on the rock. Everyone who hears these words of Mine and does not act on them, will be like a foolish man who built his house on the sand. The rain fell, and the floods came, and the winds blew and slammed against that house; and it fell -- and great was its fall. When Jesus had finished these words, the crowds were amazed at His teaching; for He was teaching them as one having authority, and not as their scribes.” Paul warned the pastors in Ephesus in his farewell address to beware of these false teachers that promote religion. Acts 20:28-30, “Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them.” Paul warned the Galatians of these false teachers that teach a counterfeit gospel. Galatians 1:8-9, “But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you received, he is to be accursed!” Peter warned his readers of being deceived by false teachers.

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2 Peter 2:1-3, “But false prophets also arose among the people, just as there will also be false teachers among you, who will secretly introduce destructive heresies, even denying the Master who bought them, bringing swift destruction upon themselves. Many will follow their sensuality, and because of them the way of the truth will be maligned; and in their greed they will exploit you with false words; their judgment from long ago is not idle, and their destruction is not asleep.” The Holy Spirit working through the Word of God is the Divine Provision that God has given every believer without exception to protect them from the lies of false teachers who are energized and promoted by the kingdom of darkness. The sword that the Spirit employs in spiritual combat is the Word of God. Ephesians 6:17, “And take THE HELMET OF SALVATION, and the sword of the Spirit, which is the word of God.” The Holy Spirit is the resident teacher or mentor whom the Father has sent through the Son to indwell every New Testament believer as God’s special anointing to teach and make the truths of the Word understood and real to the heart or mind of believers (John. 14:16-20, 26; 15:26; 16:7-16; 1 Co. 2:10-16; 2 Co. 13:14; Ga. 5:5, 16-25; Eph. 3:16-19; 5:18; 1 Jo. 2:20-27). In Ephesians 6:10-17, he addresses the issue of the Ephesian believer’s conduct in relationship to their invisible enemy, namely, Satan and the fallen angels. In Ephesians 6:10-17, the apostle Paul commands the Ephesian believers to put on the full armor of God and he describes it for them. Ephesians 6:14-17 lists 5 items that compose “ the full armor of God ”: (1) Ephesians 6:14a: “ Belt of truth .” (2) Ephesians 6:14b: “ Breastplate, which is (Christ’s) righteousness .” (3) Ephesians 6:15: “ Combat boots, namely, the Gospel .” (4) Ephesians 6:16: “ Shield, which is your faith .” (5) Ephesians 6:17a: “Your helmet, which is your salvation .” Ephesians 6:10, “Finally, be strong in the Lord and in the strength of His might.” (NASU) “Be strong ” is the verb endunamoo, which means, “to be empowered” and refers to the dynamic spiritual power that is available to every believer who is obedient to the Word of God, which is alive and powerful. “In the Lord ” contains a figure of speech called the metonymy of the cause where the cause is put for the effect meaning that we have the Person of the Lord put here for His doctrine or word. The prepositional phrase “ in the Lord ” should be translated “by means of the (Word of) Lord” since the context is not emphasizing the “sphere” in which the believer is to be empowered but rather the “means by which” the Ephesian believers were to empower themselves against the enemy.

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The application of the Word of the Lord is “the means” by which the believer is to empower himself in order to achieve victory in spiritual combat with his invisible enemy. Hebrews 4:12, “The Word of God is alive and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of the soul and the spirit, and of the joints and the marrow, and is a critic of thoughts and intents of the heart.” God’s power to overcome Satan and his angels is available to all of us as believers in the form of the Word of God. The specific doctrine in the Word of God that we as Christian soldiers need to take possession of by faith is our union and identification with Christ in His crucifixion, death, burial, resurrection and session. “Strength ” is the noun kratos , which means, “manifested power” and refers to the inherent omnipotence of God that has been “manifested” through the resurrection and session of the unique theanthropic Person of the cosmos, the Lord Jesus Christ who achieved at the Cross of Calvary the decisive victory in the angelic conflict. “Might ” is the noun ischus refers to “the possession of power to overcome” and is used in the context of a military analogy and denotes “the possession of Christ’s power to overcome” in spiritual combat Satan and the kingdom of darkness. In Ephesians 6:10 the noun ischus refers to the 100% availability of divine omnipotence that has been made available to every church age believer because of their union with the Lord Jesus Christ that provides them “the power to overcome” their invisible enemy, namely Satan and the kingdom of darkness. Ephesians 6:11, “Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil.” Putting on the full armor of God refers to appropriating by faith your union with Christ, which is equivalent to putting on the nature of Christ. This is accomplished when we appropriate (meaning take possession of) by faith meaning we agree with what the Word of God says about us, namely, that we have been crucified, died, buried, raised and seated with Christ at the Father’s right hand, far above all angelic power and authority. We are to appropriate for ourselves by faith in the Word of God, the victory that is ours through our identification and union with Christ in His death, burial, resurrection and session. We fight “from” victory and not “for” victory! Ephesians 6:11, “Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil.” “Schemes ” is the noun methodeia refers Satan’s “strategies, schemes and tactics” that he employs to make war against believers and destroy them.

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The principle stratagem of the devil is lies and deception (Gen. 3). Satan deceives and is the father of lies (Jn. 8:44). Ephesians 6:12, “For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.” (NASU) “Rulers ” is the noun arche and refers to the highest rank of angels in the Satanic order of battle and hold positions of authority (“thrones”) in the Satanic kingdom and are subordinate to only Satan himself. The Lord Jesus Christ created these “rulers” (Col. 1:16) and He has defeated them through His death (Col. 2:15). “Powers ” is the Greek noun exousia , which refers to the rank of fallen angels who have been given by Satan “ dominions ” and are subordinate only to the arche , “rulers ” and Satan himself. “World-forces ” is the noun kosmokrator , “world-ruler” and expresses the power or authority, which the fallen angels exercise over the cosmic system. These angels are subordinate directly to the exousia, “authorities” and carry out their orders and are more than likely they are behind the miracles and other satanic demonstrations of power (cf. Rev. 13:13). “Spiritual forces ” refers to the rank and file angels in Satan’s military. These rank and file angels are also known in Scripture by a variety of names such as: (1) “Demons” (Lev. 17:7; Mt. 9:34). (2) “Evil spirits” (Lk. 7:21; Acts 19:13). (3) “Unclean spirits” (Mt. 10:1; Mk. 1:27). (4) “Devils” (Jn. 6:70). “In the heavenly places ” designates the “location” of the base of operations and activities of these rank and file angels. Ephesians 6:13, “Therefore, take up the full armor of God, so that you will be able to resist in the evil day, and having done everything, to stand firm.” The evil day is not a particular point in history or judgment in history, nor is it referring to the Tribulation period. But rather from the divine perspective it is an extended period of time in human history, which began with the Fall of Adam in the Garden of Eden and extends to the Second Advent of Christ when Satan will be imprisoned for a thousand years. Ephesians 5:15-16, “Therefore be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil.” Ephesians 6:14, “Stand firm therefore, HAVING GIRDED YOUR LOINS WITH TRUTH, and HAVING PUT ON THE BREASTPLATE OF RIGHTEOUSNESS.” (NASU) “Having girded ” is the verb perizonnumi , which means, “to fasten a belt around yourself and buckle it.”

