Reflections on Romans (4)

Common ground with the Romans (1:6-7a).

Paul uses his unique call and commission to denote common ground with himself and the Roman saints. Many classify these verses as parenthetical.[1] The emphasis is on the Roman saints. The church is clearly connected to Gentiles (1:5). The question is if this only refers to the ethnic gentiles? There are two prominent views:

·         The church is made of mainly Gentiles (Schreiner). This could include the idea that Paul was speaking only to the Gentile portion of the church, not the Jewish side.

·         The reference to Gentiles points to the geographical location, thus the Gentile world (Cranfield). This seems to be the prominent view among scholars. This would account for the references to Jews who are living in Gentile territory (Rom. 2:17).[2]

These believers had three things in common with Paul, brought out by the words “you also” were—

·         “Called of Jesus Christ” (1:6). The phrase is commonly identified as a possessive genitive indicating called to belong to Jesus Christ.[3] The Romans would understand that they, like Paul, were called to belong to Christ. Some would translate the word of as by. We are called by God to belong to Jesus Christ, which makes us a part of Jesus Christ. It is the choice of God the Father. The Christian is a called person.  The choice of God is in power, not according to the flesh, but in Christ who is our wisdom, righteousness, redemption, and sanctification (1 Cor. 1:24-30). This implies dependence on God’s call and will. Theologians refer to this as the effectual call. It is defined as:

“The work of God’s Spirit, whereby, convincing us of our sin and misery, enlightening our minds to the knowledge of Christ and renewing our wills, He doth persuade and enable us to embrace Jesus Christ, freely offered to us in the Gospel.”[4]

·         “Beloved by God” (1:7). Like Paul, the Romans were beloved by God. We are the object of God’s love. Paul uses it a number of times for a characteristic of believers (cf. Rom. 12:19; 16:8-9. 12; 1 Cor. 10:14; Col. 3:12). While God loves the world (John 3:16), but this is on deeper and personal level (1 John 3:1). This dative substantival participle is used in the connection with “your loved.” designate: “(1) the people of faith who are loved by God, (2) Unbelieving Jews, whom God loves ‘because of the patriarchs,’ and (3) those whom Paul himself loves as believers in Christ and his coworkers”[5] (cf. Romans 9:25; Col. 3:12; Rom. 11:28; Rom. 16:5, 8, 9, 12). We are beloved not because of our merit and goodness, we are beloved because of the effectual work of Christ for us. The reason is because of our identification of being accepted in the Beloved (Eph. 1:6). 

·         “Called [as][6] saints” (1:7). The word saint means separated or holy one. The words saints and holy is from a common root word (hagios) meaning separated from a common condition. The temple is called holy because it is separate and different from other buildings. Barclay declares, “it is to have a different standard, a different peace and beauty from the stained, frustrate, defeated life of the world—God.”[7] Believers are called saints meaning separated ones. Being separated to God makes us saints. The phrase, “called saints,” has two vital aspects: First, believers are holy people according to God. Second, they are called to a new status and responsibility to God.[8] It is not something we do but is done to us by God. He separated us for His purpose to work through us.

We have the same common ground today as well. We are called; beloved; and saints through Christ our Lord.

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[1] Douglas J. Moo, NICNT: ROMANS, 53. C.E.B. Cranfield, ICC; ROMANS, 67. Also Richard N. Longenecker, NIGTC: ROMANS, 83.

[2] See Introduction about the Roman church, especially on the audience of the epistle. 

[3] Richard N Longenecker, NIGTC: ROMANS, 83; However, it is not without debate, F. Godet, ROMANS, 83. says it is a genitive of cause—the   calling that comes from Jesus Christ. I take it as Christ being the agent of the call, not the source of the call. 

[4] James Oliver Buswell Jr., A SYSTEMATIC THEOLOG OF THE CHRISTIAN RELIGION [Grand Rapids, Zondervan, 1962], 2:157-158.

[5]  Richard N. Longenecker, NIGTC: ROMANS, 84-85.

