The Certainty of Redemption
8: 31-39

The certainty of redemption DIG: What is Paul’s point in verses 31-35? What is Paul’s point in raising these? What can truly give believers freedom from discouragement? How would the forces in verses 38-39 disrupt our trust in God’s love? How can you be sure there will be no separation between you and God? How does this section sum up Paul’s message so far?

REFLECT: How does Paul’s benediction about God’s love encourage you? Are you struggling through some difficulties in your life? Nothing in all creation can separate you from the love of God that is in Messiah Yeshua. How can you tell the difference between Satan’s accusations and the Ruach’s conviction of my sins? How certain are you of your salvation?

There is no guilt because of our justification in the past,
there is no condemnation because of our sanctification in the present,
and there is no separation from ADONAI because of our glorification in the future.

It is not uncommon even for believers to want to give up at times. Feeling like a failure is familiar territory for all of us. But Paul’s words make it clear that quitting is not an option for us. Nothing will be able to separate us from the love of God. The Ruach Ha’Kodesh will help us go forward and live in His freedom of forgiveness.²⁴⁰

What, then, are we to say to these things (8:31a)? Judging from what Paul says in the rest of the passage, these things doubtless refer to the issues he has already dealt with in Chapter 8. Much of what he says in these verses relates to the doctrine of Messiah’s substitutionary atonement, but the specific focus is still on the security that His atonement brings to those who believe in Him. Paul realizes that many fearful believers will still have doubts about their security and that false teachers would be ready to exploit those doubts. To give such fearful believers the assurance they need, Paul reveals Ruach’s answer to this critical question: Can any person or any circumstance cause a believer to lose his salvation?

Dear Heavenly Father, Praise You for being so wonderful! Thank You for making those who love You into Your children (Ephesians 1:5). I am so thankful to know that because I love You, nothing can separate me from Your love. What a great comfort it is to know for sure that my eternal home is for certain with You in heaven for I love You as my Father and You have made me Your child! However, I have a heavy heart because some of my family and friends who know all about You, but they do not have a relationship with You. They never really belonged to You. They left us, but they didn’t really belong to us. If they had belonged to us, they would have remained with us. But they left us so it became clear that none of them belongs to us (First John 2:19). They merely have heard about the wonderful things You have done; but have not trusted You for their salvation. Yeshua Himself declared: Amen, amen I tell you, whoever hears My word and trusts the One who sent Me has eternal life. He does not come into judgment, but has passed over from death into life (John 5:24). 

I earnestly plead for them. May You work in their lives to take the blinders off their hearts so they look up to You with love and realize that knowledge alone cannot save them. May they move beyond mere head knowledge into heart love that chooses to follow You as their Lord and Savior. For if you confess with your mouth that Yeshua is Lord, and believe in your heart that God raised Him from the dead, you will be saved. For with the heart it is believed for righteousness, and with the mouth it is confessed for salvation (Romans 10:9-10). You lovingly offer salvation to all who choose to follow You, not just know about You. Please give these family and friends the circumstances and other friends who will guide them into the great joy of having You as their Father when they choose to love and to follow You. Then they will experience the joy of a relationship with You as their loving Daddy now who guides all to work for good, and as their wonderful Heavenly Father who will take them to an eternal heaven of peace and joy forever! In Yeshua’s holy name and power of His resurrection. Amen

Paul begins with an all-encompassing question: If God is for us, who can be against us (Romans 8:31b; also see Psalm 118:6)? The word if translates the Greek conditional article ei, signifying a fulfilled condition, not merely a possibility. As a result, the meaning of the first clause is: Because God is for us. The obvious implication is that if anyone were able to rob us of our salvation, they would have to be greater than God Himself, because He is both the giver and the sustainer of salvation. It is as if Paul was saying to his readers, “Who could possibly take away our no-condemnation status (8:1). Is there anyone stronger than God, the Creator of the universe and everyone who exists?

Paul does not specify any particular persons who might be successful against us, but it might be helpful to consider five possibilities. First, we might consider, “Can other people rob us of our salvation? Many of Paul’s readers were Jewish and would be familiar with the Judaizers (see the commentary on Galatians, to see link click Ag – Who Were the Judaizers), who maintained that salvation without legalistic observance of the 613 mitzvot of the Torah, and especially circumcision, was impossible. The Roman Catholic church teaches that salvation can be lost by committing so-called mortal sins and also claims power for itself both to grant and revoke grace. But such ideas have no foundation in Scripture and are thoroughly heretical. When bidding farewell to the Ephesian leaders Paul warned of savage wolves coming among them who would spread false doctrine (Acts 20:28-30). Paul was not suggesting that true believers could be robbed of their salvation, but was warning that they can be seriously misled, confused, and weakened in their faith that would cause the Good News to be greatly hindered.²⁴¹

Second, we might wonder if believers can put themselves out of ADONAI’s grace by committing some unusually heinous sin that nullifies the divine work of redemption that binds them to the Lord. Tragically, some evangelical churches teach that it is possible to lose your salvation. Most use some scriptures in the book of Hebrews; however, those passages are not directed to believers, but unbelievers (see the commentary on Hebrews Ag – The Audience of the book of Hebrews). Not only that, but if we can do nothing to gain our salvation, we can do nothing to lose our salvation (see the commentary on The Life of Christ Bw – What God Does for Us at the Moment of Faith).

Third, we might wonder if God the Father would take away our salvation. After all, it was God the Father who so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life (John 3:16). If anyone could take away salvation, it would have to be the One who gave it. But Yeshua directly refuted that thought when He declared: My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one will snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand. I and the Father are one (John 10:27-30 NIV). In answer to such a suggestion, Paul asks: He who did not spare even his own Son, but gave him up on behalf of us all — is it possible that, having given us his Son, He would not give us everything else too (8:32)? Obviously not! Yeshua’s sacrifice on the cross is not only the foundation for our salvation but for our security as well. Because every believer has that divine protection, Paul asks: So, who will bring a charge against God’s chosen people? Certainly not God the Father – for He is the one who causes them to be considered righteous (Romans 8:33; Isaiah 50:8-9)! This summarizes Chapters 1-5.

Fourth, we might wonder if Satan can take away our salvation. Because he is our most powerful supernatural enemy, if anyone other than God could rob us of salvation, it would surely be the devil. He is called the Accuser of our brothers (Revelation 12:10), and the book of Job depicts him clearly in that role (Job 1:8-11). In one of his visions, the prophet Zechariah reports: He showed me Y’hoshua the cohen hagadol standing before the angel of ADONAI, with the Accuser standing at his right to accuse him. ADONAI said to the Accuser, “May ADONAI rebuke you, Accuser! Indeed, may ADONAI, who has made Yerushalayim his choice, rebuke you! Isn’t this man a burning stick snatched from the fire” (Zechariah 3:1-2). Are we not the children of God, snatched from the flames of hell?

What do you suppose ADONAI is doing today in the face of Satan’s accusations against the children of God? Let me construct a scene in the courts of heaven. Who is the judge? It is God the Father. Who is the accused? It is you and me. Who is the prosecuting attorney? It is Satan. Who is the defense attorney? It is Yeshua Messiah. Can we lose this court case? There is no way we can lose because He is totally able to deliver those who approach God through Him; since He is alive forever and thus forever able to intercede on their behalf (Hebrews 7:25). It’s as if Yeshua is standing at the right hand of the Father saying: Look at My side that was pierced. Look at My hand and feet. My sacrifice is sufficient. I died once-and-for-all. What power does Satan have? Can he determine the verdict? Can he pronounce the sentence? No, all he can do is to bring charges and accusations against you. Since we can do no works to gain our salvation, we can do no works to lose our salvation.

The remaining question is this, “How can I know the difference between Satan’s accusations and the Ruach Ha’Kodesh’s conviction regarding sin in my life? This answer, I believe, is in Second Corinthians 7:9-10 NIV, where Paul declares: Yet now I am happy, not because you were made sorry, but because your sorrow led you to repentance. For you became sorrowful as God intended and so were not harmed in any way by us. Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death. It’s as if Paul is saying, “I’m glad you are under the conviction of the Spirit, that you are feeling that sense of sorrow.” Why? Because it leads to repentance and to life with no regret. So, when I confess my sins to God, there is never any lingering regret or condemnation. It is over and finished. But worldly sorrow brings death. It just rips you apart.

Scripture uses the word sorrow for the emotional result from the conviction of Ruach and the sorrow of the world. The point is, they may feel the same. The difference is the result. One leads to salvation; the other leads to death. For instance, Judas betrayed Messiah and came under conviction but responded to the sorrow of the world and committed suicide. Many times, people in the world aren’t sorry for what they did, they’re sorry for getting caught. However, Peter also betrayed Yeshua, felt the conviction of the Spirit, repented, and became the spokesman for the Messianic community (see the commentary on Acts An – Peter Speaks to the Shavu’ot Crowd). The Lord wants us free from Satan’s condemning thoughts – free to love and serve Him.²⁴²

Fifth, we might consider if our Savior Himself would take back our salvation. Who would punish us? Certainly not Messiah Yeshua, who died and – more than that – has been raised, is at the right hand of God and is actually pleading on our behalf (8:34)! It is because Yeshua makes continuous intercession for all believers that we shall never perish; no one will snatch us out of his hand (John 10:28 NIV). For Messiah to take away our salvation would be for Him to work against Himself and to nullify His own promise. Words mean something. Yeshua has said: I give them eternal life. If you could lose your salvation He could have said, “I give you temporal life,” but He didn’t. Eternal means eternal. Look it up. Messiah does not offer temporary spiritual life, only eternal spiritual life. This summarizes Chapters 6-8.

The emphasis, then, in this final section of Chapter 8 is on the security of the believer (see the commentary on The Life of Christ Ms – The Eternal Security of the Believer). We do not need to fear the past, the present, or the future because we are secure in the love of Yeshua. Who will separate us from the love of the Messiah now that we have been justified?

In this context, the love of Messiah represents salvation. Paul is therefore asking rhetorically if any circumstance is powerful enough to cause a true believer to turn against Yeshua in a way that would cause Him to turn His back on the believer. Paul lists seven possibilities: Trouble? Hardship? Persecution? Hunger? Poverty? Danger? War (8:35)? Paul was not speaking of these afflictions in theory. He himself had faced those hardships and many more, as he reports so vividly in Second Corinthians 11:23-27.