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“Truth ” is the noun aletheia , which is used in the objective sense for the Scriptures. Obeying the Word of truth is analogous to the Roman soldier fastening his belt around himself and which belt held the Roman’s soldiers armor together. “Having put on t he breastplate of righteousness ” refers to appropriating by faith the imputed, positional righteousness you received at the moment of salvation. The Lord Jesus Christ is the believer’s righteousness (1 Cor. 1:30). Ephesians 6:15, “and having shod YOUR FEET WITH THE PREPARATION OF THE GOSPEL OF PEACE.” (NASU) “Having shod ” is the verb hupodesamenoi , which is used in the middle voice and in the figurative sense meaning, “to strap on your combat boots.” “Preparation ” is the noun hetoimasia , which refers to the fact that the Gospel of peace provides a “firm foundation” for the soul of the Christian soldier. The noun eirene , “ peace ” is a genitive of product meaning peace for the believer is “produced” by the acceptance of the Gospel message to believe on the Lord Jesus Christ for eternal salvation. In Ephesians 6:15, the foundation in the soul that the Gospel of peace provides the Christian soldier is analogous to the combat boots worn by the Roman military in combat. Ephesians 6:16, “in addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one.” (NASU) “The shield of faith ” refers to a heavy shield approximately 30 inches wide and 48 inches high, large enough for a soldier to crouch behind it. It is this large, protective door-shield that the apostle Paul had in mind when he told the Ephesian believers to take up for themselves the shield of faith, which would enable them to extinguish the fiery missiles of the kingdom of darkness. When the apostle Paul used this door-shield as a figure of the shield provided by God for the soldier of Christ Jesus, he was emphasizing the fact that the believer has full and complete protection from the enemy. “Faith ” is the noun pistis , which is used in the active sense meaning “to trust, to have total and absolute confidence in God.” The shield of faith therefore, is “not” the objective body of truth, the content of the Christian faith meaning Christian doctrine, although that is the object of the believer’s faith after salvation, but rather it refers to the Christian soldier’s faith or total and absolute confidence in God’s faithfulness to His promises. Ephesians 6:17, “And take THE HELMET OF SALVATION, and the sword of the Spirit, which is the word of God.” (NASU) When Paul speaks of salvation here in Ephesians 6:17, he is speaking of salvation in the sense of a 3-fold deliverance from the believer’s 3 great enemies, namely, sin nature, cosmic system of Satan and Satan himself (cf. Eph. 2:1-3).

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Salvation, like sanctification is accomplished in 3 stages: (1) Positional: The moment you believed in Christ you were delivered “positionally” (meaning God’s work and viewpoint of you as a believer) from real spiritual death and eternal condemnation, the devil, his cosmic system and the sin nature through the death, resurrection and session of the Lord Jesus Christ. (2) Experiential: After salvation, you are delivered from the devil, his cosmic system and the sin nature “experientially” by appropriating by faith your union and identification with Christ in His death, burial, resurrection and session. (3) Ultimate: At the resurrection you will be delivered “ultimately” and permanently from the devil, his cosmic system and the sin nature when you receive your resurrection body at the rapture of the church, which is imminent. If you notice, the armor is for the protection of the front of the individual and not the back and the reason for that is that God makes no provision for the believer in case of retreat! As J. Vernon McGee used to say, “A retreating Christian is certainly open season for the enemy; the enemy can get through to him.” God the Father has awarded the humanity of Christ in hypostatic the highest rank in the entire cosmos for His substitutionary spiritual death on the cross with power and authority over all creation and every creature. Philippians 2:5-11, “Everyone continue thinking this (according to humility) within yourselves, which was also in (the mind of) Christ Jesus, Who although existing from eternity past in the essence of God, He never regarded existing equally in essence with God an exploitable asset. On the contrary, He denied Himself of the independent function of His deity by having assumed the essence of a slave when He was born in the likeness of men. In fact, although He was discovered in outward appearance as a man, He humbled Himself by having entered into obedience to the point of spiritual death even death on a Cross. For this very reason in fact God the Father has promoted Him to the highest-ranking position and has awarded to Him the rank, which is superior to every rank. In order that in the sphere of this rank possessed by Jesus every person must bow, celestials and terrestrials and sub-terrestrials. Also, every person must publicly acknowledge that Jesus Christ is Lord for the glory of God the Father.” Because the Lord Jesus Christ controls history as sovereign ruler of history, He has the authority to conduct the following judgments and evaluations in the future. The humanity of Christ in hypostatic union has been awarded the sovereign rulership over the entire cosmos for His voluntary substitutionary spiritual death on the cross and as a result has been awarded by God the Father the power and authority to preside over and conduct the following judgments: (1) Bema Seat Evaluation: Takes place at the Rapture of the Church and is the evaluation of the

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Church Age believer’s life after salvation (Rom. 14:10; 1 Cor. 3:11-15; 2 Cor. 5:10; 1 John 2:24). (2) Israel: Takes place at the 2 nd Advent and is the removing unregenerate Israel from the earth leaving only regenerate Israel to enter into the Millennial reign of Christ (Ezek. 20:37-38; Zech. 13:8-9; Mal. 3:2-3, 5; Matt. 25:1- 30). (3) Gentiles: Takes place at the Second Advent and is for the purpose of removing unregenerate, anti-Semitic Gentiles from the earth (Matt. 25:31-46). (4) Fallen Angels: Takes place at the end of the appeal trial of Satan which runs co- terminus with human history and is execution of Satan and the fallen angels sentence for the pre-historic rebellion against God (1 Cor. 6:3; 2 Pet. 2:4; Jude 6; Rev. 20:10). (5) Great White Throne: Takes place at the end of human history and is the judgment of all unregenerate humanity in human history for the rejection of Christ as Savior (Rev. 20:11-15). The following groups of regenerate human beings throughout human history will be subjected to a eschatological compulsory evaluation that the victorious, resurrected incarnate Son of God as Sovereign Ruler of the entire cosmos will conduct: (1) OT saints in heaven who lived during the dispensation of the Gentiles (Adam to the Exodus). (2) OT saints in heaven that lived during the dispensation of Israel (Exodus to 1st Advent). (3) All Church Age believers (Day of Pentecost to the Rapture). (4) Regenerate Jews who will live during the Tribulation (Post- Rapture to the 2nd Advent). (5) Regenerate Gentiles who will live during the Tribulation (Post-Rapture to the 2nd Advent). (6) Regenerate Jews and Gentiles who will live during the Millennial reign of Christ (2nd Advent to Gog and Magog Rebellion). The following groups of unregenerate human beings throughout human history will be subjected to a eschatological compulsory judgment that the resurrected incarnate Son of God as Sovereign Ruler of the entire cosmos will conduct: (1) Unbelievers who lived during the dispensation of the Gentiles (Adam to the Exodus). (2) Unbelievers who lived during the dispensation of the Jews (Exodus to the 1st Advent). (3) Unbelievers who lived during the Church Age (Day of Pentecost to Rapture). (4) Unbelievers who lived during the Tribulation (Post- Rapture to 2 nd Advent). (5) Unbelievers who lived during the Millennium (2 nd Advent to Gog Rebellion). All fallen angels including Satan himself have already been subjected to a judgment before human history but the execution of that sentence has been delayed because the Supreme Court of Heaven granted Satan and the fallen angels an appeal trial, which runs co-terminus with human history. The elect angels do not come under judgment for the very same reason that regenerate human beings don’t come under judgment because they have exercised personal faith in the Lord Jesus Christ for salvation.

