Romans 10:15-16

Romans 10:15-Paul Poses A Fourth Rhetorical Question And Cites 52:7 To Demonstrate ’s Culpability

We have seen in Romans 10:14 that Paul poses three rhetorical questions that demonstrate Israel’s culpability. They also emphasize the importance of the communicators of the gospel in order that the unsaved Jew might have an opportunity to exercise faith in Christ as Savior so as to be saved and declared justified by God. Now, in Romans 10:15, Paul poses a fourth rhetorical question and cites :7 to demonstrate Israel’s culpability. Like verse 14, this passage also emphasizes the importance of the communicators of the gospel in order that the unsaved Jew might have an opportunity to exercise faith in Jesus Christ as Savior so as to be saved and declared justified by God. Romans 10:15, “How will they preach unless they are sent? Just as it is written, ‘HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!’” In Romans 10:15, not translated is the “sequential” use of the conjunction de (deV) (deh), which means that the word introduces a fourth rhetorical question that follows logically the second one posed by Paul. That the word is sequential in meaning is indicated by the fact that Paul repeats the verb from the end of one question at the beginning of the next, thus creating a connected chain of steps that must be followed if a person is to receive eternal salvation. Therefore, we will translate the word, “ consequently .” “How ” is the interrogative particle pos ( pw~$ ) (poce), which is used to ask a rhetorical question, which infers that no one can proclaim the gospel of Jesus unless they are sent by God to do so. Again, Paul raises this point since he wants to emphasize with his readers that Israel is culpable because they did hear the gospel through Jesus Christ Himself, His apostles, pastor-teachers, evangelists and believers operating in their royal ambassadorship but rejected Jesus Christ. We will translate pos , “ how .” “Will they preach ” is the third person plural aorist active subjunctive form of the verb kerusso ( khruvssw ) (kay-roos-so), “ a preacher .” As was the case in Romans 10:14, the verb kerusso in Romans 10:15 refers to Paul and his fellow Christians who “publicly proclaimed” the gospel of Jesus Christ “as heralds in a dignified and authoritative manner, which commanded the respect and attention of” the unsaved Jew who was exposed to it.” The third person plural form of the verb refers to Paul and his fellow Christians who “publicly proclaimed” the gospel of Jesus Christ as heralds in a dignified and

2009 William E. Wenstrom, Jr. Ministries 1 authoritative manner, which commanded the respect and attention of” the unsaved Jew who was exposed to it. The aorist tense is a “constative aorist” describing in summary fashion the moment Paul and his fellow Christians proclaimed the gospel of Jesus Christ to the unsaved Jews in Israel. The active indicates that the subject, Paul and his fellow Christian, perform the action of proclaiming the gospel of Jesus Christ to the unsaved Jews in Israel. The subjunctive mood is again a “deliberative rhetorical subjunctive,” which asks either a “real” or “rhetorical” question. Here, the subjunctive mood of the verb kerusso is a “deliberative rhetorical subjunctive” implying that no one can proclaim the gospel of Jesus Christ unless he or she has been sent by God. We will translate the verb kerusso , “ will they publicly proclaim as heralds in a dignified and authoritative manner .” Corrected translation thus far of Romans 10:15, “ Consequently, how will they publicly proclaim as heralds in a dignified and authoritative manner …” Romans 10:15, “How will they preach unless they are sent? Just as it is written, ‘HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!’” “Unless ” is composed of the conditional particle ei ( ei)) (i) and the negative particle me ( mhv) (may). “If ” is the conditional particle ean ( e)avn ) (eh-an), which is employed with the subjunctive mood of the verb apostello , “ they are sent ” in order to form the protasis of a third class condition. In this type of construction, the apodasis can have any tense and any mood. As Wallace states “The third class condition encompasses a broad semantic range: (a) a logical connection (if A, then B) in the present time (sometimes called present general condition), indicating nothing as to the fulfillment of the protasis; (b) a mere hypothetical situation or one that probably will not be fulfilled; and (c) a more probable future occurrence.” Boyer gives the third class condition eight semantic categories from “fulfillment certain” and “fulfillment probable” to “fulfillment improbable” and “no indication of probability”; “no indication of fulfillment” followed by “fulfillment probable” in combination with “fulfillment certain.” In Romans 10:15, we have a third class condition, which offers a condition that is certain to be fulfilled in the future. The negative particle me negates the meaning of the verb apostello , “ they are sent .” Therefore, the negative particle me negates any idea of anybody proclaiming the gospel to the unsaved Jews in Israel unless they are sent by God to do so. In the apodasis, there is no future indicative of the verb kerusso , “ will they preach ” although this is clearly implied by Paul’s rhetorical question, “ how will

2009 William E. Wenstrom, Jr. Bible Ministries 2 they preach ?” The implication of the rhetorical question “ how will they preach ?” implies that no one will preach the gospel if they are not first commissioned to do so by God. Therefore, the protasis is “ if they are not sent ” and the apodasis is “then, they will not preach .” The third class condition in Romans 10:15 indicates the “certain fulfillment in the future” that no one will proclaim the gospel unless they are first sent by God to do so. The relationship between the protasis and the apodasis is “cause-effect.” The cause is people not being sent by God to proclaim the gospel to the unsaved Jews in Israel. The effect is that no one will proclaim the gospel to the unsaved Jews in Israel. Therefore, we will translate ean , “ if .” Corrected translation thus far of Romans 10:15, “ Consequently, how will they publicly proclaim as heralds in a dignified and authoritative manner, if …” Romans 10:15, “How will they preach unless they are sent? Just as it is written, ‘HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!’” “They are sent ” is the third person plural aorist passive subjunctive form of the verb apostello ( a)postevllw ) (ap-os-tel-lo), which is a compound word composed of the preposition apo , “from” and the verb stello , “to put up, make ready.” The verb apostello means “to send out” and is used of persons and things. The New International Dictionary of Theology makes the following comment on apostello in classical Greek, they write, “Where delegation for a particular purpose is involved, the cause for sending is often particularly stressed. Since the envoy has full powers and is the personal representative of the one sending him, a close connection is established between the sender and the recipient (cf. the formula from the third century B.C., ‘the envoys ( apestalmenoi ) of the king’). This particularly stressed by the use of apostello, while pempo , send, which is much commoner in secular Greek, stresses the mere fact of sending.” (Volume 1, page 126) In classical Greek, the word had several different meanings such as “to banish, to dispatch, to put off” or “to recede” (Liddell and Scott, page 219). The verb appears frequently in the Septuagint where it is used to translate fourteen different Hebrew verbs. Most often apostello corresponds to shalach , “to send.” It is used of Noah sending the raven and a dove (Genesis 8:7-8) or of the sending of people (Genesis 43:4ff.; 44:3; Exodus 2:5). The word was used of the scapegoat being “sent” into the desert (Leviticus 16:10) and of God “sending” a blessing (Leviticus 25:21). Apostello appears frequently in the Greek New Testament primarily in the Gospels and Acts.

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Greek-English Lexicon of the New Testament Based on Semantic Domains lists the following meanings for the verb: (1) to cause someone to depart for a particular purpose – ‘to send’ (volume 2, page 191). (2) to send a message, presumably by someone – ‘ to send a message, to send word’ (volume 2, page 191). The New Thayer’s Greek-English Lexicon lists the following meanings for the word in the Greek New Testament: (1) to order (one) to go to a place appointed (2) to send away i.e. to dismiss; to allow one to depart; to order one to depart, send off; to drive away (Pages 67-68). The Analytical Greek Lexicon Revised list the following meanings for apostello , “to send forth a messenger, agent, message or command; to put forth into action; to liberate; to dismiss, send away” (Page 47). A Greek-English Lexicon of the New Testament and Other Early Christian Literature: (1) send away or out someone (2) to send out a message (Pages 98-99). Vine makes the following comment on this verb, he writes, “ Apostello , lit., ‘to send forth’ ( apo , ‘from’), akin to apostolos , ‘an apostle,’ denotes (a) ‘to send on service, or with a commission.’ (1) of persons; Christ, sent by the Father, Matt 10:40; 15:24; 21:37; Mark 9:37; 12:6; Luke 4:18,43; 9:48; 10:16; John 3:17; 5:36,38; 6:29,57; 7:29; 8:42; 10:36; 11:42; 17:3,8,18 (1st part), 21,23,25; 20:21; 20 (future); 3:26; 4:9,10,14; the Holy Spirit, Luke 24:49 (in some texts; see No. 3); 1 Peter 1:12; Rev 5:6; , Acts 7:35; John the Baptist, John 1:6; 3:28; disciples and apostles, e. g., Matt 10:16; Mark 11:1; Luke 22:8; John 4:38; 17:18 (2nd part); Acts 26:17; servants, e. g., Matt 21:34; Luke 20:10; officers and officials, Mark 6:27; John 7:32; Acts 16:35; messengers, e. g., Acts 10:8,17,20; 15:27; evangelists, Rom 10:15; angels, e. g., Matt 24:31; Mark 13:27; Luke 1:19,26; Heb 1:14; Rev 1:1; 22:6; demons, Mark 5:10; (2) of things, e. g., Matt 21:3; Mark 4:29, RV, marg., ‘sendeth forth,’ text, ‘putteth forth’ (KJV, ‘...in’); Acts 10:36; 11:30; 28:28; (b) ‘to send away, dismiss,’ e. g., Mark 8:26; 12:3; Luke 4:18, ‘to set (at liberty).’ (Vine’s Expository Dictionary of Biblical Words, Copyright (c) 1985, Thomas Nelson Publishers) Exegetical Dictionary of the New Testament commenting on the verb, writes, “The verb means send forth, send out ; when it is not used to circumscribe the successful completion of a messenger’s journey (for the purpose of delivering an object or piece of information) but is sharpened to focus on the purpose and goal of the event in question and hence on the sending forth and completion of the assignment, the verb assumes the meaning of commission (Matt. 2:16; 10:40 par.; 22:3f.; Mark 6:17; 9:37 par.; Luke 1:19; 4:18; 9:2; John 1:6, 24; 3:34; 4:38; 5:36, 38; 6:29, 57; 7:29; 8:42; 11:42; 17:3, 8, 21, 23, 25; 20:21; Acts 9:17; Rom. 10:15; 1 Cor. 1:17; Heb. 1:14; Rev. 22:6). This sense regularly comes to the fore in the context of missionary apologetic and statements directed to Christological legitimation.” (Volume 1, pages 141-142)

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In Romans 10:15, the verb apostello means “to commission” and is used in relation to the communication of the gospel of Jesus Christ to the unsaved in Israel. The word implies that those communicating the gospel are under the authority of the Lord Jesus Christ who has given them their message. The Lord Jesus Christ has commissioned all believers to communicate the gospel of Jesus Christ to the unsaved in Israel and to the Gentiles as His royal ambassadors (See 2 Corinthians 5:14-21). At the moment of salvation, God gives the church-age believer two royal commissions: (1) a royal ambassadorship (2 Corinthians 5:20), which represents Christ before the unbeliever and (2) a royal priesthood (1 Peter 2:5, 9), which represents himself before God. 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 at the right hand of the Father and present the gospel message of peace with God to the unsaved through faith alone in Christ alone (2 Cor. 5:20a). 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 believer’s responsibility is to clearly present the gospel message to the unbeliever and the rest depends upon the convincing ministry of God the Holy Spirit (John 16:7-11). The church age believer as a member of the royal family of God represents his King, the Lord Jesus Christ, on official business. This official business is the communication of the gospel or the good news that Jesus Christ died for every sin committed in the human race-past, present and future and has reconciled us to God the Father with His death. An ambassador is a high-ranking minister or member of royalty sent to represent his nation in a foreign country. As spiritual ambassadors, the church age believer represents the Lord Jesus Christ in the devil’s kingdom. The church age believer represents the King of kings and Lord of lords, the Lord Jesus Christ who is now absent from the earth because He sits at the right hand of God representing us before God the Father as our High Priest. As royal ambassadors, believers are responsible for “witnessing” to the unbeliever, which is communicating God’s plan of salvation to unbelievers on a

2009 William E. Wenstrom, Jr. Bible Ministries 5 personal basis in two ways: (1) The example of your life (2 Cor. 3:3; 6:3). (2) Your words (2 Cor. 5:18-21; 6:2). Just like an ambassador in the natural realm has his instructions in written form so the church age believer’s written instructions are found in the Bible. Just like an ambassador in the natural realm does not belong to the country to which he is sent so church age believers are citizens of heaven, and do not belong to the devil’s world (Phil. 3:20). 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.” Every church age believer as a royal ambassador for Christ has the responsibility to proclaim the gospel to the unbeliever. The gospel means, “good news” and at the point of salvation the gospel is the presentation to the unbeliever regarding God’s victorious proclamation of Christ’s death, burial and resurrection, which delivers the believer positionally from the power of the old sin nature and Satan and eternal condemnation. The gospel is the good news to the human race 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. 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.” :16, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.” Every believer in the church age, as an ambassador for Christ, has the responsibility of presenting the terms of the God’s peace treaty to the unbeliever and the terms of the peace treaty is to believe on the Lord Jesus Christ (Acts 16:31; John 3:16, 36). Acts 16:30-31, “Sirs, what must I do to be saved? They said, ‘Believe in the Lord Jesus, and you will be saved, you and your household.’” The reward for witnessing is a part of your blessings in time and eternity (Dan. 12:3). Daniel 12:1-3, “Now at that time Michael, the great prince who stands guard over the sons of your people, will arise. And there will be a time of distress such as never occurred since there was a nation until that time; and at that time your people, everyone who is found written in the book, will be rescued. Many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt. Those

2009 William E. Wenstrom, Jr. Bible Ministries 6 who have insight will shine brightly like the brightness of the expanse of heaven, and those who lead the many to righteousness, like the stars forever and ever.” Depending upon the context the noun euangelion , “good news, gospel” refers to: (1) The gospel presentation to the unbeliever. (2) The communication of Bible doctrine to the believer. (3) A combination of the two, i.e., doctrine in general. The noun euangelion , summarizes the Christ event: (1) His incarnation (2) His earthly life (3) His death on the cross (4) His resurrection (5) His ascension (6) His session. In relation to the unsaved, the gospel message is God’s victorious proclamation of Christ’s death, burial and resurrection, which delivers the believer positionally from the power of the old sin nature and the cosmic system of Satan and eternal condemnation. Accepting the Gospel message on the basis of faith is the means of receiving salvation. The gospel message is the instrument or the vehicle that God employs to provide salvation for mankind. The death and resurrection of Jesus Christ is the emphasis of the gospel message. The part of man is to exercise faith in the gospel message in order to receive salvation. The gospel message after salvation is God’s victorious proclamation of the believer’s deliverance experientially from the power of the old sin nature and the cosmic system of Satan. The gospel is the message of Christ’s victory over the enemy, Satan and the kingdom of darkness. The strong one (Satan) has been conquered by the One (Christ) who is stronger (cf. Mt. 12:29). Therefore, the good news of Christ’s victory is to be proclaimed to the spiritually poor (unregenerate) who are the captives of Satan who will be set at liberty by its power (cf. Lk. 4:18; Rm. 1:16). Luke 4:16-18, “And He came to Nazareth, where He had been brought up; and as was His custom, He entered the synagogue on the Sabbath, and stood up to read. And the book of the prophet Isaiah was handed to Him. And He opened the book and found the place where it was written, ‘THE SPIRIT OF THE LORD IS UPON ME, BECAUSE HE ANOINTED ME TO PREACH THE GOSPEL TO THE POOR. HE HAS SENT ME TO PROCLAIM RELEASE TO THE CAPTIVES, AND RECOVERY OF SIGHT TO THE BLIND, TO SET FREE THOSE WHO ARE OPPRESSED.’” The gospel is the good news that Jesus Christ and His saving work on the cross has reconciled the entire human race to God. The gospel is the good news to the human race 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. It is the result of the finished work of Christ on the Cross.

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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). In Romans 10:15, the negative particle me , “ not ” negates the idea of verb apostello denying any idea that a person could publicly proclaim the gospel to the unsaved in Israel as a herald without first being sent by the Lord Jesus Christ to do so. The third person plural form refers to church age believers operating under their royal ambassadorship and being commission to go to the unsaved among the Jews and Gentiles and communicate the gospel. The aorist tense of the verb apostello is a “constative aorist” describing in summary fashion the moment the Christian was commissioned to proclaim publicly as a herald the gospel of Jesus Christ, which took place the moment they exercised faith alone in Christ alone. The passive voice of the verb means that the subject receives the action of the verb from either an expressed or unexpressed agency. Therefore, the passive voice means that the Christian, as the subject, received the action of being commissioned by the unexpressed agency of the Lord Jesus Christ. John 17:18, “As You sent Me into the world, I also have sent them into the world.” The subjunctive mood of the verb apostello is a “deliberative rhetorical subjunctive,” which asks either a “real” or “rhetorical” question. It not only implies that there is no way the Christian can proclaim publicly as a herald the gospel of Jesus Christ without first being sent by the Lord Jesus Christ to do so but it also implies that God has commissioned individuals to communicate the gospel to Israel but Israel rejected it. We will translate the expression me apostalosin , “ they are not commissioned .” Corrected translation thus far of Romans 10:15, “ Consequently, how will they publicly proclaim as heralds in a dignified and authoritative manner, if they are not commissioned? ” Romans 10:15, “How will they preach unless they are sent? Just as it is written, ‘HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!’” “Just as ” is the comparative conjunction kathos ( kaqwv$ ) (kath-oce), which is used with the indicative mood of the verb grapho , “ it is written.” Together, they introduce a comparative clause that indicates a comparison between the rhetorical question at the beginning of Romans 10:15 and the quotation from Isaiah 52:7 that appears after it.

