Category: Bible

Whosoever Believes

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Romans 10:8-13 But what said it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; That if thou shall confess with thy mouth the Lord Jesus, and shall believe in thine heart that God has raised him from the dead, thou shall be saved. For with the heart man believes unto righteousness; and with the mouth confession is made unto salvation. For the scripture said, Whosoever believes on him shall not be ashamed. For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved. 

‘The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith’ the gospel is now plain and easy to obey. The doctrine of the death and resurrection of Christ is fully effective to save. It is near you. It is easy to be confessed with your mouth and believed in your heart if you want to be saved (10:8-13). It is the word of faith, and if acted upon (as in Romans 10:9-10), you shall be saved.

‘That if thou shall confess with thy mouth the Lord Jesus, and shall believe in thine heart that God has raised him from the dead, thou shall be saved’ – a simple guarantee of salvation.

‘Whosoever believes on him shall not be ashamed’ quoted from Isaiah 28:16; 49:23. He that confides and trusts in the sure foundation is secure and will not make haste or be ashamed (9:33; 1Pet. 2:6).

‘No difference between the Jew and the Greek’ all people are equal in Christ (1Cor. 12:13; Gal. 3:28; Col. 3:11). All races, classes, and sexes are one in Christ and equal in rights and privileges regarding gospel benefits. They make one body with Christ as the head (1Cor. 12:13, 28-31; Eph. 1:20-23; 2:19-22; Col. 3:11). The gulf between Jews and Gentiles, masters and slaves, male and female have been bridged by Christ and the gospel. All Christians are one in unity, in rights, and in privileges as the Father, the Son, and the Holy Spirit are one in unity and not one in person (John 17:11, 21-22; 1Jn. 5:7).

‘Whosoever shall call upon the name of the Lord shall be saved’ quoted from Joel 2:32 and Acts 2:21. Believing on Christ and calling upon Him is in effect the same thing (10:9-13). Calling upon God presupposes faith in Him, and if one has faith he will call upon God in all times of need.

‘Lord’ Paul uses the Greek word kurios for the Hebrew Jehovah of Joel 2:32, proving that Jesus of Romans 10:9 is called Jehovah. Thus there was more than one Jehovah in the Old Testament (Gen. 19:24). Compare Psalm 110:1 with Matthew 22:44 and Acts 2:34 were the same Greek word is used of both God and Christ in the Septuagint and the New Testament. It is translated “Lord” 667 times as the equivalent of the Old Testament Jehovah.

The Righteousness Which is of Faith

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Romans 10:5-7 For Moses described the righteousness which is of the law, That the man which does those things shall live by them. But the righteousness which is of faith speaks on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) 

‘That the man which does those things shall live by them’ – perfect obedience was required by the law. Since no man could accomplish this, all people were condemned by the law and cursed by it (Deut. 27:26; Gal. 3:10-13; Rom. 3:19-20). This shows the impossibility of being saved by the law and the fact that all can be saved by the gospel (10:6-13).

‘But the righteousness which is of faith speaks on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above)’ Law righteousness demanded perfect obedience; faith righteousness asks only confession of sins and surrender to God who, by the Holy Spirit, sets free from the law of sin and death (8:2), transforms the nature and life (1Cor. 6:11; 2Cor. 5:17-18), fulfils in man the righteousness of the law (8:3), and makes man righteous in Christ (4:1-25; 10:6-13; 1Cor. 1:30; 2Cor. 5:21;).

‘Who shall ascend into heaven? … Or, Who shall descend into the deep? … But what said it?’ This is quoted from Deuteronomy 30:12-14. Paul here simply shows that people do not have to search for Christ or the Word of the gospel, for it is near them and only needs to be acted upon. It is like the law in Deuteronomy 30:12-14: they did not have to search for it; they already had it if they would recognize it. So people have the gospel that will save their souls if they will accept it.

‘Deep’ [Greek: abussos] meaning bottomless, unbounded by any definite known limits. Christ did descend into the lower parts of the earth to liberate the righteous dead and take them with Him when He ascended on high (Matt. 12:40; Eph. 4:8-10; Heb. 2:14-15).