[6] The word “as” / “to be” (KJV) are words added by the translators as it is in italics in the translation. The words are not in the Greek text.

[7] William Barclay, THE MIND OF PAUL, [London, Collins / Fontana Books, 1965], 38.

[8]  Richard N. Longenecker, NIGTC: ROMANS, 86.

BRIEF POINTS FROM JEREMIAH 001

Read Jeremiah 1

Jeremiah is one of the most neglected Old Testament Major Prophets. Most believers rarely read it and most preachers rarely preach from it. Viewed by some as a weird guy, he was called and wrote one of the largest books in the Old Testament.  As we begin our brief studies there are two things that should be clear to us: First, it was written under stress, being faced with a community is in crisis. Second, into this situation is a man called of God to be his vice of judgment to his own. Not a popular place to be. However, to some degree all believers find themselves in such circumstances in the age of secularism.

As you read Jeremiah 1 we are confronted with the man and his call from God. There are 4 aspects to the call of Jeremiah:

1. Hearing God (1:1-8). We begin by noticing that the interchange is one-to-one. “The word of the Lord came to me saying...” (1:4). The call of God is intensely personal. Each call is unique. Like many of us when we hear the call of God, we make excuses. It makes us realize our inabilities. How to handle our view of inability? Petersen notes three things about this:[1] First, It is not wrong to admit your own inadequacy. Second, be honest with God. Third, do not fear the will of God.  God often calls the weak (cf. 1:26-31). God tells Jeremiah that He knew, sanctified, and ordained him for his office.
2. Touch of God (1:9-10). God assures him of his call and his empowerment for service (1:9-10). The touch of God was a common element in the call of God in the Old Testament (cf. Gen. 32:25; Isa. 6:1-7; Daniel 8:18). The touch of God is the transfer of power of enablement. Whom God calls, God enables. The touch was an act of purposeful and deliberateness of empowerment. The touch makes the difference between success and failure. “Human inadequacy and inexperience provide the occasion for divine enablement” notes Thompson.[2] Whom God calls he enables (cf. 2 Cor. 4:7). The prophets believe in God’s word to accomplish to do what He says He will do (cf. Isaiah 55:10-11).
3. Seeing the Vision (1:11-16).  God gives Jeremiah the visions of the almond rod and boiling pot. Vision gives clarity to the mission. First, is the almond rod. This first vision’s meaning is prompted by a play on words. The Hebrew word for almond tree is shaque which triggers the word shoque (watching), which is seen as confirmation of God’s faithfulness to His Word. Jensen points out:

The connection of the vision and the application may be seen in the fact that the almond tree, blossoming around January, was the first tree to awaken from the long winter’s night, its blossoms appearing before the leaves. The symbol of awakeness befitted God’s Word, for though His people had settled into a dark, cold sleep of spiritual dearth, His Word was ever awake, watched over by Him, bringing about it daily unalterable fulfillment of sovereign design.[3]

“I am watching over My word to perform it” (1:12). This is a note of assurance even in the midst of crisis. Second, the boiling pot (or cauldron used for cooking or washing) gives the message of the prophet. The Hebrew text signifies winds were kicking up causing the fire to overheat the pot and it was boiling over. The boiling pot indicates the political crisis of the time that was among the nations. A great evil from the north was to overflow against Jerusalem. This refers to the Babylonians that would come against the nation (cf. Jer. 25:9, 39).[4] This invasion is judgment upon the nation for they had forsaken God in two ways: (1) Worshipped false Gods for they have “offered sacrifices to other gods.” (2) Idolatry for they “worshiped the works of their own hands” (1:16).  These display their unfaithfulness, which God had warned would bring judgment (Lev. 26:14-39; Deut. 28:15-68). Jeremiah’s main message was that of judgment. 

4. Doing it (1:17-19). Jeremiah was to just do it. He was to give the message to the people. It is clear to accomplish this task that Jeremiah has to gird his loins (1:17, cf. 1 Peter 1:13). He is to speak God’s word. When one does the will of God and speaks for God some of the strongest opposition comes not from without, but from within. One must not fear his audience (cf. Gen. 15:1; Acts 27:24). God promises to protect him against his own people (1:18-19). One must preach the Word no matter what (2 Tim. 4:2).