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The conjunction kathos , “ as ” with the indicative mood of grapho , “ it is written ” introduces an Old Testament passage, namely, Isaiah 52:7, which supports Paul’s argument that Israel is culpable. Isaiah 52:7, “How lovely on the mountains are the feet of him who brings good news, who announces peace and brings good news of happiness, who announces salvation, and says to Zion, ‘Your God reigns!’” This passage is parallel by :15a. Nahum 1:15a, “Behold, on the mountains the feet of him who brings good news, who announces peace!” In a “near” sense prophetically, this passage refers to the messenger who announces to the fall of Nineveh in the prophet Nahum’s day. In a “near” sense prophetically, Isaiah 52:7 refers to the messenger who announced to Judah that God had ended their exile in Babylon (cf. Isaiah 40:9-11). In a “far” sense prophetically, Isaiah 52:7-10 refers to the millennial reign of Jesus Christ. In Romans 10:15, under the inspiration of the Holy Spirit, Paul applied Isaiah 52:7 to the Jews of his day to whom the gospel was being proclaimed publicly through Christians. So to validate his assertion that those unsaved Jews in Israel are culpable for their rejection of Jesus of Nazareth as their Messiah Paul quotes Isaiah 52:7. To support his rhetorical question, the apostle cites Isaiah 52:7, which indicates that the Old Testament predicted this would take place. Paul’s statement in Romans 10:18 clearly indicates that God has commissioned people to communicate the gospel as heralds publicly to the unsaved in Israel. “It is written ” is the third person singular perfect passive indicative form of the verb grapho ( gravfw ) (graf-o), which means, “to write.” The perfect tense of grapho is an “intensive” perfect emphasizing the results or present state produced by a past action. Therefore, it emphasizes the present permanent and authoritative state of the Old Testament Scriptures that was produced by the past action of the Holy Spirit supernaturally guiding the prophet Isaiah to write Isaiah 5:27 with perfect accuracy. The passive voice indicates that the subject receives the action of the verb. Thus, it indicates that the human authors of Scripture received the inspiration from the Holy Spirit to write in perfect accuracy God’s complete and connected thought to man. Therefore, the passive voice indicates that God the Holy Spirit inspired Isaiah 52:7. The indicative mood is “declarative” presenting this assertion as an unqualified statement of historical fact and Bible doctrine. Therefore, we will translate the verb grapho , “ it stands written for all of eternity .”

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Corrected translation thus far of Romans 10:15, “ Consequently, how will they publicly proclaim as heralds in a dignified and authoritative manner, if they are not commissioned? As it stands written for all of eternity…” Romans 10:15, “How will they preach unless they are sent? Just as it is written, ‘HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!’” Isaiah 52:7, “How lovely on the mountains are the feet of him who brings good news, who announces peace and brings good news of happiness, who announces salvation.” Commenting on this quotation by Paul in Romans 10:15, Cranfield writes, “The quotation from Isaiah 52:7, which is closer to the MT than to the LXX, so far from being a mere ornament (as it is sometimes regarded as being), is an essential step in the argument. It serves as a statement of the fact that the first and second conditions (i.e. the last two mentioned in verses 14-15a) have been fulfilled. Paul does not refer directly to his own apostolic ministry or the preaching of other Christian evangelists, but by appealing to Isaiah 52:7 he both points to it indirectly and at the same time gives the scriptural attestation of its true significance. If the apostolic preaching is truly the fulfillment of the , then it is attested as a true khruvssein , and this must mean that the preachers have been duly authorized and commissioned.” (C.E.B. Cranfield, International Critical Commentary, A Critical and Exegetical Commentary on the , volume 2, page 535; T and T Clark, A Continuum imprint, London, New York, 1975) Douglas Moo also commenting on this quotation by Paul in Romans 10:15 from Isaiah 52:7, writes, “Paul’s wording differs from both the MT and the LXX in omitting any reference to the preaching of peace (although cf. the textual variant), but it is generally closer to the MT ( bC@f rc@b~m+ sw)lv* rc@b~m+ yl!g+r^ syr!h*h# lu^ WwaN* hm^; “How beautiful upon the mountains are the feet of the messenger who announces peace, who brings good news…”[NRSV]) than to the LXX ( w($ w%ra e)piV tw~n o)revwn, w($ povde$ eu)aggelizomevnou a)kohVn ei)rhvnh$, w($ eu)ggelizovmeno$ a)gaqav...). Paul may therefore be dependent on the Hebrew or on a non-LXX Greet text (for the latter options, see Koch 66-69; Stanley, Paul and the Language of Scripture, pp. 135-137). Allusion to Nah. 2:1 is also possible. Paul’s use of the plural tw~n eu)ggelizomevnwn (in contrast to both MT and LXX) manifests his desire to make the text applicable to the multitude of Christian preachers. It is somewhat surprising, however, that Paul does not go on to quote the next part of the verb, which refers to the ‘message of salvation.’ Stuhlmacher suggests that Paul might be dependent on the teaching of Jesus for his use of Isa. 52:7.” (Douglas J. Moo, The New International Commentary on the New

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Testament, The Epistle to the Romans , pages 663-64; William B. Eerdmans Publishing Co., Grand Rapids, Michigan/Cambridge, U.K., 1988. Romans 10:15, “How will they preach unless they are sent? Just as it is written, ‘HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!’” “How ” is the relative adverb hos ( w($ ) (hoce), which is used as an exclamation. “BEAUTIFUL ” is the nominative masculine plural form of the adjective horaios ( w(rai~o$ ) (ho-rah-yos). This adjective has a wide semantic range since depending on the context in which it appears, the word can mean “beautiful, fair, lovely, pleasant” or “produced at the right time.” It can mean “seasonable, due” or “proper” (Liddell and Scott, page 2036). The word is related to the noun hora , which originally meant “the right, favorable time.” (Theological Dictionary of the New Testament, volume 9, page 675). Thus, it can describe anything that occurs or appears at the “right” time. Therefore, it describes things which are “pleasant, proper, beautiful.” In the Septuagint, horaios appears primarily in Genesis and Song of Solomon, five times each. It only appears four times in the Greek New Testament (Matthew 23:27; Acts 3:2, 10; Romans 10:15). Greek-English Lexicon of the New Testament Based on Semantic Domains lists the following meanings for the word: (1) pertaining to being beautiful, often with the implication of appropriateness – ‘beautiful, lovely’ (volume 2, page 695). (2) pertaining to a point of time which is particularly appropriate – ‘timely, happening at the right time’ (volume 2, page 629). The Analytical Greek Lexicon Revised lists the following meanings, “timely, seasonable; in prime, blooming; in NT beautiful” (Page 444). A Greek-English Lexicon of the New Testament and Other Early Christian Literature: (1) happening or coming at the right time, timely (Rom. 10:15) (2) beautiful, fair, lovely, pleasant of persons and things. (Page 896) Vine makes the following comment on this adjective, he writes, “ Horaios describes ‘that which is seasonable, produced at the right time,’ as of the prime of life, or the time when anything is at its loveliest and best (from hora , ‘a season,’ a period fixed by natural laws and revolutions, and so the best season of the year). It is used of the outward appearance of whited sepulchres in contrast to the corruption within Matt 23:27; of the Jerusalem gate called ‘Beautiful,’ Acts 3:2,10; of the feet of those that bring glad tidings, Rom 10:15.” (Vine’s Expository Dictionary of Biblical Words, Copyright (c) 1985, Thomas Nelson Publishers) Exegetical Dictionary of the New Testament lists the following meaning for the adjective horaios , “lovely, beautiful, graceful.” (Volume 3, pages 508-509)

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In Romans 10:15, Paul is freely citing an abbreviated version of Isaiah 52:7, which is closer to the Hebrew text than the Septuagint. Therefore, we must take this into consideration when interpreting horaios . In the Hebrew text of Isaiah 52:7, “lovely” is the piel perfect form of the verb na’ah ( ha*n*) (naw-aw), which denotes the state of being beautiful or suitable. In Isaiah 52:7, Isaiah poetically heralded that the very feet of those who brought the message to Israel that the Lord reigns “are beautiful.” Therefore, in Romans 10:15, the adjective horaios does not mean “timely” though that meaning is attested elsewhere but rather it means “lovely, pleasant” since this would rendering would be in accord with the Hebrew verb na’ah . Leon Morris makes an excellent comment on the use of this word in our present context, he writes, “It is interesting to have the feet selected as the beautiful parts of the body. But, of course, the messengers normally traveled on foot and the feet were the significant members. They might be dirty and smelly after a long, hot journey, but those who eagerly awaited good news they were beautiful. Those who bring good news are always welcomed.” (Leon Morris, The Pillar New Testament Commentary, The Epistle to the Romans , pages 390-391; William B. Eerdmans Publishing Co., Grand Rapids, Michigan/Cambridge, U.K., 1996. In Romans 10:15, the adjective horaios is functioning in the first predicate position. This means we have the adjective-article-noun construction, which indicates that the adjective horaios is slightly more emphatic than the noun (See Wallace, Greek Grammar Beyond the Basics; page 308). “Are ” does not translate a word in the original Greek text but is correctly added by the translators since we have the adjective horaios in the first predicate position. “Feet ” is the articular nominative masculine plural form of the noun pous (pouv$ ) (pooce), which contains the figure of “synecdoche of the part” where the feet of the communicator of the gospel is put for his or her entire person. Therefore, the expression horaioi hoi podes means “ beautiful are the feet, i.e. the people ” that communicate the gospel of Jesus Christ. The noun pous functions as a nominative subject as indicated by its articular construction. Corrected translation thus far of Romans 10:15, “ Consequently, how will they publicly proclaim as heralds in a dignified and authoritative manner, if they are not commissioned? As it stands written for all of eternity, ‘How beautiful are the people…’ ” After the noun pous , “ feet ” some manuscripts add the phrase tw~n eu)aggelizomevnwn ei)rhvnhn , “of those who preach good news of peace.” ( a2 D F G Ψ 33 MT lat sy). However, many do not contain the expression (P 46 a* A B C 81 630 1506 1739). The addition of this phrase is a corruption and was inserted in order to make the citation correspond to the Septuagint translation of Isaiah 52:7.

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Romans 10:15, “How will they preach unless they are sent? Just as it is written, ‘HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!’” “OF THOSE WHO BRING GOOD NEWS ” is the articular genitive masculine plural present middle participle form of the verb euangelizo (eu)aggelivzvzw ) (yoo-ang-ghel-id-zo), which means, “to communicate good news concerning something.” This verb in classical Greek originally stood for proclaiming a military victory, “to bring good news” of various content from the battlefield. The meaning of this verb expanded and eventually it was used of public political decrees or of private messages of a joyous nature. In Hellenism, it acquired a religious significance with respect to an oracle and this circumstance the verb implies “to promise” something. In the Septuagint, euangelizo translate the Hebrew verb basar , “to proclaim, to tell.” It was used in a military context (1 Samuel 31:9) and a religious context (Psalm 40:10 [LXX 39:9]; 68:11-12 [67:11-12] and Isaiah 41:27 and 5:27. The verb appears often in the Greek New Testament. Greek-English Lexicon of the New Testament Based on Semantic Domains lists the following meanings for the word, “to communicate good news concerning something (in the NT a particular reference to the gospel message about Jesus) – ‘to tell the good news, to announce good news’ (volume 2, page 412). The New Thayer’s Greek-English Lexicon of the New Testament defines the word, “to bring good news, to announce glad tidings The Analytical Greek Lexicon Revised lists the following meanings, “to address with good tidings; to proclaim as good tidings, to announce good tidings; to address with gospel teaching; to announce the good tidings of the gospel; to be announced as good tidings; to be addressed with good tidings” (Page 172). A Greek-English Lexicon of the New Testament and Other Early Christian Literature defines euangelizo , “to bring or announce good news.” (Page 317) Vine makes the following comment on this verb, he writes, “ Euangelizo , ‘to bring or announce glad tidings’ (Eng., ‘evangelize’), is used (a) in the active voice in Rev 10:7 (‘declared’) and 14:6 (‘to proclaim,’ RV, KJV, ‘to preach’); (b) in the passive voice, of matters to be proclaimed as ‘glad tidings,’ Luke 16:16; Gal 1:11; 1 Peter 1:25; of persons to whom the proclamation is made, Matt 11:5; Luke 7:22; Heb 4:2,6; 1 Peter 4:6; (c) in the middle voice, especially of the message of salvation, with a personal object, either of the person preached, e. g., Acts 5:42; 11:20; Gal 1:16, or, with a preposition, of the persons evangelized, e. g., Acts 13:32, ‘declare glad tidings’; Rom 1:15; Gal 1:8; with an impersonal object, e. g., ‘the word,’ Acts 8:4; ‘good tidings,’ 8:12; ‘the word of the Lord,’ 15:35; ‘the gospel,’ 1 Cor 15:1; 2 Cor 11:7; ‘the faith,’ Gal 1:23; ‘peace,’ Eph 2:17; ‘the

2009 William E. Wenstrom, Jr. Bible Ministries 13 unsearchable riches of Christ,’ 3:8.” (Vine’s Expository Dictionary of Biblical Words, Copyright (c) 1985, Thomas Nelson Publishers) Exegetical Dictionary of the New Testament defines the verb, “to proclaim, bring a good report; be proclaimed/receive a (good) report; announce/promise.” (Volume 2, pages 69-70) As we noted earlier, in Romans 10:15, Paul is freely citing an abbreviated version of Isaiah 52:7, which is closer to the Hebrew text than the Septuagint. Therefore, we must take this into consideration when interpreting euanglizo . In the Hebrew text of Isaiah 52:7, “ announces ” is the participle form of the verb shama ( um^v*) (shaw-aw), which is in the hiphil stem and means “to announce.” Therefore, in Romans 10:15, the verb euangelizo is used in relation to the communication of the gospel of Jesus Christ and means “to announce or proclaim the good news” that one can receive eternal salvation as a gift through faith alone in Christ alone. The word refers to the proclamation of the gospel of Jesus Christ. The verb functions as a “substantive” participle as indicated by the definite article preceding it, which functions as a substantiver meaning that it converts the participle into a substantive. Therefore, this can be reflected by translating the article with a relative pronoun such as, “ who .” The participle form of the verb euangelizo also functions as an “epexegetical genitive” or “genitive of apposition” meaning that it states a specific example that is a part of the larger category named by the head noun, which in our context, pous , “feet .” It is frequently used when the head noun is ambiguous or metaphorical. Here in Romans 10:15, the participle form of the verb functions as a “epexegetical genitive” meaning that it is defining exactly whose feet the writer is referring to, namely, those who proclaim the good news of salvation through faith alone in Christ alone. The present tense of the verb euangelizo is an “iterative” present used to describe an event that repeatedly happens. Specifically, the present tense is a “distributive” present used for individual acts distributed to more than one object. In Romans 10:15, the “distributive” present where it is used to describe Christians who are proclaiming the good news of Jesus Christ to individual unsaved Jews in Israel and that this act is repeated with others unsaved Jews in Israel. The middle voice of the verb is an “intensive” middle, which focuses attention on the subject, thus in our passage, it is emphasizing those who communicate the gospel of Jesus Christ. We will translate euangelizo , “ who themselves proclaim the good news .” Corrected translation thus far of Romans 10:15, “ Consequently, how will they publicly proclaim as heralds in a dignified and authoritative manner, if they

2009 William E. Wenstrom, Jr. Bible Ministries 14 are not commissioned? As it stands written for all of eternity, ‘How beautiful are the people who themselves proclaim the good news…’ ” Romans 10:15, “How will they preach unless they are sent? Just as it is written, ‘HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!’” “OF GOOD THINGS ” is the articular accusative neuter plural form of the adjective agathos ( a)gaqov$ ) (ag-ath-os). 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; 8:3). Agathos was used to identify God and to describe His creation and works in the LXX 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. 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 appiied 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) A Greek-English Lexicon of the New Testament and Other Early Christian Literature lists the following definitions: (1) Adjective, (a) external sense fit, capable, useful; of persons, of things (b) of inner worth, especially moral, of person, perfect of God, of things (2) Used as pure substantive (a) the good, what is

2009 William E. Wenstrom, Jr. Bible Ministries 15 good, right, what is intrinsically valuable, morally good; advantage, good (b) good things, possessions, treasures, possessions of a higher order, good deeds (pages 2- 3). The Analytical Greek Lexicon Revised lists the following meanings, “good, profitable, generous, beneficent, upright, virtuous” (page 2). 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 , 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’ (volume 2, page 743). (2) pertaining to having the proper characteristics or performing the expected function in a fully satisfactory way – ‘good, nice, pleasant’ (volume 2, page 623). (3) pertaining to being generous, with the implication of its relationship to goodness – ‘generous’ (volume 2, page 570). (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’ (volume 2, page 562). In Romans 10:15, the adjective agathos is used with reference to the gospel and describes it as being “divine in quality and character.” The adjective describes the gospel of Jesus Christ as being “intrinsically valuable, intrinsically good, inherently good in quality but with the idea of good which is also profitable, useful, benefiting others, benevolent” since it originates from the perfect character and nature of God. It expresses the perfect character and nature of God and His attitude towards His moral rational creatures. The word describes the gospel as having man’s best interests in mind and is not designed to hurt him. The adjective describes the gospel as being “intrinsically valuable, intrinsically good, inherently good in quality but with the idea of good which is also profitable, useful, benefiting others, benevolent” since it originates from the perfect nature of God. The article preceding the adjective agathos is a substantiver meaning it converts the word to a noun. Also, the definite article tes 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.