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Every regenerate human being in every dispensation of human history must at some point in the future submit to an evaluation of their lives after salvation which will be conducted by the resurrected and sovereign humanity of Christ in hypostatic union. Regenerate Israel who lived during the Age of Israel and Tribulation period will evaluated at the 2nd Advent (Ezek. 20:37-38; Zech. 13:8-9; Mal. 3:2-3, 5; Matt. 25:1-30). Regenerate Gentiles who lived during the Age of the Gentiles and Tribulation period will be evaluated at the 2nd Advent (Matt. 25:31- 46). Church Age believers will be evaluated at the Bema Seat Evaluation of Christ (Rom. 14:10; 1 Cor. 3:11-15; 2 Cor. 5:10; 1 John 2:24). Regenerate Jews and Gentiles who lived during the Millennium will be subjected to a judgment at the conclusion of human history (Rev. 20:15). Every unregenerate human being in every dispensation of human history must submit to a judgment, which will also be conducted by the resurrected and sovereign incarnate Son of God at the Great White Throne Judgment (Rev. 20:11- 15). Every fallen angel has already been judged and sentenced to the Lake of Fire by the Supreme Court of Heaven before human history. The execution of that sentence will not be carried out until the conclusion of the appeal trial of Satan and the fallen angels (Rev. 20:10). The Scriptures teach that the execution of Satan’s sentence to the Lake of Fire will not be executed until the end of human history. He will though be imprisoned for a thousand years. Satan must be thrown into prison at the Second Advent of Christ according to Revelation 20:1-3 before the millennial reign begins (Rev. 20:1-3). All unbelievers will be removed from planet earth at the Second Advent of Christ and will be throne into the Lake of Fire with the beast and the false prophet (Jews: Ezek. 20-33-38; Gentiles: Matt. 25:31-46). These judgments are designed to produce perfect government and environment on planet earth. During the millennial reign of Christ religion will be abolished from the earth because Satan, who is the author of religion will be imprisoned. The fallen angels have all been removed from the earth and a new civilization will begin with believers only. Satan will be released from prison after the millennium and will immediately start a rebellion against the Lord Jesus Christ. Theologians call this rebellion, the “Gog, Magog rebellion.” God puts down this rebellion decisively. The appeal trial of Satan terminates after the Gog and Magog revolution (Rev. 20:7-9). The eternal state will take place after the execution of the sentence against Satan and the fallen angels when they are cast into the Lake of Fire (Rev. 20:10). It will take place after the Great White Throne Judgment (Rev. 20:11-14). In Romans 16:20, the noun Satanas , “ Satan ” functions as an accusative direct object meaning that it is receiving the action of the verb suntribo , “ will, as a

2010 William E. Wenstrom, Jr. Bible Ministries 70 certainty, crush .” The word’s articular construction indicates that this individual who is the enemy of Christ and the church is well-known to Paul’s readers. Corrected translation thus far of Romans 16:20, “Now, God the Holy Spirit who produces peace, will, as a certainty, crush Satan…” Romans 16:20, “The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you.” “Under your feet ” is composed of the preposition ( ) (ee-poe), “ under ” and the articular accusative masculine plural form of the noun pous ( ) (pooce), “feet ” and the genitive second person plural form of the personal pronoun su ( ) (see), “ your .” The noun pous , “feet” is a special imagery taken of one who is vanquished lying beneath the victor’s feet. This the word speaks of Satan being vanquished under the Roman believers’ feet if they obey Paul’s teaching concerning the false teachers in Romans 16:17-19. The word is the object of the preposition hupo , which functions as a marker of a controlling person indicating that God the Holy Spirit who produces peace, will, as a certainty, quickly crush Satan “under” the feet of the Roman believers when they obey the Spirit’s teaching in Romans 16:17-19 about false teachers such as the Judaizers. The definite article preceding the noun is used with the personal pronoun su , “your” to denote possession. The personal pronoun su is a possessive pronoun and functions as a genitive of possession indicating that these feet “belong to” the Roman believers. We will translate the prepositional phrase “ under your feet .” Corrected translation thus far of Romans 16:20, “Now, God the Holy Spirit who produces peace, will, as a certainty, crush Satan under your feet…” Romans 16:20, “The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you.” The apostle Paul employs the figure of “asyndeton” at this point in the verse meaning that he does not use a connective between the previous promise and the Spirit inspired desire for the Roman believers that follows. “The grace ” is the articular nominative feminine singular form of the noun charis ( ) (ha-reece). Archbishop Trench writes of charis , “It refers to the heart or essence of the Greek mind... charis also referred to the presence of grace or beauty, which were the most joy-inspiring of all qualities for the Greek” (Synonyms of the New Testament, page 181). Charis is first of all that property that produces joy in its hearers or beholders. It also referred to the presence of grace or beauty, which were the most joy inspiring of all qualities for the Greek.

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Over a period of time, charis came to refer to grace that embodied and expressed itself in gracious actions toward objects, not to favor in the sense of beauty. The usage of the word evolved over a period of time in Greek. The noun charis in classical Greek initially referred to grace and beauty as qualities and then to gracious persons or actions, beautiful thoughts or speeches. It referred to grace, which expressed itself in gracious actions toward people or things such as favors. Charis in the objective sense meant “outward grace or favor, beauty of persons.” In the subjective sense, the word meant “grace or favor felt, whether on the part of the doer or the receiver.” For the doer, charis meant, “grace, kindness for or towards someone,” and for the receiver, it meant “a sense of favor received, thankfulness, gratitude.” The word was also used for a favor done or returned and it was also used of women who gave sexual favors to men and also referred to “gratification and delight” in or from a thing. Charis not only designated both the attitude of the gods but also that of men such as a rulers favor. In classical literature, charis is the favor of the gods in Aeschylus’s works Agamemnon 182, 581). Trench states “ charis implied a favor that was freely done without claim or expectation of return.” (Synonyms of the New Testament, page 181 and 182). The Greeks used the word in reference to a favor done by one Greek to another out of sheer generosity and with no expectation of payment in return or no expectation of reward. Charis referred to giving with no strings attached. Wuest writes, “The Greek word ( charis ) referred to an action that was beyond the ordinary course of what might be expected, and was therefore commendable” (Word Studies in the Greek New Testament, volume 2, page 29). Aristotle uses charis in this same manner, he writes, “Let charis be that quality by which he who has it is said to render favor ( charin ) to one who is in need, not in return for anything, nor that anything be given to him who renders it, but that something be given to that one in need” ( Rhetorica 2.7). Therefore, the basic fundamental definition of charis in classical Greek includes the ideas of “grace, an undeserved favor, kindness, goodness, beauty, gratitude, thankfulness, delight, and pleasure.” In the Hellenistic period, charis was a term for demonstrations of a ruler's favor. The word was mainly used in the plural for “gifts.” In Hellenism, to show charis to people came to suggest favoritism. It was also used for the showing of grace in court. Euripides used it for the power of love (Hipp. 527). Charis also referred to supernatural power, which flowed from the gods above. It referred to a spell or demonic force that affects human life with supernatural influences.

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The Greek noun charis is used to translate the following Hebrew words in the Septuagint: (1) gedhullah ( hL*WrG+), “greatness, dignity; chalaq ( ql*j ), “flattering”; (2) chesedh ( ds#t#), “kindness, steadfast love, mercy, grace”; (3) racham ( sj^r^), “compassion, mercy”; (4) ratson ( woxr*), “what is acceptable, favor.” The most frequent equivalent used in the Septuagint is the noun chen ( /j@), “grace, favor, inclination,” which is employed 61 times. Chen and chesedh are the most important of these words. Chen means “favor, delight, grace.” It was particularly employed when favor was shown or asked without conditions or stipulations. Genesis 6:8, “But Noah found favor (chen ) in the eyes of the LORD.” The noun chesedh is used often to describe the Lord (Ex.15:13; 20:6; 34:6-7; Num. 14:18-19; Deut. 5:10; 7:9, 12; 2 Chron 20:21; Ezra 3:11; Ps. 100:3; 106:1; 118:2-3). Exodus 15:13, “In Your lovingkindness (chesedh ) You have led the people whom You have redeemed; In Your strength You have guided them to Your holy habitation.” Numbers 14:18-19, “The LORD is slow to anger and abundant in lovingkindness (chesedh ), forgiving iniquity and transgression; but He will by no means clear the guilty, visiting the iniquity of the fathers on the children to the third and the fourth generations.' Pardon, I pray, the iniquity of this people according to the greatness of Your lovingkindness (chesedh ), just as You also have forgiven this people, from Egypt even until now.” Psalm 106:1, “Praise the LORD! Oh give thanks to the LORD, for He is good; For His lovingkindness (chesedh ) is everlasting.” Chesedh denotes “kindness, goodness, favor, mercy, grace” and is connected to the Lord's faithfulness in His covenant relationship with His people Israel. The terms grace and covenant are related in the Old Testament. Chesedh refers to the grace policy of God towards His covenant relationship with Israel. In this relationship, He exercises faithfulness, mercy and compassion towards sinners through the forgiveness of sins based upon the Lord Jesus Christ's sacrifice on the Cross, which was yet future in the Old Testament and was portrayed in the Levitical animal sacrifices. Chesedh describes God’s attitude towards His covenant people Israel. God’s faithfulness is manifested in His gracious, merciful acts towards His people who have been apostasy. His deliverance of His people demonstrates that God’s grace is inherent in the covenant relationship. Girdlestone discusses grace in the Old Testament, he writes, “Grace is the free bestowal of kindness on one who has neither claim on our bounty, nor adequate compensation to make for it...An act done with any expectation of a return from