What was special about Jeremiah? Nothing! God uses ordinary people to preach His word resulting in extraordinary accomplishments. Jeremiah is to trust in Him and obey His will in spite of his fears, inexperience, and inadequacies.

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[1]  William J. Petersen, JEREMIAH: THE PROPHET WHO WOULDN’T QUIT, [Victor Books,

[2]  J.A. Thompson, NICOT: JEREMIAH, [Eerdmans, Grand Rapids, 1980], 148.

[3]  Irving L. Jensen, JEREMIAH: PROPHET OF JUDGMENT, [Moody Press, Chicago, 1966], 20-21.

[4]  While some think it refers to a Scythian invasion, the strong evidence is the invasion of Israel by the Babylonians. See R.K. Harrison, INTRODUCTION TO THE OLD TESTAMENT, [Eerdmans, Grand Rapids, 1969], 803-808 for a study of the views. 

THE CALL OF MATTHEW

Matthew 9:9

In this verse, Jesus calls a tax collector. Shepard gives us insight into this tax collection system pointing out there were two types of tax collectors—the ordinary tax collector and the custom house official. He tells us:

“Levi was a custom-house official. The Talmud distinguished between the tax collector and the custom house official. The Gabbai collected the regular real estate and income taxes and the poll tax; the Mockhes, the duty on imports, exports, toll on roads, bridges, the harbor, the town tax, and a great multiplicity of other variable taxes on an unlimited variety of things, admitting of much abuse and graft. The very word Mockhes was associated with the idea of oppression and injustice.” [J.W. Shepard, THE CHRIST OF THE GOSPELS, 142]

Being a Mockhes, Matthew was disliked by the general public and official Judaism. He was a hired hand of Rome. His social rank was that of the lowest of the low—being classed with such people as gamblers, thieves, harlots, and men of no good. Men in this position were detested; they were seen as licensed robbers. Such was Matthew.

Jesus sees Matthew at work and calls him to follow him. Luke and Mark call him Levi by name. Many who question and doubt the text, suggest that they are not the same person, but the reasons given are based on a bias against the trustworthiness of the text and are weak to say the least. It is likely, since Jews could have two Semitic names; Matthew used his preferred name here. Or, another reasonable but weaker possibility, is that like Peter, Jesus changed Levi to Matthew, although we do not have any statement as such in Scripture. There is no good reason to believe they are not the same person. It is clear that Jesus took the initiative to call Matthew. The call and salvation of God is always at the initiative of God. Matthew immediately responded and followed Jesus. He risks all to follow His Lord. In salvation God acts, man reacts. It is how we react that determines the outcome. Matthew reacted in faith and followed Jesus. He is a testimony to the transforming power of God.

Matthew would serve well. He had a heart for the mission of Jesus. He had skills that become evident, for as a tax collector, he would have been experienced in record keeping. It is believed that Matthew is an author of a record of Jesus sayings (a view of tradition), as well as the author of the Gospel of Matthew. He may well have been the record keeper of the Twelve. He left the life of a tax-collector, but he took his pen. Barclay says “Here is a shining example of how Jesus can use whatever gift a man may bring to him. It is not likely that the others of the Twelve were handy with a pen…this man, whose trade had taught him to use a pen, used that pen to compose the first handbook of the teachings of Jesus, which must rank as one of the most important books the world has ever read.” [Wm. Barclay, DBS: MATTHEW, 1:339]. Interestingly, there is no record of his speaking in the Gospels. Matthew let his pen speak, and it has spoken for over 2000 years.

Lessons

• It is God who called and saved us. He works in our lives.
• This call is by grace, not merit (cf. 1 Cor. 1:26-31).
• The only acceptable way to react to God is by faith and obedience to His call.
• God uses what is in our hand. A pen was in Matthew’s hand. What is in your hand? He will use it if you will let him.