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The articular construction of an abstract adjective such as agathos focuses on quality thus indicating that the gospel is divine in quality. Agathos functions as an accusative direct object meaning that it is receiving the action of the verb euangelizo . We will translate agathos , “ which is divine in quality and character .” Completed corrected translation of Romans 10:15, “Consequently, how will they publicly proclaim as heralds in a dignified and authoritative manner, if they are not commissioned? As it stands written for all of eternity, ‘How beautiful are the people, who themselves proclaim the good news, which is divine in quality and character.’” In Romans 10:14, Paul poses three rhetorical questions that emphasize the importance of the communicators of the gospel in order that the unsaved Jew might have an opportunity to exercise faith in Jesus Christ as Savior so as to be saved. Romans 10:14, “Therefore, how will they, themselves, call on Him in whom they never exercised absolute confidence in? Consequently, how will they exercise absolute confidence in Him whom they never heard of? Consequently, how will they hear apart from someone, as an eternal spiritual truth, publicly proclaiming as a herald in a dignified and authoritative manner to them?” The purpose of these three rhetorical questions and the one in Romans 10:15 is to demonstrate to Paul’s readers that Israel is culpable because they did hear the gospel through Jesus Christ Himself, His apostles, pastor-teachers, evangelists and believers operating in their royal ambassadorship but rejected Jesus Christ. These three rhetorical questions are the result of an inference from Paul’s teaching contained in Romans 10:13 where he cites 2:32 to support his teaching in Romans 10:12 that the offer of salvation is for both Jew and Gentile. These rhetorical questions are employed with reference to the unsaved Jews in Israel as indicated by Paul’s statements in Romans 10:16-21 where he teaches that Israel rejected Jesus of Nazareth as their Savior, which was anticipated by God in the prophets of the Old Testament. The first rhetorical question infers that no one can call on Christ if they have not believed in Him. The unsaved Jew cannot call on Christ if they have not believed in Him since calling on Him is an acknowledgement of His deity and to acknowledge His deity is to believe that the Father raised Him from the dead since the resurrection demonstrated that Jesus of Nazareth is Lord, i.e. God. Paul’s statement in Romans 10:13 makes clear that calling on the name of the Lord is synonymous with faith in Christ since he says to do so results in salvation and the Scriptures teach that salvation is through faith alone in Christ alone.

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Furthermore, in Romans 10:9, he teaches that if one acknowledges with one’s mouth that Jesus is Lord, which is the same as believing that the Father raised Him from the dead, then that person will be saved. To acknowledge that Jesus is Lord is equivalent to believing that the Father raised Him from the dead since the resurrection demonstrated that Jesus was God and the Scriptures teach that salvation is only through faith alone in Christ alone. Therefore, calling on the name of the Lord is synonymous with exercising faith in the Lord Jesus since both yield the same results and the Scriptures teach that salvation is only through faith alone in Christ alone. The second rhetorical question infers that no one can believe in Christ as Savior if no one has heard about Him. The third rhetorical question infers that no one can hear about Jesus Christ without someone proclaiming the gospel of Jesus Christ to them. In Romans 10:15, Paul poses a fourth rhetorical question and cites Isaiah 52:7 to demonstrate Israel’s culpability. Like verse 14, this passage also emphasizes the importance of the communicators of the gospel in order that the unsaved Jew might have an opportunity to exercise faith in Jesus Christ as Savior so as to be saved and declared justified by God. In these three rhetorical questions, Paul repeats the verb from the end of one question at the beginning of the next, thus creating a connected chain of steps that must be followed if a person is to receive eternal salvation. In the first rhetorical question, Paul infers that if the unsaved Jew is to be saved, they must acknowledge Jesus is Lord and this won’t take place unless they believed that the Father raised Jesus from the dead since the resurrection demonstrated Jesus is God and faith alone in Christ alone is the only way to be saved. In the second, he infers that they cannot believe that the Father raised Jesus from the dead unless they have first heard the gospel since the gospel speaks of the resurrection of Jesus Christ. In the third, he infers that the unsaved Jew cannot hear or learn about the resurrection of Jesus Christ through the communication of the gospel unless there is someone to communicate the gospel. Lastly, in the fourth rhetorical question in Romans 10:15, Paul infers that no one can proclaim the gospel to the Jews unless God sends them. Therefore, in Romans 10:14-15, Paul teaches through inference that the following progression must take place for a person to be saved: (1) God must send a person to communicate the gospel (2) The unsaved Jew must hear or learn of the resurrection of Christ through a person who communicates the gospel (3) They must believe that Jesus was raised from the dead after hearing the resurrection of

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Christ proclaimed in the gospel (4) They must believe that Jesus was raised from the dead in order that they can acknowledge that Jesus is Lord. Paul’s statements about Israel’s culpability in rejecting the incarnate Son of God, Jesus of Nazareth as their Savior in Romans 10:18-21 is demonstrated by these four rhetorical questions in Romans 10:14-15.

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Romans 10:16-Paul Cities :1 To Demonstrate That Israel Rejected The Gospel

The apostle Paul in Romans 10:16 states that not all the citizens of Israel obeyed the gospel command to believe in Jesus Christ in order to be saved and to support this statement and to demonstrate that this rejection of Jesus Christ by Israel was anticipated by God, he quotes Isaiah 53:1. By way of review, we have noted the following thus far in our study of Romans chapter ten: First of all, Paul teaches in Romans 10:1 that he desires and prays to the Father for Israel’s salvation. Romans 10:1, “Spiritual brothers, indeed, the desire produced by my own heart and in addition my specific detailed request on behalf of them is always for their deliverance.” As was the case in :1, here in Romans 10:1, the apostle Paul is employing the figure of “asyndeton” in order to make a solemn affirmation regarding his attitude toward the nation of Israel, thus refuting the Judaizers who accused Paul of being an enemy and a traitor to the nation. Paul prayed for the nation of Israel even though they hated him and considered him a traitor. When praying for unbelievers, we should pray that God would bring in people and circumstances, which would expose them to the Gospel and cause them to have the humility to give the Gospel a hearing and make a decision to either accept or reject Jesus Christ as Savior. Nowhere do the Scriptures sanction or command believers to pray that God save the unbeliever, since God, because He is just and righteous, cannot coerce or make the unbeliever do anything against his will. Although God’s will is that all men be saved, God cannot force any human being to believe in His Son Jesus Christ against his will; thus, people go to the Lake of Fire, not because God desires it, because they choose to. The Scriptures do not sanction or command believers to pray that God deliver the unbeliever from eternal condemnation, since God’s justice and righteousness cannot coerce or make the unbeliever do anything against his will. Since God cannot save the unbeliever unless the unbeliever makes a decision to accept Christ as Savior, there is no need for us to pray He deliver him or her from condemnation. Rather, we should pray that God would bring in whatever circumstances and people necessary to cause the unbeliever to have the humility to give the Gospel a hearing. Then, it is up to the person as to whether or not they make the decision to believe in Christ in order to be saved. Therefore, Paul offered up to the Father specific detailed requests on behalf of the citizens of the nation of Israel that the Father would bring in circumstances and people that would cause them to see their need for the Savior, Jesus Christ. The fact that Paul interceded in for his fellow was an expression of the love of God in his life.

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Then, in Romans 10:2, he testifies to Israel’s zeal for God, though he says it is not according to an experiential knowledge of Him in the sense that they did not personally encounter God through faith as He is revealed in the person and works of Jesus of Nazareth. Romans 10:2, “Because I testify concerning them that they possess a zeal for God, however by no means according to an experiential knowledge.” Next, the apostle Paul in Romans 10:3 teaches that the reason why unsaved Israel did not have an experiential knowledge of God is that they rejected God’s righteousness, which is offered in the gospel. He also teaches in this passage that because the Jews zealously sought to establish their own righteousness, they never submitted to God’s righteousness, which is offered in the gospel of Jesus Christ. Romans 10:3, “Because they have in the past rejected the righteousness originating from God the Father and continue to do so up to the present moment. In fact, because they have in the past zealously sought to establish their own and continue to do so up to the present moment, they never submitted to the righteousness originating from God the Father.” In Romans 10:4, Paul presents the reason for what is implied in Romans 10:3, namely, that the Jews were wrong for not submitting to God’s righteousness because they zealously sought to establish their own righteousness. They were wrong “because” faith in Christ is the goal or purpose of the Mosaic Law resulting in the imputation of divine righteousness to everyone who believes in Christ as Savior. Romans 10:4, “Because (faith in) Christ is, as an eternal spiritual truth, the purpose of the Law resulting in righteousness for the benefit of each and every member of the human race to those who at any time do exercise absolute confidence (in Christ).” Then, in Romans 10:5, Paul cites :5 to support his teaching in Romans 10:4 that the purpose of the Law was to lead Israel to faith in Christ. Romans 10:5, “Because Moses writes concerning this particular righteousness, which is based upon obedience to the Law (as constituting a source of justification): ‘The person who obeys them will cause himself to live by means of them.’” The apostle in Romans 10:5 presents the reason why faith in Christ resulting in the imputation of divine righteousness and justification has always been the ultimate purpose of the Law rather than obedience to the Law and to support this he begins to cite a series of Old Testament passages. In Leviticus 18:5, Moses writes concerning the righteousness that is based on obedience to the Law that the Jew who obeys the commandments of the Law perfectly will live by them or in other words, obtain eternal life. Of course, every person born into the world is

2009 William E. Wenstrom, Jr. Bible Ministries 21 spiritually dead and possesses a sin nature, making it impossible to render the perfect obedience that the Law requires. In Romans 10:6-8, Paul is personifying the righteousness originating from and based on faith in Christ. In Romans 10:6, the apostle quotes from Deuteronomy 9:4 and 30:12 to teach that the righteousness that originates from and is based on faith in Christ is non-meritorious and attainable unlike perfect obedience to the Law. Romans 10:6, “However, the righteousness originating from and based on faith speaks in the following manner: ‘Do not think in your heart, ‘Who will ascend into heaven?’ This does imply bringing Christ down.” Paul quotes from Deuteronomy 9:4 to teach that the righteousness originating from and based on faith in Christ is non-meritorious since in the context of this passage the Lord emphasizes with Israel that He would bring them into the land of Canaan not on the basis of their own righteousness. Paul quotes from Deuteronomy 30:12 to teach that the righteousness that originates from and is based on faith in Christ does not ask the question “ Who will ascend into heaven ?” which is an implicit denial of the incarnation. This question also implies that the righteousness that originates from and is based on faith in Christ is not an impossibility and is attainable unlike attempting to obey the Law perfectly, which he mentions in Romans 10:5. Next in Romans 10:7, Paul does not quote exactly from Deuteronomy 30:13 but rather only the principle taught in this passage to further emphasize that the righteousness that originates from and is based on faith in Christ is not an impossibility and is attainable unlike attempting to obey the Law perfectly. Romans 10:7, “Or, ‘Who will descend into the abyss?’ This does imply bringing Christ up from the dead ones.” In this passage, Paul cites the principle taught in Deuteronomy 30:13 to teach that the righteousness that originates from and is based on faith in Christ does not deny the resurrection has taken place in the person of Jesus of Nazareth. Just as he used the question “ Who will ascend into heaven ?” in Romans 10:6 as an implicit denial of the incarnation, so he uses the question “ Who will descend into the abyss ?” in Romans 10:7 as an implicit denial of the resurrection. Just as Paul taught in Romans 10:6 that it is impossible for someone to ascend into heaven since that would imply that Christ did not come in the flesh so in the same way he teaches in Romans 10:7 that it is impossible for someone to descend into the abyss since that would imply that Christ did not rise from the dead. Just as Paul taught in Romans 10:6 that the righteousness that originates from and is based on faith does not reject the incarnation, so in Romans 10:7, he describes this righteousness as not reject the resurrection as well.

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In Romans 10:8, Paul quotes from Deuteronomy 30:14, “ THE WORD IS NEAR YOU ” to indicate what the righteousness originating from and based on faith in Christ does think. Romans 10:8, “But in contrast what does it say? ‘The word is always readily accessible and available with respect to you,’ in your mouth as well as in your heart, namely, the word, which brings about faith, which we make it a habit to publicly proclaim as heralds in a dignified and authoritative manner.” This passage teaches that the gospel message that Paul and his fellow communicators were proclaiming everywhere throughout the Roman Empire to the unsaved taught that acquiring God’s righteousness originates from and is based on faith in Christ and not by means of obedience to the Law. Paul is writing rhetorically in Romans 10:9-10 indicating that when he speaks of righteousness and salvation, he is speaking of the justified sinner’s new relationship with God and not two different ideas that are not connected. Thus, in these two verses, Paul is not presenting two conditions for salvation or teaching that there must be a public affirmation of Christ’s deity as well as faith that the Father raised Jesus from the dead. Rather, he is speaking of salvation from two different perspectives: (1) The sinner must acknowledge that Jesus is God. (2) The sinner must believe that the Father raised Him from the dead. The two are inextricably tied to each other since the resurrection demonstrated the deity of Christ. That Paul is writing rhetorically is indicated in that Romans 10:10 he is following the same word order of Romans 10:9 in that in both verses he speaks of believing with one’s heart and acknowledging with one’s mouth. However, in verse 10, believing with one’s heart precedes acknowledging with one’s mouth whereas in verse nine acknowledging with one’s mouth precedes believing with one’s heart. That Paul is writing rhetorically not only suggests that righteousness and salvation are both speaking of the justified sinner’s new relationship with God and not different ideas that are not related but also it indicates that acknowledging with one’s mouth and believing with one’s heart are one in the same. Believing in one’s heart that the Father raised Jesus from the dead is the same as acknowledging that Jesus is God since the resurrection demonstrated that Jesus is God and faith alone in Christ alone is the only way to receive eternal salvation. Therefore, in Romans 10:9, Paul teaches that if the Jew acknowledges with his mouth to the Father that Jesus is Lord, which is equivalent to believing in his heart that the Father raised him from the dead, then the Jew will receive eternal salvation.

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Romans 10:9, “Because, if you acknowledge with your mouth Jesus is Lord in other words, exercising absolute confidence with your heart that God the Father raised Him from the dead ones, then you will be delivered.” Paul’s statement in Romans 10:9 is not presenting the content of the gospel since Christ Himself and His death and resurrection are the content of the gospel according to 1 Corinthians 15:3-4. Paul’s statement in Romans 10:9 is not presenting the content of the gospel but rather it is explaining “how” the gospel is readily accessible and available to the Jew. Namely, if the Jew acknowledges with his mouth to the Father Jesus is Lord, which is to believe in his heart that the Father raised Him from the dead, then he will be saved. Paul in Romans 10:10 continues his thought from verse 9 by teaching that a person believes with his heart that the Father raised Jesus from the dead resulting in righteousness while on the other hand with his mouth he acknowledges to the Father Jesus is Lord resulting in salvation. Romans 10:10, “For you see, with the heart, one, as an eternal spiritual truth, does exercise absolute confidence resulting in righteousness on other hand with the mouth, one, as an eternal spiritual truth, does acknowledge resulting in deliverance.” Notice that both confessing with one’s mouth and believing with one’s heart have the same results since both righteousness and salvation speak of the justified sinner’s new relationship from different perspectives. Therefore, in Romans 10:9 when Paul teaches that if the Jew confesses with his mouth Jesus is Lord and believes in his heart that the Father raised Jesus from the dead he is referring back to what he taught in Romans 1:4, which teaches that the resurrection of Christ demonstrated the deity of Christ. Romans 1:1-4, “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 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. Thus, when Paul teaches in Romans 10:9 that if the Jew confesses with his mouth Jesus is Lord and believes in his heart that the Father raised Jesus from the dead he means that to believe in one’s heart that the Father raised Jesus from the dead is in fact, an acknowledgment to the Father that Jesus is Lord, i.e. God. To acknowledge to the Father that Jesus is Lord is to believe that the Father raised Him from the dead since by raising Him from the dead, the Father was demonstrating that Jesus was His Son and thus God.