2010 William E. Wenstrom, Jr. Bible Ministries 73 the object on which it is wrought, or one that is meted out as a matter of justice, recompense, or reward, is not an act of grace...In the great proportion of passages in which the word grace is found in the New Testament, it signifies the unmerited operation of God in the heart of man, effected through the agency of the Holy Spirit. We have gradually come to speak of grace as an inherent quality in man, just as we talk of gifts; whereas it is in reality the communication of Divine goodness by the inworking of the Spirit and through the medium of Him who is ‘full of grace and truth’” (Girdlestone’s Synonyms of the Old Testament, pages 125-126). Grace is expressed through mercy and compassion. The Hebrew term racham , “compassion, mercy” denotes grace, whose basis rests upon a close relationship between the giver and the recipient of grace. Exodus 33:19, “And He said, ‘I Myself will make all My goodness pass before you, and will proclaim the name of the LORD before you; and I will be gracious to whom I will be gracious, and will show compassion (racham ) on whom I will show compassion.’” Psalm 116:5, “Gracious is the LORD, and righteous; Yes, our God is compassionate (racham ).” God’s grace is the main theme of the Greek New Testament. Charis is found approximately 155 times in the New Testament. It is found mostly in the Pauline corpus where it occurs approximately 100 times. The word occupies a special place in the salutations in the Greek New Testament and final greetings. The word does not occur in Mark, Matthew, 1st and 3rd John and is used in the salutations of 1 Thessalonians and Philemon. Charis plays a crucial role in the New Testament’s presentation of God’s relationship to mankind. The word does not always refer specifically to the doctrine of grace for it can mean “thanks, thank-offering, to enjoy with thanks.” In the Greek New Testament, it was elevated from referring to an earthly benefit to referring to a heavenly one, from signifying the favor, grace and goodness of man to man, to signifying the favor, grace and goodness of God to man. In New Testament usage charis denotes the grace of the worthy to the unworthy, of the holy to the sinful. It had never had this meaning before, even in the Septuagint, where the Hebrew word that approximate the meaning of charis in the New Testament chesedh , which is not translated by charis (except in Esther 2:9) but usually be eleos . The essence of charis in the Greek New Testament is that it is unearned and unmerited. The concept of charis in the Greek New Testament is consistently defined in terms of God’s gracious act of redemption that is found in the Person and Finished Work of Christ on the Cross, which establishes the believer’s eternal

2010 William E. Wenstrom, Jr. Bible Ministries 74 relationship with God. It is also defined in terms of God providing everything the believer needs to experience and enjoy fellowship with Him. Incorporated into the meaning of charis in the Greek New Testament is that the believer is beneficiary of the love of each member of the Trinity. They are the beneficiaries of the love of God before salvation in that the Trinity loved the entire human race self-sacrificially and impersonally in that sinful mankind was obnoxious to a holy God. The believer after salvation is the object of the love of God since they possess the life and righteousness of God through imputation at the moment of salvation. God the Father’s divine provision for salvation is the impeccable unique Person and finished work of Christ on the Cross and after salvation it is His Word and His provision of the Spirit as the believer’s true teacher and mentor. Therefore, the grace of God is God’s provision for salvation and a post-salvation relationship with Him. The New Thayer’s Greek-English Lexicon: (1) Prop. that which affords joy, pleasure, delight, sweetness, charm, loveliness (2) Good-will, lovingkindness, favor (3) Attends and assists one (4) Used of the kindness of a master towards his inferiors or servants, and so especially of God towards men (5) Used of the merciful kindness by which God, exerting His holy influence upon souls, turns them to Christ, keeps, strengthens, increases them in Christian faith, knowledge, affection, and kindles them to the exercise of Christian virtues (6) The grace of God promoting the progress and blessings of the Christian religion; sustaining and aiding the efforts of the men who labor for the cause of Christ; assisting and strengthening his followers and ministers to bear their troubles (7) What is due to grace; the spiritual condition of one governed by the power of divine grace; a token or proof of grace; a gift of grace; benefaction, bounty; the aid or succor of divine grace; of the various blessings of Christ experienced by souls; capacity and ability due to the grace of God; the aggregate of the extremely diverse powers and gifts granted to Christians; used of the power to undertake and administer the apostolic office; of the gifts and knowledge bestowed upon Christians (8) Thanks (for benefits, services, favors); recompense, reward (pages 665-666). The Analytical Greek Lexicon Revised: (1) Pleasing show, charm; beauty, gracefulness; a pleasing circumstance, matter of approval (2) Kindly bearing, graciousness (3) A beneficial opportunity, benefit (4) A charitable act, generous gift (5) An act of favor (6) Favor, acceptance (7) Free favor, free gift, grace (8) Free favor specially manifested by God towards man in the Gospel scheme, grace (9) A gracious provision, gracious scheme, grace (10) Gracious dealing from God, grace (11) A commission graciously devolved by God upon a human agent (12) Grace, graciously bestowed divine endowment, or influence (13) Grace, a graciously vouchsafed spiritual position (14) An emotion correspondent to what is