The End of the Law

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Romans 10:1-4 Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge. For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believes. 

‘That they might be saved’ Paul knew that God was still willing to forgive if they would only repent.

‘Zeal of God, but not according to knowledge’ – zealous but stubbornly ignorant (10:2-3).

‘Have not submitted themselves unto the righteousness of God’ – this shows their rebellion to the end.

‘For Christ is the end of the law for righteousness to every one that believes’ – the law ends in Christ who fulfilled it by being the real sacrifice of which the law sacrifices were merely typical (Eph. 2:14-15; Col. 2:14-17; Heb. 8:5; 10:1). The law was our schoolmaster to lead us to Christ and was added because of transgression until Christ should come (Gal. 3:19-25; Rom. 5:20; Heb. 9:10). It cannot save, but condemns, making the sinner realize his need of salvation. Christ is the end of the law of sacrifices, types, rituals, and outward religion which foreshadowed Him and the spiritual realities of the New Testament

The Law of commandments were abolished as we see from the Greek word katargeo that means to make of no effect (3:3; 4:14; Gal. 3:17; 5:4); come and bring to naught (1Cor. 1:28; 2:6); done away (1Cor. 13:10; 2Cor. 3:7, 3:11, 14); fail (1Cor. 13:8); cease (Gal. 6:11); vanish away (1Cor. 13:8); make void (3:31); cumber (Luke 13:7); deliver (7:6); loose (7:2); put away (1Cor. 13:11); put down (1Cor. 15:24); destroy (6:6; 1Cor. 6:13; 15:26; 2Thess. 2:8; Heb. 2:14); and abolish (2Cor. 3:13; Eph. 2:15; 2Tim. 1:10).

It is clear from these passages that whatever is abolished is completely null and void. What is it here (Eph. 2:14-15) that is abolished? It is the law of commandments in decrees, or the law of dogmatic commandments. The word for ordinances is dogma translated “decree” (Luke 2:1; Acts 16:4; 17:7) and “ordinance” (Eph. 2:15; Col. 2:14). The law was made to expose sin (3:19-20; 7:13; Gal. 3:19-25) and to keep the Jews a distinct people until Christ came. After that it was no longer needed.

From Colossians 2:14-15, we see that the handwriting of ordinances was blotted out because it was against them and contrary to them; and it was taken out of the way by nailing it to Christ’s cross where He spoiled the principalities and powers (satan and his emissaries). Here it means satan and his forces were stripped of their power to condemn and kill the race. The law was blotted out and they had no further claim to hold man in sin and bondage, as they did by means of the law.

They Stumbled

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Romans 9:30-33 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believe on him shall not be ashamed. 

‘What shall we say then?’ What shall we finally conclude from all these prophecies? That the Gentiles, which followed not after righteousness, have attained it; but Israel which followed after the law of righteousness has not attained it (9:30-31).

‘Wherefore?’ Why has Israel not attained to the righteousness she sought so long? Because she sought it not by faith, but by works of the law and because she stumbled over the way her Messiah came (9:32-33).

‘Because they sought it not by faith, but as it were by the works of the law’ – the Jews were ignorant of God’s way of righteousness by faith in Christ (3:25-31; Gal. 2:16; 3:10-28). They went about to establish their own righteousness by works. They attained not to the Abrahamic covenant, which stands alone on the principle of grace through faith (4:1-25; Gen. 15:6). They set all their efforts upon the law of works and imagined they were justified by outward observance of a few rituals. When the gospel came along offering free salvation to Gentiles as well as Jews on the basis of grace and faith without works, they were offended and rejected it.

‘Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believe on him shall not be ashamed’ this is the 7th Old Testament prophecy fulfilled in Romans (9:33; Isa. 8:14; 28:16).

‘Stumblingstone and rock of offence’ – I will send the Messiah, not as a mighty prince and a conqueror whom everyone will be willing to trust in, but as a man of sorrows, humiliation, and death. Many will think it disgraceful to trust in such a person for salvation. In spite of this, whoever trusts in Him will not be ashamed of Him or be confused.