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Therefore, in Romans 10:9, Paul is giving only one condition for salvation when he teaches that the sinner must acknowledge with his mouth that Jesus is Lord and believe in his heart that the Father raised Jesus from the dead. In Romans 10:11, he quotes the Septuagint translation of :16 to support his teaching in Romans 10:9-10 that salvation and justification is through faith alone in Christ alone who is the subject of the gospel. Romans 10:11, “Because, the Scripture says, ‘Anyone who at any time does exercise absolute confidence in Him will never be disappointed.’” Paul’s statement in Romans 10:13 makes clear that calling on the name of the Lord is synonymous with faith in Christ since he says to do so results in salvation and the Scriptures teach that salvation is only through faith alone in Christ alone. Romans 10:13, “Indeed, ‘anyone, whoever, for himself calls on the Lord’s unique person will be delivered.’” In Romans 10:12, Paul teaches that anyone whether Jew or Gentile who places their faith in Jesus Christ will never be disappointed because there are no racial distinctions since Christ is Lord of both racial groups, who is infinitely generous on behalf of those who call on Him. Romans 10:12, “Because, there is, as an eternal spiritual truth, absolutely no distinction between Jew and Greek because the same Lord is, as an eternal spiritual truth, Lord over each and every person, who is infinitely generous for the benefit of each and every person, who, at any time, does for himself call on Him.” This passage teaches that the reason why anyone who does exercise faith in Jesus Christ as their Savior will never be disappointed is that there is no distinction between Jew and Gentiles since the same Lord is Lord of both racial groups, who is infinitely generous on behalf of those who call on Him. Paul in Romans 10:13 cites :32 to support his teaching in Romans 10:12 that the offer of salvation is for both Jew and Gentile. Romans 10:13, “Indeed, ‘anyone, whoever, for himself calls on the Lord’s unique person will be delivered.’” In Romans 10:14, Paul poses three rhetorical questions that emphasize the importance of the communicators of the gospel in order that the unsaved Jew might have an opportunity to exercise faith in Jesus Christ as Savior so as to be saved. Romans 10:14, “Therefore, how will they, themselves, call on Him in whom they never exercised absolute confidence in? Consequently, how will they exercise absolute confidence in Him whom they never heard of? Consequently, how will they hear apart from someone, as an eternal spiritual truth, publicly proclaiming as a herald in a dignified and authoritative manner to them?”

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These three rhetorical questions are the result of an inference from Paul’s teaching contained in Romans 10:13 where he cites Joel 2:32 to support his teaching in Romans 10:12 that the offer of salvation is for both Jew and Gentile. These rhetorical questions are employed with reference to the unsaved Jews in Israel as indicated by Paul’s statements in Romans 10:16-21 where he teaches that Israel rejected Jesus of Nazareth as their Savior, which was anticipated by God in the prophets of the Old Testament. The first rhetorical question infers that no one can call on Christ if they have not believed in Him. The unsaved Jew cannot call on Christ if they have not believed in Him since calling on Him is an acknowledgement of His deity and to acknowledge His deity is to believe that the Father raised Him from the dead since the resurrection demonstrated that Jesus of Nazareth is Lord, i.e. God. Paul’s statement in Romans 10:13 makes clear that calling on the name of the Lord is synonymous with faith in Christ since he says to do so results in salvation and the Scriptures teach that salvation is through faith alone in Christ alone. Furthermore, in Romans 10:9, he teaches that if one acknowledges with one’s mouth that Jesus is Lord, which is the same as believing that the Father raised Him from the dead, then that person will be saved. To acknowledge that Jesus is Lord is equivalent to believing that the Father raised Him from the dead since the resurrection demonstrated that Jesus was God and the Scriptures teach that salvation is only through faith alone in Christ alone. Therefore, calling on the name of the Lord is synonymous with exercising faith in the Lord Jesus since both yield the same results and the Scriptures teach that salvation is only through faith alone in Christ alone. The second rhetorical question infers that no one can believe in Christ as Savior if no one has heard about Him. The third rhetorical question infers that no one can hear about Jesus Christ without someone proclaiming the gospel of Jesus Christ to them. In Romans 10:15, Paul poses a fourth rhetorical question and cites Isaiah 52:7 to demonstrate Israel’s culpability. Romans 10:15, “Consequently, how will they publicly proclaim as heralds in a dignified and authoritative manner, if they are not commissioned? As it stands written for all of eternity, ‘How beautiful are the people, who themselves proclaim the good news, which is divine in quality and character.’” Like verse 14, this passage also emphasizes the importance of the communicators of the gospel in order that the unsaved Jew might have an opportunity to exercise faith in Jesus Christ as Savior so as to be saved and declared justified by God. The purpose of these four rhetorical questions in Romans 10:14-15 is to demonstrate to Paul’s readers that Israel is culpable because they did hear the

2009 William E. Wenstrom, Jr. Bible Ministries 26 gospel through Jesus Christ Himself, His apostles, pastor-teachers, evangelists and believers operating in their royal ambassadorship but rejected Jesus Christ. These three rhetorical questions in Romans 10:14 and the one in 10:15 infer that no one can be saved from eternal condemnation unless they call on the name of the Lord, which is synonymous with believing in Him, if there is no one to communicate the gospel to them. In these three rhetorical questions, Paul repeats the verb from the end of one question at the beginning of the next, thus creating a connected chain of steps that must be followed if a person is to receive eternal salvation. In the first rhetorical question, Paul infers that if the unsaved Jew is to be saved, they must acknowledge Jesus is Lord and this won’t take place unless they believed that the Father raised Jesus from the dead since the resurrection demonstrated Jesus is God and faith alone in Christ alone is the only way to be saved. In the second, he infers that they cannot believe that the Father raised Jesus from the dead unless they have first heard the gospel since the gospel speaks of the resurrection of Jesus Christ. In the third, he infers that the unsaved Jew cannot hear or learn about the resurrection of Jesus Christ through the communication of the gospel unless there is someone to communicate the gospel. Lastly, in the fourth rhetorical question in Romans 10:15, Paul infers that no one can proclaim the gospel to the Jews unless God sends them. Therefore, in Romans 10:14-15, Paul teaches through inference that the following progression must take place for a person to be saved: (1) God must send a person to communicate the gospel (2) The unsaved Jew must hear or learn of the resurrection of Christ through a person who communicates the gospel (3) They must believe that Jesus was raised from the dead after hearing the resurrection of Christ proclaimed in the gospel (4) They must believe that Jesus was raised from the dead in order that they can acknowledge that Jesus is Lord. Paul’s statements about Israel’s culpability in rejecting the incarnate Son of God, Jesus of Nazareth as their Savior in Romans 10:18-21 is demonstrated by these four rhetorical questions in Romans 10:14-15. Now we come to Romans 10:16 and in this passage the apostle Paul states that not all the citizens of Israel obeyed the gospel command to believe in Jesus Christ in order to be saved and to support this statement and to demonstrate that this rejection of Jesus Christ by Israel was anticipated by God, he quotes Isaiah 53:1. Romans 10:16, “However, they did not all heed the good news; for Isaiah says, ‘LORD, WHO HAS BELIEVED OUR REPORT?’” “But ” is the adversative use of the conjunction alla ( a)llav) (al-lah), which introduces a statement that stands in direct contrast to what might have been

2009 William E. Wenstrom, Jr. Bible Ministries 27 expected from the nation of Israel, namely that they obeyed the gospel and trusted in the incarnate Son of God, Jesus of Nazareth as their Savior. In Romans 10:15, Paul cites Isaiah 52:7 to describe those who communicate the gospel of Jesus Christ to the unsaved. Israel’s appropriate response to these communicators of the gospel would be to embrace their message. However, in Romans 10:16, Paul cites Isaiah 53:1 to demonstrate that they did not but rather disobeyed the gospel command to believe in the Lord Jesus and be saved. We will translate alla , “ but on the contrary .” “They did not all heed ” is composed of the negative adverb ou ( ou)) (oo), “not ” and the nominative masculine plural form of the adjective pas ( pa~$ ), “ all ” and the third person plural aorist active indicative form of the verb hupakouo (u(pakouvw ) (hoop-ak-oo-o), “ they heed .” Hupakouo is a compound word composed of the preposition hupo , “under, below,” and the verb akouo , “I hear,” thus, the word literally means, “to hear under.” The word denotes the act of obediently responding to authority. It connotes obedience, which comes from hearing. The word refers to the act of submitting to instruction from someone in legitimate authority. It involves the act of compliance by a subordinate to one in authority. Liddell and Scott list the following meanings for the verb in classical literature (page 1851): (1) Hearken, give ear (2) Answer by voice or act when called (3) Answer when questioned (4) Listen to, heed, regard (5) Submit to a regimen (6) Comply (7) Accept an invitation to dinner (8) Obey one in a thing (9) Answer a knock at the door (10) Listen to a complaint (11) Appear before the court (12) obeys, submit to (13) To aspect from south to north (14) To answer one’s expectations (15) To be subject to the sun’s rays (16) To yield, give way to a remedy (17) Yielding to pressure (18) Concede a point in a dispute (19) Correspond (20) Conform to a theory (21) Understand under the term (22) To be understood in a general sense. It is used in secular Greek from Homer on with the dative of person or thing or also (as in the LXX) with the genitive of the person. The specialized meaning to open (to answer a request for entrance) occurs in Xenophon, Plato and other writers. Hupakouo usually translates the Hebrew verb shama . Shama in the qal stem means, “to listen” (Lev. 26:14; Deut. 17:12; Jer. 13:10). When it is in the niphil stem it means “to obey” (Psa. 18:44 [17:44]). Sometimes hupakouo translates the Hebrew verb ` anah . Anah in the qal stems means “to answer” (2 Sam. 22:42; Job 9:3; Isa. 65:12) and in the hiphil stem it means, “to respond” (Prov. 29:19). There are also six other Hebrew verbs, which are rendered by it in the Septuagint: (1) `Azan ( wza ), hiphil: listen (2 Chron. 24:19). (2) mishma `ath

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(jumvm ), subjects (Isa. 11:14). (3) Nashaq ( qvn ), kiss; do homage (Gen. 41:40). (4) Qashav ( bvq ), hiphil: make attentive (Prov. 2:2). (5) Shalam ( slv ), be complete, be whole; hiphil: make peace (Deut. 20:12). Hupakouo appears 21 times in the New Testament, 11 of which are found in the Pauline corpus. A Greek-English Lexicon of the New Testament and Other Early Christian Literature lists the following meanings for the verb: (1) Obey, follow, be subject to with the genitive of the person, dative of the person, dative of the thing to which one is obedient or which one embraces in full surrender. (2) Hear, grant one’s request (3) Technically of the doorkeeper, whose duty is to listen for the signals of those who wish to enter, and to admit them if they are entitled to do so, simply open or answer (the door). (Page 837) Greek-English Lexicon of the New Testament Based on Semantic Domains lists the following meanings: (1) To obey on the basis of having paid attention to – ‘to obey, obedience’ (volume 2, page 468). (2) To respond to someone knocking or calling at a door – ‘to answer the door’ (volume 2, page 521). The Analytical Greek Lexicon Revised lists the following lists the following meanings for the word, “to give ear, hearken; listen; to obey; to render submissive acceptance; to be submissive” (page 414). The New Thayer’s Greek-English Lexicon: (1) prop. Of one who on a knock at the door comes to listen who it is (2) to hearken to a command, i.e. to obey, be obedient unto, submit to (page 638). Vine commenting on the verb, writes, “ Hupakouo , ‘to listen, attend’ (as in Acts 12:13), and so, ‘to submit, to obey,’ is used of ‘obedience’ (a) to God, Heb 5:9; 11:8; (b) to Christ, by natural elements, Matt 8:27; Mark 1:27; 4:41; Luke 8:25; (c) to disciples of Christ, Luke 17:6; (d) to the faith, Acts 6:7; the gospel, Rom 10:16; 2 Thess 1:8; Christian doctrine, Rom 6:17 (as to a form or mold of teaching); (e) to apostolic injunctions, Phil 2:12; 2 Thess 3:14; (f) to by , 1 Peter 3:6; (g) to parents by children, Eph 6:1; Col 3:20; (h) to masters by servants, Eph 6:5; Col 3:22; (i) to sin, Rom 6:12; (j) in general, Rom 6:16. (Vine’s Expository Dictionary of Biblical Words, Copyright (c) 1985, Thomas Nelson Publishers) The word is used of nature’s obedience to our Lord’s commands (Matt. 8:27; Mark 4:41; Luke 8:25). It also is used of the obedience of demons to our Lord’s commands (Mark 1:27). Hupakouo is used of the slave-girl Rhoda answering Peter’s knock at the door of the house of Mary where the disciples were hiding from the Jewish authorities (Acts 12:13). It is used of positive volition at gospel hearing or negative volition by the unbeliever at the point of gospel hearing (Acts 6:7; Rom. 10:16; 2 Thess. 1:8). The verb is also used in reference to positive volition or negative volition toward bible doctrine after salvation (Rom. 6:17; Phil. 2:12; 2 Thess. 3:14; Heb.

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5:9). The word is used with reference to obedience or submission to authority, e.g.: (1) Wives to husbands (1 Pet. 3:6). (2) Children to parents (Eph. 6:1; Col. 3:20). (3) Slaves to masters (Eph. 6:5; Col. 3:22). It is used with reference to Abraham’s submission to the Lord’s command for him to leave his hometown of Ur (Heb. 11:8). In Romans 10:16, the verb hupakouo means, “to obey” and is used with the unregenerate citizens of the nation of Israel as its subject and the gospel as its object. The emphatic negative adverb ou emphatically is used to deny the reality of an alleged fact of this obedience to the gospel of Jesus Christ occurring among the majority of Israelites. It emphatically negates the idea that Israel obeyed the gospel command to trust in Jesus of Nazareth as Savior. Therefore, the verb hupakouo and the emphatic negative adverb ou refer to the nation of Israel’s disobedience to the command that is found in the gospel to believe in the Lord Jesus Christ. Many commentators find it surprising that Paul would characterize Israel’s response to the gospel of Jesus Christ as “disobedience” rather than “unbelief.” It should not be a surprise since the Scriptures make clear that faith is expressed by obedience to God’s commands and prohibitions. Faith demonstrates itself by obedience to the commands of God. The command that the unbeliever must obey in order to receive eternal salvation is to believe on the Lord Jesus Christ. This is illustrated by Paul when talking to the Philippian jailor. Acts 16:27-31, “When the jailer awoke and saw the prison doors opened, he drew his sword and was about to kill himself, supposing that the prisoners had escaped. But Paul cried out with a loud voice, saying, ‘Do not harm yourself, for we are all here!’ And he called for lights and rushed in, and trembling with fear he fell down before Paul and Silas, and after he brought them out, he said, ‘Sirs, what must I do to be saved?’ They said, ‘Believe in the Lord Jesus, and you will be saved, you and your household.’” “Believe ” is the verb pisteuo ( pisteuvw ), which is in the imperative form meaning that it is a command and the word means to “trust, place complete confidence in” the Person of Christ in order to receive the gift of eternal life. The Bible never separates faith from obedience. Unbelief on the other hand is disobedient and is the negative response to God’s commands and as a result the failure to act upon God’s commands. 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

2009 William E. Wenstrom, Jr. Bible Ministries 30 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.” Noah demonstrated his faith in the Lord by his obedience to the Lord’s command to build the ark and so did Abraham when he obeyed the Lord’s command to leave Ur of the Chaldeans and go to a place that the Lord would show him in due time. Hebrews 11:7-8, “By means of faith, Noah, after having received a divine warning concerning the things which at the time were not yet seen, and having responding reverentially built an ark for the deliverance of his household through which (faith) he rendered the wickedness of the world more evident and censurable and as a result he became a possessor of divine righteousness because of his faith. 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.” In the epistle of James, James teaches his readers who were believers that Abraham demonstrated his faith by performing works and when he speaks of works, he is referring to actions that are produced by obedience to God’s commands. James 2:14-24 is addressed to believers challenging them to operated in faith “after” salvation and which faith is demonstrated by obedience to God resulting in good works that are approved by God. James 2:14, “What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him?” In the Bible, the term “ brethren ” is always used as a designation for believers and never unbelievers, thus James is addressing his readers as fellow believers in relation to their walk with God “after” salvation since they are already saved. Therefore, the term “ save ” is “not” a reference to eternal salvation but rather the believer’s “deliverance” after salvation from his sin nature, the devil and the cosmic system by obeying the Word of God. The term “ works ” is “not” a reference to working for one’s eternal salvation but rather it is a designation for obedience to God resulting in actions that benefit one’s fellow believer. James 2:15-17, “If a brother or sister is without clothing and in need of daily food and one of you says to them, ‘Go in peace, be warmed and be filled,’ and yet you do not give them what is necessary for their body, what use is that? Even so faith, if it has no works, is dead, being by itself.” In James 2:15-17, James teaches his readers that if they do not help their fellow believer who is destitute and in need of the essentials of life, then they are not

2009 William E. Wenstrom, Jr. Bible Ministries 31 operating in faith meaning they are disobeying God who commanded them to love one another as themselves (Mark 12:28-31). James 2:18, “But someone may well say, ‘You have faith and I have works; show me your faith without the works, and I will show you my faith by my works.’” James teaches that a believer’s faith is demonstrated by his works and when he speaks of works, he is referring to his actions that benefit his fellow believer, and which actions are produced by obedience to God’s Word. James 2:19, “You believe that God is one. You do well; the demons also believe, and shudder.” James teaches his readers that the demons believe that God is one but they do not produce actions that are the result of obedience to God. James 2:20-21, “But are you willing to recognize, you foolish fellow, that faith without works is useless? Was not Abraham our father justified by works when he offered up his son on the altar?” James teaches that Abraham was justified by his works and identifies what those works were, namely, the offering of Isaac his son on the altar, which was in obedience to God. Therefore, we can see that when James uses the term “ works ” in this passage he is referring to a believer’s actions that are the result of obedience to God’s Word. When James uses the term “ justified,” he is “not” referring to justification in relation to eternal salvation but rather justification in the sense of “approval” by God for one’s obedience to Him. James 2:22, “You see that faith was working with his works, and as a result of the works, faith was perfected.” James teaches that Abraham’s faith produced actions that were in obedience to God and which actions, he calls “ works .” When James uses the term “ perfected ” he means perfected in the sense of being accomplished. Therefore, James is teaching that as a result of Abraham’s actions in sacrificing Isaac, and which actions were in obedience to God, the goal of faith was accomplished. The goal of faith is obedience to God, which is what Paul is referring to in Romans 1:5 with the phrase “ through whom we have received the gift of apostleship in order to bring about the obedience , which is produced by faith .” James 2:23, “and the Scripture was fulfilled which says, ‘AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS,’ and he was called the friend of God.” James is quoting Genesis 15:6 and as we noted when we studied Genesis 15:6, although, the New Testament writers employ Genesis 15:6 to teach that justification is through faith alone in Christ alone, it does “not” mean that Genesis