2010 William E. Wenstrom, Jr. Bible Ministries 75 pleasing or kindly; sense of obligation (15) A grateful frame of mind (16) Thanks (17) To oblige, gratify (page 433). Vine’s Expository Dictionary of Biblical Words, “ Charis has various uses, (a) objective, that which bestows or occasions pleasure, delight, or causes favorable regard; it is applied, e. g., to beauty, or gracefulness of person, Luke 2:40; act, 2 Cor 8:6, or speech, Luke 4:22, RV, ‘words of grace’ (KJV, ‘gracious words’); Col 4:6; (b) subjective, (1) on the part of the bestower, the friendly disposition from which the kindly act proceeds, graciousness, loving-kindness, goodwill generally, e. g., Acts 7:10; especially with reference to the divine favor or ‘grace,’ e. g., Acts 14:26; in this respect there is stress on its freeness and universality, its spontaneous character, as in the case of God's redemptive mercy, and the pleasure or joy He designs for the recipient; thus it is set in contrast with debt, Rom 4:4,16, with works, 11:6, and with law, John 1:17; see also, e. g., Rom 6:14,15; Gal 5:4; (2) on the part of the receiver, a sense of the favor bestowed, a feeling of gratitude, e. g., Rom 6:17 (‘thanks’); in this respect it sometimes signifies ‘to be thankful,’ e. g., Luke 17:9 (‘doth he thank the servant?’ lit., ‘hath he thanks to’); 1 Tim 1:12; (c) in another objective sense, the effect of ‘grace,’ the spiritual state of those who have experienced its exercise, whether (1) a state of ‘grace,’ e. g., Rom 5:2; 1 Peter 5:12; 2 Peter 3:18, or (2) a proof thereof in practical effects, deeds of ‘grace,’ e. g., 1 Cor 16:3, RV, ‘bounty’ (KJV, ‘liberality’); 2 Cor 8:6,19 (in 2 Cor 9:8 it means the sum of earthly blessings); the power and equipment for ministry, e. g., Rom 1:5; 12:6; 15:15; 1 Cor 3:10; Gal 2:9; Eph 3:2,7. To be in favor with is to find ‘grace’ with, e. g., Acts 2:47; hence it appears in this sense at the beginning and the end of several epistles, where the writer desires ‘grace’ from God for the readers, e. g., Rom 1:7; 1 Cor 1:3; in this respect it is connected with the imperative mood of the word chairo , ‘to rejoice,’ a mode of greeting among Greeks, e. g., Acts 15:23; James 1:1 (marg.); 2 John 10,11, RV, ‘greeting’ (KJV, ‘God speed’). The fact that ‘grace’ is received both from God the Father, 2 Cor 1:12, and from Christ, Gal 1:6; Rom 5:15 (where both are mentioned), is a testimony to the deity of Christ. See also 2 Thess 1:12, where the phrase ‘according to the grace of our God and the Lord Jesus Christ’ is to be taken with each of the preceding clauses, ‘in you,’ ‘and ye in Him.’ In James 4:6, ‘But He giveth more grace’ (Greek, ‘a greater grace,’ RV, marg.), the statement is to be taken in connection with the preceding verse, which contains two remonstrating, rhetorical questions, ‘Think ye that the Scripture speaketh in vain?’ and ‘Doth the Spirit (the Holy Spirit) which He made to dwell in us long unto envying?’ (see the RV). The implied answer to each is ‘it cannot be so.’ Accordingly, if those who are acting so flagrantly, as if it were so, will listen to the Scripture instead of letting it speak in vain, and will act so that the Holy Spirit may have His way within, God will give even ‘a greater grace,’ namely, all that follows from humbleness and from turning away from the world.”

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A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) a winning quality or attractiveness that invites a favorable reaction, graciousness, attractiveness, charm, winsomness (2) a beneficent disposition towards someone, favor, grace, gracious care/help, goodwill (3) practical application of goodwill, (a sign of) favor, gracious deed/gift, benefaction (4) exceptional effect produced by generosity, favor (5) response to generosity or beneficence, thanks, gratitude (Pages 1079-1080). Greek-English Lexicon of the New Testament Based on Semantic Domains: (1) To show kindness to someone, with the implication of graciousness on the part of the one showing such kindness – ‘to show kindness, to manifest graciousness toward, kindness, graciousness, grace’ (88.66). (2) That which is given freely and generously – ‘gift, gracious gift’ (57.103). (3) An expression of thankfulness – ‘thanks’ (33.350). (4) A favorable attitude toward someone or something – ‘favor, good will’ (25.89). Grace is all that God is free to do in imparting unmerited blessings to those who trust in Jesus Christ as Savior based upon the merits of Christ and His death on the Cross. It is God treating us in a manner that we don’t deserve and excludes any human works in order to acquire eternal salvation or blessing from God. Grace means that God saved us and blessed us despite ourselves and not according to anything that we do but rather saved us and blessed us because of the merits of Christ and His work on the Cross. It excludes any human merit in salvation and blessing (Eph. 2:8-9; Titus 3:5) and gives the Creator all the credit and the creature none. By means of faith, we accept the grace of God, which is a non-meritorious system of perception, which is in total accord with the grace of God. Grace and faith are totally compatible with each other and inseparable (1 Tim. 1:14) and complement one another (Rom. 4:16; Eph. 2:8). Grace, faith and salvation are all the gift of God and totally exclude all human works and ability (Eph. 2:8-9). Ephesians 2:8-9, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God, not as a result of works, so that no one may boast.” Titus 3:5, “He saved us, not on the basis of deeds, which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit.” The unique Person of the Lord Jesus Christ and His finished work on the Cross- is the source of grace (2 Cor. 8:9) and He is a gift from the Father (2 Cor. 9:15). 2 Corinthians 8:9, “For you know the grace of our Lord Jesus Christ that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich.” 2 Corinthians 9:15, “Thanks be to God for His indescribable gift!”

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Jesus Christ was full of “ grace and truth ” (John 1:17) and the believer receives the grace of God through Him (John 1:16). John 1:16-17, “For of His fullness we have all received, and grace upon grace. For the Law was given through Moses; grace and truth were realized through Jesus Christ.” It is by the grace of God that Jesus Christ died a substitutionary spiritual death for all mankind (Heb. 2:9). Therefore, the throne in which Christ sits is a “ throne of grace ” (Heb. 4:16). Hebrews 2:10, “But we do see Him who was made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor, so that by the grace of God He might taste death for everyone.” Hebrews 4:14-16, “Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.” The grace of God has been extended to every member of the human race because of the act of love and justice on the Cross. At the Cross, the Father imputed the sins of every person in history-past, present and future to the impeccable humanity of Christ in hypostatic union on the Cross and judged Him as a substitute for the entire human race (Titus 2:11). Titus 2:11, “For the grace of God has appeared, bringing salvation to all men.” The message of God’s saving act in Christ is described as the “ gospel of the grace of God ” (Acts 20:24), and the “ word of His grace ” (Acts 20:32; cf. 14:3). By His grace, God justifies the undeserving and unworthy through faith in His Son Jesus Christ (Rom. 3:24). Romans 3:23-24, “For each and every person has sinned consequently, they are always failing to measure up to the glory originating from God with the result that they might, as an eternal spiritual truth, be undeservedly justified based upon His grace by means of the redemption, which is by means of the spiritual death of Christ who is Jesus.” Grace is an absolute and is no longer grace if we are saved on the basis of human works (Rom. 11:6). Romans 11:6, “But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace.” Believers in the Lord Jesus Christ are the recipients of three categories of grace: (1) “Antecedent” grace: The Father’s work in eternity past. (2) “Living” grace: Our

2010 William E. Wenstrom, Jr. Bible Ministries 78 spiritual life and its accompanying invisible assets. (3) “Eschatological” grace: Resurrection bodies and our eternal inheritance. Ephesians 1:3-14, “Worthy of praise and glorification is the God and Father of our Lord Jesus Christ, the One who has blessed with every spiritual blessing in the heavenlies in the Person of Christ. When He elected us to privilege in Him before the foundation of the world for the purpose of being holy and blameless before Him. By means of divine love He has predestined us for the purpose of adoption for Himself according to grace purpose of His will. For the praise of the glory of His grace by means of which (grace) He has graced us out in the Person of the Beloved. In whom (the Beloved) we have the redemption through His blood (Christ’s substitutionary spiritual death), the forgiveness of sins according to the riches of His grace. From which (riches of His grace) He has directed infinite wealth toward all of us by means of all wisdom and perfect judgment. When He made known to all of us the mystery of His will according to His grace purpose, which He (the Father) purposed in Him (Christ). With respect to the dispensation of the fullness of the times to unite all things in the Person of Christ those in heaven and those on earth by means of Him (Christ). In whom also we have obtained an inheritance when we were predestined according to the purpose of the One who works all things according to the counsel of His will. For the purpose of us being for the praise of His glory, those of us who have confidently placed their trust in the Person of Christ. In whom (the Person of Christ) you have confidently placed your trust after hearing the word of truth, namely, the gospel of your salvation, in the Person of whom (Christ), in fact, when you had trusted, you were sealed with the Holy Spirit who is the Promise who (the Holy Spirit) is the guarantee of our inheritance until the deliverance of the purchase possession (church) for the praise of His glory.” Therefore, since God has dealt graciously with the believer, the believer is in turn commanded to be gracious with all members of the human race, both believers and unbelievers (Eph. 4:32; Col. 3:13; 4:6; 1 Thess. 3:12). Colossians 3:12-13, “So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you.” A Christian is someone who is a “ partaker ” of the grace of God (Phil. 1:7) and he is to live by the same principle of grace after salvation (Col. 2:6; Rom. 6:4). Grace is the Christian’s sphere of existence (Rom. 1:7; 1 Cor. 1:3; Col. 1:2). The believer who rejects this principle is said to have “ fallen from grace ,” (Gal. 5:1- 5).

