6. PAUL'S DOCTRINE OF GOD'S EARTHLY NATION. Rom.9 to 11.

A. PAUL'S SORROW AND GRIEF AT ISRAEL'S REJECTION OF CHRIST. Rom.9v1-5.

Paul was broken-hearted when he saw his own beloved nation, the very nation to whom Messiah was sent, rebel against God, reject their Messiah, and lose their birthright. The descendants of Israel, to whom belonged the adoption as sons, the glory, the covenants, the law, the service of God, the promises and the patriarchs, had rejected their longed for Messiah and fallen into unbelief, in spite of seeing the greatest manifestation of God's power and love, through His mercy power gifts, that had ever been seen. The Lord Jesus Christ was grief-stricken over Israel's unbelief and the future destruction of Jerusalem in A.D. 70, but He knew that the unbelief of the Jews made these events inevitable. Our Lord's heart-broken sobbing over Jerusalem shows the great sorrow that the Trinity feels, when people reject the truth and insist on going their own way. Lk.19v41-44. However, if people harden their hearts and despise the mercy of God and insist on going into evil, God allows them to reap the consequences of that choice for evil. Rom.2v1-4. Is.26v9. Israel had rejected God's mercy, and they were going to reap the inevitable fruit of their own ways. The Romans were totally merciless in their suppression of Israel's rebellion against their rule. Rome was the sixth head of the beast of Rev.17v3-11., and it was dominated by Satan, and he was the spiritual source of Rome's malice against Israel and the carnage that followed. Rev.13v1,2. 18v24.

Paul saw Israel despise God's mercy and harden their hearts in unbelief against God and the truth, and he knew that the dreadful events which our Lord prophesied about the destruction of Jerusalem would surely come to pass. Israel's unbelief, and its future national disaster, caused Paul terrible grief and sorrow. Rom.9v2. The word for "grief," "lupe," speaks of a grief like the grief and pain a Jew would have at the fall and destruction of Jerusalem. The word for "sorrow", "odune," is a rare word, only used here and in 1Tim.6v10. in the New Testament, it speaks of anguish and consuming grief. These striking words reveal Paul's deep feeling for his own people and his unceasing and consuming pain and grief over Israel's unbelief. It seems that Paul was hoping that there was some way in which Israel could be made to accept the truth and be saved from the consequences of their rejection of Christ. Paul wished that he could be accursed from Christ for his kinsmen according to the flesh. Robertson says of Rom.9v3., "I was on the point of wishing," is the idiomatic imperfect, whereas Alford says it is the imperfect, not in the historical sense, but as a quasi optative, "I was wishing," Alford says, "The sense of the imperfect in such expressions is the proper and strict one: the act is unfinished, an obstacle intervening." Whichever sense is taken, it is clear that Paul had continual pain and grief in his soul over Israel's unbelief, and longed to witness to the Jews in an attempt to win them to Christ. Like Moses, Paul was even willing to be accursed from Christ for their sakes; but only Christ Jesus, the sinless Lamb of God could be accursed and atone for the sin of the world. Exod.32v32,33. John.1v29,35. Gal.3v13.

PAUL THE PRISONER OF JESUS FOR THE GENTILES. Eph.3v1. 4v1.

Paul's consuming pain and sorrowing love for his people continually drove him back to Jerusalem, even against the express warning of Christ that the Jews would not receive Paul's testimony, and against Christ's clear command to leave the Jews and go and preach to the Gentiles. Paul clearly remembered the warning and direction that the Lord gave him, when He appeared to Paul in a wonderful open vision in Jerusalem in A.D. 37, for he refers to this vision when he gave his testimony to the Jews in Jerusalem, in Acts.22v17-22., some 21 years later in A.D. 58. Such a vision was impossible to forget, but Paul hoped that the Jews would listen to him and went to Jerusalem and gave his testimony to them, in spite of Christ's warning that they would not listen to him. Paul's love for his people, and his desire to win them through his own testimony, caused him to neglect the ministry to the Gentiles that God had given him. So Paul ended up in being taken back to his Gentile charges in chains. See Appendix 1.

B. PAUL'S ANSWER TO THE PROBLEM OF ISRAEL'S ELECTION. Rom.9v6-13.

In considering the whole subject of election in these chapters, we have to keep in mind the theology that Paul has already taught in Romans. Paul has already shown that the whole world has chosen evil and is guilty before God. Rom.3v19. Paul answers the questions, How can a just and good God bless a world of sinful people? and Why did He choose Abraham's and Jacob's children to be the chosen people to bless mankind? Paul is giving the reasons and principles behind God's choice of Israel, he is certainly not teaching that God chooses some people for eternal salvation and the rest He condemns to eternal judgement. Paul shows how a good God could bless sinful mankind and still be just, and why He chose Israel to fulfil these gracious purposes. Paul also makes the point, that God, as the judge of the whole earth, has the right to make use of righteous people to bestow His blessings, and by His judgements upon unreconcilable evil people, to warn mankind and restrain evil. Let us now consider what Paul teaches about the doctrine of election.

a. God said physical descent from Abraham did not constitute a claim to His covenants, promises and election.

Ishmael did not inherit with Isaac, for "In Isaac shall thy seed be called." Rom.9v7. with Gen.17v15-19. 18v9-15.

b. God chose Jacob and not Esau, to be His channel of blessing to the world.

Even when both Jacob and Esau were of the chosen race, God still retained the right of choice. He chose Jacob and not Esau, to be His channel of blessing to the world. It is most essential to realise that Paul is speaking of choice for service, not choice for salvation. The birth of Jacob and Esau was prophesied, and they were both named by God before they were born, before their birth God said, "Jacob have I loved, but Esau have I hated." Rom.9v13. with Gen.25v21-26. N.B. v23. Mal.1v1-3.

In Heb.12v16. we see the reason for God's rejection of Esau, God knew that Esau would be immoral and have an unholy contempt for the things of God. "Fornicator" is "pornos," i.e. "immoral," "Profane," "bebelos," means "accessible, lawful to be trodden under foot," when used of places, and so it means, "profane, unhallowed and common," the very opposite of "hagios," i.e. holy and consecrated. "Bebelos" speaks of a contemptuous and irreverent attitude to the things of God, and it shows Esau's contempt for spiritual things and God. cf. 1Tim.1v9.

In contrast, God says in Gen.25v27., that Jacob was a "perfect" man; the Hebrew word "tam," which is translated as "plain" in this verse, is the same word that is used to describe Job as a "perfect" man in Job.1v1,8. and 2v3.. Jacob, like Job, was an upright man, a man of integrity. The word occurs 13 times in the Hebrew Old Testament; in the A.V. it is translated in Ps.37v37. 64v4. Job.8v20. 9v20,21,22. as "perfect;" in Prov.29v10. as "upright;" and Song Sol.5v2. 6v9. as "undefiled."