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15:6 records the moment when Abraham first got saved. The reason for this is that first of all, Abraham had already obeyed the Lord’s call to leave Ur and Haran (Acts 7:2-5; Gen. 12:1-5) and secondly, the Lord had entered into a covenant agreement with him as recorded in Genesis 12:1-3 and 15:4-5, which is something the Lord would never do with an unbeliever. James 2:24, “You see that a man is justified by works and not by faith alone.” When James uses the term “ justified by works ” he means that a believer is justified before God in the sense that he is “approved” by God when he produces actions that are in obedience to God. This obedience demonstrates his faith in God and does “not” refer to justification in relation to eternal salvation. Abraham was a tremendous example for James’ readers to follow in that Abraham was approved by God because his attempted sacrifice of his beloved son Isaac was in obedience to God’s commands and which obedience demonstrated his faith. James is not attempting to describe for his readers how they can identify a so-called “genuine” believer but rather he is simply challenging his readers to obey God, which demonstrates their faith and benefits their fellow believer. Therefore, Paul in Romans 10:16 employs the verb hupakouo , which means, “to obey” and is used with the unregenerate citizens of the nation of Israel as its subject and the gospel as its object. Its meaning is emphatically negated by the emphatic negative adverb ou thus expressing the fact that the nation of Israel disobeyed the command that is found in the gospel to believe in the Lord Jesus Christ. Obedience to the command to trust in Jesus Christ as Savior is an expression of faith in Him. The adjective pas , “ all ” and the third person plural form of the verb is a reference to the citizens of the nation of Israel since in Romans 9-11 Paul is discussing the nation of Israel’s failure to accept Jesus of Nazareth as their Savior. Further indicating that Paul is speaking of Israel specifically rather than the Gentiles is that Paul is quoting Isaiah 53:1, which was addressed to Israel in Isaiah’s day and Paul applied it to the Jews in his day. The adjective is used as a substantive without the article and with the negative ou and means “everyone.” These two word is a figure of speech called “litotes” (pronounced: lie-ta-tees), which is an affirmation expressed in negative terms, or in other words, a positive point is made by denying its opposite. Therefore the expression ou pantes , literally means “ only a few .” This expression echoes Paul’s “remnant” doctrine he introduced in Romans 9:6. In Romans 9:6, he taught that the nation of Israel’s rejection of Jesus of Nazareth does not imply that God promises to the nation have been nullified because those who descended in a racial sense from Israel, aka are never considered by God to be spiritual Israel.

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Romans 9:6, “Now, this does not by any means imply that the word originating from God is nullified because each and every person who descended from Israel, these are, as an eternal spiritual truth, by no means, Israel.” Paul’s remnant theology is developed in Romans 9:27-29. Romans 9:27, “However, Isaiah cries out over Israel, ‘Though the number which is the posterity descended from Israel is like the sand, which is by the sea only the remnant will be delivered.’” In this passage, the apostle continues to apply passages in Hosea to Gentiles that were initially directed towards the Northern Kingdom. He does this since through the Spirit, Paul saw an analogy between God’s present rejection of Israel with His past rejection of the Gentiles. Paul also sees the analogy between the present effectual calling of the Gentiles and His future effectual calling of the Jews. Therefore, Paul quotes both Hosea 2:23 in Romans 9:25 and Hosea 1:10 in Romans 9:26 because he wants his readers to see this analogy. In Romans 9:27, Paul cites Isaiah 10:22 to teach that only a remnant of Jews throughout history will be saved, which supports his premise in Romans 9:6 that not all racial Israel is considered by God to be spiritual Israel, children of the promise and spiritual descendants of Abraham. Romans 9:27, “However, Isaiah cries out over Israel, ‘Though the number which is the posterity descended from Israel is like the sand, which is by the sea only the remnant will be delivered.’” In the first century, as is the case in the twenty-first century most Jews have rejected Jesus of Nazareth as their Messiah. Some in Paul’s day some reasoned as they do today that if Jesus was indeed the Messiah, then, why didn’t Israel accept Him as such? Therefore, in Romans 9:27-33 explains why they rejected Him through the Old Testament Scriptures. Throughout Israel’s history she had rejected the Word of the Lord as witnessed by the Assyrian and Babylonian captivities. Jesus Christ is the incarnate Word of God, thus Israel has always rebelled against Him since to disobey His Word is to disobey Him. Israel’s rejection of the incarnate Word of God resulted in the destruction of Jerusalem and the temple by the Roman armies in 70 A.D. resulting in a centuries long dispersion that lasted until 1948 when Israel was brought back into the land of Palestine. So in Romans 9:27-33, Paul instructs his readers that the prophets of Israel had foretold this rebellion against the Lord and that only a remnant would be delivered from eternal condemnation in the lake of fire. That a remnant has always been preserved by God in Israel is demonstrated during the church age where only a small percentage of Jews have trusted in Jesus of Nazareth as Messiah. There will

2009 William E. Wenstrom, Jr. Bible Ministries 34 only be a remnant that will be saved during Daniel’s Seventieth Week and at the Second Advent of Jesus Christ. Therefore, in Romans 9:27-33, Paul continues to demonstrate his premise in Romans 9:6. Romans 9:27-33 reconciles the promises of God to Israel with the small number of Jewish Christians and serves to substantiate the premise found in Romans 9:6. So the doctrine of the remnant taught by Paul in Romans 9:27-29 serves to support his premise in Romans 9:6. By doing this Paul is actually defending his gospel since its failure to attract the majority of Jews in his day to trust in Jesus of Nazareth as Messiah was undoubtedly used to discredit it. Just as Israel was at fault in the past for rejecting her prophets sent to her by God, so during Paul’s day Israel was at fault for rejecting the greatest of her prophets, Jesus of Nazareth as well as Paul’s gospel. Then, in Romans 9:28, Paul quotes from Isaiah 10:23 to warn unregenerate Israel of eternal condemnation in that the Lord Jesus Christ will execute this judgment thoroughly and decisively. Romans 9:28, “In fact, the Lord will execute judgment upon the inhabitants of the land thoroughly and decisively.” In Romans 9:29, Paul quotes Isaiah 1:9 to teach that if the Lord had not been merciful by leaving a remnant in Israel that it would have become like Sodom and would have been make like Gomorrah in that not only would the nation have been destroyed but all its citizens would have suffered eternal condemnation as well. Romans 9:29, “So that just as Isaiah predicts, ‘If the Lord over the armies had not left to us descendants and He has, we would have become like Sodom and in addition like Gomorrah, we would have been made like.’” In Romans 10:16, the aorist tense of the verb hupakouo is a “constative” aorist describing in summary fashion the period of time Israel’s rejection of the incarnate Son of God, Jesus of Nazareth as their Messiah, which extended from the beginning of His ministry up to the time wrote this epistle. The active voice indicates that Israel as the subject performed the action of disobeying the gospel command to trust in Jesus Christ as Savior. The indicative mood is “declarative” presenting this assertion as an unqualified statement of fact. We will translate ou , “ by no means ” and the adjective pas , “ everyone ” and the verb hupakouo , “ did obey .” Corrected translation thus far of Romans 10:16: “But on the contrary, by no means did everyone obey…” Romans 10:16, “However, they did not all heed the good news; for Isaiah says, ‘LORD, WHO HAS BELIEVED OUR REPORT?’” “The good news ” is the articular dative neuter singular form of the noun euangelion ( eu)aggevlion ), which means, “good news, victorious proclamation.”

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Liddell and Scott list the following meanings (Greek-English Lexicon, New Edition, page 705): (1) Reward of good tidings, given to the messenger; to make a thank-offering for good tidings; to crown one for good news brought (2) Good tidings, good news. The verbs euangelizomai , euangelizo and the adjectival noun euangelion and the noun euangelos are all derived from the angelos , “messenger,” or the verb angello , “to announce.” The verb euangelizomai is a middle form and is found in Aristophanes. The verb euangelizo is a form not encountered until later Greek. The noun euangelion is found as early as the writings of Homer. Euangelos , “messenger” is one who brings a message of victory or other political or personal news that causes joy. In the ancient world, the noun euangelion became a general term for the triumphant message from the battlefield, and it was used for joyous political proclamations or for personal messages of good news. In the Hellenistic period the word can also mean one who announces oracles. Similarly the verb euangelizomai means “to speak as a messenger of gladness, to proclaim good news,” and in the religious sense “to promise.” Euangelizomai also gains a religious meaning when it is used in connection with the appearance of a “divine man,” whose approach is announced with joy (e.g. of Apollonius of Tyana in Philostratus, VA 1, 28, 3rd century A.D.). The original classical definition of the noun euangelion was a “reward for bringing a good message.” But the term also stood for the message itself. It became a general term for the triumphant message from the battlefield, and it was used for joyous political proclamations or for personal messages of good news. It was a technical term for “news of victory.” The messenger appears, raises his right hand in greeting and calls out with a loud voice: chaire…nikomen . By his appearance it is known already that he brings good news. His face shines, his spear is decked with laurel, his head is crowned, he swings a branch of palms, joy fills the city, euangelia are offered, the temples are garlanded, an agon is held, crowns are put on for the sacrifices and the one to whom the message is owed is honored with a wreath. Such messages are seen as a gift of the gods. When the message had been received, sacrifices are offered to them out of gratitude but also in order to hold the gods to their gift. Euangelion is chiefly used in connection with oracles (i.e., the promise of some future event) and in the imperial cult it acquired a religious meaning. In the latter sphere news of the divine ruler’s birth, coming of age, or enthronement, and also his speeches, decrees and acts are glad tidings which bring long hoped for fulfillment to the longings for the world for happiness and peace.

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Ulrich Becker, Professor of Theology at Hanover, quoting from Barker’s work entitled From Alexander to Constantine: Passages and Documents Illustrating the History of Social and Political Ideas 336 B.C.-A.D.337, documents the decree of the Greeks in the province of Asia in 9 B.C. marking the birthday of Augustus (September 23rd) the beginning of the civil year: “It is a day which we may justly count as equivalent to the beginning of everything-if not in itself and in justly count as equivalent to the beginning of everything-if not in itself and in its own nature, at any rate in the benefits it brings-inasmuch as it has restored the shape of everything that was failing and turning into misfortune, and has given a new look to the Universe at a time when it would gladly have welcomed destruction if Caesar had not been born to be the common blessing of all men...Whereas the Providence (pronoia) which has ordered the whole of our life, showing concern and zeal, has ordained the most perfect consummation for human life by giving to is Augustus, by filling him with virtue for doing the work of a benefactor among men, and by sending in him, as it were, a saviour for us and those who come after us, to make war to cease, to create order everywhere... and whereas the birthday of the God (Augustus) was the beginning for the world of the glad tidings (in the Greek the Evangel) that have come to men through him...Paulus Fabius Maximus, the proconsul of the province...has devised a way of honouring Augustus hitherto unknown to the Greeks, which is, that the reckoning of time for the course of human life should begin with his (Augustus’) birth.” (Colin Brown’s Dictionary of New Testament Theology, volume 2, page 108). The proclamation of this euangelion does not merely herald a new era, but it actually brings it about. The proclamation is itself the euangelion , since the salvation it proclaims is already present in it. To Christians the emperor was a false lord ( kurios ) who claimed divine rule, something which belongs to the Lord Jesus Christ alone. In the same way, the euangelion of the emperor cult was a false gospel which opposed the gospel of Christ. Linguistically, however, the noun euangelion and its cognate verb euangelizo formed a background for the preaching of Jesus Christ as Lord. Therefore, when Paul spoke of “another gospel,” a very literal sense can be understood because he lived in an age of “gospel preaching.” When Christians used the term euangelion , they were speaking the familiar language of the day. The emperor in Rome was considered divine by nature. His power was considered to extend to men, to animals, to the earth and to the sea. Nature belongs to him, wind and waves are subject to him. He works miracles and heals men. He is the savior of the world who also redeems individuals from their difficulties. He has appeared on earth as deity in human form. He is the protective god of the state of Rome and his appearance is the cause of good fortune the whole

2009 William E. Wenstrom, Jr. Bible Ministries 37 kingdom. Extraordinary signs accompany the course of his life. They proclaim the birth of the ruler of the world. A comet appears at his ascension to power and at his death signs in heaven declare his assumption into the ranks of the gods. Because the emperor was considered more than a common man, his ordinances are glad messages and his commands are sacred writings. What he says is a divine act and implies good and salvation for men. The emperor cult of Rome was inspired by Satan and is a counterfeit gospel. Euangelion in the sense of good news itself belongs to a later period. Outside of Christian literature the neuter singular form first appears with this meaning in a papyrus letter from an Egyptian official of the 3rd century A.D. In the plural it is found in a calendar inscription from Priene about 9 B.C. It is not until the writings of the apostolic fathers that there is a transition to the later Christian usage of euangelion as referring to a book which sets forth the life and teaching of Jesus (Justin, Apology i. 66). The noun euangelion never appears in the singular form in the Septuagint. The plural form of the word is used to render the Hebrew besorah , “to reward for good news” is found in 2 Samuel 4:10. In Samuel 18:20, 22, besorah could be translated “good tidings.” It is rendered euangelia by the Septuagint translators. This derivative of euangelion does not appear in the New Testament. The noun never functions in a religious capacity in the Septuagint. This fact indicates that the New Testament term euangelion is derived from the Greek usage rather than the Hebrew or more precisely from the language of the imperial cult. The only difference between the euangelion of the New Testament and the imperial cult is the content of the message. The noun euangelion appears 80 times in the New Testament. In the Greek New Testament, the term euangelion means, “good news, victorious proclamation” and appears ten times in Romans (1:1, 9, 15, 16; 2:16; 11:28; 15:16, 19, 20; 16:25). The New Thayer’s Greek-English Lexicon lists the following meanings for euangelion in the New Testament (page 257): (1) A reward for good tidings (2) Good tidings (a) The glad tidings of the kingdom of God soon to be set up, and subsequently also of Jesus, the Messiah, the founder of this kingdom (b) The glad tidings of salvation through Christ; the proclamation of the grace of God manifested and pledged in Christ; the gospel (c) As the Messianic rank of Jesus was proved by His words, His deeds and His death, the narrative of the sayings, deeds, and death of Jesus Christ came to be called euangelion . The Analytical Greek Lexicon Revised lists the following (page 172): (1) Glad tidings, good or joyful news (2) The Gospel, doctrines of the gospel (3) Metonymically, the preaching of, or instruction in, the Gospel.