Quoting from the Septuagint, the Greek version of Psalm 44:22, Paul continues: For your sake we are being put to death all day long, we are considered sheep to be slaughtered. In other words, believers should not be surprised when we endure suffering for the sake of Messiah. But just as we can only love God because He first loved us, we can only hold on to God because He holds on to us. We can survive any threatening circumstance and overcome any spiritual obstacle that the world or Satan puts in front of us because in all these things (8:35) we are super conquerors, through the One who has loved us (8:36-37).²⁴³

Paul then ended his teaching on the security of the believer with five pairs of extremes, beginning with death and life, where the list of seven possibilities in 8:35 ended. For I am convinced that neither death nor life, neither angels nor other heavenly rulers, neither what exists nor what is coming, neither powers above nor powers below. Paul began with an all-encompassing question: If God is for us, who can be against us (8:31b)? And he ends with an all-encompassing answer: No created thing (which includes you!) will be able to separate us from the love of God which comes to us through the Messiah Yeshua, our Lord (8:38-39). Our salvation was secured by God’s grace from eternity past and will be held secure by Messiah’s love through all future time and throughout all eternity. What a Savior!

Our Bodies and Redemption
8: 23-30

Our bodies and redemption DIG: What would a world look like if there were no decay or death? How is this a picture of glory? How does 8:28 relate to the idea of suffering in 8:18? How and when does the Ruach pray for us? Are people predestined to go to hell? If someone ends up in hell, how did they get there? Why can we be sure of our eternal security in Messiah?

REFLECT: How is God putting you through the school of hard knocks right now? How do you see ADONAI at work in this? Why does God allow trials to come into our lives? How can the hope in these verses help you during times of trial? How has your hope in Yeshua helped you this week? Of the enemies mentioned in 8:38-39, which one is the most real to you?

Everything that happens to you has a spiritual significance.

And not only does creation groan for deliverance from the destructive consequences of sin (to see link click Ck – The Creation and Redemption), but we ourselves, that is, believers, who have the firstfruits of the Spirit (8:23a). Believers are described as the ones having the firstfruits of the Spirit. Elsewhere, we learn that the Ruach Ha’Kodesh has also put his seal on us and given us the Spirit in our hearts as a down payment, guaranteeing everything He has promised us (Second Corinthians 1:22 HCSB), as a similar idea. A farmer’s firstfruits were the initial harvesting of his first-ripened crops. This first installment was a foretaste and promise that more harvest was yet to come. Similarly, the Spirit of God, indwelling believers, is a foretaste and promise that we will enjoy many more blessings, including living in the presence of ADONAI forever.²²⁸

But because of the sufferings we are going through now (8:18a), believers, like creation, groan inwardly as we continue waiting eagerly for our adoption as children. The B’rit Chadashah speaks of believers as those who are already the adopted children of God (Ephesians 1:4-5; John 1:12; Galatians 3:26-29), but whose adoption awaits ultimate perfection when Messiah returns (Philippians 3:20-21). Meanwhile, we wait and hope; that is, to have our whole bodies redeemed and set free (8:23b). Our bodies are still affected by the Fall. We are still subject to sickness and other infirmities. The Spirit helps us in our weakness. But there is no guarantee of deliverance from disease in this life. Hence, we eagerly await the redemption of our bodies (First Corinthians 15:35-41).

It was in this hope that we were saved. Hope is inseparable from salvation. Our salvation was planned by YHVH in the past, given in the present, and is now characterized by hope in the future. But if we see what we hope for, it isn’t hope – after all, who hopes for what he already sees? In other words, in this life we cannot expect to experience the reality of our glorification, but only the hope of it. But if we continue hoping for something we don’t see, then we still wait eagerly for it, with perseverance (8:24-25). Seven years earlier, Paul had assured the Messianic community in Philippi: I am sure of this: that the One who began a good work among you will keep it going until it is completed on the Day of Messiah Yeshua (Philippians 1:6). Because salvation is completely God’s work and because He cannot lie, it is absolutely impossible for us to lose what He has given us and promises never to take away (see the commentary on The Life of Christ Ms – The Eternal Security of the Believer).²²⁹

Similarly, the Spirit helps us in our weakness; for we don’t know how to pray the way we should. Paul does not elaborate on our inability to pray the way we should; however, his statement is all-encompassing. Because of our imperfect perspectives, finite minds, human frailties, and spiritual limitations, we are not able to pray in absolute consistency with God’s will. But even when we don’t know what God wants, the indwelling Spirit himself pleads on our behalf with groanings too deep for words (8:26). The Ruach prays properly our heart’s deepest yearnings, even when consciously we don’t know how to do it. God accepts these prayers because they come from a soul full of the Ruach Ha’Kodesh.

Contrary to the interpretation of most charismatics, the groanings of the Ruach are not utterances in unknown languages, much less ecstatic gibberish that has no rational content. As Paul says explicitly, the groans are not even audible and are inexpressible in words. Yet those groans carry profound content, namely divine appeals for the spiritual welfare of each believer. We remain justified and righteous before God the Father only because God the Son and God the Spirit, as our constant advocates and intercessors, represent us before Him. If, for an instant, Messiah and the Ruach were to stop their sustaining intercession for us, we could, in that instant, fall back into our sinful state of separation from ADONAI.²³⁰

And the one who searches hearts (Psalm 139:1-5) knows exactly what the Spirit is thinking, because his pleadings for God’s people accord with God’s will (8:27). The reason we groan is because we live in unredeemed bodies. We don’t know how to pray the way that we should, but the Spirit does not make those mistakes. He knows exactly what to pray for. And because the Spirit always prays in perfect harmony and submission to the will of the Father. The Ruach always prays in such a way that the Father understands. Therefore, we can have confidence that those prayers will be answered.²³¹

With the reminder of the Spirit’s pleadings on our behalf we leave the ministry of the Ruach Ha’Kodesh and move on to the assurance offered by God the Father Himself in having an eternal purpose for us. Romans 8:28 is one of the most misquoted and misunderstood passages in the Bible. It doesn’t say, “YHVH causes everything to work out the way I want it to.” Obviously, that’s not true. It also doesn’t say, “Ha’Shem causes everything to work out to have a happy ending on earth.” That’s not true either. There are many unhappy endings on earth. We live in a fallen world. Only in heaven is everything done perfectly the way YHVH intends. That is why we are told to pray: Your will be done on earth as it is in heaven (Matthew 6:10b). To fully understand Romans 8:28 you must consider it phrase by phrase:

Furthermore, we know: Our hope in difficult times is not based on positive thinking, wishful thinking, or natural optimism. It is certainly based on the truth that ADONAI is in complete control of our universe and that He loves us. Hope based in favorable circumstances will always disappoint, but when based on the love of God and our proven character, we will never be disappointed.

that God causes: There is a Grand Designer behind everything. Your life is not a result of random chance, fate, or luck. There is a master plan. History is His story. YHVH is pulling the strings. We make mistakes, but God never does. The LORD cannot make a mistake – because He is God.

everything: Ha’Shem’s plan for your life involves all that happens to you – including your mistakes, your sins, and your hurts. It includes illness, debt, disasters, divorce, and the death of loved ones. He did it on Mount Moriah (Genesis 22:2).

to work together: Not separately or independently. The events in your life work together in God’s plan. They are not isolated events, but interdependent parts of the same process to mold you like Messiah. To bake a cake you must use flour, salt, raw eggs, sugar, and oil. Eaten individually, each is pretty distasteful or even bitter. But bake them together and they become delicious. If you will give ADONAI all of your distasteful, unpleasant experiences, He will blend them together for your good.

for the good: God does not promise to make a bad thing good, that everything would turn out exactly as we would like, nor has He assured us that He will keep bad things from happening to us. We must remember that the context of this famous verse is sufferings (8:18), weaknesses and groaning (8:26); meaning, our trials in this life. Much of what happens in our world is evil and bad, but YHVH specializes in bringing good out of it. In the official family tree of Yeshua Messiah, four women are listed: Tamar, Rahab, Ruth, and Bathsheba. Tamar seduced her father-in-law Judah to get pregnant. Rahab was a prostitute. Ruth was not even Jewish and broke the Torah by marrying a Jewish man. And Bathsheba committed adultery with David, which resulted in her husband’s murder. These were not exactly spotless reputations, but Ha’Shem brought good out of bad, and Yeshua came through their lineage. God’s purpose is greater than our problems, our pain, or even our sin.

of those who love God and are called: Nothing more characterizes the true believer than genuine love for God, are sensitive to His will, loves the things that He loves, hates the things that He hates, and is obedient to His Word. It is through the content of His Word, specifically the truth of the Good News, and through the power of the Ruach Ha’Kodesh, that ADONAI brings people to Himself. Therefore, this promise is only for God’s children. It is not for everyone. All things work for bad for those living in opposition to the LORD and insist on having their own way.

Dear Heavenly Father, Praise You that as I love You, You have promised to work for good all that come into my life. People may try to hurt me, deceive me and do wrong to me, but I can trust You to be my shield and when something bad may come, You will turn it for my good. These trials are so that the true metal of your faith (far more valuable than gold, which perishes though refined by fire) may come to light in praise and glory and honor at the revelation of Messiah Yeshua (First Peter 1:7).

You work the events together in my life to make something beautiful. The events by themselves aren’t beautiful, but when put altogether they result in something beautiful, like the mixing together of baking soda, flour, milk and eggs into a batter for delicious chocolate chip cookies. I rejoice in praising You, even in the hard times for I know You will work everything together for my good for I love You! Praise You! In Yeshua’s holy name and power of His resurrection. Amen

in accordance with His purpose (8:28). What is His purpose? It is that we be conformed to the likeness of his Son (8:29b). Everything ADONAI allows to happen in your life is permitted for that purpose!²³² Even believers have to stay in His purpose to cause everything to work together for the good. We must have faith/trust/belief that this verse is true in the face of overwhelming circumstances that shouts that it is not true.²³³

Because those whom He knew in advance, He also determined in advance does not merely mean to know ahead of time. It means to know ahead of time because of preplanning. While it is true that God foreknew, predestined, and called the elect (Romans 8:29a; Jude 1), it is also true that God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life (John 3:16 NIV). I believe this is an antinomy. An antinomy in the Bible is two seemingly contradictory statements that are both true. For example, the Trinity is an antinomy. God is one (Deuteronomy 6:4) and is reflected in three Persons. We don’t have to choose if God is one or God is reflected in three Persons. I also believe we don’t have to choose on this issue either. The Bible teaches both. As we stand outside the door of salvation, a sign says: If anyone is thirsty, let him come to Me and drink. Whoever believes in Me, as the Scripture has said, streams of living water will flow from within him (John 7:37-39). But as we walk through that door, close it and look back, there is another sign that says: Saved before the creation of the universe (Ephesians 1:4).