Concerning Israel

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Romans 9:25-29 As he said also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, You are not my people; there shall they be called the children of the living God. Esaias also cried concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodom, and been made like unto Gomorrah. 

‘Osee, I will call them my people, which were not my people; and her beloved, which was not beloved’ this is the 3rd Old Testament prophecy fulfilled in Romans (9:25; Hos. 2:23).

‘And it shall come to pass, that in the place where it was said unto them, You are not my people; there shall they be called the children of the living God’ this is the 4th Old Testament prophecy fulfilled in Romans (9:26; Hos. 1:9-10).

‘Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved …’ this is the 5th Old Testament prophecy fulfilled in Romans (9:27-28; Isa. 10:22-23).

‘A remnant shall be saved’ – the doctrine of the remnant always refers to Judah and the other tribes of Israel, never to Gentiles or the Christian body of Christ. It teaches that God is obligated to save a remnant of all Israel, so as to preserve their line to eventually fulfil with them the covenants made with Abraham, Isaac, Jacob, and David. God promised an eternal line to these men, and He promised their descendants an eternal land (Gen. 12:1-3, 7; 13:14-17; 15:18-21; 17:2-8, 19; 21:12; 22:17-18; 26:3-4; 28:3-4, 28:13-15; 2Sam. 7:1-29). God often predicted the deliverance and preservation of a remnant of the thirteen tribes and their final and eternal restoration under their Messiah (Isa. 1:9; 10:20-22; 11:10-12, 16; 38:1-22; 46:3; Jer. 23:3; 31:7; 39:9; 40:11; Ezek. 6:8-10; Joel 2:32; Mic. 2:12; 5:3-8; Zeph. 2:7-9; 3:13; Zech. 8:6-12; Rom. 9:27; 11:5; Rev. 12:17). According to Isaiah 1:9, Isaiah predicted that a very small remnant would be saved in the coming destruction of Judah and Jerusalem; otherwise Israel would have been totally destroyed like Sodom and Gomorrah.

‘Except the Lord of Sabaoth had left us a seed, we had been as Sodom, and been make like unto Gomorrah’ this is the 6th Old Testament prophecy fulfilled in Romans (9:29; Isa. 1:9).

‘Sabaoth’ this term is often used in the Old Testament of God who is Lord of hosts, or Lord of armies, who has infinite power to rule the nations and punish the wicked (1Sam. 1:3, 11; 4:4; 15:2; etc.).

Vessels

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Romans 9:19-24 Thou will say then unto me, Why does he yet find fault? For who has resisted his will? Nay but, O man, who are thou that replies against God? Shall the thing formed say to him that formed it, Why has thou made me thus? Has not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he has called, not of the Jews only, but also of the Gentiles? 

‘Thou wilt say then unto me, Why does he yet find fault? For who has resisted his will? Nay but, O man, who are thou that replies against God? Shall the thing formed say to him that formed it, Why has thou made me thus? Has not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: and that he might make known the riches of his glory in the vessels of mercy, which he had afore prepared unto glory, even us, whom he hath called, not of the Jews only, but also of the Gentiles?’ Here the Jews argue again, as they did in Romans 3:7. Paul answers by questions (9:20-24). Who are you to reply against God? Who are you to blame God for your sinfulness? Cannot God deal with you as is necessary (Jer. 18:1-17)? If God still wants to save people who will obey Him, Jews or Gentiles, is that not His right? If He has to damn those who harden themselves may He not do so without our criticism?

‘Vessels of wrath fitted to destruction’ – vessels of wrath are Jews who were: stubborn (9:6); proud (9:31); rebellious (9:32); ignorant (10:3); jealous (10:19); angry (10:19); disobedient(10:21); blind (11:7); fallen (11:12); cast away (11:15); broken off (11:20); spared not (11:21); unbelieving (11:23); cut off (11:24).