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Bauer, Gingrich and Danker list the following (A Greek-English Lexicon of the New Testament and Other Early Christian Literature, pages 317-318): (1) Absolutely, (a) to euangelion (b) In general dependent on another noun, the true message of the gospel, the hope kindled by the gospel, faith in the gospel, authority over (i.e. to preach) the gospel, beginning (of the preaching) of the gospel (c) In certain combinations (2) In combination (a) With adjective (b) With genitive; objective, subjective (3) The transition to the later Christian usage in which euangelion means a book dealing with the life and teaching of Jesus. Louw and Nida define euangelion , “the content of the good news (in the NT a reference to the gospel of about Jesus)” (Greek-English Lexicon of the New Testament Based on Semantic Domains, volume 2, page 413). Vine’s Expository Dictionary of Biblical Words, “ Euangelion originally denoted a reward for good tidings; later, the idea of reward dropped, and the word stood for ‘the good news’ itself. The Eng. word ‘gospel,’ i. e. ‘good message,’ is the equivalent of euangelion (Eng., ‘evangel’). In the NT it denotes the ‘good tidings’ of the kingdom of God and of salvation through Christ, to be received by faith, on the basis of His expiatory death, His burial, resurrection, and ascension, e. g., (Acts 15:7; 20:24; 1 Pet. 4:17). Apart from those references and those in the gospels of Matthew and Mark, and (Rev. 14:6), the noun is confined to Paul's epistles. The apostle uses it of two associated yet distinct things, (a) of the basic facts of the death, burial and resurrection of Christ, e. g., (1 Cor. 15:1-3); (b) of the interpretation of these facts, e. g., (Rom. 2:16; Gal. 1:7,11; 2:2); in (a) the ‘gospel’ is viewed historically, in (b) doctrinally, with reference to the interpretation of the facts, as is sometimes indicated by the context. The following phrases describe the subjects or nature or purport of the message; it is the ‘gospel’ of God, (Mark 1:14; Rom. 1:1; 15:16; 2 Cor. 11:7; 1 Thes. 2:2,9; 1 Pet. 4:17); God, concerning His Son, (Rom. 1:1-3); His Son, (Rom. 1:9); Jesus Christ, the Son of God, (Mark 1:1); our Lord Jesus, (2 Thes. 1:8); Christ, (Rom. 15:19), etc.; the glory of Christ, (2 Cor. 4:4); the grace of God, (Acts 20:24); the glory of the blessed God, (1 Tim. 1:11); your salvation, (Eph. 1:13); peace, (Eph. 6:15). Cf. also ‘the gospel of the Kingdom,’ (Matt. 4:23; 9:35; 24:14); ‘an eternal gospel,’ (Rev. 14:6). In (Gal. 2:14), ‘the truth of the gospel’ denotes, not the true ‘gospel,’ but the true teaching of it, in contrast to perversions of it. The following expressions are used in connection with the ‘gospel’: (a) with regard to its testimony; (1) kerusso , ‘to preach it as a herald,’ e. g., (Matt. 4:23; Gal. 2:2); (2) laleo , ‘to speak,’ (1 Thes. 2:2); (3) diamarturomai , ‘to testify (thoroughly),’ (Acts 20:24); (4) euangelizo , ‘to preach,’ e. g., (1 Cor. 15:1; 2 Cor. 11:7; Gal. 1:11); (5) katangello , ‘to proclaim,’ (1 Cor. 9:14); (6) douleuo eis , ‘to serve unto’ (‘in furtherance of’), (Phil. 2:22); (7) sunathleo en , ‘to labor with in,’ (Phil. 4:3); (8) hierourgeo , ‘to minister,’ (Rom. 15:16); (8) pleroo , ‘to preach fully,’ (Rom. 15:19); (10) sunkakopatheo , ‘to suffer

2009 William E. Wenstrom, Jr. Bible Ministries 39 hardship with,’ (2 Tim. 1:8); (b) with regard to its reception ol otherwise: (1) dechomai , ‘to receive,’ (2 Cor. 11:4); hupakouo , ‘to hearken to, or obey,’ (Rom. 10:16; 2 Thes. 1:8); pisteuo en , ‘to believe in,’ (Mark 1:15); metastrepho , ‘to pervert,’ (Gal. 1:7). Note: In connection with (a), the apostle's statement in (1 Cor. 9:23) is noticeable, ‘I do all things for the Gospel's sake, that I may be a joint partaker thereof,’ RV, for the incorrect KJV, ‘that I might be partaker thereof with you.’” Euangelion has a broad semantic range in the New Testament. Nevertheless, this variety should be examined and understood in light of the basic concept that the gospel is a message of victory. According to its Greek heritage, euangelion describes a good report from the battlefield, a message of victory. This is its essential meaning in the New Testament. The New Testament use of euangelion does not derive from the Septuagint. Euangelion appears 5 times in Matthew and 9 times in Mark. It occurs 1 time in Luke (24:53) and twice in Acts (15:7; 20:24). The other 60 instances are attributed to Paul. In about half of these Paul used euangelion in an absolute sense meaning without any qualifying definition. For the apostle Paul, there was only one gospel. Paul’s ministry was distinctively that of the propagation of the gospel. Unto this gospel he was set apart (Rm. 1:1) and made a minister according to the grace of God (Eph. 3:7). His special sphere of action was the Gentile world (Rm. 16:16; Ga. 2:7). Since Paul accepted the gospel as a sacred trust (Ga. 2:7), it was necessary that in the discharge of this obligation he speak so as to please God rather than man (1 Tm. 2:4). The divine commission had created a sense of urgency in Paul where he cried “woe to me if I do not preach the gospel ” (1 Co. 9:16). For the sake of the gospel Paul was willing to become all things to all men (1 Co. 9:22-23). No sacrifice was too great since eternal issues were at stake. By the time wrote his epistles, the word was a technical term for the Christian proclamation. In the Synoptic Gospels euangelion and euangelizo denote the message and teaching of the Lord Jesus. The Christian message of salvation is both a proclamation of and an interpretation of the facts of salvation history. Thus, one word, euangelion, summarizes the Christ event: (1) His incarnation (2) His earthly life (3) His death on the cross (4) His resurrection (5) His ascension (6) His session. Euangelion is the message of God’s action in Christ, executed within the framework of human history, which is the appeal trial of Satan-what God has done to make salvation possible. The proclamation of this message of Christ’s victory is the creative Word of God in action. It changes spiritual darkness into light and

2009 William E. Wenstrom, Jr. Bible Ministries 40 death into life. It is the power of God for salvation (Rm. 1:16). This same word becomes active in those who trust it (1 Th. 2:13). The gospel receives many qualifying descriptions: (1) “Gospel of the kingdom ” (Mt. 4:23; 9:35; 24:14). (2) “Gospel of Jesus Christ” (Mk. 1:1). (3) “Gospel of the kingdom of God ” (Mk. 1:14). (4) “Word of the gospel ” (Acts 15:7). (5) “Gospel of the grace of God ” (Acts 20:24). (6) “Gospel of His Son ” (Rm. 1:9). (7) “Gospel of Christ ” (Rm. 1:16; 15:19, 29; 1 Co. 9:12, 18; 2 Co. 4:4; 9:13; 10:14; Ga. 1:7; Phlp. 1:27; 1 Th. 3:2). (8) “Gospel of God ” (Rm. 15:16; 2 Co. 11:7; 1 Th. 2:2, 8, 9; 1 Pe. 4:17). (9) “Christ’s gospel ” (2 Co. 2:12). (10) “Gospel of the uncircumcision ” (Ga. 2:7). (11) “Gospel of your salvation ” (Eph. 1:13). (12) “Gospel of peace ” (Eph. 6:15). (13) “Mystery of the gospel ” (Eph. 6:19). (14) “Teaching of the gospel ” (Phlp. 1:27). (15) “Word of truth of the gospel ” (Col. 1:5). (16) “Hope of the gospel ” (Col. 1:23). (17) “Gospel of our Lord Jesus Christ ” (2 Th. 1:8). (18) “Glorious gospel of the blessed God ” (1 Tm. 1:11). (19) “Afflictions of the gospel ” (2 Tm. 1:8). (20) “Bonds of the gospel ” (Phlm. 13). (21) “Everlasting gospel ” (Re. 14:6). In addition to the above qualifying descriptions, other phrases are used in the New Testament to describe the gospel. The content of the message is “ the preaching of the cross ” (1 Co. 1:18) and also the “ witness of the resurrection of the Lord Jesus ” (Acts 4:33). It is also called the “ word of God’s grace ” (Acts 14:3), “ the word of salvation ” (Acts 13:26), “ the word of reconciliation ” (2 Co. 5:19), “ the word of truth ” (Eph. 1:13), “ the word of faith ” (Rm. 10:8), “ word of life ” (Phlp. 2:16). The main emphasis of the message is contained in the phrase “ preach Christ ” (cf. Acts 8:5; Col. 1:28). The content of the gospel message is further explained in Romans 1:17 which states that “ in it (the gospel) the righteousness of God revealed from faith to faith .” Faith in Christ and not obedience to the Law brings righteousness. Faith alone in Christ alone enables the justice of God to impute the righteousness of Christ to an individual. It is the preaching of the gospel that provides an individual to exercise faith (Rm. 10:17). Faith alone in Christ alone produces peace in the soul (Eph. 2:17; 5:16), confidence (Col. 1:23) and provides eternal life (Titus 1:1-3). Believers are not to be ashamed of the gospel (Rm. 1:16; 2 Tm. 1:8) and are to govern their lifestyle by it (Phlp. 1:27). Believers are at times called on to endure undeserved suffering because of the gospel (Phlp. 1:27), yet they must continue to proclaim it to the end of the dispensation (2 Tm. 4:2). It alone heralds the sound words of truth, salvation, reconciliation, and grace (e.g. Acts 13:26; 14:3; 2 Co. 5:19; Eph. 1:13). Only the gospel is the word of life (Phlp. 2:16). According to 1 Timothy 1:11, the Gospel contains teaching on the right use of the Mosaic Law. It reveals the glory of God.

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Euangelion was the central concept of Paul’s theology. For Paul, euangelion was not only the content of what is proclaimed, but also the act, process and execution of the proclamation. Content and process of proclaiming the message are one for him. The gospel is not of human origin but the word of God (1 Pet. 1:12). It was entrusted to Paul as an apostle and teacher (2 Tm. 1:11). Its message of Jesus Christ, risen from the dead, and descended from David (2 Tm. 2:8) is not limited to a single, past event, but rather is experienced as a word charged with power in the present so that it cannot be fettered by human chains (2 Tm. 2:9). This message of Christ’s victory at the Cross of Calvary produces regeneration and eternal life. It brings peace (Eph. 2:17; 6:15) and incorporates both Jews and Gentiles under the Headship of Christ (Eph. 3:1-9). It not only gives salvation but has “brought life and immortality to light” (2 Tm. 1:10). The Gospel is the manifestation of divine glory in history. It is the presence of Christ. The gospel is divine power (Rm. 1:16) and as an instrument of the Holy Spirit it convicts (1 Th. 1:5) and converts (Col. 1:6). Although it is good news, it is strenuously opposed by a rebellious unregenerate world (1 Th. 2:2). Opposition to the message takes the form of opposition to the messenger (2 Tm. 1:11-12; Phlm. 13). Yet those who proclaim it must do so boldly (Eph. 6:19) and with simplicity (2 Co. 4:2), not with eloquence lest the cross of Christ be robbed of its power (1 Co. 1:17). To those who refuse to respond to the gospel it is both foolishness and a stumbling block (1 C. 1:18 ff.), but to those who respond in faith it proves itself to be “the power of God unto salvation” (Rm. 1:16). “Jesus Christ, risen from the dead, descended from David ” (2 Tm. 2:8) may well stand as a summary of what the entire New Testament means by “ gospel .” It has to do with the Person of Christ, though with an equal stress on Christ’s saving work centered in the cross and resurrection. The advent of salvation is depicted in the Old Testament terms of promise and fulfillment (Rm. 3:21; 15:4-9; 1 Co. 10:11). The present availability of that salvation is offered “by grace alone, through faith alone.” The work of reconciliation is both complete meaning God in Christ has effected the salvation of the entire cosmos (2 Co. 5:19, 21) and incomplete meaning that God has entrusted the gospel to His servants who as ambassadors for Christ call men and women to accept all that has been accomplished (5:20). In relation to the unbeliever, the noun euangelion 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,

2009 William E. Wenstrom, Jr. Bible Ministries 42 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 and the cosmic system 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; :1-2). In relation to the believer, the Gospel message is God’s victorious proclamation regarding the believer’s deliverance and victory positionally from the power of Satan, the old sin nature and the cosmic system of Satan (See Romans 5-7). By positionally, I mean that God views the believer as crucified, died, buried, raised and seated with Christ, which was accomplished at the moment of salvation through the Baptism of the Spirit when the omnipotence of God the Holy Spirit placed the believer in an eternal union with Christ. The Baptism of the Spirit identifies the believer with Christ in the sense that the omnipotence of God the Holy Spirit causes the believer to become identical and united with the Lord Jesus Christ and also ascribes to the believer the qualities and characteristics of the Lord Jesus Christ. The Baptism of the Spirit identifies the believer with Christ in His crucifixion (:6; Galatians 2:20), His death (Romans 6:2, 7-8; Colossians 2:20; 3:3), His burial (Romans 6:4; Colossians 2:12), His resurrection (Romans 6:5; Ephesians 2:6; Philippians 3:10-11; Colossians 2:12; 3:1) and His session (Ephesians 2:6; Colossians 3:1). The believer can experience this victory and deliverance by appropriating by faith the teaching of the Word of God that he has been crucified, died, buried, raised and seated with Christ (Romans 6:11-23; 8:1-17; Galatians 2:20; Colossians 3:5-17). In Romans 1:16-17, the apostle Paul describes the gospel in that it is the power of God for salvation and that it reveals the righteousness of God, who is Jesus Christ. Romans 1:16-17, “For I am not ashamed of the Gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, ‘BUT THE RIGHTEOUS man SHALL LIVE BY FAITH.’” The context of Romans 1:16 indicates that the noun soteria , “ salvation ” refers to the deliverance from sin, Satan and his cosmic system that is available to every member of the human race and is received as a gift through faith in Christ. Paul is referring to the salvation or deliverance that is available to the unbeliever since it is used within the context of Paul pointing out the universal need for salvation

2009 William E. Wenstrom, Jr. Bible Ministries 43 regardless of whether they are a Jew or Gentile, which is indicated by the phrase “to everyone who believes, to the Jew first and also to the Greek.” The Christian’s salvation, i.e. his deliverance from the sin nature is also accomplished in three stages. (1) Positional: At the moment the believer exercised faith alone in Christ alone, he was delivered “positionally” from the sin nature through the crucifixion, death, burial, resurrection and session of the Lord Jesus Christ (Luke 19:9; John 4:22; Acts 4:12; 13:26, 47; 16:17; Rom. 1:16; 10:1, 10; 11:11; 2 Cor. 6:2; Eph. 1:13; Phlp. 1:28; 2 Thess. 2:13; Heb. 2:10; 5:9; 6:9; 1 Pet. 1:9-10; 2 Pet. 3:15; Jude 3; Rev. 7:10). By “positionally,” I mean that God views the believer as crucified, died, buried, raised and seated with Christ, which was accomplished at the moment of salvation through the Baptism of the Spirit when the omnipotence of God the Holy Spirit placed the believer in an eternal union with Christ. In other words, the “positional” aspect of the believer’s salvation refers to the past action of God saving us from sin when we trusted in Jesus Christ as our Savior. 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.” The believer’s deliverance positionally sets up the “potential” for him to experience this deliverance in time since this deliverance can only be experienced after salvation through obedience to the teaching of the Word of God. It also guarantees the believer’s ultimate deliverance at the rapture, which is based upon the sovereign decision of God rather than the volition of the believer. (2) Experiential: After salvation, the believer can “experience” deliverance from the sin nature by appropriating by faith the teaching of the Word of God that he has been crucified, died, buried, raised and seated with Christ. This constitutes the believer’s spiritual life after being delivered from real spiritual death (2 Cor. 1:6; 7:10; Romans 6:11-23; 8:1-17; Phlp. 2:12; Galatians 2:20; Colossians 3:5-17; 2 Tim. 2:10; 3:15; Heb. 2:3, 10; 1 Pet. 2:2). In other words, the “experiential” aspect of salvation is used of the believer’s deliverance from sin in the present moment. :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.” (3) Ultimate: At the resurrection the believer will be delivered “ultimately” and permanently from the sin nature when he receives his resurrection body at the rapture of the church, which is imminent (Rom. 13:11; 1 Thess. 5:8-9; Heb. 1:14; 9:28; 1 Pet. 1:5). In other words, the “ultimate” aspect of salvation is used of the believer’s future deliverance from sin.

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2 Timothy 4:18, “The Lord will rescue me from every evil deed, and will bring me safely to His heavenly kingdom; to Him be the glory forever and ever. Amen.” In Hebrews 9:24-28, all three stages of the believer’s salvation are referred to. Hebrews 9:24-28, “For Christ did not enter a holy place made with hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us (experiential aspect of the believer’s salvation); nor was it that He would offer Himself often, as the high priest enters the holy place year by year with blood that is not his own. Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been manifested to put away sin by the sacrifice of Himself. (This makes possible the “positional” aspect of salvation) And inasmuch as it is appointed for men to die once and after this comes judgment, so Christ also, having been offered once to bear the sins of many, will appear a second time for salvation without reference to sin, to those who eagerly await Him. (This refers to the “future” deliverance of the believer at the rapture)” Warren Wiersbe commenting on Hebrews 9:24-28, writes, “Did you notice that the word ‘appear’ is used three times in Hebrews 9:24–28? These three uses give us a summary of our Lord’s work. He has appeared to put away sin by dying on the cross (Heb. 9:26). He is appearing now in heaven for us (Heb. 9:24). One day, He shall appear to take Christians home (Heb. 9:28). These ‘three tenses of salvation’ are all based on His finished work.” (Wiersbe, W. W. The Bible Exposition Commentary. Wheaton, Ill.: Victor Books) Just as in the believer’s sanctification, his deliverance positionally sets up the “potential” for him to experience this deliverance in time since this deliverance can only be experienced after salvation through obedience to the teaching of the Word of God through the enabling power of the Spirit. It also guarantees the believer’s ultimate deliverance at the rapture, which is based upon the sovereign decision of God rather than the volition of the believer. The believer can experience his sanctification and salvation, i.e., the victory over and deliverance from sin, Satan and his cosmic system through the omnipotence of the Spirit by appropriating when he appropriates by faith the teaching of the Word of God that he has been crucified, died, buried, raised and seated with Christ (Romans 6:11-23; 8:1-17; Galatians 2:20; Colossians 3:5-17). Romans 1:16, “For I am not ashamed of the Gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.” “Who believes ” is the articular dative (of recipient) masculine singular present active (substantive) participle form of the verb pisteuo ( pisteuvw ), which means to

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“trust, place complete confidence in” the Person of Christ in order to receive the gift of eternal life. The present tense is “gnomic” used to make a statement of a general, timeless fact indicating that it is an “eternal spiritual truth” or “spiritual axiom” that the one who believes in the gospel message of Jesus Christ will receive salvation since the gospel is the power of God for salvation. Faith is a non-meritorious system of perception. There are three forms of perception: (1) Empiricism: Trusting in one’s experiences in life to make decisions. (2) Rationalism: Trusting in one’s intellect to make decisions in life. (3) Faith: Trusting in the authority of another to make decisions in life. When a person believes in Jesus Christ as his Savior he is in effect trusting in the authority of the Scriptures and the Holy Spirit, which declare the Person and Work of Jesus Christ as the object of faith for salvation. Our faith is the only system of perception that God will accept because it is compatible with His grace policy. Ephesians 2:8, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God.” The believer is saved based upon the merits of Christ and His death on the Cross. Romans 1:16, “For I am not ashamed of the Gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.” Therefore, the expression “ who believes ” refers to making the non-meritorious decision to trust or place one’s complete confidence in the Person of Jesus Christ for salvation. Then the apostle Paul notes the universal nature of salvation by faith in Jesus Christ with the phrase “ to the Jew first and also to the Greek .” This phrase demonstrates that God desires all men to be saved and that Christ died for all men, which theologians call the “unlimited atonement.” 1 Timothy 2:4, “God desires all men to be saved and to come to the knowledge of the truth.” 2 Peter 3:9, “The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.” 1 John 2:2, “and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world.” 1 Timothy 4:10, “For it is for this we labor and strive, because we have fixed our hope on the living God, who is the Savior of all men, especially of believers.”