Though God's choice was not by merit, but by mercy, we can easily see why God preferred Jacob to be the instrument of His blessing. Jacob had faith in God and loved God, whereas Esau was full of contempt for God and spiritual things. The choice was made, however, because of God's compassionate mercy, not because of Jacob's merit. Rom.9v11. "God's purpose of choice, selection and election, which depends not on works, but on Him who calls them." We must also remember Rom.8v28-30., which reveals that God's foreknowledge of people's response to truth decides His purposes for their lives. God foresaw the response of faith in Jacob, and Esau's carnality and unbelief, and so chose accordingly.

N.B. 1. Paul says that even though Abraham's children had been born under the covenant promise of God, no one was able to lay claim to God's blessings because of their personal merit. Since all have sinned no one can be blessed by merit, so God made justification and blessing by faith, not merit. This made the promise sure to all who desired to receive it, Rom.4v16., and removed pride from the justified. We can see the wisdom of God in this; merit can produce pride as it had in the boastful Jews, who prided themselves in the keeping of the Law, Lk.18v11.; but the way of faith and mercy produces thankful brokenness. God's loving wisdom keeps pride, the arch enemy that has ruined both heaven and earth, from the justified. Rom.3v21-28.

N.B. 2. Paul also says that though God had chosen Israel's children for His purposes, many had failed to receive the promises and blessings through unbelief, disobedience and sin. Paul says that not all who were born as children of Israel were included in the covenant to Jacob, "For they are not all Israel, which are of Israel." Rom.9v6.

N.B. 3. In the light of these considerations, and the past history of Israel, it was not extraordinary that only a small part of the nation had responded to, and accepted their Messiah, and received His grace and blessings. Paul goes on to show how God had used Israel's unbelief to be a blessing to mankind, and to demonstrate, not only His great mercy and grace, but also His unsearchable and unfathomable gentle wisdom.

C. PAUL'S EXPLANATION OF THE DOCTRINE OF ELECTION. Rom.9v13-24.

1. Paul answers the question, Why did God choose Jacob instead of Esau?

Paul answers the question, "Is God unjust to choose to make His covenant with Jacob, rather than with Esau?" with a very definite, "Certainly not!" "Me genoita!" which means, "May it not be;" for God is a God of mercy and compassion, not injustice. Rom.9v14-16. There are two things we must be clear about in considering these words.

a. God wants to forgive, embrace and welcome all sinners,

This is clearly seen in the parable of the prodigal son. No one can criticise God when He says, "I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion," for God welcomes all who want to come to Him, and He is motivated by perfect love. It is essential to remember that God's first name is compassion, Exod.34v6,7., "merciful" is "racham," "full of embracing compassionate love." God is perfect "agape" love and is longing to help everyone, and not willing that any should perish, but wants all to come to repentance. 2Pet.3v9. 1Jn.4v8,16. The Father, Jesus, the Spirit, and Bride give an open invitation to all. Rev.22v17. God wills all men to be saved and to come to the knowledge of the truth, but men can frustrate God's desire. 1Tim.2v4. "How often I yearned to gather your children around me---but you were unwilling." Mt.23v37. The heart-broken grief of Jesus over Jerusalem shows the frustration of His desire to bless and protect the children of Israel. Luke.19v41-44. The doctrine of the irresistible will of God is untenable in the light of such Scriptures.

b. God chooses the nobodies for His service.

It has always been true that God decides who He chooses for service on the basis of 1Cor.1v26-31.. God chooses the poor, base and despised nobodies, in order to hide pride from mankind, and so that he who glories, should glory in the Lord. Choice for service does not depend on human willingness or strenuous exertion, but on God having mercy. Rom9v15,16. Exod.33v19. God hid revelation from the wise and prudent and chose babes and sucklings for His service, and sent them out with power, for it was good in His eyes. Lk.10v21,22. Mt.11v25-27. Paul says in 1Cor.12v21-25., that it is a divine principle that God will greatly use the more feeble members of the body of Christ, because God wants to bind the body of Christ in love together, and make Christians depend on each other.

2. Paul shows that God's decrees are perfectly just and fair.

Paul answers the objection that, "If God has decreed a thing, it seems unfair, for who can resist His will?" Paul follows exactly the thought of Jer.18v1-17., and shows that the kind of vessel the divine potter makes depends on the response of the will of the person. Jeremiah told Israel that if they really repented they could be a vessel of honour and blessing; whereas rebellion and love of evil meant that they would be a vessel of dishonour whose end was destruction. Paul also states that in Pharaoh, God used an irreconcilable evil person, who was so wicked that before Moses met him he was already sentenced for execution. God raised this evil man to power, it was no accident, it was part of the will and purpose of God. God also postponed judgement upon Pharaoh to make use of Pharaoh's intractable stubbornness and hardness of heart, so that others could be inspired by, and benefit from, the manifestation of God's power, kindness and judgement upon Pharaoh. God made use of an unreconcilable evil person, who would fight God and truth to the bitter end; and so an evil vessel of wrath was made a blessing to mankind. There are, on the other hand, people who God has been able to bring to the place where they were willing to accept mercy, these God has been able to call to positions of honour in His kingdom.

N.B. 1. Some interpret the doctrine of "Election" and "Predestination," in such a way as to portray a hard and unjust God. However, God is not unjust, He is perfect "agape" Love, and everything He does springs from this perfect love, so we have nothing to fear from Him, whatever He does. In Rom.9v14,15., Paul emphasises that God is merciful, and Eph.2v4. states that God is rich in mercy and loves us with a great love. Such Scriptures as Exod.1v7-22. 4 to 14. Eccles.8v11. and Rom.2v3-6., show that Pharaoh despised and rejected the mercy of God time and time again and this hardened his heart. The mercy of God was intended to lead him to repentance, but instead he used it as an excuse to grow more arrogant and bold against God, an insane resistance to God drove him on. Pharaoh was an tyrant who became more cruel and evil, every time that he was let off. The evil which God knew to be in his heart was exposed by God's mercy, until it became visible to all generations, and the whole incident has served as a tremendous warning against playing with the forbearance, longsuffering, mercy and great grace of God. So God has used an unreconcilable Pharaoh, and many others, to give tremendous warnings and lessons to the whole of mankind.