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God in His grace and love disciplines the believer in order to get the believer back in fellowship with Himself (Heb. 12:5-12). He also trains the believer through undeserved suffering in order to achieve spiritual growth (2 Cor. 12:7-11). 2 Corinthians 12:9, “And He has said to me, ‘My grace is sufficient for you, for power is perfected in weakness.’ Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me.” The believer is commanded to “ grow in the grace and knowledge of our Lord Jesus Christ ” (2 Pet. 3:18). The believer experiences the grace of God while in fellowship with God, which is accomplished by obedience to the Word of God. God in His grace has given the believer the ability to learn and apply bible doctrine through the ministry of God the Holy Spirit in order to achieve spiritual maturity (Jn. 16:13-15; 1 Cor. 2:9-16). God in His grace has provided the church with the spiritual gift of pastor- teacher to communicate the mystery doctrine for the church age, which produces spiritual growth (Eph. 3:1-5; 4:8-12, 16). The Christian life from beginning to end is built upon God's policy of grace (2 Cor. 6:1-9; Rom. 5:2; John 1:16). The grace of God has been manifested and revealed to the entire human race in time through the following: (1) Unique Theanthropic Person of Jesus Christ (2) Salvation work of Christ on the Cross (3) Word of God (4) Holy Spirit’s various salvation and post-salvation ministries. God the Father according to His grace policy has provided the unbeliever the spiritual gift of evangelism and the royal ambassadorship of believers as the vehicles that God the Holy Spirit employs to communicate the Gospel of Jesus Christ for their salvation (Jn. 16:7-11; Eph. 4:11; 2 Cor. 5:17-21). God the Father according to His grace policy has provided the believer with the spiritual gift of pastor-teacher as the vehicle, which the Holy Spirit employs to communicate the Word of God, which produces spiritual growth (Eph. 3:1-5; 4:8- 12, 16). God the Father according to His grace policy has provided the human race the Word of God and the Spirit of God, which reveal His plan from eternity past (Word: 2 Pet. 1:20-21; 2 Tim. 3:15-16; Spirit: Jn. 16:13-15; 1 Cor. 2:9-16). In relation to the unbeliever, God the Father’s gracious provision of salvation based upon faith in the merits of the Person and Work of Christ on the Cross-is revealed by the Holy Spirit through the communication of the Gospel. In relation to the believer, the Holy Spirit through the communication of the Word of God reveals all the benefits of God the Father’s gracious provision for their salvation. The Spirit of God through the communication of the Word of God reveals all that the Father has graciously done and provided for the believer to do His will. Therefore, we learn about the grace of God by listening to the Spirit’s voice, which is heard through the communication of the Word of God.

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Colossians 1:3-6, “We give thanks to God, the Father of our Lord Jesus Christ, praying always for you, since we heard of your faith in Christ Jesus and the love which you have for all the saints; because of the hope laid up for you in heaven, of which you previously heard by means of the word of truth , the gospel which has come to you, just as in all the world also it is constantly bearing fruit and increasing, even as {it has been doing} in you also since the day you heard {of it} and understood the grace of God by means of truth .” The Word of God informs the believer of all that God the Father has provided for the believer through Person, Work and Life of the Lord Jesus Christ. The Holy Spirit reveals the will of the Father through the communication of the Word of God (Acts 21:11; 28:25; 1 Cor. 12:3; 1 Tim. 4:1; Heb. 3:7; Rev. 2:7, 11, 17; 3:6, 13, 22). The grace of the Lord Jesus Christ is not only His impeccable unique Person and Work on the Cross but also it is the gift of His Words, His thoughts as communicated to the believer by the Holy Spirit. 1 Corinthians 2:16, “For WHO HAS KNOWN THE MIND OF THE LORD, THAT HE WILL INSTRUCT HIM? But we possess the mind of Christ.” The Spirit does not operate independently from the Word of God when He is actively working on behalf of the believer. John 16:13-15, “But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come. He will glorify Me, for He will take of Mine and will disclose {it} to you. All things that the Father has are Mine; therefore I said that He takes of Mine and will disclose {it} to you.” God the Holy Spirit in common grace makes the Gospel message understandable to the unbeliever (John 16:7-11; 1 Cor. 2:10-15). God in His grace has to seek after spiritually dead human beings who have no ability to seek Him (Rom. 3:11; 5:6-11; Eph. 2:1-5). In the Greek New Testament, the term charis is used in the expression “grace and peace” that appears in the introduction to his epistles. Philippians 1:1-2, “Paul and Timothy, slaves owned by Christ Jesus, to all the saints in union with Christ who are presently located in Philippi including the overseers and deacons. Grace to all of you and peace from God our Father and the Lord Jesus Christ.” Romans 1:7, “To those who are presently located in Rome, loved by God, set apart ones, elected to privilege: Grace to all of you and peace that originates from God our Father and the Lord Jesus who is the Christ.”

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In Philippians 1:2 and Romans 1:7, charis , “ grace ” refers to the revelation of the blessings and benefits given to the believer at the moment of salvation, and which blessings and benefits are imparted by the Holy Spirit through the communication of the Word of God, which is the mind of Christ. These blessings and benefits would include the revelation of the following: (1) character of God and the Lord Jesus Christ; (2) blessings effected by the work of the Trinity; (3) will of the Father; (4) provisions to perform the Father’s will, (5) rewards for executing the Father’s will. The impartation of these blessings to the believer pivots off his obedience to the will of the Father. Both the believer and the unbeliever “learn” of the grace of God (i.e. His unmerited favor) by “listening” to the voice of the Spirit, which is heard through the communication of the Word of God. The unbeliever receives the grace of God at the moment of salvation by obeying the voice of the Spirit, which is heard by the unbeliever through the communication of the Gospel for salvation by an evangelist or a believer operating under his royal ambassadorship. The believer receives the grace of God by obeying the voice of the Spirit who speaks to the believer regarding the will of the Father through the communication of the Word of God by the believer’s divinely ordained pastor-teacher, or fellow- believer. The Holy Spirit reveals the Word of God to the believer making it understandable to the believer since the Word of God is spiritual phenomena (Jn. 16:13-15; 1 Cor. 2:10-16). The human race would have no knowledge of who and what God is, what He has graciously done for the human race through the death, resurrection, ascension and session of Jesus Christ if it were not for the Spirit of God. He inspired the Scriptures, which reveals these things and who speaks to humanity through the communication of the Word of God. Nor would the human race know the extent to which and manner in which God has loved the entire human race if it were not for the Spirit of God inspiring the Scripture which reveals these things and who speaks to humanity through the communication of the Word of God. Believers would not know the deliverance that they can experience in time from Satan, his cosmic system and the old sin nature if it were not for the Spirit revealing through the communication of the Word of God the will of the Father and what the Father did on their behalf through Christ’s death and resurrection, ascension and session. They would know nothing of the fantastic future that the believer has if it were not for the Spirit revealing it to the believer through the communication of the Word of God (1 Cor. 2). The believer could not experience fellowship with God if it were not for the Spirit and the Word. The believer is able to experience a relationship with His Master, the Lord Jesus Christ by obeying the Spirit’s voice, which is heard through the communication of the Word of God. The believer experiences the blessings of having the character of