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Romans 1:16, “For I am not ashamed of the Gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.” The expression “ to the Jew first and also to the Greek ” does “not” mean that every Jew must be evangelized before the gospel can be presented to the Gentiles but rather means that the Jews were elected by God as noted by Paul in Romans 9- 11. Also, this expression “ to the Jew first and also to the Greek ” places the Jew on equal footing with the Gentile with respect to the need for salvation. :10, “THERE IS NONE RIGHTEOUS, NOT EVEN ONE.” In Romans 1:16, the apostle Paul reveals three principles: (1) The effect of the gospel is salvation. (2) The extent of the gospel is that it is for all men. (3) The condition attached to the gospel is faith in Christ. Romans 1:17, “For by means of it, the righteousness originating from God is as an eternal spiritual truth revealed from faith to faith.” In Romans 1:17, the noun dikaiosune means, “ righteousness ” and refers to the righteousness of Christ since Paul writes that the gospel reveals the righteousness of God and in Romans 1:3-4 he writes that the gospel message centers upon the Person of Christ. The righteousness of Christ refers to the character of Christ having perfect integrity in the sense that His character is perfectly sound, perfectly adhering to the will of God, which is upright, honest, perfectly whole, undiminished, sound, unimpaired and in perfect condition. The righteousness of Christ refers to the character of Christ having perfect virtue in the sense that His character is perfect moral excellence, goodness, and His conduct is conformed perfectly to the will of God. “Of God ” is the noun theos (qeov$ ), which is a genitive of source indicating that the righteousness referred to in Romans 1:17 “originates” from God and was “not” of human origin. The righteousness of God refers to the righteousness of the Lord Jesus Christ since the gospel centers upon the Person of Christ according to Romans 1:3-4 and the gospel message reveals the righteousness of God according to Romans 1:17. Therefore, the genitive of source theos indicates that the righteousness referred to in Romans 1:17 “originates” from God and is in fact the second member of the Trinity, the incarnate Son of God, Jesus Christ who is the object of faith. “Is revealed ” is 3 rd person singular present passive indicative form of the apokalupto ( a)pokaluvptw ) (ap-ok-al-oop-to), which is a compound word composed of the preposition apo (a)pov), “from” and the verb kalupto ( kaluvptw ), “to conceal, hide.” Interestingly and surprisingly, the result of combining these two words is that apokalupto means the exact opposite, “to reveal, disclose, uncover.” So thus far,

2009 William E. Wenstrom, Jr. Bible Ministries 47 we can see that the righteousness of God in the Person of the impeccable, incarnate Son of God, Jesus Christ is revealed by means of the communication of the gospel. “From faith ” is composed of the preposition ek ( e)k ), “ from ” and the genitive feminine singular form of the noun pistis ( pivsti$ ) (pis-tis), “ faith .” The preposition ek , “ from ” is a marker of the extent of time from a point in the past whereas the noun pistis , “ faith ” is a genitive of time and together, they emphasize time with emphasis upon the beginning. Therefore, the prepositional phrase ek pisteos , “ from faith ” emphasizes that by means of the communication of the gospel, the righteousness of Christ was revealed in the believer the moment he accepted Jesus Christ as His Savior since at that moment God the Father imputed the righteousness of His Son to him (See ). “To faith ” is composed of the preposition eis ( ei)$ ), “ to ” and the accusative feminine singular form of the noun pistis ( pivsti$ ) (pis-tis), “ faith .” The preposition eis , “ to ” is a marker of continuous extent of time up to a point whereas as the noun pistis , “ faith ” is an accusative of measure or extent of time and together, they emphasize the extent of time. Therefore, the prepositional phrase eis pistin , “ to faith ” emphasizes that by means of the communication of the gospel, the righteousness of Christ is revealed in the believer “after” salvation when he appropriates by faith the teaching of the gospel that he has been crucified, died, buried, raised and seated with Christ (Romans 6:11-23; 8:1-17; Galatians 2:20; Colossians 3:5-17). It also emphasizes that the righteousness of Christ is revealed in the believer when he receives a resurrection body at the rapture of the church, which completes the Father’s plan to conform the believer into the image of His Son (:28-29). Therefore, in Romans 1:17, the expression dikaiosune gar theou en auto apokaluptetai ek pisteos eis pistin , “ For in it the righteousness of God is revealed from faith to faith ” indicates that by means of the communication of the gospel, the righteousness of Christ is revealed in the believer in three stages: (1) Positionally, at the moment he exercises faith in the gospel message and trusts in Jesus Christ as his Savior. (2) Experientially, after salvation when the believer exercises faith in the gospel message that he has been crucified, died, buried, raised and seated with Christ. (3) Ultimately, when he receives his resurrection body at the rapture of the church. Depending upon the context the noun euangelion , “ gospel ” refers to: (1) The gospel presentation to the unbeliever. (2) The communication of Bible doctrine to the believer. (3) A combination of the two, i.e., doctrine in general. The noun euangelion , summarizes the Christ event: (1) His incarnation (2) His earthly life (3) His death on the cross (4) His resurrection (5) His ascension (6) His session. (7) He Will Judge.

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The gospel message not only contains the teaching that Jesus Christ died for the sins of all mankind and was raised from the dead on the third day and that whoever believes in Him shall have eternal life but it also contains the teaching that men will receive eternal condemnation for rejecting Jesus Christ as Savior. This is illustrated by the Lord Jesus Christ in John 3 when He gave the gospel to Nicodemus, a self-righteous, unsaved Jew. John 3:1, “Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews.” Nicodemus was a member of the Sanhedrin, which had seventy members. The Sanhedrin put Jesus on trial according to Luke 22:66. Nicodemus defended Jesus before the Pharisees for condemning Jesus without hearing Him (John 7:50-51) and he is the one who helped Joseph of Arimathea bury Jesus (John 1939-40). Nicodemus was initially attracted to the miracles that Jesus performed and he wanted to know more about the doctrines that the Lord taught. Nicodemus himself was a prominent teachers in Israel as we will note John 3:10 where the definite preceding the Greek noun didaskalos , “ teacher ” indicates that Nicodemus was a “well-known” teacher or interpreter of the Law in Israel. John 3:2, “this man came to Jesus by night and said to Him, "Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with him.” In John 3:1-21, the Lord employs four different illustrations in order to teach Nicodemus the basics of salvation: (1) Birth (John 3:1-7). (2) Wind (John 3:8-13). (3) Serpent on a Pole (John 3:14-18; cf. Num. 21:8-9). (4) Light and darkness (John 3:19-21). These illustrations were directed toward Nicodemus’ human frame of reference. John 3:3-5, “Jesus answered and said to him, ‘Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.’ Nicodemus said to Him, ‘How can a man be born when he is old? He cannot enter a second time into his mother's womb and be born, can he?’ Jesus answered, ‘Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God.’” The phrase “ of water and the Spirit ” is a figure of speech called hendiadys , which literally means, “one by means of two.” In this figure two words are employed but only one thing or idea is intended. One of the two words expresses the thing, and the other (of synonymous, or even different, signification, not a 2 nd thing or idea) intensifies it by being changed (if a noun) into an adjective of the superlative degree, which is, by this means, made especially emphatic. There is no definite article in the Greek text of John 3:5 before the nouns hudor , “ water ,” and pneuma , “ Spirit ” and they are both in the

2009 William E. Wenstrom, Jr. Bible Ministries 49 same case. Therefore, because of this figure of speech and the context only 1 thing, namely, the Holy Spirit is meant here in John 3:5. John 3:6 and 8 both refer to the Holy Spirit and not literal water, nor the Word of God as some have interpreted “ water ” here in John 3:5. The Lord is speaking to Nicodemus about “ earthly things ” and as well-known and great teacher of the Jews, he knew or ought to have known perfectly well the prophecy of Ezekiel 36:25-27 concerning entrance into the kingdom. Ezekiel 36:25-27, “Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols. Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances.” The cleansing of that day is not to be with literal water, as in the ceremonial cleansings of the Law, but with the Spirit of God. Hence, here in John 3:5, only 1 thing is meant: “Unless, a person becomes born of water, yes-and spiritual water too, he can never enter into the kingdom of God.” That spiritual water stands by another figure, namely metonymy , for the Holy Spirit Himself. John 7:37-39, “Now on the last day, the great day of the feast, Jesus stood and cried out, saying, ‘If anyone is thirsty, let him come to Me and drink. He who believes in Me, as the Scripture said, ‘From his innermost being will flow rivers of living water.’ But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified.” So the Lord in John 3:5 and John 7:37-39 is referring to the Holy Spirit with this figure of water. John 3:6-7, “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must be born again.’” Now in verses 8-13 the Lord uses the wind as an illustration to teach the basics of salvation. John 3:8, “The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit.” One of the symbols for the Holy Spirit in Scripture is the wind or breath as in Job 33:4, John 20:22, and Acts 2:2. Like the wind, the Spirit is invisible but powerful and you cannot explain or predict the movements of the wind. When the Lord used wind as a symbol for the Spirit, Nicodemus as a teacher of the Law should have recalled Ezekiel 37:1-14.

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John 3:9-13, “Nicodemus said to Him, ‘How can these things be?’ Jesus answered and said to him, ‘Are you the teacher of Israel and do not understand these things? Truly, truly, I say to you, we speak of what we know and testify of what we have seen, and you do not accept our testimony. If I told you earthly things and you do not believe, how will you believe if I tell you heavenly things? No one has ascended into heaven, but He who descended from heaven: the Son of Man.’” Now in verses 14-18 the Lord uses an illustration from the Old Testament namely Numbers 21:8-9, where Moses put a serpent on a pole and those who simply looked at it were delivered from the plague. John 3:14-16, “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that whoever believes will in Him have eternal life. For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. Corrected translation of John 3:15-16, “So that any person who trusts in Him (Son of Man) will, as an eternal spiritual truth, possess eternal life. In this manner God the Father self-sacrificially loved the world that He gave His uniquely born Son in order that whoever places his trust in Him, will never perish but rather will as an eternal spiritual truth, possess eternal life.” John 3:17-36, “For God did not send the Son into the world to judge the world, but that the world might be saved through Him. He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God. This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed. But he who practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in God. After these things Jesus and His disciples came into the land of , and there He was spending time with them and baptizing. John also was baptizing in Aenon near Salim, because there was much water there; and people were coming and were being baptized -- for John had not yet been thrown into prison. Therefore there arose a discussion on the part of John's disciples with a Jew about purification. And they came to John and said to him, ‘Rabbi, He who was with you beyond the Jordan, to whom you have testified, behold, He is baptizing and all are coming to Him.’ John answered and said, ‘A man can receive nothing unless it has been given him from heaven. You yourselves are my witnesses that I said, I am not the Christ,' but, I have been sent ahead of Him. He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice.

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So this joy of mine has been made full. He must increase, but I must decrease. He who comes from above is above all, he who is of the earth is from the earth and speaks of the earth. He who comes from heaven is above all. What He has seen and heard, of that He testifies; and no one receives His testimony. He who has received His testimony has set his seal to this, that God is true. For He whom God has sent speaks the words of God; for He gives the Spirit without measure. The Father loves the Son and has given all things into His hand. He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him.’” It is the Holy Spirit, who takes the Gospel information that Christ died for our sins according to the Scriptures, was buried and was raised on the third day according to the Scriptures. When this is presented, then it is simple case of believing this information regarding the Lord Jesus. Ephesians 1:13, “In Him, you also, after listening to the message of truth, the gospel of your salvation-- having also believed, you were sealed in Him with the Holy Spirit of promise .” We have to possess some information regarding Christ in order to believe in Him. You can’t believe in someone you have no knowledge of. Therefore, it is essential that we present the Gospel accurately and concisely to the unbeliever because the Gospel is the power of God for salvation. The Holy Spirit takes whatever truth is communicated to the unbeliever and makes it understandable so that they can make a decision for or against Christ as their Savior. God the Holy Spirit, in common grace, makes the Gospel understandable to unbelievers, so that they may make a decision to either accept or reject Jesus Christ as Savior. “Common grace” is grace that the entire human race receives when God the Holy Spirit makes the Gospel message, which is a spiritual language, understandable to the spiritually dead unbeliever. It is given to everyone in the human race, so that all men may have the same privilege and opportunity to be saved. Titus 2:11, “For the grace of God has appeared [the Lord Jesus Christ], bringing salvation to all men.” The entire human race is born spiritually dead because of Adam’s sin. Romans 5:12, “Therefore, just as through one man [Adam] sin entered into the world, and spiritual death spread through sin, and so spiritual death spread to all men, because all sinned when Adam sinned.” Therefore, God the Father sent His Son to the cross for everyone because He made everyone a sinner at physical birth through the imputation of Adam’s sin. Now, the fact that every member of the human race possesses a sin nature does mean that the entire human race is qualified for grace, which is all that God is free

2009 William E. Wenstrom, Jr. Bible Ministries 52 to do in imparting unmerited blessings to anyone who trusts in Jesus Christ as his or her Savior. Galatians 3:22, “But the Scripture has shut up everyone under sin, so that the promise by faith in Jesus Christ might be given to those who believe.” :32, “For God has shut up all in disobedience so that He may show mercy to all.” Nevertheless, despite God’s grace in offering everyone salvation, not everyone will be saved because God, in His perfect integrity, also provided everyone with a free will, or volition. Therefore, unbelievers must make the decision to believe in Jesus Christ as their Savior; God cannot make the decision for them. People go to the Lake of Fire because they make the decision to go there. God doesn’t want anyone in the Lake of Fire. He wants them all in heaven. But, we are not robots. We are human beings with volition to choose—to choose Christ and be saved or to choose Satan and succumb to the Lake of Fire. John 3:36, “He who believes in the Son has eternal life, but he who does not obey the Son shall not see eternal life, but the wrath of God abides on him.” There is only one way to be saved and that is through faith alone in Christ alone. There is no other person through whom you can attain salvation. Our ticket to heaven is through faith in our Lord Jesus Christ. Peter made this extraordinarily clear in Acts 4:10-12. Acts 4:10-12, “Let it be known to all of you [rulers of the Jews], and to all the people of Israel, that by the name of Jesus Christ the Nazarene, whom you crucified, whom God raised from the dead [what Satan meant for evil, God meant for good]—by this name this man stands before you in good health. He is the STONE WHICH WAS REJECTED by you [the rulers of the Jews], THE BUILDERS, but WHICH BECAME THE CHIEF CORNER stone [the most important].' And there is salvation in no one else; for there is no other name under heaven that has been given among men, by which we must be saved.” We must also remember that God the Holy Spirit convicts and reveals Jesus Christ to all men (John 16:8-11). The Holy Spirit, in common grace, bears witness to the unbeliever that Jesus Christ is the Son of God. God the Holy Spirit convicts the unbeliever that he is a sinner and needs a Savior. The Lord, in His Upper Room Discourse, mentioned this principle. The convicting ministry of the Holy Spirit in common grace convicts the unbeliever that he is a sinner and that Jesus Christ is their Savior and that whoever believes in Jesus Christ will receive the forgiveness of their sins from a holy God. When the unbeliever hears the gospel message of salvation through faith alone in Christ alone, the Holy Spirit convicts them of three things, namely, the sin of not believing in Christ, the righteousness of Christ and the judgment of Satan.

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John 16:7, “But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you.” The “ Helper ” is a reference to God the Holy Spirit according to John 14:26. John 16:8-11, “And He, when He comes, will convict the world concerning sin and righteousness and judgment, concerning sin, because they do not believe in Me and concerning righteousness, because I go to the Father and you no longer see Me and concerning judgment, because the ruler of this world has been judged.” The statement “ concerning sin because they do not believe in Me ” refers to the rejection of Jesus Christ as Savior. The statement “ concerning righteousness because I go to the Father and you no longer see Me ” refers to the righteousness of Christ who is the only sinless Person in all of creation that can approach the Father on His own merits. The statement “ concerning judgment because the ruler of this world has been judged ” is a reference to the fact that the Christ’s death on the Cross judged Satan. The moment a person believes in Jesus Christ as their Savior, the Holy Spirit makes their faith “effective” for salvation, which is called in theology, “efficacious grace.” 2 Corinthians 6:1-2, “And working together with Him, we also urge you not to receive the grace of God in vain-for He says, ‘At the acceptable time I listened to you, and on the day of salvation (the day that you believed in Christ) I (God the Holy Spirit) helped you,’ behold, now is 'the acceptable time,’ behold, now is ‘the day of salvation.’” The Holy Spirit in common grace takes the Gospel message and makes it understandable to the unbeliever so that they can either make the non-meritorious decision to believe in Jesus Christ as Savior or reject Him. The unbeliever cannot understand the gospel message of Jesus Christ unless the Holy Spirit enables him. A spiritually dead person cannot understand the things of God without the aid of the Holy Spirit in common grace. This principle appears in 1 Corinthians 2:1-10. A spiritually dead person needs help at salvation. The Holy Spirit in common grace has to make spiritual information understandable to the spiritually dead person so that they can make a decision to either accept Christ as Savior or reject Him. This process takes place over a lifetime until the unbeliever accepts Christ or they die. There are no more opportunities after death. Hebrews 9:27, “And inasmuch as it is appointed for men to die once and after this {comes} judgment .”