N.B. 2. The lump of clay in Jer.18v1-11. and Rom.9v21-24. is human nature and the human soul. It is an extraordinary fact that the preaching of the Gospel, which is intended to give life, may in actual fact have the opposite effect, and bring spiritual death. Paul makes the point in 2Cor.2v16., that the Gospel can kill as well as make alive; and Peter tells us in 1Pet.2v6-8., that the Jews stumbled at the ministry of Jesus. The Lord Jesus was directed by prophecy to target the poor and needy with the Gospel and they responded to the truth, Lk.4v18,19.; Paul also tells us in 1Cor.1v18-31., that the Lord has chosen foolish, weak, base and despised people to preach His Gospel. In all cases, with the unconverted or the Christian, it is the free will of the lump that decides what God will make of him.

N.B. 3. God makes use of everything and everyone for the very best of reasons, to fulfil His wonderful loving purposes for His Creation. Even the wicked are only allowed such liberty as will in the end bring good to pass. Note well. Job.1v2. 2v6. 2Chron.18v20,21. Lk.4v1. James.1v2-4,12. Ps.76v10. Is.10v5-19. 7v20. The malice of Satan will bring to the throne and kingdom of God, those who resist and overcome him.

N.B. 4. The Scripture tells us that the calling, election and predestination of God all depend upon the foreknowledge of God. Rom.8v28-30. 1Pet.1v1,2. The Scripture makes it clear that the foreknowledge of God never violates the free will of man. God makes His foreknowledge the grounds of His actions, but He does not dominate or decide the wills and actions of His creatures by His foreknowledge. In the light of His foreknowledge God decides His will, and works all things according to it. Most of God's foreknowledge is easily explained.

a. The Trinity knew from eternity all their future plans and actions. "Known to God from eternity are all His works." Acts.15v18. See 2v23. 3v18. Rev.13v8. 17v8.

b. God knows all the plans of Satan, some of which He reveals to the children of God. 2Thes.2v3-12. Acts.13v8-12.

c. The wonderful thing is that God completely knows all the actions of His creation BEFORE THEY HAPPEN; even the lives, actions and names of those yet unborn; Josiah 1Kings.13v2.; Cyrus, Is.44v28 to 45v6.; John Baptist. Lk.1v13-17. with Mal.4v5,6.. The fact of the total pre-knowledge of God caused David to marvel and say, "Such knowledge is too wonderful for me; It is high, I cannot attain it." Ps.139v1-16. v6. This foreknowledge is stated as a fact, but it is never explained; however, it is explicit in the names of God. God told Moses in Exod.3v14., to tell the Israelites that "I AM WHO I AM," and "I AM," had sent him to them. The name "Jehovah," or "Yahweh," states the fact that God is the "Great I AM," who is not limited by the normal laws of time. Our Lord said in John.8v58., "Most assuredly, I say unto you, before Abraham was, I AM." God dwells outside of the limits of time which apply to the rest of His creation. God states in Is.41v4., 44v6-8. and 48v3,12,18. that He is, "The First and The Last," who knows and declares future events and challenges the false gods of the Heathen to do the same. Our Lord claims this as His title in Rev.1v17. 2v8. and 22v13.. God is not limited in time, but lives in all time and in every age. God is truly amazing in His attributes and abilities as well as His nature and character of perfect love.

The Scriptures make it clear, that in no case are the actions of men, either good or evil, attributed to the foreknowledge of God: and that men are totally responsible for their actions, and do not act under "force majeure." The principle of the free will of men and angels, is one of the two cardinal points of Christian theology, the other being that God is love. Rom.77v15-23. Man is not allowed to rest upon the foreknowledge or election of God; as if this set him free from responsibility: but is on the contrary, urged to make that calling an election secure by determined efforts in a spirit of fear and trembling. 2Pet.1v3-11. Phil.2v12,13.

N.B. 5. Paul is not saying in Rom.9v19., that people cannot resist "The Will of God," for it is only in matters of power that God is irresistible. God has made it very plain, that in matters of will and morals, He is resisted every day. Mt.23v37. Lk.19v41-44. 2Chron.36v11-16. God wants to save all, but men's free will stops this. 1Tim.2v4. 2Pet.3v9. God will one day rule the actions, though not the wills, of His whole creation. Phil.2v9-11. The final disposition of the Universe in Rev.20v11 to 21v8., will contain one department, the lake of fire, which was far from God's original desire, and God has been forced to make this place of eternal confinement, because sinners have refused to repent. God allows the smoke of Hell to rise up eternally in the sight of all, as a permanent warning of the effect and end of evil. Rev.14vv10,11. 19v3. and Is.66v13-16,24. with Mk.9v44,46,48. In this way God even uses Hell to contribute to the eternal happiness of the righteous. The smoke of Hell is an eternal warning that sin ends both in destruction of character and personality and in eternal confinement and judgement by God. The examination of the wicked by Christ and the Holy angels in Rev.14v10,11., is necessary to prove to the righteous that all has been done that can be done for the wicked to be saved, and that none of them are crying for mercy with a genuine repentance.

N.B. 6. God is not only love, He is all-wise, so no action must ever be attributed to Him, which does not spring from love, or is not thought to be wise. There is a sense in which God is not free in His actions, for the only actions which are open to Him are those which are governed by love and wisdom. Any actions which offend against either love or wisdom, are "ipso facto," ruled out, and are impossible to Him. See Heb.6v18. Numb.23v19. 1Sam.15v29. Mal.3v6. Heb.13v8. Titus.1v2. 2Tim.2v13. Therefore, any theory of predestination which includes respect of persons, favouritism, or lack of justice, must be rejected whatever arguments are put forward. Gen.18v25. "Shall not the Judge of all the earth do right?"

D. FURTHER REMARKS ON THE REJECTION OF ISRAEL.

1. The whole history of Israel illustrates the fact that only a small proportion ever received the blessings of Jehovah. 2Chron.34vv23-28.

2. The reason for the failure of many in Israel to grasp the promises of God, was their arrogance and self-righteousness, and the refusal to humble themselves as the believing Gentiles had. Rom.2v17-29.

3. God had deliberately sent an offer of mercy to Israel through Jesus their Messiah, to stumble those who were too proud to accept it and humble themselves in the dust: for even God cannot save the self-righteous. Lk.18v9-14. 15v21,29. It was this proud self-righteousness and self-justification, and the consequent refusal to repent and accept the mercy of God; that brought about the rejection of Christ, the blindness of Israel, and the judgement of God upon its people, city and Temple. God made this blindness and stubbornness a blessing to the Gentiles.

N.B. The statement in Rom.9v30., that the Gentiles have found the righteousness of faith, reminds us of Rom.4v1., where Abraham suddenly found a salvation for which he was not looking. It shows us that God is not willing that any should perish.