‘The riches of his glory’- True riches that are mentioned in Scripture: Riches of His grace (Eph. 1:7); the riches of the glory of the inheritance in the saints (Eph. 1:18); the unsearchable riches of Christ (Eph. 3:8); the riches of glory (Eph. 3:16; Rom. 9:23); the riches of His goodness (Rom. 2:4); the riches of wisdom, knowledge (Rom. 11:33); the riches in glory (Php. 4:19); the riches of the glory of the mystery of Christ in you (Col. 1:27); the riches of the full assurance of understanding of God’s mystery (Col. 2:2); the reproach of Christ had greater riches than that what was in Egypt (Heb. 11:26).

‘Vessels of mercy, which he had afore prepared unto glory’ – these are the Jew and Gentile converts to Christianity (9:23-24).

God that Shows Mercy

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Romans 9:14-18 What shall we say then? Is there unrighteousness with God? God forbid. For he said to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that wills, nor of him that runs, but of God that shows mercy. For the scripture said unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. Therefore has he mercy on whom he will have mercy, and whom he will he hardened. 

‘What shall we say then? Is there unrighteousness with God?’ These questions are answered with another “God forbid.” There is no unrighteousness with God if He sees the dispositions of two boys and chooses on the basis of what He can foresee in each one. So with God’s present dealings with Israel and the Gentiles. If He sees that Jews will be continually rebelling against Him and the Gentiles will not, can He not act accordingly without unrighteousness? God is not responsible for the acts of Esau or Jacob; Jews or Gentiles. He had to make the choice of Jacob over Esau due to the dispositions and lives of the boys. So now, He has to set aside Israel, due to her ever-increasing rebellion of over 1,800 years. The only thing left for Him to do is to use the Gentiles if they will carry out His program (Matt. 21:33-45).

‘I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion’ Here we see that God is sovereign over His mercy. He has laid down His terms of mercy and compassion and will not dispense with either until people meet His terms. He will not save one soul without repentance and continued conformity to His will, nor will He damn one soul that will meet His terms.

‘Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth’ quoted from Exodus 9:16. Here we have an instance of a wicked king resisting God’s will to the point of destruction. At many points in God’s dealings with Pharaoh, the king could have submitted and escaped judgment. But he was too stubborn to do so and therefore God could not do otherwise than punish him for his sins and resistance.

‘Therefore has he mercy on whom he will have mercy’ this is the fourth time that we can conclude that God has been fair in His dealings. God was righteous in choosing: Isaac over Ishmael (9:7-8; Gen. 17:1-27); Jacob over Esau (9:9-13; Gen. 25:1-34); the righteous over the sinners in Israel (9:14-16; Ex. 32:32-33; 33:19); Israel over Pharaoh and the Egyptians (9:17-18; Ex. 7:1-14:31).

Paul next applies all these instances to God’s present dealings with Jews and Gentiles. He concludes that, since it was the only just and righteous thing to do in the above four cases, it is only just and righteous of God to cut off Israel and choose the Gentiles to carry on His program (9:19-11:36).

‘Hardened’ God hardens on the same grounds of showing mercy. If men will accept mercy He will give it to them. If they will not, thus hardening themselves He is only just and righteous in judging them. People are privileged to humble themselves and seek mercy or exalt themselves and refuse mercy. Mercy is the result of a right attitude, and hardening is the result of stubbornness or the wrong attitude toward God. It is like the clay and the wax in the sun. The same sunshine hardens one and softens the other. The responsibility is with the materials, not with the sun. People are more responsible than these materials, for they have wills to make proper choices. The only sense in which God hardened Pharaoh was in giving him the occasion to harden his own heart or obey. Such is the choice all people have to make daily (2Cor. 2:15-17; Ps. 81:11-16).

The Word of Promise

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Romans 9:6-13 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. For this is the word of promise, At this time will I come, and Sara shall have a son. And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that called;) It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. 

‘In Isaac shall thy seed be called …’ this is the 2nd Old Testament prophecy fulfilled in Romans (9:7-14; Gen. 17:15-19; 18:10; 25:1-34; Mal. 1:1-3).