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The Spirit also manifests the righteousness of God through the communication of the gospel by offering Christ’s righteousness as a gift of God’s grace through imputation as a result of exercising faith in Jesus Christ. Romans 3:21-22, “But now, independently of seeking to be justified by obedience to the Law, the righteousness originating from God is being manifested at the present time while simultaneously being attested to by the Law and the Prophets. Namely, the righteousness originating from God through faith in Jesus who is the Christ for the benefit of each and every person who does believe for there is, as an eternal spiritual truth, absolutely no distinction .” The gospel demonstrates the Father’s perfect virtue and integrity in that it proclaims that the Father fulfilled His promises of a Savior for the human race in the death and resurrection of His Son Jesus Christ. The Gospel message demonstrates that all of humanity is totally and completely dependent upon God and His grace for not only human existence itself but also for salvation. They could do nothing to earn or deserve salvation and were totally and completely dependent upon God to provide salvation through faith in Jesus Christ. Therefore, the gospel rejects human arrogance and pride. In Romans 10:16, the noun euangelion means “good news” and refers to the gospel in relation to the unsaved since Paul is speaking in the context of the nation of Israel’s rejection of Jesus of Nazareth as Messiah. It refers to the gospel in the sense of the good news message to sinners that they can receive divine righteousness as a gift through imputation as a result of faith alone in Christ alone, which in turn results in the Father declaring them justified. The noun functions as a “dative direct object” meaning it is receiving the action of the verb hupakouo . This category of the dative is found with verbs of serving, which hupakouo denotes. The word is put in the dative rather than accusative case since Paul is emphasizing the adversarial relationship that exists between self- righteous Israel and God and in particular the gospel of Jesus Christ. The articular construction of the euangelion indicates that the noun is in a class by itself, thus indicating that the Christian gospel was the only gospel worth mentioning. We will translate to euangelio , “ the gospel .” Corrected translation thus far of Romans 10:16: “But on the contrary, by no means did everyone obey the gospel…” Romans 10:16, “However, they did not all heed the good news; for Isaiah says, ‘LORD, WHO HAS BELIEVED OUR REPORT?’” “For ” is the “confirmatory” use of the post-positive conjunction gar ( gavr ), which introduces a quotation from Isaiah 53:1 that serves to “confirm” Paul’s previous statement that not everyone in Israel obeyed the gospel.

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Corrected translation thus far of Romans 10:16: “But on the contrary, by no means did everyone obey the gospel for…” Romans 10:16, “However, they did not all heed the good news; for Isaiah says, ‘LORD, WHO HAS BELIEVED OUR REPORT?’” “Isaiah ” is the nominative masculine singular form of the proper name Hesaias ( JHsaiv+a$ ) (hay-sah-ee-as), which refers to one of the three “major” prophets of Israel who served the Lord during the reigns of Jotham, Ahaz and Hezekiah (792- 740 B.C.) and whose name means, “’s saves.” The word functions as a “nominative subject” meaning that it is performing the action of the verb lego , “ says .” Corrected translation thus far of Romans 10:16: “But on the contrary, by no means did everyone obey the gospel for Isaiah…” “Says ” is the third person singular present active indicative form of the verb lego ( levgw ), which refers to the “content” of what the Lord communicated through the prophet Isaiah that is recorded in Isaiah 53:1. The third person singular form refers to the prophet Isaiah. This is a “perfective” present, which is used to emphasize the results of a past action. Therefore, the “perfective present” of the verb lego emphasizes that even though Isaiah 53:1 was written in the past, it still speaks today and is binding on the hearers and in particular the unsaved Israelites in Paul’s day. The active voice indicates that the Lord as the subject produced the action of the verb in communicating through the prophet Isaiah what is recorded in Isaiah 53:1. The indicative mood is “declarative” presenting this assertion as an unqualified statement of fact. We will translate lego , “ says .” Corrected translation thus far of Romans 10:16: “But on the contrary, by no means did everyone obey the gospel for Isaiah says…” Romans 10:16, “However, they did not all heed the good news; for Isaiah says, ‘LORD, WHO HAS BELIEVED OUR REPORT?’” In Romans 10:16, Paul is quoting from Isaiah 53:1a. Isaiah 53:1, “Who has believed our message? And to whom has the arm of the LORD been revealed?” As we can see, Paul is quoting from the first question and not the second. With the exception of the noun kurios , “ Lord ” he is quoting this first question exactly from the Septuagint translation of this passage in Isaiah. The quotation of this same text appears in John 12:28. Dodd suggests that Isaiah 53:1 may have been a common early Christian “testimoniam” used to explain and justify in Scripture in Scripture the Jews’ unbelief. (According to Scripture, page 39)

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“Lord ” is the vocative masculine singular form of the noun kurios ( kuvrio$ ), which is a reference to the second member of the Trinity, Jesus Christ since up to this point in the book of Romans, it is used of Him and there is nothing in the present context, which indicates otherwise. In fact, in the book of Romans, except for Romans 11:3 where it was used with reference to the Father, kurios is always used of Jesus Christ. The immediate context indicates that kurios is a reference to the Lord Jesus Christ. In Romans 10:9, Paul teaches that if the Jew acknowledges with his mouth to the Father that Jesus is Lord, which is equivalent to believing in his heart that the Father raised him from the dead, then the Jew will receive eternal salvation. Romans 10:9, “Because, if you acknowledge with your mouth Jesus is Lord in other words, exercising absolute confidence with your heart that God the Father raised Him from the dead ones, then you will be delivered.” Paul in Romans 10:10 continues his thought from verse 9 by teaching that a person believes with his heart that the Father raised Jesus from the dead resulting in righteousness while on the other hand with his mouth he acknowledges to the Father Jesus is Lord resulting in salvation. Romans 10:10, “For you see, with the heart, one, as an eternal spiritual truth, does exercise absolute confidence resulting in righteousness on other hand with the mouth, one, as an eternal spiritual truth, does acknowledge resulting in deliverance.” In Romans 10:11, he quotes the Septuagint translation of Isaiah 28:16 to support his teaching in Romans 10:9-10 that salvation and justification is through faith alone in Christ alone who is the subject of the gospel. Romans 10:11, “Because, the Scripture says, ‘Anyone who at any time does exercise absolute confidence in Him will never be disappointed.’” So as we can see in Romans 10:9, kurios , “ Lord ” is applied to Jesus Christ and is the implicit antecedent of autos , “ Him ” in Romans 10:11. Therefore, when kurios is used again in Romans 10:12-13, it is a reference to Jesus Christ again. Romans 10:12-13, “Because, there is, as an eternal spiritual truth, absolutely no distinction between Jew and Greek because the same Lord is, as an eternal spiritual truth, Lord over each and every person, who is infinitely generous for the benefit of each and every person, who, at any time, does for himself call on Him. Indeed, ‘anyone, whoever, for himself calls on the Lord’s unique person will be delivered.’” In Romans 10:12-13, the noun kurios , “ Lord ” is applied to the Lord Jesus Christ and is the implicit antecedent of the intensive personal autos , “ Him ” in Romans 10:14 and now here in Romans 10:16. Romans 10:14, “Therefore, how will they, themselves, call on Him in whom they never exercised absolute confidence in? Consequently, how will they

2009 William E. Wenstrom, Jr. Bible Ministries 57 exercise absolute confidence in Him whom they never heard of? Consequently, how will they hear apart from someone, as an eternal spiritual truth, publicly proclaiming as a herald in a dignified and authoritative manner to them?” When the noun kurios is applied to Jesus Christ it indicates the following: (1) His 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). In Romans 10:16, Paul employs kurios , “ Lord ” to emphasize that Jesus of Nazareth is God. The word functions as a “vocative of simple address” meaning that the word is used in direct address to designate the addressee who is the Lord Jesus Christ. Corrected translation thus far of Romans 10:16: “But on the contrary, by no means did everyone obey the gospel for Isaiah says, ‘Lord…” Romans 10:16, “However, they did not all heed the good news; for Isaiah says, ‘LORD, WHO HAS BELIEVED OUR REPORT?’” “Who has believed ” is composed of the nominative masculine singular form of the interrogative pronoun tis ( tiv$ ) (tis), “ who ” and the third person singular aorist active indicative form of the verb pisteuo ( pisteuvw ) (pist-yoo-o), “ they have believed .” The interrogative pronoun asks a rhetorical question that demands a negative assertion since the question. The context implies that not many Jews have obeyed the gospel command to believe in Jesus Christ as Savior. In Romans 10:16, the interrogative pronoun tis functions as a “nominative subject” meaning that it is producing the action of the verb pisteuo , “ HAS BELIEVED .” We will translate tis , “ who .” In Romans 10:16, the verb pisteuo refers “to trusting” or “placing one’s absolute confidence” in the gospel message concerning Jesus Christ, which is in obedience to the command in the gospel to do so. The aorist tense is a “constative aorist” describing in summary fashion the moment a Jew exercises absolute confidence or trust in the Lord Jesus Christ as Savior.

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The active voice indicates that the subject, an unsaved Jew, performs the action of the making the non-meritorious decision to trust in the gospel message concerning Jesus Christ. The indicative mood is an ‘interrogative” indicative where an “assertion is expected” indicating that Paul is presenting a rhetorical question that demands a negative response, which is supplied in Romans 10:18-21. We will translate pisteuo , “ will exercise absolute confidence in .” Corrected translation thus far of Romans 10:16: “But on the contrary, by no means did everyone obey the gospel for Isaiah says, ‘Lord, who will exercise absolute confidence in…?” Romans 10:16, “However, they did not all heed the good news; for Isaiah says, ‘LORD, WHO HAS BELIEVED OUR REPORT?’” “Our report ” is composed of the genitive first person plural form of the personal pronoun hemeis ( h(mei~$ ), “ our ” and the articular dative feminine singular form of the noun akoe ( a)kohv) (ak-o-ay), “ report .” The verb akouo occurs extensively in classical Greek, nonliterary papyri, the Septuagint and the Greek New Testament. It can denote “to hear the sound of something or someone,” thus physical hearing. But it also can indicate hearing in the sense of “understanding” or in a fuller sense, “obedience.” Akouo from Homer on means to hear and refers primarily to the perception of sounds by the sense of hearing. Liddell and Scott lists the following classical usages of the noun (Greek-English Lexicon, New Edition, pages 53-54): (1) Hear (2) Hear of, hear tell of (3) Hear of a thing from a person (4) Should he hear (5) What one actually hears (6) Know by hearsay (7) Hearken, give ear, especially in proclamations (8) Listen to, give ear to (9) Obey (10) Hear and understand (11) To be a pupil of (12) Hear oneself called, be called (13) Were said (14) Have evil spoken of one (15) Hear it so said, i.e., at first hearing (16) Understand, take in a certain sense (17) Astrologically, aspect mutually of signs equidistant from an equinoctial sign. The verb akouo is employed in the Septuagint to translate the following Hebrew terms: (1) ‘avah ( hb*a*) (verb), “surrender, deliver up” (Jgs. 20:13). (2) ‘azan ( oz^a*) (verb), “listen, hear” (2 Chr. 24:19; Ps. 135:17 [134:17] ). (3) ‘ozen ( wz#a)) (noun), “hearing, ear” (Gn. 23:10; Jb. 13:17). (4) Yadha ( ud^y ) (verb), “know, discern” (Is. 32:4; 44:9). (5) Yachal ( lj^y*) (verb), Hiphil: “wait” (Jb. 32:11). (6) Yatsa ( ax*y*) (verb), “spread” (2 Chr. 26:15). (7) Leqach ( tq^y*) (noun), “learning” (Prv. 16:21). (8) `anah ( hn*u*) (verb), “cry out” (Jb. 30:20; Is. 46:7). (9) Pathach ( jtP*) (verb), “to open” (Is. 35:5). (10) Qashav ( bv^q*) (verb), “listen, give attention to” (2 Chr. 20:15; 33:10). (11) Ra’ah ( ha*r*) (verb), “consider, heed” (Jer. 2:31). (12) Shemu `ah ( hu*Wm+v ) (noun), “message, report” (Is. 28:19). (13) Shama ` ( um^v*)

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(verb), Qal: “hear” (Gn. 3:8; Ru. 1:6); niphal: “be heard, obeyed” (Dt. 4:32; 1 Sm. 1:13); hiphil: “cause to hear” (Dt. 4:10, 36). (14) Shema ` ( um^v+) (verb), “hear” (Dn. 3:5, 15-Aramaic). (15) Shamar ( rm^v*) (verb), “keep” (Dt. 11:22; 19:9). The verb akouo appears nearly 430 times in the New Testament and appears most frequently in the Gospels. The New Testament use of akouo follows the Septuagint. In the New Testament, akouo can referred literally of sense perception. The content of hearing is determined by the content of the message. In the New Testament this is always the offering of salvation. The noun can have an active sense expressing the act of hearing or a passive sense expressing that which is heard or the message itself. Mundle lists the following New Testament meanings (The New International Dictionary of New Testament Theology, volume 2, page 175): (1) The sense of hearing (2) The act of hearing (3) The ear, especially in the plural (4) The news (about Jesus). The New Thayer’s Greek-English Lexicon (pages 22-23): (1) “to be endowed with the faculty of hearing.” (2) “to attend to, consider what is or has been said.” (3) “to understand, to perceive the sense of what is said.” (4) “to hear something.” (5) “to get by hearing, learn from the mouth of the teacher or narrator.” (6) “a thing comes to one’s ears, to find out (by hearsay), learn.” (7) “to give ear to teaching or teacher.” (8) “to comprehend, understand.” (9) “to perceive any one’s voice.” (10) “to give ear to one, listen, hearken.” (11) “to yield to, hear and obey, hear to one.” (12) “to listen to, to have regard to.” (13) “to perceive the distinct words of a voice.” (14) “to perceive in the soul the inward communication of God.” (15) “to be taught by God’s inward communication.” A Greek-English Lexicon of the New Testament and Other Early Christian Literature (pages 31-33): (1) literally of sense perception. (2) legally, “to give someone a hearing.” (3) “to learn or be informed about something.” (4) “to listen to someone, to follow someone.” (5) “to listen to someone or something.” (6) “to be called.” (7) “to understand.” Exegetical Dictionary of the New Testament (volume 1, pages 52-54): (1) Hear (2) Come to know (3) Listen to (4) Interrogate (5) Obey (6) The ear (7) Account (8) Reputation (9) Rumor. The Analytical Greek Lexicon Revised (page 13): (1) To hear; to hearken, listen to (2) To heed, obey (3) To understand (4) To take in or admit to mental acceptance. Greek-English Lexicon of the New Testament Based on Semantic Domains (volume 2): (1) ‘to hear’ (pages 282-283) (2) To have the faculty of hearing in contrast with being deaf – ‘to be able to hear’ (page 283) (3) To receive information about something, normally by word of mouth – ‘to receive news, to hear’ (page 412) (4) To believe something and to respond to it on the basis of

2009 William E. Wenstrom, Jr. Bible Ministries 60 having heard – ‘to accept, to listen to, to listen to and respond, to pay attention and respond, to heed’ (page 373) (5) To listen or pay attention to a person, with resulting conformity to what is advised or commanded – ‘to pay attention to and obey’ (page 467). (6) To hear and understand a message – ‘to understand, to comprehend’ (page 380). (7) To give a judicial hearing in a legal matter – ‘to hear a case, to provide a legal hearing, to hear a case in court’ (page 554). (8) (a Semitic idiom, literally ‘to hear with hearing’) to listen intently and with presumed continuity- ‘to listen carefully, to listen and listen’ (page 284). (9) (an idiom, literally ‘to hear into the ear’) to hear something in a secret setting – ‘to hear in secret’ (page 284). (10) (an idiom, literally ‘to hear heavily with the ears’) to be mentally slow or dull in comprehending – ‘to be slow to understand, to be mentally dull’ (page 386). In Romans 10:16, the noun akoe means “message” since it is used in a passive sense expressing that which is heard or the message itself, thus it refers to the Christian’s proclamation of the gospel of Jesus Christ. The word functions as a “dative direct object” meaning it is receiving the action of the verb pisteuo . This category of the dative is found with verbs of trusting, which pisteuo denotes. The word is put in the dative rather than accusative case since Paul is emphasizing the adversarial relationship that exists between self- righteous Israel and God and in particular the gospel of Jesus Christ. The definite article preceding the word is used with the personal pronoun hemeis , “ our ” to denote possession. The personal pronoun hemeis refers to Paul and his fellow Christians who have been declared justified through faith alone in Christ and as a result were royal ambassadors for Christ. The word functions as a “possessive” pronoun and a “genitive of possession” indicating that Paul and the proclamation of the gospel “belongs to” Paul and his fellow Christians. We will translate the expression te akoe hemon , “ our message .” Completed corrected translation of Romans 10:16: “But on the contrary, by no means did everyone obey the gospel for Isaiah says, ‘Lord, who will exercise absolute confidence in our message?’”

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