E. A FURTHER ELABORATION OF FACTS CONCERNING ISRAEL AND THE GOSPEL. Rom.10v1-21.

1. Rom.10v1-3. Israel's sin was not atheism, they were very religious; but their sin was wilful ignorance of God's character and His means of justification, they were unwilling to accept the revelation of the Gospel truth when it came. Jn.15v22-26.

2. Rom.10v4,5. The Jews tried to make themselves acceptable to God through their observation of the Law, but none of them actually kept it, and our Lord was quick to point this out to them, and told them that a broken Law accused and condemned them.. John.7v19. 5v45. Acts.15v10. No one could be justified through the Law once it had been broken. Rom.2v12. 3v20. Justification by faith alone was the only way. Rom.1v17. 3v28. 4v5. 5v1. Gal.2v16.

3. Rom.10v6-15. The Gospel, which only required faith for salvation, was well known to the Jews. The way of faith was manifested again and again in the lives of Old Testament saints, and in type and prophecy. It only needed faith in the heart and confession with the mouth to appropriate this salvation. Acts.13v38,39.

4. Rom.10v16-21. It was not a case of ignorance, but of refusal to accept God's way of salvation, even though they saw the Gentiles eating the bread that belonged to the children of Israel. Mt.15v26. The Gospel was to be preached "to the Jew first and also to the Greek." Rom.1v16. 2v9,10. Acts.1v8.

N.B. In Rom.10v3,6, and 10., "righteousness," "dikaiosune," is to be understood as imputed righteousness and justification by faith. See Rom.4v6,11. 5v1. "Dikaiosune," means "the character or quality of being right or just." It is used in respect to the absolute righteousness of God in Rom.3v5.; and, as we have seen, it is used to speak of the imputed righteousness of the pardoned sinner. In the same way a person can be called "righteous," "dikaios," either by merit as Jesus, the Just One, "Tou Dikaiou;" Acts.7v52. 3v14. 22v14. 1Jn.2v1. 2Tim.4v8. 1Tim.3v16., and a good person, Lk.1v6. 2v25. Acts.10v22. Rom.5v7.; or those who are justified by faith. Rom.5v19.

The words "to justify," are a translation of the verb "dikaioo," which means "to declare or make one righteous." In Rom.5v1. "being justified" is "dikaiothentes" the aorist passive participle, showing the point of time when justification took place through faith. In Rom.3v24. "being justified" is "dikaioumenoi," the present passive participle of "dikaioo," which shows the constant process of justification. In Rom.3v26. "Justifier" is "dikaiounta," the present active participle of "dikaioo," God is the one who is actively and continually justifying those who believe in Jesus. This same thought of God being the justifier is also seen in Rom.8v33., where "God is the one justifying," "Ho dikaion," the present participle of "dikaioo,"

The noun "dikaiosis," speaks of the act of pronouncing righteous, justified and acquitted; it occurs twice in the New Testament, in Rom.4v25. and 5v18.. Christ is the end of the Law to a sinner seeking justification, but the Christian has to fulfil the Law of Christ. Gal.6v2. Mt.28v20. We are under the Law to Christ. 1Cor.9v21. Justifying faith is of the heart, and leads to action, practical holiness and love. Jam.2v14-26. There is no contradiction between Paul and James, justification is by faith, through God's grace; but justification is proved by the new life in Jesus being manifested in good works and godly living. Mt.12v37.

F. FINAL SUMMING UP. Rom.11v1-10.

1. Rom.11v1-5. Though Israel as a nation has been rejected by God, because of their unbelief; yet as in Elijah's day, there is a remnant which has believed.

2. Rom.11v5,6. God has elected out of Israel, all who were humble enough to ask for forgiveness as an act of grace, for only the contrite can be justified. Lk.18v14.

3. Rom.11v7-10. By the same offer of grace, God has hardened all who were too proud to ask for forgiveness, and were looking for a great reward for their virtuous lives. This has hardened their hearts against mercy and blinded their eyes to the truth.

G. ISRAEL'S REJECTION IS NOT FINAL, THERE IS STILL HOPE FOR THEM. Rom.11v11-32.

1. Rom.11v11-15. Has Israel as a nation any place in the purposes of God? Is there any hope for them in the future? Yes, even in unbelief Israel has been a blessing to the Gentiles. The restoration of Israel is to come, and they will be an enormous blessing to the whole world. Paul magnified his apostolic office to the Gentiles in order to provoke some of the Jews to jealousy in the hope that it might save some of them. Paul's magnificent obsession with the Jews got him out of the will of God in Jerusalem, instead of looking after his Gentile charges.

2. Rom.11v16-24. The Gentiles are warned not to forget that they are only wild olive, and they are saved, not by merit, but by faith. Paul warns the Gentiles to be careful lest they cease to believe, and so suffer the same fate as the unbelieving Jews, who if they repent and belief can easily be grafted in again. Paul urges the Gentiles to learn from the rebellious moral pride of the Jews and to remain humble and repentant.

3. Rom.11v25-32. Paul reveals "that hardening in part has happened to Israel until the fullness of the Gentiles has come in." Rom.11v25. The nation of Israel, much of which has been shut up in unbelief and hardened, will take their place when Christ returns as "The Deliverer out of Zion." Israel have irretrievably lost the birthright of the first-born, as did Reubon and Esau, yet if they repent, they will inherit earthly blessing, the position of first-born now belongs to the Church. God will raise Israel up from their graves and put them in their own land and during the Millennium, Jerusalem and Israel will become the religious centre of the earth. Ez.37v1-14. v12. God will make Israel the source of blessing to the Gentiles, and they will rule the Millennial kingdom with the Church of Christ. Rev.7v1-8. 14v1-5.

4. Rom.11v33-36. Paul bursts out into a panegyric of praise and an ecstasy of wonder at the loving wisdom and knowledge of God. See 1Cor8v2. 2Pet.3v16. Paul quotes from Is.40v13. Jer.23v18. and Job.41v11. Paul speaks of the unfathomable depths of the wisdom of God, "O bathos." The unsearchable judgements of God, "unsearchable" is "anexerauneta," God's ways and wisdom are often unsearchable, and His ways past finding out, "anexichniastoi," means we "cannot trace out by tracks, incomprehensible and inscrutable." Some men feel they know better than God, but who has been his fellow counsellor or advisor, "sumboulos." Who has given to God; "proedoken," is the aorist of "prodidomai," which means "to give before, to give in advance, to give first, to give beforehand;" God knows the future completely, no one can give Him first or advise Him beforehand. No one can repay God for His giving, for God is the originator and giver of all things.