Would be conformed (Greek: summorphos, meaning to bring to the same form with some other person or thing) to the likeness of his Son (8:29b). The noun morphe refers to the outward expression of an inward essence or nature. Thus, in the process of sanctification, we are transformed in our inner heart to resemble the Lord Yeshua, and this inner change results in a change of outward expression that reflects the beauty of our Lord.²³⁴ So, the Spirit not only introduces us to the Lord Yeshua Messiah at the moment of salvation, energizing our faith, but also continues to disclose to us His glory by illuminating His Word in our hearts. In that way, He progressively molds us into the likeness of Messiah over the entire course of our lives.²³⁵ Here lies our hope (8:24): In our present circumstances in this life of suffering, trials and tribulations, we can, by the grace of God, emerge with proven character. Hope is not wishful thinking. Biblical hope is the present assurance of ADONAI’s plan for our lives being fully realized in the future.²³⁶

So that he might be the firstborn, the first-fruits, as it were, among many brothers (8:29c). In the Jewish cycle of feasts, the first four feast picture Messiah’s First Coming. The Feast of Passover was fulfilled by the death of Messiah, the Feast of Unleavened Bread was fulfilled by the sinlessness of His sacrifice, the Feast of First Fruits was fulfilled by the resurrection of Messiah to life, and Shavu’ot was fulfilled by the birth of the Church.

The fulfillment of First Fruits can be clearly seen in First Corinthians 15:20-23. Verse 20 points out that the Feast of First Fruits was fulfilled by the resurrection of Christ. But now Messiah has been raised from the dead, the firstfruits of those who have fallen asleep. So, the Passover was fulfilled by the death of Christ. But there were other people who were resurrected before Yeshua, both in the TaNaKh and the B’rit Chadashah, how is He the firstfruits? There are two types of resurrections. The first type is merely a restoration back to natural life, which means they would die again later. But the second type of resurrection is true resurrection to immortality and no longer subject to death. That’s the kind of resurrection Yeshua experienced. Messiah rose to eternal life and because He is the firstfruits of more to come, and as believers, we are the more to come.

And those whom He thus determined in advance, He also called (8:30a). In Ha’Shem’s divine plan of redemption, predestination leads to being called. Although God’s calling is also completely by His initiative, it is here that His eternal desire meets our free will. Those who are called can say no to God and make it stick. He didn’t merely call those who would be saved. Salvation is available to everyone (John 3:16). No one is predestined to hell. If a person ends up in hell, it is because he chose to reject YHVH and His way of salvation. Those who trust in Him are not judged; but those who do not trust have been judged already, in that they have not trusted in the One who is God’s only and unique Son (John 3:18). Unbelievers are condemned by their own unbelief, not by Ha’Shem’s predestination.

And those whom He called, He also caused to be considered righteous (8:30b). ADONAI is going to see you through. And those whom He thus determined in advance, He also called, and those whom He called, He also caused to be considered righteous, and those whom He caused to be considered righteous He also glorified (8:30)! In other words, this amazing section is on sanctification – yet, Paul doesn’t even mention being sanctified. Why? Because sanctification is the work of God in the heart of the believer. This is God’s eternal purpose. It simply means that when Yeshua, who is the Great Shepherd of the sheep, starts out with one hundred sheep, He’s going to come home with one hundred sheep. He will not lose one of them (see the commentary on The Life of Christ Hs – The Parable of the Lost Sheep).²³⁷

And those whom He caused to be considered righteous He also glorified (8:30c)! Between the start and the finish of God’s plan are three steps: being called (1:6 and 8:28), being justified (3:24 and 28, 4:2, 5:1 and 9), and being glorified (Romans 8:17; Colossians 1:27 and 3:4). Glorification is in the past tense because this final step is so certain that in God’s eyes it’s as good as done.²³⁸ And since God has done all these things for us, and we cannot undo it (see the commentary on The Life of Christ Bw – What God Does for Us at the Moment of Faith)! What Paul says here in verses 28-30 he will elaborate in great detail in Chapter 9.

Dear Heavenly Father, I am in awe that You have chosen me from the beginning of time. I confess that I don’t fully understand what that really means. You alone are God. I accept Your purpose for my life to be conformed to Your likeness during times of trouble. Thank You for the hope this gives me and the assurance that in everything You work for my good. I renounce the lies of Satan that I must not be God’s child or not walking in the Spirit if bad things happen to me. I renounce the lie that You have turned Your back on me during difficult times or that there is no hope. I assume my responsibility to follow You, to fulfill Your purpose in my life – to conform me to Your likeness. I ask for Your grace to enable me to be like Messiah. I now confess that my hope lies in the knowledge that You are working through all of the trials in my life to develop proven character. In Yeshua’s name. Amen ²³⁹

The Creation and Redemption
8: 18-22

The creation and redemption DIG: What does Paul mean by the reference to “groaning” here? When will the groaning end? What is creation waiting on? Suffering is a very real part of living in a sin-sick world. What kind of suffering is Paul talking about?

REFLECT: What frustrates you most about the fallen world that we live in? Can you identify with the groaning and frustration of creation? Who so? Who would be surprised that you are a child of God? What do you most look forward to in the world to come?

Our inheritance involves an ecologically ruined world that will one day be restored.

In one sense this verse is the conclusion of a previous file in which believers are assured of their being heirs of Messiah’s coming glory (to see link click Ci – The Leading of the Ruach). However, Paul reminded his readers that sharing in the glory of Messiah in the future required sharing in His sufferings in this life. But after carefully thinking about it, Paul concluded that the sufferings we are going through now are not even worth comparing with the glory that will be revealed to us in the future (8:18). The glory that we will enjoy is forever, whereas the suffering in this life is temporary. For our present troubles are small and won’t last very long. Yet they produce for us a glory that vastly outweighs them and will last forever (Second Corinthians 4:17 NLT)! Certainly, this truth can help us endure trials as we wait. This verse also serves as a topic sentence for the following discussion on the relationship between believers and the whole creation, both in their sufferings and future glory.²²⁴

The interrelationship of mankind with the physical creation, of which he is a part and in which he lives, was established by YHVH’s sentence of judgment on Adam after the Fall (see the commentary on Genesis Bg – Cursed is the Ground, Through Painful Toil You Will Eat of It). Here, Paul demonstrates that this relationship has a future aspect in connection with God’s program of salvation for. The creation is not waiting for the sunrise of evolution’s pipe dream. It will never come. However, the creation, personified as if standing on tiptoes, as it were, waits eagerly for the children of God to be revealed (8:19). Paul has already made it clear that believers are even now children of God:

All who are led by God’s Spirit are God’s children. For you did not receive a spirit of slavery to bring you back again into fear; on the contrary, you received the Spirit, who makes us children and by whose power we cry out, “Abba!” (that is, “Dear Father!”). The Spirit Himself bears witness with our own spirits that we are children of God; and if we are children, then we are also heirs, heirs of God and joint-heirs with the Messiah – provided we are suffering with him in order also to be glorified with him (8:14-17).

But, by experiencing suffering (8:18), and weakness (8:26) like all other people, believers do not “appear” much like children of God in this life. The Second Coming (see the commentary on Isaiah Kg – The Second Coming of Jesus Christ to Bozrah) will reveal our true status. Today, creation is like a veiled statue. When the children of God have removed the outward covering of our flesh, creation will also be revealed. What a glorious day that will be!²²⁵

For the creation was made subject to frustration. Not willingly, but because of the One who subjected it (8:20a). Because of the sin of one man (5:16-19), Adam, no part of creation now exists as YHVH intended it to be and as it was originally. Ha’Shem judged all of His creation along with people for their sin. God Himself made it subject to frustration. Although various environmental organizations and government agencies today make noble attempts to protect and restore natural resources, they are helpless to turn the tide of corruption that has continually devastated both mankind and his environment since the Fall. Such is the destructiveness of sin that one man’s disobedience brought corruption to the entire universe. Decay, disease, pain, death, natural disaster, pollution, and all other forms of evil will never cease until the One who sent the curse, removes it and creates a new heaven and a new earth (Second Peter 3:13). While on the island of Patmos, John saw a new heaven and a new earth, for the old heaven and the old earth had passed away (see the commentary on Revelation Fr – Then I Saw a New Heaven and a New Earth).²²⁶

Therefore, creation’s destiny is inseparably linked to that of mankind. Because one man sinned, the rest of creation was corrupted with him. Likewise, when the glory of mankind is divinely restored, the natural world will be restored as well. As a result, Paul says that there is a reliable hope even for creation itself, which will be set free from its bondage to decay and will enjoy the freedom accompanying the glory that God’s children will have (8:20b-21). Just as one man’s sin brought corruption into the universe, so also through the obedience of the other Man, Yeshua Messiah, mankind’s restoration to righteousness (5:19) will be accompanied by the restoration of the earth and its universe to their original perfection and glory (see the commentary on Revelation Af – Revelation in Relation to Genesis).

In physics, the law of entropy refers to the constant and irreversible degradation of matter and energy in the universe to increasing disorder and chaos. That scientific fact clearly contradicts the theory of evolution, which is based on the premise that the natural world is inclined to continual self-improvement. If you put a brand-new Volkswagen in the rainforest, a thousand years later it doesn’t evolve into a Mercedes-Benz. It’s just an old, broken-down, rusted-out Volkswagen. The natural bent of the universe – whether of humans, animals, plants or cars – is obviously and demonstrably downward . . . not upward. It could not be otherwise while the earth remains in bondage to the decay of sin.

Yet despite their continual corruption and degeneration, neither mankind nor the creation itself will bring about their ultimate destruction. This is the providence of YHVH alone, and there is no need to fear an independently initiated human holocaust. Mankind need only fear Ha’Shem whom they rebelliously spurn and oppose. The destiny of earth is entirely in the hands of its Creator, and that destiny includes God’s total destruction of the sin-cursed universe. Peter declares: The Day of the Lord will come “like a thief.” On that Day the heavens will disappear with a roar, the elements will melt and disintegrate, and the earth and everything in it will be burned up (Second Peter 3:10).

At that time, the groaning and suffering of the creation will cease because God will deliver it from its corruption and futility. But in the meanwhile, the whole creation has been groaning, as with the pains of childbirth (8:22). Like Eve, whose sin brought the curse of painful childbirth (Genesis 3:16), the creation endures its own kind of labor pains. But like Eve and her descendants, creation’s pains of childbirth also give birth to new life.

Paul makes no mention of how or when the creation will be made new. Nor does he give the phases of that cosmic regeneration or the sequence of events. Many other passages of Scripture shed light on the details of the curse being lifted (see the commentary on Isaiah Gk – The Desert and the Parched Land Will Be Glad) and the ultimate creation of a new heavens and a new earth (see the commentary on Revelation Fu – The New Jerusalem had a Great, High Wall with Twelve Gates), but Paul’s purpose here is to assure his readers in general terms that God’s master plan of redemption includes the entire creation.