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Christ reproduced in their lives by obeying the Spirit’s revelation of the Father’s will, which is accomplished through the communication of the Word of God. Obedience to the Father’s will as it is revealed by the Holy Spirit through the communication of the Word of God in turn enables the Holy Spirit to reproduce the life and character of Christ in the believer, which is the Father’s will for the believer from eternity past. God the Father is the author of the salvation plan of God for sinful mankind that is based upon His grace policy and is executed by God the Son and revealed by the Holy Spirit. The attributes of each member of the Trinity are involved in grace in that the grace of God is expressed through the harmonious function of all God’s divine attributes in relation to both men and angels. God the Father, God the Son and God the Holy Spirit are co-equal, co-infinite and co-eternal and all with the same divine essence. God is not only a unity of three Persons, all with same divine essence but also the essence of God is a unity of invisible attributes, never working independently of each other. If they did work independently of each other, this would corrupt the integrity of the divine essence. Each of the divine attributes has a role to play in man’s salvation. Grace involves the attributes of each member of the Trinity providing in imparting unmerited blessings to the believer at the moment of salvation without compromising the divine integrity. They are also involved in providing the unbeliever the opportunity to receive these unmerited blessings by exposing them to the Gospel of grace. The attributes of God in relation to the unbeliever: (1) Sovereignty: God desires for all men to be saved, therefore He sent the Son into the world. (2) Righteousness: God demanded that the sins of mankind be paid for. (3) Justice: God executed the judgment of the Son for the payment of those sins. (4) Love: God provided the sacrifice of the Son because of His care for all mankind. (5) Eternal life: God offers His eternal life to anyone who trusts in His Son for salvation. (6) Omnipotence: God’s power enabled Him through the Son to not only judge the sins of all mankind but to provide salvation for them as well. (7) Omniscience: God knew perfectly what would be needed in order to provide salvation for all mankind. (8) Omnipresence: God is always present with mankind and is thus intimately aware of the needs of all mankind. (9) Immutability: God’s attributes never change at any time in their function toward mankind. (10) Veracity: God is always honest with men and will always give to mankind the facts about Himself and His attitude toward them. (11) Mercy: God’s mercy is demonstrated toward all mankind in that He acted according to His grace policy and provided the sacrifice of the Son hopeless, helpless sinners. (12) Faithfulness: God fulfilled His promise to all mankind to provide a sacrifice for the sins of all

2010 William E. Wenstrom, Jr. Bible Ministries 83 mankind. (13) Goodness: God’s will always do what is best for all mankind according to His perfect character. (14) Unity: The divine attributes of all 3 members of the Trinity are united in their function toward the unbeliever. The attributes of God in relation to the believer: (1) Sovereignty: God desires to have fellowship with the believer. (2) Righteousness: God demands that the believer acknowledge to Him in Jesus name in order to be restored to fellowship with him. (3) Justice: God restores the believer to fellowship when the believer meets the demands of His righteousness. (4) Love: God cares for the believer in that He provided the sacrifice of His Son that enables the believer to be restored to fellowship. (5) Eternal life: God’s life provides the believer with the capacity to live with Him and have fellowship with Him forever. (6) Omnipotence: God’s power not only enables Him to restore the believer to fellowship who appropriates the sacrifice of Christ on the Cross. (7) Omniscience: God knew perfectly what would be needed in order have fellowship with the believer. (8) Omnipresence: God is always present and thus always available to have fellowship with the believer at any time. (9) Immutability: God’s attributes never change in their function toward the believer. (10) Veracity: God is always honest with the believer and will always give to the believer the facts about Himself and His attitude toward the believer. (11) Mercy: God’s mercy is demonstrated toward the believer in that He acted according to His grace policy and provided the sacrifice of the Son that enables the believer to be restored to fellowship. (12) Faithfulness: God fulfills His promise to restore the believer to fellowship when the believer acknowledges any know sin to the Father in the name of the Lord Jesus. (13) Goodness: God’s will always do what is best for the believer according to His perfect character. (14) Unity: The divine attributes of all 3 members of the Trinity are united in their function toward the believer. Grace is God giving of Himself (His holiness) in order to benefit all mankind. Grace is the sum total of unmerited benefits, both temporal and spiritual, imparted to the sinner through the harmonious function of the sum total of divine attributes of each member of the Trinity as a result of the sinner making the non-meritorious decision to trust in the Person and Work of Christ on the Cross. This is why John writes the following: John 1:16, “For of His fullness we have all received, and grace upon grace .” In Romans 16:20, the noun charis , “ grace ” refers to the means by which grace might be received, namely through the mind and thinking of Christ, the Word of God, which is inspired by the Spirit of God. The Spirit, through the communication of the Word of God to the believer reveals God the Father’s grace policy to the believer.

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The noun charis , “grace” here in Romans 16:20 refers to the Holy Spirit speaking through the communication of the Word of God to the believer’s human spirit or new Christ nature regarding the will of the Father. By responding to the Spirit’s appeal here in Romans 16:20 the Romans would be obedient to the commands in Ephesians 5:18 and Colossians 3:16, which when obeyed produce the same results. Ephesians 5:18-21, “And do not permit yourselves to get into the habit of being drunk with wine because that is non-sensical behavior, but rather permit yourselves on a habitual basis to be influenced by means of the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father; and be subject to one another in the fear of Christ.” Colossians 3:16-17, “Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God. Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father.” In Romans 16:20, with this word charis, we have a figure of speech here called metonymy meaning the effect is put for the cause or in other words, the thing effected for the instrument which effects it. Here grace is put for the Word of God which effects grace. Therefore, the Spirit of God speaking through the communication of the Word of God to the believer’s human spirit regarding the will of the Father is the means by which grace is received by the believer. Romans 16:20 is not merely a farewell from Paul but also a Spirit inspired desire that the Romans would respond to the Spirit’s teaching in this epistle regarding the will of the Father for each individual Roman believer. The apostle Paul under the ministry of God the Holy Spirit is appealing to the Romans to respond to his doctrinal teaching in this epistle, which originates from the Lord Jesus Christ. The Holy Spirit through Paul’s doctrinal teaching, which originates from the Lord Jesus Christ, is requesting that the Romans feed their new nature so that more of the character of Christ would be manifested in their lives. So Paul is revealing his Spirit inspired desire which is in agreement with the will of the Father that the Word of God would be with them with the implication of becoming conformed to the image of Christ and having fellowship with the Trinity. In Romans 16:20, with this second statement, Paul is not speaking of grace at salvation but the grace or God’s provision for after salvation. The grace of God is God’s provision for salvation and a post-salvation relationship with Him. The articular construction of charis indicates that the word is functioning as a nominative subject. We will translate he charis ( ), “ the grace (i.e. the