N.B. 1. The raising of Israel from the dead.

Israel's resurrection at Christ's return, and her position during the Millennium as the centre of the World, is clearly stated in the prophets. Is.22v20-24. 26vv19. Ezek.37v1-14. Ezek.40 to 48. Note. 44v9-16. esp.v12,13. Jer.17v13. Zech.6v9-15. Zech.12 to 14. Hosea.1v10,11. Hagg.2v20-23.

Israel despised their heavenly calling, and set their hopes on an earthly kingdom, and so they will find that they have lost what they might have had, and will have to be content with second best. All of God's promises depend on faith, not birthright, and God withdraws His promise if people are unfaithful, "Ye shall know my breach of promise." Numb.14v34.

N.B. 2. THE HOUSE OF DAVID AS GOD. Zech.12v8-12.

In that day shall the Lord defend the inhabitants of Jerusalem; And he that is feeble among them at that day shall be as David; And the house of David SHALL BE AS GOD, as the angel of the Lord before them. (Gen16v7. Judges.2v1. Heb.1v4.) v9,And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem." In Ezek.39v2,12. we are told that only a sixth of the soldiers of the nations that come against Israel are left alive, this would be over 160 million people, because we are told that those armies number 200 million in Rev.9v16..It takes 7 months to bury the dead. Ezek.39v14-16.

N.B. 3. In Zech.13v7-9., we see that Jesus has to "cut off" two thirds of Israel at His second coming,

This is almost certainly because two thirds of Israel have followed, and been corrupted by Antichrist, and the majority of godly Jews have been killed by Antichrist in the Great Tribulation in his purges.

7. THE PRACTICAL OUTCOME OF THESE DOCTRINES. Rom.12v1 to 15v13.

A. THE BODY OF CHRIST. Rom.12v1-8.

1. Rom.12v1,2. Paul entreats the Romans by the mercies of God, to live a consecrated life, and have a transfigured mind and life. "Transformed" is the same word that is used of Jesus being transfigured in Mt.17v2. and Mk.9v2., both Gospels use "metemorphothe" the aorist passive of "metamorphoo." Here, in Rom12v2., "metamorphousthe," the present passive imperative of "metamorphoo" is used. In 2Cor.3v18., we are told that we will be transfigured as we behold the glory of the Lord; here "metamorphoumetha," the present indicative of "metamorphoo" is used. So our transformation should be a continuous ongoing thing as we yield to the Lord. Our inward beings can be transformed from glory to glory as we refuse to be conformed to the world and renew our minds and behold the glory of God.

In 2Cor.11v13,14,15., Paul warns us that Satan transforms himself into an angel of light, and Satan's deceitful servants can transform and disguise themselves as apostles of God. Here the word is "metaschematizomenoi," the present middle indicative of "metaschematizo," from "meta" after; and "schema," the form or habit. The change is on the outside, the inside is unchanged and evil. The "schema" is the external, the "morphe" the internal reality, Christ was eternally in the essential form, "morphe" of God. Phil.2v7. People can put on clerical garb and look like servants of God, when they serve Satan well by their doctrine and manner of life. The word "metaschematizo" is used in a good sense in 1Cor.4v6., where Paul speaks of himself and Apollos as illustrations of truth; and again in Phil.3v21., where it means the transformation of our outward bodies at the resurrection and second coming of Christ.

2. Rom.12v4-8. Jesus, being now in Heaven, has need of the bodies of His saints upon earth, in order that He may prolong His days on earth, and through His Church extend His resurrection ministry through the earth. Is.53v10. Lk.12vv50. Mk.16v20. Gal,2v20. Instead of having just one body to work through as He did in the days of His flesh, Christ now has the bodies of millions of Christians who He can work through. Christians are, therefore, to look upon themselves as the body of Christ, with unique gifts, ministries and talents to reveal Christ, and to work for Christ. In Col.3v12-25., Paul makes it clear that when we do all things heartily as unto the Lord, we serve God. We truly serve the Lord in the everyday events of home and work and our personal prayer life as well as our public Christian fellowship and worship. Indeed, most of our work for God is in the daily routines of life, and God's gifts and guidance are needed here more than anywhere else.

B. SUNDRY PRACTICAL MAXIMS. Rom.12v11-19.

Show practical affectionate love, in honour giving preference to one another. Rejoice, be patient, be steadfast in prayer; give to the needy and be hospitable. Bless persecutors and do not curse them. Rejoice and sympathise. Be content with humble things. Overcome evil with good.

C. OUR ATTITUDE TO THE STATE. Rom.13v1-7.

Paul states that officers of the state are God's ministers, appointed by Him to deal with earthly matters. See Dan.4v17,25,35. Is.44v28 to45.v7. Ezra.1v2. They are, therefore, to be obeyed conscientiously as of Divine authority. If, however, these rulers step beyond their authority and impinge on spiritual matters, then God is to be obeyed rather than men. Acts.4v19. The help of rulers is legitimately to be sought in worldly matters, Paul appealed to them for help. Acts.16v37,38. 22v25. 23v11 with 25v11. Ester relied on Divine help, but did not neglect to do her best in influencing the king. Ester.4v1-17. 6v1-3. 7v1 to 8v17.

D. LOVE IS THE FULFILLING OF THE LAW. Rom.13v8-14.

Paul exhorts them to love one another and to "cast off the works of darkness, and put on the armour of light," and prepare for the kingdom. Christians can and must "put on the Lord Jesus Christ."

E. HOW TO ACT IN DIFFERENCES OVER CONSCIENTIOUS MATTERS. Rom.14v1. to 15v13.

1. Good Christians can differ in their ideas of what is right and what is wrong, for example, in matters such as Sabbath observance, or eating of meats, 1Cor.10v27-33.; or drinking of wine. See John.2v9. Mt.11v18,19. 1Tim.5v23. Gal.2v12-14. Acts.11v1-18. 10v9-17,28.

2. Each man's conscience is to be his own guide, not the guide of someone else. Rom.2v1,19. The guide of what is right and wrong is not to be one's own satisfaction, but the profit of one's neighbour. We are not to boast of our superior grip of spiritual things, but to consider weaker Christians.

3. We must remember that the only person who knows all the facts to judge our neighbour, or ourselves, is the Lord.

4. It may well need patient study of the Scriptures to bring us to a common mind on doubtful matters of conscience. Paul tells us to endeavour to keep the unity of the Spirit until we come to the unity of the faith. Eph.4v3,13. Col.1v9-11. Jews and Gentiles have such different backgrounds, that willingness to accept each other for what they were was vital; this fact is very applicable to the present charismatic revival and fellowship between Christians of different denominations.