D. Martyn Loyd-Jones wrote with deep insight in his commentary on Romans, “I wonder whether the phenomenon of the Spring supplies us with part of the answer. Nature, every year, as it were, makes an effort to renew itself, to produce something permanent; it has come out of the death and the darkness of all that is so true of the Winter. In the Spring it seems to be trying to produce a perfect creation, to be going through some kind of birth-pains year after year. But unfortunately, it does not succeed, for Spring leads only to Summer, and Summer leads to Autumn, and Autumn to Winter. Poor old nature tries every year to defeat the frustration, the groaning, the principle of death, decay and disintegration that is in it. But it cannot do so. It fails every time. It still goes on trying, as if it feels things should be different and better; but it never succeeds. So, it goes on groaning as with the pains of childbirth until now (8:22). It has been doing so for a long time . . . but nature still repeats the effort annually.”²²⁷

Dear Heavenly Father, With all the turmoil going on in this world, what a joy it is to come to You and to worship You! Praise You that You have everything under control, even though it often doesn’t look that way. Praise You that I can trust You, for You have won the ultimate and final victory against evil. All creation will someday be rescued from sin’s control (Romans 1:19) as will all those who love You as their Lord and Savior (Romans 10:9-10). I can trust you as a little child does who holds tight onto his daddy’s hand as they walk down a path with roaring lions along the side of the path. The little child hears their roar and sees their big teeth but his daddy scoops him into his arms and he has no fear for his mighty and strong daddy will care for him. The child does not see the chains on the lions and does not realize that they cannot reach him, but his daddy knows that.

As my Daddy you are in control of any evil that will try to reach me and you put limits on problems and temptations (First Corinthians 10:13). Praise You that You love each one of Your children so very much. You delight in going before Your child to clear his path, behind him to protect him and alongside of him to guide and to comfort him. You are familiar with all my ways (Psalms 139:3c). You watch over each of Your children with tender care and will bring each one safely home to heaven to live with You for all eternity! Praise and worship You. I love to please You. The trials will be over soon but once I get to heaven the joy of my loving relationship with You, Father God, will go and on for all eternity! Love You! In Yeshua’s holy name and power of His resurrection. Amen

The Completed Redemption
8: 18-39

This brings us to a new division in this eighth chapter of Romans. Not only are the bodies of believers going to be redeemed, but we’re going to find out that this entire physical universe, this earth on which you and I live, is to be redeemed. That is the purpose of God. In fact, we’re trading this old earth for a new earth, a new model, brand new, where there won’t be any sin. No curse will ever come upon it again (see the commentary on Genesis, to see link click Af – Revelation in Relation to Genesis). That is something quite wonderful. But we don’t have it yet. The politicians of the world have been trying to bring in a new world for centuries, but we don’t have it yet. But Messiah is going to bring it some day through His redemption, and at that time we will be glorified.²²³

Paul teaches about our salvation in three phases: the past, or justification (see Ax – The Universal Solution: Justification); the present, or sanctification (see Ca – The Spiritual Battle); and the future, or glorification, here.

The Leading of the Ruach
8: 12-17

The leading of the Ruach DIG: What does it mean to be a joint-heir with Messiah? What privileges does that bring? What are the ways that help us to avoid and kill sin in our lives? What does Paul mean by being “led by the Spirit?” How can that be seen by others? What in this passage leads you to believe that you are a child of God?

REFLECT: How do we know that the Ruach will empower us to obey the Torah, as promised in 8:1-11? Since we are not justified by doing good works, what is the motive for changing our lives? How are we to deal with our old [sin nature]? What is an example from your life of being dependent on the Spirit as you worked to “put to death” an area of sin?

The Ruach Ha’Kodesh in believers gives all the assurance and confidence we need for victory, no matter what sufferings, discouragements and doubts we meet along the way.

So then. By the use of the phrase so then, Paul reminds his readers of the wonderful privileges of victory over sin that believers have through the resident Ruach Ha’Kodesh. In the previous eleven verses of Chapter 8, he has pointed out, among other things, that we are no longer under the condemnation of ADONAI, that we have been set free from the “torah of sin and death,” that we are no longer under the domination of our old [sin nature], that we walk by the Spirit, that we have minds that are set on the Spirit, and that we have life and shalom through the Spirit.²¹⁴

So then, brothers, we don’t owe a thing to our old [sin nature] that would require us to live according to our old [sin nature] (8:12). Since the believer is not within the sphere of the old [sin nature], its power being broken, and since he is within the sphere of the Ruach Ha’Kodesh, he is under no obligation to the evil [sin nature] to live under its rule.

Those who live according to the old [sin nature], will certainly die (8:13a). Paul is not warning genuine believers that they may lose their salvation (see the commentary on The Life of Christ, to see link click Ms – The Eternal Security of the Believer), and be condemned to death if they fall back into some of the ways of the flesh. He has already given the absolute assurance that there is no longer any condemnation awaiting those who are in union with the Messiah Yeshua (8:1). Rather, he is saying that a person whose life is characterized by the things of the old [sin nature] is not a true believer and is spiritually dead, no matter what his religious affiliations or activities may be. If he does not submit to Messiah in true faith, he will certainly die the second death under God’s final judgment (see the commentary on Revelation Fp – The Lake of Fire is the Second Death).²¹⁵

The pattern of a true believer’s life, on the other hand, will show that he not only professes Messiah, but that he lives his life by the Spirit and is habitually putting to death the practices of the body. As a result, he will live, that is, possess and preserve the eternal life that he already has in Yeshua Messiah (8:13b).

The phrase practices of the body, refers to the body’s bad habits which the old [sin nature] has produced. God’s people invariably fall back into sin when their focus turns away from YHVH to themselves and to the things of the world (First John 2:15-16). For this reason, Paul warned the believers in Colossae: So, if you were raised along with the Messiah, then seek the things above, where the Messiah is sitting at the right hand of God. Focus your minds on the things above, not on things here on earth. For you have died, and your life is hidden with the Messiah in God (Colossians 3:1-3). Scripture offers believers at least five ways for avoiding and killing sin in our lives.

First, it is imperative to recognize the presence of sin in our flesh. We must be willing to confess honestly with Paul: So, I find this law or principle at work: Although I want to do good, evil is right there with me (7:21). Paul reminds all believers: If we claim to have fellowship with [God] while we are walking in the darkness, we are lying to ourselves and not living out the truth (First John 1:6). Because of the influence of our human weaknesses and limitations of our thinking, it is often difficult to recognize sin in our lives. It can easily be disguised, often under the guise of something that seems trivial or insignificant, even righteous and good. We must therefore pray with David: Examine me, God, and know my heart; test me, and know my thoughts. See if there is in me any hurtful way, and lead me along the eternal way (Psalm 139:23-24).

A second way for believers to kill sin in their lives is to have a heart fixed on ADONAI. David said to the Lord, “My heart is steadfast, God, steadfast. I will sing and make music” (Psalm 57:7). Another psalmist testified: May my ways be steady in observing your commandments. Then I will not be put to shame, since I will have fixed my sight on all your mitzvot (Psalm 119:5-6). In other words, when we know and obey God’s Word, we are building up both our defenses and offenses against sin.²¹⁶

A third way for believers to avoid sin in our lives is to meditate on God’s Word. Many of the Lord’s truths become clear only when we patiently immerse ourselves in a passage of Scripture and give Him the opportunity to give us a deeper understanding. The Psalter gives us the example with these words: I have hidden Your Word in my heart that I might not sin against you (Psalm 119:11). As the Word is memorized and internalized, it becomes directive for our lives. No wonder Yeshua said: If you continue in My word, you are truly My disciples (John 8:31 BSB). However, the act of hiding God’s Word in our hearts is not to be limited to the memorization of individual texts or even whole passages, but extends to habitually living in devotion to the Lord (Deuteronomy 6:4-9, 30:14; Jeremiah 31:33).²¹⁷

A fourth way to destroy sin in our lives is to fellowship regularly with YHVH in prayer. Peter calls us to keep alert and self-controlled, so that you can pray (First Peter 4:7). When we are faithful in these disciplines we discover how interrelated they are. It is often difficult to tell where the study of God’s Word ends and meditation on it begins, and where meditation ends and prayer begins.

It should be emphasized that true prayer must always have an element of confession. Although we have the assurance that we belong to Ha’Shem and are free from condemnation, we also know that we can never come before Him completely sinless. If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. If we claim we have not sinned, we make him out to be a liar and his word is not in us (First John 1:8-10). Sincere prayer has a way of unmasking sin’s deceit. When God’s children open their minds and hearts to their heavenly Father, He lovingly reveals sins that otherwise would go unnoticed.

A fifth way to put sin to death in our lives is to practice obedience to the LORD. Doing the will of ADONAI and His will alone in all the small issues of life can be training in habits that will hold up in the severe times of temptation. This includes the giving of our tithes and offerings (see the commentary on The Life of Christ Do – When You Give to the Needy, Do Not Do It to be Honored by Others: The Seven Principles of Scriptural Giving). As Paul has already made plain by the testimony of his own life in Chapter 7, putting sin to death is often difficult, slow, and frustrating. Satan is the great adversary of God’s people and will make every effort to drag us down into the gutter of sin. But as we conquer sin in our lives through the power of the Ruach Ha’Kodesh, we are not only brought nearer to our heavenly Father but gain increasing assurance that we are indeed His children and are eternally secure in Him.

Paul assures us that we have the power for victory over the old [sin nature] that still clings to us in this life. Apart from the Ruach’s supernatural power, we could never succeed in putting the recurring sin in our lives to death. If we were left to our own devices, the struggle with sin would simply be flesh trying to overcome flesh, humanness trying to overcome humanness. Even as a believer who wrote most of the B’rit Chadashah, Paul lamented: For I know that good itself does not dwell in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out (7:18). Without the Ruach Ha’Kodesh, a believer would have no more power to resist and defeat sin than does an unbeliever.²¹⁸

Dear Heavenly Father, Praise You for giving us the weapons to use to win the battle against temptation and sin. Praise You that the weapons You give us are powerful, sharp and have the power to put to death any lies of Satan. Thank You for being with Your children and sending your Ruach Ha’Kodesh to guide and to live within each one who loves and believes in You as their Savior.  I will ask the Father, and He will give you another Helper so He may be with you forever – the Spirit of truth, whom the world cannot receive, because it does not behold Him or know Him. You know Him, because He abides with you and will be in you (John 14:16-17). It is so wonderful to have You always right there by our side when we need help. Praise You that you are never too busy to answer the cry of Your children when we ask for help. For God Himself has said, “I will never leave you or forsake you” (Hebrews 13:5).