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Spirit of God speaking through the communication of the Word of God regarding the will of the Father).” Corrected translation thus far of Romans 16:20, “Now, God the Holy Spirit who produces peace, will, as a certainty, crush Satan under your feet. The grace…” Romans 16:20, “The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you.” “Our Lord Jesus Christ ” is composed of the genitive first person plural form of the personal pronoun ego ( ) (eh-go), “ our ” and the articular genitive masculine singular form of the noun kurios ( ) (ker-dee-oce), “ Lord ” and the genitive masculine singular form of the noun Iesous ( η) (yee-soose), “ Jesus ” and the genitive masculine singular form of the noun Christos ( ) (cree- stoce), “ Christ .” The noun kurios indicates the following: (1) Jesus of Nazareth’s equality with the Father and the Spirit. (2) His joint-rulership with the Father over the entire cosmos. (3) His highest ranking position as Chief Administrator in the divine government. (4) His absolute sovereign authority as Ruler over all creation and every creature. (5) His strategic victory over Satan and the kingdom of darkness in the angelic conflict. In His deity, Jesus Christ is “ Lord ” (See Luke 20:42), however in His human nature He received this title as a result of His obedience to the Father’s will, which called for Him to suffer a spiritual and physical death on the cross as a substitute for every member of the human race-past, present and future (See Philippians 2:5- 11). The noun kurios in Romans 16:20 functions as a genitive of source indicating that this grace “originates from” the Lord Jesus Christ or in other words, His mind and thinking. The articular construction of the word is used with the plural form of the personal pronoun ego , “ our ” to denote possession. The genitive first person plural form of the personal pronoun ego refers to Paul and his fellow Christians in Rome. This word denotes the intimate relationship between Paul and the Roman believers and the Lord Jesus Christ. The proper name Iesous refers to the human nature of the incarnate Son of God, Jesus of Nazareth. The proper name Iesous functions as a “genitive of simple apposition” meaning that it stands in apposition to the articular genitive form of the noun kurios , “ Lord ” and simply clarifies who is Lord here, namely Jesus of Nazareth who is the Christ. The noun Christos is a technical word designating the humanity of our Lord as the promised Savior for all mankind who is unique as the incarnate Son of God and totally and completely guided and empowered by the Spirit as the Servant of the Father. It functions as a “genitive of simple apposition” meaning that it is

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“clarifying” for Paul’s readers, which Jesus Paul is speaking of since the name “Jesus” was common in the Palestine in the first century. Therefore, we will paraphrase the expression tou kuriou hemon Iesou Christou ( υυ η ι), “ originating from our Lord, namely Jesus, who is the Christ .” Corrected translation thus far of Romans 16:20, “Now, God the Holy Spirit who produces peace, will, as a certainty, crush Satan under your feet. The grace originating from our Lord, namely Jesus, who is the Christ…” Romans 16:20, “The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you.” “Be ” does not translate a word in the Greek text but is added by the translators since they interpret Paul as using the figure of ellipsis meaning that he deliberately omits the third person singular future middle indicative form of the verb eimi ( ε ) (ee-mee). Though it is true that Paul is using the figure of ellipsis, he is not however deliberately omitting eimi , but rather he is omitting the third person singular aorist middle optative form of the verb ginomai (α ) (yee-no-meh), which means “to cause oneself to be manifested” indicating that Paul’s Spirit inspired desire is that the grace of the Lord Jesus Christ, namely His doctrine or Spirit inspired teaching would cause itself to be manifested among the Roman believers. This would take place if they continue to obey the commands and prohibitions that Paul issued in the main argument of the epistle and his teaching concerning false teachers in Romans 16:17-19. The middle voice of the verb is a causative middle meaning that the grace of the Lord Jesus Christ in the form of His Spirit inspired teaching as the subject does something to itself. With the causative middle, the action was caused by someone who also was the recipient of its outcome in some sense. Thus, it is also an indirect middle. Therefore, the causative middle voice of the verb ginomai indicates that the grace of the Lord Jesus Christ in the form of His Spirit inspired teaching will cause itself to be manifested among the Roman believers when they obey His voice, which is heard through the communication of the gospel, which Paul clearly delineated in Romans 1:16-15:13 and through his teaching concerning the false teachers in Romans 16:17-19. The optative mood of the verb is a voluntative optative expressing Paul’s Spirit inspired desire that the grace of the Lord Jesus Christ in the form of His Spirit inspired teaching “would cause itself to be manifested” among the Roman believers when they obey the Spirit who speaks to them through the Word of God. It was a Spirit inspired desire since Paul wrote Romans 16:20 like he did all of Romans under the inspiration of the Spirit and it was a desire that he expressed in prayer to the Father. We will translate ginomai , “ may…cause itself to be manifested .”

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Corrected translation thus far of Romans 16:20, “Now, God the Holy Spirit who produces peace, will, as a certainty, crush Satan under your feet. May the grace originating from our Lord, namely Jesus, who is the Christ, cause itself to be manifested…” Romans 16:20, “The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you.” “With you ” is composed of the preposition meta ( ε ) (meh-ta), “ with ” and the genitive second person plural form of the personal pronoun su ( ) (see), “you .” The personal pronoun su means “all of you” referring to the Roman Christians and functions as the object of the preposition meta , which functions as a position within an area determined by others objects and distributed among such objects. This prepositional phrase indicates that Paul’s Spirit inspired desire is that the grace of the Lord Jesus Christ in the form of His Spirit inspired teaching would cause itself to be manifested “among” the Roman believers as a corporate unit when they obey Paul’s Spirit inspired teaching concerning false teachers in Romans 16:17-19. Therefore, we will translate the prepositional phrase meta humon ( ε), “ among all of you as a corporate unit .” Completed corrected translation of Romans 16:20, “Now, God the Holy Spirit who produces peace, will, as a certainty, crush Satan under your feet. May the grace originating from our Lord, namely Jesus, who is the Christ, cause itself to be manifested among all of you as a corporate unit.” To summarize, the promise “ God the Holy Spirit who produces peace, will, as a certainty, crush Satan under your feet ” marks a transition from Paul’s warning concerning false teachers in Romans 16:17-19 to a promise of deliverance from Satan who is behind these false teachers here in Romans 16:20. It is technically not a prayer since it is not addressed specifically to the Father. However, it is an intercessory prayer that Paul prayed. He is revealing the content of this prayer to encourage the Roman believers. So Paul is revealing his Spirit inspired desire for the Roman church as an indirect means of encouraging the Roman believers to go forward in the Father’s plan. This peace refers to the peace of God that is produced by the Spirit in and among the Roman believers. He does this when they continue to obey the commands and prohibitions that Paul issued them in the main argument of the epistle and if they obey his teaching concerning false teachers such as the Judaizers in Romans 16:17-19. This crushing of Satan does not refer to God the Son’s victory over Satan at His Second Advent or upon putting down the final Gog-Magog rebellion after the millennium since there is nothing in the context that indicates this whatsoever.

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Rather, it speaks of a victory in the lives of the Roman believers at the time of writing and not the future eschatological victory of Christ over Satan and his kingdom. This is indicated by the fact that Paul does not say that Satan will be crushed under Christ’s feet, which will be the case at His Second Advent and when He casts Satan into the lake of fire but rather he says that God the Holy Spirit will crush Satan under his readers’ feet! This will take place if the Roman believers obey his teaching in Romans 16:17-19. Here in Romans 16:20, Paul implies that Satan is behind the false teachers that he warned the Roman believers about and thus when they obey his teaching in verses 17-19, the Holy Spirit who inspired this teaching, will, as a certainty, crush Satan and the false teachers that he inspires. The crushing of Satan under the feet of the Roman believers is a special imagery taken of one who is vanquished lying beneath the victor’s feet. It speaks of Satan being vanquished under the Roman believers’ feet if they obey Paul’s teaching concerning the false teachers in Romans 16:17-19. “May the grace originating from our Lord, namely Jesus, who is the Christ, cause itself to be manifested among all of you as a corporate unit ” is a Spirit inspired desire that the Romans would respond to the Spirit’s teaching in this epistle regarding the will of the Father for each individual Roman believer. The apostle Paul under the ministry of God the Holy Spirit is appealing to the Romans to respond to his doctrinal teaching in this epistle, which originates from the Lord Jesus Christ. Paul is not speaking here of grace at the moment of conversion but the grace or God’s provision for after conversion. The grace of God is God’s provision for salvation and a post-conversion relationship and fellowship with Him. The Spirit, through the communication of the Word of God to the believer reveals God the Father’s grace policy to the believer. The Spirit of Christ speaking through the communication of the mind of Christ, i.e. the Word of God to the believer’s human spirit regarding the will of the Father is the means by which grace is received by the believer.

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