7. PERSONAL REMARKS, GREETINGS AND FAREWELLS. Rom.15v14 to 16v27.

1. What a beautiful warmth of personal love and affection! Paul's love for his converts was the strong link between himself and his converts, he did not need to make an authoritative appeal to his apostolic authority. Paul had plenty of words that he could use for command, but he chose to beseech and appeal in love to those he wrote to.

2. How differently things turned out from what Paul expected, he got to Rome in a different way than he expected, or God intended. Paul's determined disobedience to the Holy Spirit's command not to go to Jerusalem, got Paul into a lot of trouble, and to Rome, by his appeal to Caesar. Acts.21v4. 22v17-23. 25v22-32. See Appendix 1.

3. The final blessing emphasises the eternity of the plan which was always in the mind of God, but was only in this age made plain to all who believe.

APPENDIX. PAUL. THE PRISONER OF JESUS FOR THE GENTILES. Eph.3v1. 4v1.

Paul's consuming pain and sorrowing love for his people.

This consuming love continually drove Paul back to Jerusalem, even against the express warning of Christ that the Jews would not receive Paul's testimony, and against Christ's clear command to leave the Jews and go and preach to the Gentiles. Paul clearly remembered the warning and direction that the Lord gave him, when He appeared to Paul in a wonderful open vision in Jerusalem in A.D. 37, for he refers to this vision when he gave his testimony to the Jews in Jerusalem, in Acts.22v17-22., some 21 years later in A.D. 58. Such a vision was impossible to forget, but Paul hoped that the Jews would listen to him and went to Jerusalem and gave his testimony to them, in spite of Christ's warning that they would not listen to him. Paul's love for his people, and his desire to win them through his own testimony, caused him to neglect the ministry to the Gentiles that the Lord Jesus had given him. So Paul ended up in being taken back to his Gentile charges in chains. The events that led up to this are as follows.

God's continuous and clear warnings to Paul not to go back to Jerusalem.

As Paul travelled back to Jerusalem, the Lord tried to stop him by a series of solemn and serious prophetic warnings through the body of Christ. Paul told the elders of Ephesus, at Miletus, in Acts.20v22,23., that in every city, the Holy Spirit had solemnly and emphatically kept warning him, that imprisonment, persecution and suffering awaited him at Jerusalem. "Witnesses" is "diamarturetai," the third person singular present indicative of "diamarturomai," to make solemn affirmation, to declare solemnly and earnestly, to protest, to make a solemn and earnest charge. The Holy Spirit protested and testified repeatedly, fully, solemnly and earnestly, of the consequences of Paul's visit to Jerusalem. "Bonds and afflictions," is "desma kai thlipseis," (both are used together as in 2Cor.1v18. Phil.1v17. See "desma," Lk.8v29. and Acts.16v26.), real bonds and fearful pressures were awaiting him at Jerusalem. When Paul disobeyed these warnings from the Holy Spirit he went "bound in the spirit" to Jerusalem. He is not referring to the Holy Spirit, but to his own spirit, for the mention of the Holy Spirit in Acts.20v23., is in definite contrast to his own spirit in v22.. "Bound", is "dedemenos", the perfect passive participle of "deo," to bind, the perfect showing the continuing state or condition. When Paul, in Acts.19v21., "purposed in spirit" to go to Jerusalem, the Holy Spirit started a series of warnings which Paul ignored, and the result was that he was bound in his spirit, which was certainly not good and desirable. Paul was disobeying his own teaching that the peace of God should rule our hearts in our decisions and guidance; his bondage in spirit was the very opposite of this peace, and was another proof that he was disobeying the Holy Spirit. Col.3v15.

Paul sails from Miletus to Tyre.

Paul sailed from Miletus, probably in a small coasting vessel, some forty nautical miles due south to Cos, then about fifty miles from Cos to Rhodes, and about fifty miles from Rhodes to Patara. Probably anchoring each night at these three ports. At Patara Paul sailed in a much larger vessel, a sea-going merchantman about 400 miles to Tyre, the journey would take about two days. Paul spent seven days at Tyre, after searching for and finding the Christians there. "Finding," is "aneurontes," the aorist active participle of "aneurisko," to seek for, to find by searching. As soon as Paul had found the Christians at Tyre the Holy Spirit used them to warn Paul not to go up to Jerusalem. They kept on warning Paul "through the Spirit, ('dia tou pneumatos,') not to go up to, or set foot in Jerusalem." Acts.21v4. These warnings were very specific and continual, for the word "said" is "elegon," the third person plural indicative imperfect active of "lego." It means "to lay forth, to relate, usually in a systematic and set discourse." It is a speaking that links and knits together in a connected discourse the deepest thoughts and inward feelings of the mind. They conveyed to Paul the deepest feelings and thoughts of Jesus about Paul's visit to Jerusalem. (The word "logos," is derived from the verb "lego;" "logos" means "something said, including the thought; intelligence, and word as the expression of intelligence. "Logos" is reasoned speech, "rhema," an utterance.) The imperfect shows that they continually warned Paul not to go to Jerusalem for the whole of the seven days that he was a Tyre. This was done through the Holy Spirit, and in a systematic and heartfelt way, by Christians who had no axe to grind, and out of a deep concern for Paul. Paul disobeyed the express commands and warnings of the Holy Spirit through these warm-hearted Christians and set out for Jerusalem.

It seems Paul could have stayed seven days at Tyre while the ship was unloaded and its other business matters were completed; so did the providence of God order events in order to speak to Paul and try to prevent him from going out of His will. There are many theologians who try to justify Paul's determination to go to Jerusalem. They say that the prophecy in Acts.21v4., was a warning and not a prohibition, and so Paul was not disobeying the Holy Spirit. All theologians agree that Paul was forbidden by the Holy Spirit to preach in Asia and Bithynia in Acts.16v6,7.; they should also accept as equally authoritative and correct the Holy Spirit's command in Acts.21v4., that Paul was not to go up to Jerusalem.

Paul finished his sea journey with the thirty miles voyage from Tyre to Ptolemais, the modern Acre, they stayed only one day there, and the next day they went the 35 miles to Caesarea by land. They stayed "many days" at the home of Philip the evangelist, who had four daughters who prophesied. Acts.21v6-10. One wonders why Paul hurried past Ephesus and neglected the Christians there, when he could spend so much time in Philip's home?

Paul stays at the Home of Philip the evangelist and meets Agabus the prophet there.