Thank You for providing a way to build our spiritual muscles so we are strong and fit and ready to handle and conquer any temptation.  No temptation has taken hold of you except what is common to mankind. But God is faithful – He will not allow you to be tempted beyond what you can handle. But with the temptation He will also provide a way of escape, so you will be able to endure it (First Corinthians 10:13). Praise You that the way to succeed in defeating temptation is not by our own power but it is by relying on You. It is the same way to win in entering heaven . . . thru Your righteousness. Heaven is available not by any amount of good works (Ephesians 2:8-9), but Your children enter thru Your power and righteousness.  He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21).

I choose to spend time training for battle in the spiritual gym. I will be aware that sin is deceitful, so I ask you to open my eyes to see any sin in my life. I accept the responsibility to train for battle by making my relationship with You as the most important thing in my life. I will fill my mind with thoughts of Your power and love, especially at night before I sleep, I will meditate on how you always win every battle. My mind will think over how great, powerful, wonderful and loving you are. I choose to make time to talk to you in prayer – not just prayer that asks and petitions, but as the powerful prayers of David begin with praise, then petition of asking and end with confidence of your supreme power over all circumstances (Psalms 52-64, 140-143 . . .) so my prayers will be full of much praise for You! Also, as Paul prayed for others to grow in You, so I will pray for new believers in other countries to grow strong in You. I mention you in my prayers – that the God of our Lord Yeshua the Messiah, our glorious Father, may give you spiritual wisdom and revelation in knowing Him. I pray that the eyes of your heart may be enlightened, so that you may know what is the hope of His calling, what is the richness of His glorious inheritance in the kedoshim, and what is His exceedingly great power toward us who keep trusting Him – in keeping with the working of His mighty strength (Ephesians 1:16b-19).

I will make time to meditate on the Truths of Your Word. I won’t just read, but I will also rethink the passage and absorb its wonderful truths. Sharing truths from Your Word with others will help both of us strengthen our faith. Your control of my life will extend beyond my mind and my time, to my money. As soon as I get finances, before I pay for anything else, I rejoice to give you tithes and offerings. You have first place in my heart and it is a joy to serve such a loving and wonderful Heavenly Father. I rejoice in the thought of being victorious in temptation battles because I have trained in the spiritual gym for victory by setting my mind/heart on you as top priority and I have made You first place in my time and finances. I look forward to loving on You for all eternity. In Yeshua’s holy name and power of His resurrection. Amen

All who are led by God’s Spirit are God’s children (8:14a). Our status as a child of God is not determined by our obedience. Our status as His child is based on the faithfulness of YHVH and what He does for us (see the commentary on The Life of Christ Bw – What God Does For Us at the Moment of Faith). God’s children are secure in Him even when we are not as responsive and obedient to His leading as we should be. But that doesn’t mean we will always feel secure. The believer who neglects the study of Scripture, who neglects ADONAI in prayer, who neglects fellowship with God’s people, and who is careless about his obedience to YHVH will invariably have doubts about his salvation, because he is indifferent about the things of God. Even for the obedient child of God, doubts about his relationship to the LORD can easily slip into the mind during times of pain, sorrow, failure, or disappointment. The Adversary of God’s people, is always ready and willing to take advantage of such circumstances to plant seeds of doubt and uncertainty.²¹⁹

Paul continues to shower his readers with the benefits of being believers. For you did not receive a spirit of slavery to bring you back again into fear (8:14b). Here he says that we are no longer chained to fear – fear of God’s wrath, of death, or of where we will finally end up. We are not slaves to fear. On the contrary, you received the Spirit of adoption (Ephesians 1:4-5; John 1:12; Galatians 3:26-29), who makes us His children and by whose power we cry out, “Abba Father!” (that is, “Daddy!”) (8:15). When we place our faith in Messiah, God becomes our Father, we become His children, other believers become our brothers and sisters, and the Messianic congregation or church becomes our spiritual family. The family of God includes all believers in the past, the present, and the future. The only way to get into God’s family is being born again into it. You become a part of the human family by your first birth, but you become a member of God’s family by your second birth (see the commentary on The Life of Christ Bv – Jesus Teaches Nicodemus).²²⁰

The Ruach Himself bears witness with our own spirits that we are children of God (8:16). That is, God makes certain that His children know they are His children. Because of His Spirit living in our hearts, our own spirit recognizes that we are always privileged to come to YHVH as our loving heavenly Father. But here, Paul doesn’t have in mind merely some mystical small voice saying we are saved. Rather, there is evidence of our salvation when we bear spiritual fruit (Galatians 5:22-23). Not only does the Ruach testify that believers are God’s children, but He guarantees that we will never be removed from the family. He ensures our future resurrection: If the Spirit of the One who raised Yeshua from the dead is living in you, then the One who raised the Messiah Yeshua from the dead will also give life to your mortal bodies through His Ruach living in you (8:11).²²¹

And if we are children, then we are also heirs, heirs of God and joint-heirs with the Messiah (Revelation 20:4-6) – provided we are suffering with Him in order also to be glorified with Him (8:17). We are the recipients of every spiritual blessing (Ephesians 1:3) now, and in the future we will share in all the riches of the Messianic Kingdom. Sharing with Yeshua Messiah, however, involves more than anticipating the glories of heaven. For our Lord, it involved suffering, abuse, and crucifixion; therefore, being joint-heirs with Messiah requires that we suffer with Him.²²² Yeshua said: If the world hates you, understand that it hated Me first. If you belonged to the world, the world would have loved its own. But because you do not belong to the world – on the contrary, I have picked you out of the world – therefore the world hates you. Remember what I told you, “A slave is not greater than his master.” If they persecuted Me, they will persecute you too (John 15:18-20a). But after we suffer with Him, we will also be glorified with Him. To the extent that you share the fellowship of Messiah’s sufferings , rejoice; so that you will rejoice even more when His Sh’khinah is revealed . . . our certain hope, which is the appearing of the Sh’khinah of our great God and the appearing of our Deliverer, Yeshua the Messiah (First Peter 4:13; Titus 2:13).

The Indwelling of the Ruach
8: 9-11

The indwelling of the Ruach DIG: What is the difference between being baptized in, by, and with the Ruach Ha’Kodesh, and being continually filled with the Ruach? How do we see evidence of the Trinity here in these verses? Who was the Divine Agent of Messiah’s resurrection? Why, and how should that be an encouragement to you?

REFLECT: What kind of a grade will you give to your walk with the Ruach? When you are going through a spiritually dry time in your life, what do you do to get out of it? Do you pray, “Lord fill me with your Ruach?” When unhealthy thoughts enter your mind, what have you found most helpful in dealing with them? What is our rock-solid hope even in tough times?

Keep on being filled with the Ruach.

Paul now turns to address his readers directly. But you, as believers, you do not identify with your old nature but with the Ruach – provided the Ruach of God is living inside you (8:9a). In a marvelous and incomprehensible way, the Spirit is not only living inside the believer in the sense of position, but He lives in him as His home. The Ruach Ha’Kodesh has a ministry to perform in him, namely, to give him victory over his [sin nature] and produce His own fruit. Thus, the saved person is not in the grip of his [sin nature], but under the control of the Spirit as he yields himself to Him.²⁰⁸

For anyone who doesn’t have the Ruach of the Messiah doesn’t belong to Him (8:9b). The person who gives no evidence of the presence, power, and fruit of God’s Spirit in his life has no legitimate claim to Messiah as Savior and Lord. The person who demonstrates no desire for the things of God and has no inclination to avoid sin or passion to please ADONAI is not indwelt by the Ruach, and thus doesn’t belong to Yeshua. In light of that sobering truth, Paul warns those who claim to be believers: Examine yourselves to see whether you are living the life of trust. Test yourselves. Don’t you realize that Yeshua the Messiah is in you? – unless you fail to pass the test (Second Corinthians 13:5).²⁰⁹

Some are confused by the fact that there are people who come into their place of worship and for all intents and purposes appear to be saved. They dress the right way and say the right things. They serve on committees and might even be teaching a class or two. But they are wolves in sheep’s clothing (see the commentary on Jude, to see link click Ah – Godless People Have Secretly Slipped In Among You). Eventually, when their rotten fruit is revealed, some will ask if they were even saved to begin with? The answer would be, “No, you can’t lose your salvation” (see the commentary on The Life of Christ Ms – The Eternal Security of the Believer). Those wolves were never saved in the first place. John teaches that they went out from us, but they weren’t part of us; for had they been part of us, they would have remained with us; but they went out, showing that they were never believers (First John 2:19).

There are two distinct ministries of the Ruach:

First, YHVH seals us with His Ruach (Ephesians 1:13-14; Second Corinthians 1:21-22), and baptized (in the Greek aorist tense, pointing to a past completed action) in, by, and with the Ruach ha-Kodesh (Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5, 11:16), into the Body of Messiah (Galatians 3:27; First Corinthians 12:13) at the moment of salvation. Hence, there is only one baptism (Ephesians 4:5). It is something that we don’t cooperate in with God, it is His sovereign act.

Secondly, there is the filling of the Ruach. You are sanctified, this is something that you cooperate with God and is ongoing. This speaks of your daily walk with the Lord. Through filling, God pours out His love through your life to others and sets you apart for His holy use. In the Scriptures to be filled is used to mean “to be controlled by, or be under the influence of something or someone else.” To be filled with the Spirit, therefore, is to be controlled or strongly influenced by the Spirit. Don’t get drunk with wine, because it makes you lose control. Instead, keep on being filled (in the Greek imperfect tense, pointing to continuous action) with the Ruach (Ephesians 5:18). As drunkenness affects behavior for evil, being filled with the Ruach affects a person for good. As a drunken person is under the control of wine, so a Ruach filled person is under the control of the Ruach. This does not make you a robot, without your own will. Rather, you freely comply with the Ruach and His purposes and His Word. That is what it means to be “spiritual.”