‘But the children of the promise are counted for the seed’ we who are Christians are the children of the promise and of the new covenant like Isaac as we see in Galatians 4:28-29. The “heirs of the promise (Heb. 6:17) are called the children of faith (4:1-25).

‘At this time will I come, and Sara shall have a son’ – in Genesis 18:10 we see the promises and it was fulfilled the following year in the birth of Isaac (Gen. 21:1-8).

‘The elder shall serve the younger’ This prophecy was given in Genesis 25:23 and we see later in history that the family of Esau (or Edom) seemed to be stronger at first than Jacob’s (or Israel’s), for they had dukes and kings long before Israel did (Gen. 36:1-43) and they were powerful enough to resist Israel’s passage through their land when coming out of Egypt (Num. 20:1-29). Later, David completely defeated them and made them subject to Israel for about 150 years (2Sam. 8:14). After the Babylonian captivity, the Maccabeus compelled them to leave their country or embrace the Jewish religion. From then on they were ruled by Israel. In the Millennium they will again be under Israel (Ps. 60:8-10; Isa. 11:14; 63:1; Amos 9:12).

‘Jacob have I loved, but Esau have I hated’ – hate, as used here, is an idiom of preference, as in Luke 14:25-27, not a term expressing personal malice or jealousy in the sense we’re familiar with. This is the sixth of twelve cases in Scripture where God made the choice of the younger over the older brother. Here it was because of the disposition and attitude toward Him. Esau was a fornicator and destitute of hunger for God in his life (Heb. 12:16-17), while Jacob was the type that loved the Lord and hungered to do his will. (Mal. 1:1-3).

The Truth in Christ

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Romans 9:1-5 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: Who are Israelites; to whom pertained the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. 

‘Say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost’ In Romans 1-8, we see prove that God’s grace extends to both Jews and Gentiles who believe. Romans 9-11 deals with the Jews and shows why they were rejected and cut off by God and why and how the Gentiles were called and elected to partake of gospel benefits.

‘Heaviness and continual sorrow in my heart’ sorrow and continued pangs.

‘I could wish that myself were accursed’ – this merely shows Paul’s willingness to be cursed, not it is necessity (John 15:13).

‘Adoption’ the Jews was all adopted by God (Ex. 4:22; Deut. 14:1; 32:18; Jer. 31:9; Hos. 11:1). In Exodus 4:22 we see that God calls the nation of Israel His son and firstborn as contrasted with the firstborn of Egypt. Pharaoh would understand this fully, for he himself was called son of Ra, or beloved of his god. God was telling him that He loved Israel as he himself loved his firstborn (Ex. 4:23). The whole life of the Israelites was regulated by this principle: You are the children of the Lord your God (Deut. 14:1; Ps. 87:6). God says He birthed Israel (Deut. 32:18). Isaac is spoken of as being born “after the Spirit” (Gal. 4:28-29). They were children of God by the new birth in the same sense that men are born again today, which is by adoption (8:15; 9:4; Gal. 4:5; Eph. 1:4).

‘Glory’ this refers to the Divine Presence (Ex. 16:7, 10; 24:16-17; 40:34-35; Lev. 9:6, 9:23; Num. 14:10, 21; 16:19, 42; Deut. 5:24; 1Sam. 4:21-22; 1Kin. 8:11; etc.).

‘Covenants’ the ones made with Abraham, Isaac, Jacob, Moses, David, and others. ‘Law’ – the law was only for Jews (2:12-16; 3:2; 9:4; Deut. 5:3; 29:14). ‘Service of God’ – the rituals of the law (Leviticus 1-12; etc.). ‘The promises’ of Canaan, Messiah, Kingdom, etc.

‘Fathers’ Abraham, Isaac, Jacob and 12 sons.

‘Concerning the flesh Christ came’ – according to human nature (9:3-5; 1Tim. 3:15; Heb. 2:7-18; 1Jn. 4:2) Jesus came in the flesh (Matt. 1:1, 6).