While Paul was at the home of Philip at Caesarea, the prophet Agabus accurately warned Paul, by the striking symbolic binding of Paul's feet and hands, of the evil consequences that would follow if Paul went to Jerusalem. When they heard this the disciples tried to persuade Paul not to go up to Jerusalem, but he would not be persuaded, and his earnest words convinced them he was right, and they said, "The will of the Lord be done!" It seems they were in such awe of Paul's mighty apostolic ministry, and his willingness to die for Christ, that they laid on one side their first God-given spiritual feelings and warnings and sacrificed their judgement in the matter. Paul tells us in 1Thes.5v21., that we must never fail to exercise correct judgement over spiritual revelation; indeed, we are to test supposed revelations very carefully, we are "to prove all things;" "prove," is "dokimizo," and it is used of the testing of metals in the fire. When a whole group of godly and spiritual people say the same thing, it is often the voice of God trying to save us from danger and distress and from going out of God's will. Peter also said with the very same earnestness that he was prepared to die for the Lord Jesus, and was not prepared to listen to the prophetic warning. Strong affirmation and earnestness do not mean a person is right. Luke.22v31-34, 54-62.

After Paul arrived in Jerusalem, he gave an account to the Church leaders of what God had done among the Gentiles.

They glorified God for it. All seemed so well and so promising, and the Spirit's warnings so incongruous and unnecessary. Then the trouble started, the Jewish Christian leaders asked Paul to show that he was a good Jew and kept the Law by performing a Nazarite vow, which involved the offering of sacrifices in the Temple. Acts.21v17-24. This was obviously an attempt to reconcile Paul with the Jews; but it shows how deficient the Church leaders at Jerusalem were in their knowledge of our Lord's plans for His Church, and the theology about the Church and its relation to Judaism. Fulfilling their request meant that Paul had to deny the theology about the Church and the New Covenant and its relationship to Judaism, that Christ had revealed to him, and entrusted him to reveal to the Church, the theology revealed in Paul's epistles to the Galatians and Ephesians.

N.B. Paul should have taught the Christian leaders at Jerusalem the theology of his epistle to the Galatians.

Paul should have told them, as he did the Galatians in Gal.5v4., "If you try to be justified by the Law, you automatically cut yourself off from the power of Christ; you put yourself outside the range of His grace." Phillips Translation. Instead of teaching them the truths Christ had taught him, Paul went along with their expediency, and bound himself with a Nazarite vow and offered sacrifices in the Temple, which he knew had been fulfilled in Christ. Acts.19v21. 21v26. Paul had rebuked Peter and Barnabus for this same hypocrisy in Gal.2v11-18., and yet we see him showing the Jews that he is "zealous for the Law." Acts.21v20-24.

Paul said in Gal.2v18,21., "For if I build again the things which I destroyed, I make myself a transgressor. v21. I do not frustrate the grace of God; for if righteousness come by the Law, then Christ is dead in vain." Again in Gal.3v1-14., Paul calls the Galatians foolish for going back on justification by faith, by keeping the Law, and says in v10.,, "Those who take their stand on observance of the Law are all under a curse." In Gal.5v1., Paul calls the Law a yoke of slavery, from which Christ has made us free, and tells the Galatians not to be entangled again with it. The New English Bible translation of Gal.5v4. is very instructive; "When you seek to be justified by way of Law, your relation with Christ is completely severed: you have fallen outside the domain of God's grace."

If the Church leaders at Jerusalem had grasped the truth of these Scriptures, they would not have asked Paul to show he was a good Jew and kept the Law. The fact they did so, makes it clear that they were still in bondage to Jewish tradition, and were to a large extent, either still ignorant of, or unwilling to receive, the theology that had been revealed to Paul by our Lord, regarding the New Covenant and the Church. These Scriptures also reveal the very definite disobedience of Paul to the truths that he believed. It is not surprising that the Holy Spirit tried to stop Paul from going to Jerusalem, for he knew that it would result in Paul seriously sinning by denying and compromising vital New Covenant truth.

From the above facts we can see that the church leaders request to Paul was a carnal human expedient to try to reconcile the Jews to Paul and the Church. This human expedient was definitely a stratagem inspired by Satan to destroy the Church by compromise with Judaism. Satan knew well that if the Church tried to justify itself by the Law, it would come under the curse of the Law and be doomed. Gal.3v10.

The request of the Church leaders can also be judged by its fruits.

The result was not their hoped for reconciliation between the Jews, Paul and the Church, but a riot, and a terrible exacerbation of relations between Judaism and the Church. There could be no compromise between the New Covenant and the Old Covenant, it was as impossible as reconciliation between the two sons of Abraham, Ishmael and Isaac, as Paul taught in Gal.4v21-31.. This hypocrisy and carnal expediency had several horrific effects on the early Church.

1. The truth Jesus gave to Paul about the Church and New Covenant was going to be greatly hindered.

Satan used Paul's actions to veil truth from both the Church and the world. Gal.1v11,12. 2Cor.11v1 to 12v12. Eph.3v1-12. Is.25v6-9. His actions had denied the truths in Galatians, and as a result Judaism took a firm hold on the Church. The conflict between the advocates of the New Covenant and the Old Covenant was one of the biggest problems of the early Church.

2. Paul gave the Judaizers the ammunition to attack him, and bring the Church in bondage to the Law.

The Judaizers said that Paul's example showed that Christians had to keep the law to be saved, and that Paul was guilty of double standards and hypocrisy. The result was disastrous, for the Judaizers turned many churches to their way of thinking, it appears that even Ephesus followed them for a while, for Paul wrote in 2Tim.1v15., "all they which are in Asia be turned away from me." Paul's converts turned against him, and it broke his heart, his visit to Jerusalem was undoubtedly the cause of their disaffection. When Paul warned of the wolves that would attack the Church, he did not realise that it was his own actions that would set the Judaistic wolves free to attack the Church. Acts.20v28-32.

3. Paul's visit to Jerusalem resulted in his ministry to his Gentile converts being permanently restricted.

Paul had neglected his ministry to his Gentile converts, to get to Jerusalem for the feast of Pentecost, even though he knew that many of them would never see him again. Acts.20v16,17,36-38. This permanent separation from many of his converts was the result of Paul going to Jerusalem. Paul's ministry was greatly restricted by this disobedience to Jesus he spent five years in custody with a greatly restricted ministry, and he was unable to visit His converts, and protect them from the wolves he said would attack them. In Eph.3v1., Paul said he was "the prisoner of Jesus for you Gentiles," he said that Jesus had used the bonds and imprisonment to send him back to his calling and work among the Gentiles, unfortunately this was on a very restricted basis. See Eph.4v1. Paul was in detention at Caesarea for two years from A.D. 58 to 60, Acts.24v27.. Festus sends Paul to Rome by sea in the Autumn of A.D. 60. After the shipwreck, Paul winters at Malta, Acts.28v11., and arrives at Rome in the Spring of A.D. 61. At Rome Paul was confined to house imprisonment for two years, from the Spring of A.D. 61 to the Spring of A.D. 63. Acts.28v30. Here he wrote; Philemon, Colossians, Ephesians, and Philippians.