The filling of the Ruach is commanded by God: keep on being filled with the Ruach, literally, stay filled (Ephesians 5:18). As imperfect humans, we are leaky vessels of clay, and we need to be constantly refilled. This was true even for the apostles (Acts 2:4, 4:8 and 31, 9:17, 13:9). This continuous condition of being filled with the Ruach is dependent on our submission to the Spirit. You may wonder, can a believer resist the Ruach and still be a believer? Yes, people can resist the filling of the Ruach. Therefore, the challenge we have as believers is to be controlled by the Ruach and not our flesh. This is why we have believers at so many different levels of relationship with Yeshua. Some have a closer walk with the Ruach than others. Some believers have love, joy, and peace while others are depressed and anxious.²¹⁰

However, still addressing his readers, assuming that Messiah is in you, then, on the one hand, the body is dead because it’s [sin nature]. The body here is the believer’s human body. The word spirit (Greek: pneuma, meaning breath, spirit, wind) here does not refer to the Ruach, which is not a logical contrast to the human body, but to the human spirit, that part of the person which gives them God-consciousness and enables them when that spirit is made alive by the Ruach Ha’Kodesh, to worship ADONAI. The believer’s human body is dead in the sense because of its [sin nature], Adam’s sin which brought both spiritual and physical death to each member of the human race. But, on the other hand, [the spirit is alive] because God considers you righteous (8:10). The believer’s spirit is alive in that the Ruach Ha’Kodesh energizes it with divine life which results in his or her being declared righteous.²¹¹

The interchange of the titles Ruach of God and Ruach of Messiah in 8:9 argues strongly for the deity of Yeshua Messiah. This statement also makes it clear that the indwelling presence of the Ruach Ha’Kodesh is the identifying mark of a believer in Yeshua Messiah (First John 3:24 and 4:13). Another significant fact is that here 8:10 equates the indwelling presence of Messiah (Messiah is in you) with the indwelling presence of the Ruach Ha’Kodesh below in 8:11. All this adds further support to the biblical doctrine of the Trinity.

And if the Spirit of the One who raised Yeshua from the dead is living in you, then the One who raised the Messiah Yeshua from the dead will also give life to your mortal bodies through His Ruach living in you (8:11). It was again the Ruach Ha’Kodesh who was the Divine Agent of Messiah’s resurrection. And just as the Spirit lifted Yeshua out of physical death and gave Him life in His mortal body, so the Ruach, who lives in the believer, give to him life now and forever (John 6:63; Second Corinthians 3:6).²¹² Therefore, God’s powerful Ruach, living in us, guarantees that YHVH will fulfill His promises and give us rock-solid hope even when passing through times of distress and apparent despair.²¹³

Dear Powerful and Living Heavenly Father, Praise You for not only giving us eternal life thru the righteousness of Yeshua (Second Corinthians 5:21); but You also give us life right now on earth by the Ruach Ha’Kodesh living within those who love you.  After you heard the message of truth – the Good News of your salvation – and when you put your trust in Him, you were sealed with the promised Ruach Ha’Kodesh. He is the guarantee of our inheritance, until the redemption of His possession – to His glorious praise (Ephesians 1:13-14)!

Thank You for giving Your children a Helper Who lives within us and is there to help and to guide us when any temptation comes. No temptation has taken hold of you except what is common to mankind. But God is faithful – He will not allow you to be tempted beyond what you can handle. But with the temptation He will also provide a way of escape, so you will be able to endure it (First Corinthians 10:13). What a joy it is to know You, to love You and to follow You. Even when hard times come and I am mocked and laughed at because of my love for You, I will keep my eyes on Your great love and the joy of living with You forever in heaven for all eternity. I will not give in to temptation to retaliate at those who hurt me, but I will choose to pray for them to come to open their hearts to love You as their Lord and Savior. In Yeshua’s holy name and power of His resurrection. Amen

The Walk with the Ruach
8: 1-8

The walk with the Ruach DIG: List the various names for the Ruach? What ministries does the Ruach Ha’Kodesh perform in us, through us, and for us? What are the differences of a person who lives according to the [sin nature], and one who lives according to the Ruach Ha’Kodesh? How does the Ruach’s presence and ministry change our very nature?

REFLECT: What truths here can help you handle feelings of conflict and unworthiness? How do you feel about being judged not guilty? What does it mean to you that you are not God’s slave, but also God’s child? Do you feel like you are serving God out of a sense of love, or a set of rules? How do you know whether you are walking according to the flesh or the Ruach?

Walk according to the Ruach, and you will not carry out the desires of the old [sin nature].

Two questions from the previous section (to see link click Cb – The Inner Conflict) naturally arise. First, “Must a believer spend his whole life on earth frustrated by ongoing defeats to the old [sin nature]? And secondly, “Is there no power provided to achieve victory?” The answer to the first question is “No” and to the second question “Yes.” Here, in Chapter 8, Paul describes the ministry of the indwelling Ruach Ha’Kodesh who is a Person, the third member of the Trinity, equal in every way to God the Father and God the Son, the source of divine power for sanctification (being set apart for the holy use and purposes of God), and the secret for spiritual victory in daily living.²⁰⁰

Among the many characteristics of the Ruach are: He functions with mind, will, and emotion, and corrects them; He can be grieved, quenched, lied to, tested, resisted, and blasphemed. He is called God, Lord, the Ruach of YHVH, the Ruach of ADONAI, the Ruach of the Father, the Ruach of the Son, the Ruach of Yeshua, and the Comforter and Advocate for believers. Since Shavu’ot (see the commentary on Acts An – Peter Speaks to the Shavu’ot Crowd), the Ruach Ha’Kodesh has indwelt all believers, illuminating our understanding and application of God’s Word. He fills us, seals us, communes with us, fellowships with us, intercedes with us, comforts us, rebukes us, sanctifies us and enables us to resist sin and to serve God.²⁰¹

Therefore: By simple definition, therefore introduces a result, consequence, or conclusion based on what has been established previously. This therefore sums up the first seven chapters of Romans and means: Because of who Yeshua is and everything He has done in history on behalf of sinners.

Therefore, there is no longer any condemnation awaiting those who are in union with the Messiah Yeshua (8:1). We have accepted the remedy of YHVH. To be in union with a perfect God, you have to be perfect yourself. And the only way to do that is to believe in Yeshua Messiah and have all His perfect righteousness transferred (imputed) to your spiritual bank account. Like death, a parallel term (5:16 and 17, 5:18 and 21, and 8:1 and 6), condemnation indicates a state of being lost, being estranged from God that, apart from our Lord, every person will experience for all eternity. However, those who are in union with the Messiah are removed from this state – and removed from it forever (see the commentary on The Life of Christ Ms – The Eternal Security of the Believer) because we are in Him, where all condemnation ends.²⁰² He is the sphere of safety for all who are identified with Him by faith.

Why? In spite of the reality of our [sin nature], Messiah has already paid the price of redemption. Therefore, we can be confident. Because the Torah of the Ruach, which is our blueprint for living, produces [blessing] in union with Messiah Yeshua, has set me free from “the torah” of sin and death (8:2). What are these two? First, here is the wrong answer: Yeshua gave a good Torah of the Spirit which produces life, in contrast with the bad Mosaic Law that produces only sin and death. This interpretation not only contradicts Paul’s arguments in Chapters 3 and 7, but is subtly antisemitic as well.

The right answer is that the Torah of the Ruach is the Torah of Moshe properly understood by the power of the Ruach Ha’Kodesh in believers, what Paul elsewhere calls the Torah’s true meaning, which the Messiah upholds (Galatians 6:2) usually rendered the law of Christ in non-Messianic bibles. The second “torah” written as “the torah” of sin and death is in lowercase and put in quotation marks, because it is “sin’s torah,” in other words, not a God-given Torah, but an anti-Torah. Within me, I see a stubborn “torah,” one that battles with the Torah of Moshe in my mind and makes me a prisoner of my old [sin nature] which is operating within me (7:23). “The torah” of sin and death is the Torah of Moshe corrupted and perverted by our [sin nature] into a legalistic system of earning God’s approval by our own works (3:20).

So, 8:2 can be paraphrased as follows: The Torah of Moshe, as understood and applied through the Ruach, thereby producing blessing in union with Messiah Yeshua, has set me free from the legalistic aspects of “sin’s torah” that stimulate me to sin (see Bz – Application to Believers in Yeshua), fill me with lasting conflict (see Cb – The Inner Conflict), and condemn me to death.²⁰³

For the sake of illustration, let’s consider our old [sin nature] like the law of gravity, and sin, like gravity, will continue to pull us down. And “the torah” of death likened to be the consequences of the law of gravity, or death, for the wages of your [sin nature] is death (6:23a). We can fly in an airplane only because it has a power greater than the pull of gravity. If you don’t believe that the law of gravity is still in effect, try cutting the engine and see how long it takes before you crash and die. Can you imagine trying to “fly” (living the righteous life of a believer) in your old [sin nature]? Living in the flesh, will only pull you down. The only way you can overcome any law is by another law that is greater.²⁰⁴

For what the Torah could not do by itself (summarizing all of Chapter 7), because it lacked the power to make the old [sin nature] cooperate, God did by sending His own Son as a human being with a nature like our own sinful one [but without sin]. This verse is perhaps the best and most brief statement of the substitutionary atonement to be found in Scripture. It expresses the heart of the Good News, the wonderful truth that Yeshua Messiah paid the penalty on behalf of every person who would turn from sin and self, and trust Him as Lord and Savior.²⁰⁵ God [sent His own Son] as a sin offering (Isaiah 53:4-8), and in so doing he executed the punishment against sin in human nature, so that the just requirement of the Torah that sin against a perfectly holy God must be punished by death might be fulfilled in us who do not run our lives according to what our old [sin nature] wants but according to what the Ruach wants (8:3-4). ADONAI does not free us from our sin in order for us to do as we please, but to do as He pleases. And this is not merely just another form of legalism. Once we are saved; we have a new divine nature that is attuned to God’s will. As we live by the power of the Ruach Ha’Kodesh, God’s desire is our desire. We are not forced to do anything.

But because we still live in sinful bodies, clothed in the old [sin nature] as it were, we sometimes resist the will of God. To put it simply, we have a choice to make because we have both nature’s living within us: For those who identify with their old [sin nature] set their minds on the things of the old [sin nature], but those who identify with the Ruach set their minds on the things of the Ruach. But unbelievers don’t have a choice because they only have the old [sin nature] to guide them. Having one’s mind controlled by the old [sin nature] is death. That is why no self-help measures, psychotherapeutic methods, educational programs, environmental changes or resolutions to improve can enable us to please YHVH. But having one’s mind controlled by the Ruach is life, blessing, and shalom (8:5-6).