‘Came, who is over all’ – a true Jew is not the one who is circumcised in the flesh, neither is true circumcision in the flesh. A true Jew is one that has inward circumcision of the heart and in the spirit and has more than an outward cutting in the flesh and a profession of truth. This does not teach that every Christian is a Jew, but to be a true Jew one must be of the seed of Abraham, and have circumcision of the heart, and be a child of the promise (2:28-29; 9:6-7).

I am Persuaded

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Romans 8:36-39 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. 

‘As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter’ the first Old Testament prophecy fulfilled in Romans from Psalm 44:22.

Eight facts about Christian suffering are given: Suffering is not strange or unusual for Christians (1Pet. 4:12; 2Tim. 3:12). One should rejoice when a partaker of the sufferings of Christ (1Pet. 4:13; Matt. 5:10). The greater the suffering the greater the joy and glory (8:17-18; 1Pet. 4:13). Besides the greater glory to come the Christian has the Holy Spirit upon him now to enable him to endure (8:26-27; 1Pet. 4:14;). Christian sufferings glorify God (8:17-18; 1Pet. 4:14). It is an honor, not a shame, to suffer as a Christian (1Pet. 4:16). Though sufferings begin with Christians, they end in an eternal weight of damnation to the ungodly (1Pet. 4:17-18). Sufferings should be borne by Christians, in patience as in the will of God, realizing that God is always faithful to His own in their sufferings (1Pet. 4:19; 1Cor. 10:13).

Ten rewards for Christian suffering are noted: Greater glory in heaven (2Cor. 4:17); eternal consolation (2Cor. 1:7); making Jesus known (2Cor. 4:11); life to others (2Cor. 4:12); making grace manifest (2Cor. 4:15); guarantee of judgment (2Thess. 1:5); reign with Christ (2Tim. 2:12); the Holy Spirit upon us (1Pet. 4:14); glory to God (1Pet. 4:16) and great joy (1Pet. 4:13-14).

Christian suffering does not consist of: Suffering for murder, as a thief, or for being an evildoer or a busybody (1Pet. 4:15); or for suffering for any crime listed in Romans 1:18-32; 1Corinthians 6:9-11 and Galatians 5:19-21

Christian suffering does consist of: Persecution for righteousness (Matt. 5:10; 13:21; Mark 10:30; John 15:20); reviling and slander (Matt. 5:11-12; 10:25; Acts 13:45; 1Pet. 4:4); false accusations (Matt. 10:17-20); scourgings for Christ (Matt. 10:17); rejection by people (Matt. 10:14); hatred by the world (Matt. 10:22; John 15:18-21); hatred by relatives (Matt. 10:21-36); martyrdoms (Matt. 10:28; Acts 7:58); temptations (Luke 8:13; Jas. 1:2-16); shame for His name (Acts 5:41); imprisonments (Acts 4:3; 5:18; 12:4); tribulations (Acts 14:22; 2Thess. 1:4); stonings (Acts 14:19; 2Cor. 11:25); beatings (Acts 16:23; 2Cor. 11:24-25); being a spectacle to people (1Cor. 4:9); misunderstanding, necessities, defamation, and despisings (1Cor. 4:10-13); trouble, affliction, distresses, tumults, labours, watchings, fastings, and evil reports (2Cor. 6:8-10; 11:26-28); reproaches (Heb. 13:13; 1Pet. 4:14); trials (1Pet. 1:7; 4:12); satanic opposition (Eph. 4:27; 6:12); groaning and travailing because of the curse (8:17-26).

‘For I am persuaded’ in Romans 8:38-39 Paul explains that, in view of his doctrines before stated, he is personally persuaded that nothing will be able to separate him from the love he has for God and Christ.

‘Principalities’ the satanic powers of Ephesians 2:2 and 6:12.

‘Creature’ any thing in creation.

‘Separate us from the love of God’ one who lives and walks in the Spirit, will not be separated by any of the 17 things of Romans 8:35-39 any more than he will be moved to commit the 17 things of Galatians 5:19-21. The secret of victory and absolute assurance for the believer is to walk as taught in Romans 6:14-23; 8:1-13 and Galatians 5:16-26.