There is no clear evidence regarding what happened to Paul on his acquittal and release from prison in A.D.63. There is some patristic evidence from Jerome, Theodoret,( 2nd. Century), and Clement of Rome, to indicate that Paul fulfilled the desire expressed in Rom.15v24,28. and went westward to Spain from A.D. 64 to 66, but this is disputed by others. Clement, a contemporary of Paul, (Origen, who died 254 A.D., says Clement helped Paul at Philippi) says Paul went on his missionary journeys "to the extreme limit of the West" and became "a herald of the Gospel to the Eastern and Western world." Jerome, who died 420 A.D., also spent time at Rome, said that Paul, "after his first imprisonment he preached the Gospel in Spain. The Muratorian Cannon written in about the middle of the second century, appears to take it for granted that Paul went to Spain. Eusebius, who died 341 A.D., says that Paul preached the Gospel after his release from imprisonment, and that he wrote his second epistle to Timothy while he was imprisoned at Rome for the second time, and then suffered martyrdom there just after writing it. This would be in May or June of A.D. 68.

4. Paul's action fogged and confused the minds of the Church leaders about coming prophetic events.

The apostles and Church elders at Jerusalem were obviously deficient in their theology about prophetic events regarding Jerusalem and the Temple. The prophetic warnings of Jesus seemed to be far from their minds when they asked Paul to take a Nazarite vow in the Temple. They should have been warning the Christians that the Temple was soon to be destroyed, but they were acting as if the Old Covenant still applied, and Judaism would go on for ever. The truth was that God's protection of the chosen people was gone, God had forsaken Israel because of their sinfulness and wilful unbelief, and both Temple and Jerusalem would be destroyed by the Romans in A.D. 70, within twelve years of Paul's Nazarite vow in the Temple at Jerusalem. Mt.22v7. 23v38,39. 27v51. The actual start of the war with the Romans was only eight years away in A.D. 66, so the Church at Jerusalem was rapidly approaching the worst crisis that Israel had faced in their history. The Church leaders at Jerusalem failed to appreciate Christ's warning in Lk.19v41-44., of the impending destruction of Jerusalem, which was so dramatically emphasised by our Lord's heart-broken sobbing and lamentation. Jesus clearly saw the fearful carnage that would occur, and His great grief makes it clear that this was not His or the Father's will. The one blessing to come out of this dreadful suffering, was that the destruction of the Jewish Temple and religion delivered the Church from the Judaizers, and stopped it from becoming just another part of Judaism.

The whole story demonstrates the strength of the ties of race and tradition. Even the leading theologian of the Church found it difficult to escape the chains of misguided love, nationalism and tradition. We need to take heed to the warnings of these Scriptures, and watch our traditions and our strong and loving desires, for they can lead us out of the will of God, just as they did Paul. If we insist on going our own way after our heart's desire, the Lord may give us the desire of our hearts, but send leanness into our souls. Ps.106v15. In spite of this determined rebellion by Paul, the great grace of our Lord was manifested to Paul in a vision in the night, "The Lord stood by him, and said, Take courage, Paul; for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome." Acts.23v11. There was no rebuke, only encouragement, the grace and love of Jesus and our heavenly Father are beyond all human thought, their kindness pours out to us even in our failures. But one does wonder what wonderful plans our Lord had for Paul, if he had obeyed the voice of the Lord and kept away from Jerusalem. We can also wonder how often God has had to modify His plans for us, because we have not obeyed or listened to His warning voice or plans for us. The most lovely plans of our Lord Jesus for us are often frustrated by us; He still has to say, "How often would I---and ye would not," Mt.23v37.; and "Oh, that you had heeded my commandments! Then your peace would have been like a river, And your righteousness like the waves of the sea." Is.48v18.

Some think that there is some evidence in the Scriptures to indicate that Paul might have visited the following places.

Some think that Paul may have fulfilled the desire expressed in Heb.13v23. to take Timothy with him to Jerusalem, and left Titus at Crete on his way there. Titus.1v5. However, there is no record that Paul ever saw Jerusalem or the Temple again, the Jewish revolt against the Romans, and the consequent war from A.D. 66 to 70, made travel there difficult and dangerous.

Wordsworth deduces from Heb.13v23., that Paul possibly wrote the Epistle to the Hebrews in the Spring of A.D. 64, just before Nero started his vicious persecution of the Church; Bullinger in "The Companion Bible," says it was written in A.D. 53 to 54. The churches of Jerusalem, Palestine, Syria, Asia and Alexandria, say that Paul wrote the Epistle to the Hebrews. Jerome says, "All the Greek writers received it as his." The churches of both East and West said it was written by Paul. It is easy to see why Paul wrote this great work anonymously. No one was better qualified to write this work, but no one was hated so much, if his name had appeared on the epistle, it would have made many unwilling to read it. Paul had real enemies both inside and outside of the Church, and if his name had been on the epistle, it would have hindered its message. Paul also may have fulfilled his intention of visiting Colosse; Philemon.v22., and performed his promise to go to Philippi in Macedonia. Phil.2v24. 1Tim.1v3.

Paul certainly did visit Troas in Asia, 2Tim.4v13.; and Miletus, 2Tim.4v20.; and Nicopolis, Titus.3v12.; and Greece, 2Tim.4v20.; before he was imprisoned for a second time in Rome. 2Tim.1v16,17..

When Paul wrote his first epistle to Timothy from Macedonia in A.D. 67, it appears that Timothy was at Ephesus from 1Tim.1v3.. The fact that Paul expresses a desire in 1Tim.3v14. to see Timothy, does not mean that Paul went to Ephesus, for in 1Tim.3v15. he makes it clear that he may not be able to visit Timothy, and in Acts.20v36-38., Paul had said he that he would never see the Ephesians again. It seems that Paul went close by Ephesus when he left Trophimus sick at Miletus and may have seen Timothy there, but there is no definite record that he visited Ephesus. 2Tim.4v20.

From these facts we can see that Paul was released from approximately A.D. 64 to 67, and only had between three and four years liberty to minister to his converts at a time of great crisis for the Church. The monster Nero set fire to Rome on July 19th. A.D. 64, and blamed it on the Christians, and persecuted them with terrible ferocity and cruelty until his death on June 9th. A.D. 68, at almost the same time as Paul.



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