For the mind controlled by the old [sin nature] is hostile to God, because it does not submit itself to God’s Torah – indeed, it cannot. Thus, those who identify with their old [sin nature] cannot please God. They pursue the passing pleasures of this world (First John 2:16-17), and are characterized by a carnal mind that cannot please God (8:7-8). Their wicked heart reveals itself in ungodly behavior. And it is perfectly evident what the old [sin nature] does. It expresses itself in sexual immorality, impurity and indecency; involvement with the occult and with drugs; in feuding, fighting, becoming jealous and getting angry; in selfish ambition, factionalism, intrigue and envy; in drunkenness, orgies and things like these. Paul warns: Those who do such things will have no share in the Kingdom of God (Galatians 5:19-21)!²⁰⁶

One may ask, “How do you know whether you are walking according to the flesh or the Ruach? It is perfectly evident what the old [sin nature] does. It expresses itself in sexual immorality, impurity and indecency; involvement with the occult and with drugs in feuding, fighting, becoming jealous and getting angry; in selfish ambition, factionalism, intrigue and envy; in drunkenness, orgies and things like these (Galatians 5:19). But the fruit of the Ruach is love, joy, peace, kindness, goodness, faithfulness, humility, and self-control (Galatians 5:22-23). To determine if you are walking according to the flesh or the Ruach, examine what’s radiating out of your life. Though we are in Messiah Yeshua, we can still choose to operate according to the old [sin nature]. If we walk according to the Ruach, we will not carry out the desires of the [sin nature] (see the commentary on Galatians Bv – Walk by the Ruach and Not the Desires of the Flesh).

Dear Heavenly Father, I thank You for sending Your Son to take my place on the cross. I choose to believe the truth that there is no longer any condemnation awaiting those who are in union with the Messiah Yeshua. I thank You for disciplining me as Your child so I may bear the fruit of righteousness. I believe the truth, There is no fear in love. On the contrary, love that has achieved its goal gets rid of fear, because fear has to do with punishment (First John 4:18a). I know that You are not punishing me when You discipline me, because You love me. I renounce the lies of Satan that I am still subject to “the torah” of sin and death.” I accept my responsibility to walk in the light, and I ask You to show me the times I have chosen to walk according to the flesh. I confess these times to You, and I thank You for Your forgiveness and cleansing. I now ask You to fill me with Your Ruach that I may walk according to the Ruach. In Yeshua’s precious name I pray. Amen ²⁰⁷

The Victory in the Ruach Ha’Kodesh
8: 1-17

This chapter crowns the first half of the book of Romans, resolving the issue of the inner conflict raised in Chapter 7, and solving humanity’s overriding problem, sin. The answer is the Ruach Ha’Kodesh, who lives within us if we are in union with Messiah Yeshua.

The great triumph of our faith is total deliverance from condemnation. If we are honest with ourselves, we know that we have much to be condemned for. But the truth of the Good News is that Yeshua Messiah has released us from condemnation. All the righteousness of Messiah has already been transferred to our spiritual bank account at salvation, which enables us to live according to the law of the Spirit, which is the law of YHVH.

We are not only forgiven, but we have received the Ruach Ha’Kodesh into our very bodies, the Counselor, to lead us and guide us into all truth (see the commentary on The Life of Christ, to see link click Kr – The Holy Spirit Will Teach You All Things). He is our source of divine power to bring about our necessary sanctification, to be set apart for the holy purposes of ADONAI. Paul speaks of our bodies as God’s temple. Or don’t you know that your body is a temple for the Ruach Ha’Kodesh who lives inside you, whom you received from God? The fact is, you don’t belong to yourselves; for you were bought at a price. So, use your bodies to glorify God (First Corinthians 6:19-20).¹⁹⁸

The Ruach-filled life does not come through mystical or ecstatic experiences, but from studying and submitting oneself to Scripture. As you faithfully and submissively saturate your mind and heart with God’s truth, your Ruach-controlled behavior will follow as surely as the night follows the day. When you are filled with God’s truth, and led by God’s Ruach, even your involuntary reactions will be godly without even thinking about it.¹⁹⁹

Romans 8 is where Paul gathers various strands of thought, starting with the Good News in Chapter 1 (see Ai – The Righteous Shall Live by Faith), and links justification (see Ax – The Universal Solution: Justification) with sanctification.

The Results of the Inner Conflict
7: 22-25

The results of the inner conflict DIG: What are some of the differences between our old [sin nature] and our new divine nature? How is the Torah able to show us our sin? What does Paul mean when he says, “I am a slave of God’s Torah with my mind; but on the other hand, I am a slave of sin’s law with my old [sin nature]” (7:25).

REFLECT: Keeping a set of rules will not make your relationship with the Lord any closer. What effect does legalism have on believers today? How can we be delivered from legalism? Why is it impossible to obey a set of rules and live a good life? What is the secret of doing good? Why? What is the role of the Ruach Ha’Kodesh today in our sanctification?

It was only through faith in Yeshua Messiah that Paul could resolve his inner conflict.

Paul says that it was impossible for him to obey God’s Torah because he had a [sinful nature] that was rebellious. For in my inner self, I delight with God’s Torah (Romans 7:22; Psalm 1:1-3 and 119); but within me, I see a stubborn “torah,” one that battles with the Torah in my mind and makes me a prisoner of sin’s “torah,” “law,” or “principle,” which is operating within me (7:23). The indwelling old [sin nature] is constantly mounting a military campaign against the new divine nature, trying to gain victory and control because it has the capacity for perceiving and making moral judgments. Further, despite the believer’s identification with Yeshua Messiah’s death and resurrection, and his efforts to have Messiah-honoring attitudes and actions, he cannot, in his own power, resist the indwelling [sin nature]. In and of himself, he repeatedly experiences defeat and frustration.¹⁹³

It is not that Paul’s salvation was imperfect or in any way deficient. From the moment the believer receives Yeshua Messiah as Lord and Savior, he is completely accepted by YHVH and ready to meet Him. But as long as he remains in his mortal body, in his old [sin nature], he remains subject to temptation and sin. For although we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses (Second Corinthians 10:3-4). In other words, although a believer cannot avoid living in the flesh, he can, and should, avoid walking according to the flesh in its sinful ways.¹⁹⁴

In a wail of anguish, Paul cries out in utter frustration: What a miserable creature I am! Who will rescue me from this inner conflict, this body bound for death (7:24)? Judaism stresses that the individual is responsible and able to defeat the yetzer ha’ra, or the “evil inclination,” with the yetzer ha’tov, or the “good inclination,” by obeying the Torah. But Paul adds that it is impossible unless we stop trying to overcome our own [sin nature] by our own strength, and accept God’s lifeline through Messiah.¹⁹⁵

Many believers can relate to what Paul is saying in these verses. We too get frustrated with ourselves. We desperately want to be good, but we can’t be. We intensely want to do good, but we can’t. Our hearts hurt. Our minds hurt. Even our bodies hurt because of our own sin. We should find consolation in knowing that even Paul, who wrote most of the B’rit Chadashah, was in the same exact position as we are. He was riddled with his own sin.¹⁹⁶

Paul’s answer to his own question: Who will rescue me from this body bound for death? was immediate. Thanks be to God [He will] rescue me from my sin-controlled, death-bound body! How will He? Through Yeshua the Messiah, our Lord! Just as believers are identified with Him in His death and resurrection by faith here and now, so they will join their resurrected and exalted Lord for all eternity in new bodies, free forever from the presence of sin. But we are citizens in heaven, and it is from there that we expect a Deliverer, the Lord Yeshua the Messiah. He will change bodies we have in this humble state and make them like his glorious body, using the power which enables Him to bring everything under his control (Philippians 3:20-21). Frustrating and painful as our present struggle with sin may be, that temporary earthly predicament is nothing compared with the eternal glory that awaits us in heaven. Later in his letter to the believers in Rome, Paul testifies: I don’t think the sufferings we are going through now are even worth comparing with the glory that will be revealed to us in the future (8:18).

Because we have a taste of the righteousness of ADONAI and glory while we are still on earth, our longing for heaven is even stronger: We ourselves, says Paul, who have the firstfruits of the Spirit, groan inwardly as we continue waiting eagerly to be adopted as His children – that is, to have our whole bodies redeemed and set free (8:23). On that great day, even our corruptible bodies will be redeemed and made incorruptible. It will take but a moment, Paul reassures us, in the blink of an eye, the dead will be raised to live forever, and we too will be changed. For this material [body] which can decay must be clothed with imperishability, this [body] which is mortal must be clothed with immortality . . . the sting of death is sin; and sin draws its power from the Torah; but thanks be to God, who gives us the victory through our Lord Yeshua the Messiah (First Corinthians 15:52-53 and 56-57).¹⁹⁷

Meanwhile, in this life, Paul concluded: On the one hand, I am a slave of God’s Torah with my mind; but on the other hand, I am a slave of sin’s law with my old [sin nature] (7:25). While awaiting freedom from the presence of sin, believers still face an inner conflict between their new divine nature and their old [sin nature]. But the best is yet to come! Romans 8 explains the work of the Ruach Ha’Kodesh in our life-long process of sanctification, being set apart for the holy purposes of God.

Dear Holy Heavenly Father, You are Awesome and I desire to please You in all I do, say and think. Some of my family and friends claim to follow You, yet they ignore blatant continual sin in their lives. Please soften their hearts so that they do not ignore sin but rather they will be repulsed by their selfish sin for sin offends you God. You always want the very best for each of Your children and You will give rewards to Your children when they get to heaven, but when they have a sinful attitude while doing a good deed, they forfeit their reward for that deed. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw, each one’s work will become clear. For the Day will show it, because it is to be revealed by fire; and the fire itself will test each one’s work – what sort it is. If anyone’s work built on the foundation (which is Yeshua the Messiah) survives, he will receive a reward. If anyone’s work is burned up, he will suffer loss – he himself will be saved, but as through fire (First Corinthians 3:11-15).

They may not even be Your child, for You say that those who are Your children cannot live in sin, for you said that Your Ruach Ha’Kodesh will convict Your child who is sinning, and Your child will listen. No one born of God practices sin, because God’s seed remains in him. He cannot sin, because he is born of God (First John 3:9). I desire to listen carefully and obey the Ruach Ha’Kodesh whom You give to all who love You. I will ask the Father, and He will give you another Helper so He may be with you forever –  the Spirit of truth . . . You know Him, because He abides with you and will be in you. But the Helper, the Ruach ha-Kodesh whom the Father will send in My name, will teach you everything and remind you of everything that I said to you. (John 14:16-17a,c,26). I praise You for Your awesome love, for the wonderful gift of Yeshua’s righteousness and the indwelling of the Ruach Ha’Kodesh. I love pleasing You! In Yeshua’s holy name and power of His resurrection. Amen

The Reason for the Inner Conflict
7: 18-21

The reason for the inner conflict DIG: What two things did Paul learn? Where does our old [sin nature] come from? Why does God choose not to get rid of it now? What is Paul’s remedy for this battle with the old [sin nature]? When did we get to choose between good and evil? How does the Adversary and his demons use our sin [sin nature] against us?

REFLECT: Have you learned that “good itself does not dwell in” you? How can you keep from merely being a busy bee? If you have the desire to do good, why can’t you carry it out? How long will this inner conflict last? Is it enough to say, “The devil made me do it?” Why not? How are you doing at taking responsibility for your sin? How can you help someone this week?

As a believer grows in his spiritual life, he will inevitably have both an increased hatred of sin and an increased love for righteousness.

Paul learned two things in this struggle, and they are something that many of us believers need to learn: For I know that good itself does not dwell in me, that is, in my [sinful nature] (7:18a). Have you learned that? Have you found that good itself does not dwell in you? Oh, how many of us believers feel that we can do something in the flesh that will please God! Many believers who never find out otherwise become as busy as termites and have about the same effect where they worship. They are busy as bees, but they aren’t making any honey! They get on committees, they are chairmen of boards, they try to run the place, and they think they are pleasing God. Although they are busy, they have no vital connection with the Person of Messiah. His life is not being lived through them. They are attempting to do it in their own strength and flesh.¹⁸⁹

Paul found out something else that is very important for us to learn: For I have the desire to do what is good, but I cannot carry it out. For I do not do the good I want to do, but the evil I do not want to do – this I keep on doing (7:18b-19). Again, it is important to understand that this great inner conflict with sin is not experienced by the underdeveloped and childish believer, but by the mature person of God. David was a man after God’s own heart (First Samuel 13:14) and was honored by having the Messiah named the Son (or descendant) of David. Yet no one in the TaNaKh seems to be a worse sinner, or was more conscious of his own sin than David.

In search for forgiveness David opened his sinful heart (see the commentary on the Life of David, to see link click Df – O God, A Broken and Contrite Heart You Will Not Despise). For I know my transgressions, and my sin is always before me. There is a cleansing when we take responsibility for our own sin. We have a tendency to blame everyone and everything but ourselves. But Nathan’s words brought David back to reality: Against You, You only, have I sinned and done what is evil in Your sight so that You are proved right when you speak and justified when You judge. This is the road to recovery. When we take our sin to ADONAI, there is absolute justice and absolute mercy for God delights in forgiving the repentant sinner.¹⁹⁰ Surely, I was born in iniquity, and in sin my mother conceived me. We are all born, yes, even conceived, with the disease of sin because of Adam’s fall: By one man’s disobedience many were made sinners (Romans 5:19). As a result, we are totally corrupt and unable to save ourselves from our sinful condition. Surely You desire truth in the innermost place (Psalm 51:3-6). Only when we believe that the Truth became flesh (John 1:14) and died for our sins can this be achieved. The godly surrender, cry out to God, confess their sins, and receive the assurance of Messiah’s forgiveness.

Paul repeats what he said in 7:17-17, with only a slight variation. Now if I do what I do not want to do, he argues with simple logic, then if follows that it is no longer I who do it, but it is the [sin nature] living in me that does it (7:20). The [sin nature] goes to battle against the divine nature. As Paul said in his letter to the believers in Galatia: For the old [sin nature] wants what is contrary to the Spirit, and the Spirit wants what is contrary to the old [sin nature]. These oppose each other, so that you find yourselves unable to carry out your good intentions (Galatians 5:17).

The believer has an old [sin nature] that wants to keep him in bondage. “I will get free from these old sins,” the believer says to himself. “I determine here and now that I will not do this any longer!” What happens? He tries as hard as he can with all his willpower and energy, and for a time succeeds, but then, when he least expects it, he falls again. Why? Because he tried to overcome his old [sin nature] under the power of his own will.¹⁹¹ But Paul’s remedy is to walk by the Ruach (see the commentary on Galatians Bv – Walk by the Ruach, and Not the Desires of the Flesh).

So, I find this “law” or “principle” at work: The word Torah, literally, means teaching. It can be used for the five books of Moshe, or the whole TaNaKh (John 10:34). Uncapitalized, Torah can be understood generally as a law or principle (Romans 7:21-8:2).

So, I find this law or principle at work: Although I want to do good, evil is right there with me (7:21). The continuing presence of evil in a believer’s life is so universal that Paul refers to it not as an uncommon thing, but as such a common reality as to be called a continually operating law at work. Our old [sin nature] does battle with every good thing a believer desires to do . . . every good thought, every good intention, every good motive, every good word, and every good deed. ADONAI warned Cain when he became angry that Abel’s sacrifice was accepted but his own was not: Sin is crouching at the door – it wants you, but you can rule over it (Genesis 4:7b). Sin continues to crouch at the door, even for believers, in order to lead us into disobedience.¹⁹²

Dear Loving Heavenly Father, Praise You for our cleansing us when we get saved and become Your child (John 1:12). Praise You for Your forgiveness when we sin after becoming your child. Though Your children would love to be perfect the moment we become Your children, perfection will only be obtained when we get to heaven and wear Yeshua’s robe of righteousness. He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21). Thank You that when Your child sins, you do not punish in wrath; but you lovingly discipline him so the peaceful fruit of righteousness is produced. “My son, do not take lightly the discipline of Adonai or lose heart when you are corrected by Him, because ADONAI disciplines the one He loves and punishes every son He accepts.”. . . Now all discipline seems painful at the moment – not joyful. But later it yields the peaceful fruit of righteousness to those who have been trained by it (Hebrews 12:5b-6, 11).

When we confess our sin, You have promised to forgive us and to purify us. “If we confess our sins, He is faithful and righteous to forgive our sins and purify us from all unrighteousness” (First John 1:9). I want to follow You in all I do, think and say and I do not want to ever sin; but when I stumble and sin, I will run to You in confession and ask You to forgive and to purify me. I love You. In Yeshua’s holy name and power of resurrection. Amen

The Inner Conflict
7: 14-25

This section is obviously a touching account of a mature believer’s inner conflict with sin, one part of him pulling one direction and another part pulling in the opposite direction. The conflict is real and it is intense. The more mature believers measure themselves against God’s standards of righteousness, the more they realize how much they fall short. They place no value on their own goodness or achievements. The closer we get to YHVH, the more we see our own sin.

It also seems, as one would naturally suppose from the use of the first person singular (which appears forty-six times in Romans 7:7-25), that Paul is speaking of himself. Not only is he the subject of these verses, but it is the mature and spiritually seasoned apostle that is portrayed. Only a believer at the height of spiritual maturity would either experience or be concerned about such deep struggles of heart, mind, and conscience. The more clearly and completely he saw ADONAI’s holiness and goodness, the more Paul recognized and grieved over his own sinfulness.

Beginning at 7:14 there is also an obvious change in Paul’s circumstances in relation to sin. In 7:7-13 he speaks of sin as deceiving and slaying him (to see link click Bz – Application to Believers in Yeshua). He gives the picture of being at sin’s mercy and helpless to free himself from its deadly grasp. But here, in 7:14-15, he speaks of a conscious and determined battle against sin, which is still a powerful enemy, but no longer his master. In the latter part of Chapter 7 Paul also continues to defend the righteousness of the Torah and rejoice in its benefits, which, although it cannot save from sin, it can, nevertheless, continue to be his blueprint for living (see the commentary on Exodus Dh – Moses and the Torah).¹⁸⁵

Anyone who has ever failed to live up to YHVH’s mitzvot can identify with what Paul is saying here. As Yeshua put it: The spirit is eager, but the human [sin nature] is weak (Matthew 26:41). Similarly, the Talmud states, “At first sin is like an occasional visitor, then like a quest to stay a while, and finally like the master of the house” (Genesis Rabbah 22:6; Sukkah 52b). But as long as we remain on this earth in our mortal, corrupted bodies, the Torah will continue to be our spiritual ally.

Dear Pure and Holy Heavenly Father, I praise You that You are perfectly holy. You are totally pure in Your every thought, inclination and heart’s desire. How wonderful it is to know that You, our Father, are so pure and clean. Not only do you never sin, you cannot tolerate sin. It is an abomination to You and there will be no sin in Your heavenly home. And nothing unholy shall ever enter it, nor anyone doing what is detestable or false, but only those written in the Book of Life (Revelation 21:27). Praise Your great love which offered Yeshua’s blood when He died on the cross as the payment for our sins. What awful shame and great pain He endured for us so that we could share in His righteousness. He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21).

I am so grateful for the immeasurably great and costly gift of love that You, God, gave so that those who love You could come to live with you forever in Your holy heaven. When trials come in my life I will focus on the wonderful joy and peace I will have in eternity in heaven. For our trouble, light and momentary, is producing for us an eternal weight of glory far beyond all comparison, as we look not at what can be seen but at what cannot be seen. For what can be seen is temporary, but what cannot be seen is eternal. (Second Corinthians 4:16-17). I look forward to praising You forever! In Yeshua’s holy name and power of His resurrection. Amen

The Spiritual Battle
7:14 to 8:39

Understanding the conflict in personal sanctification involves seeing the relationship between the believer and his indwelling sin. In relating his personal experience in 7:14-15, Paul switches to the present tense here, whereas before he used the past tense. Obviously, he was describing his present conflict as a believer with indwelling sin and its continuing efforts to control his daily life. But at the same time, he describes the spiritual battle of every believer. When a person comes to trust Yeshua as his personal Lord and Savior, he surrenders to Him all of himself that he can. But as he grows in his faith, he finds previously hidden portions of himself, areas of sin he was formerly unaware of, which he must then surrender as well. Preceding each such surrender is a “Romans 7 experience,” and it takes place only when he is willing to move into Romans 8 with respect to that part of his life.¹⁸⁴

The great triumph of the believer’s faith is total deliverance from condemnation. Paul does not say that there is nothing in us that deserves condemnation, because there is, but the truth of the gospel is that Messiah Yeshua has released us from condemnation. The believer has been granted perfect righteousness and lives according to the Torah of the Spirit, which is the Torah of God. We are not only forgiven; we have received the Ruach Ha’Kodesh into our very bodies (First Corinthians 6:19-20). He is our source of divine power to bring our necessary sanctification, to be set apart, specifically, to the holy use and purposes of God. Romans 8 is where Paul gathers various strands of thought, starting with the gospel in Romans 1. Here, he links justification with sanctification.¹⁸⁴

Paul teaches about our salvation in three phases: the past, or justification (to see link click Ax – The Universal Solution: Justification); the present, or sanctification, here; and the future, or glorification (see Cj – The Completed Redemption).

Application to Believers in Yeshua
7: 7-13

Application to believers in Yeshua DIG: What is the significance of the shift in pronouns in this section? Why does the Torah arouse sin? How does the Torah reveal sin? How is sin dead apart from the Torah? How does the Torah, which is supposed to lead to spiritual blessing actually lead to spiritual death? Where is the real battle going on?

REFLECT: In light of your own struggles with sin, how do you feel reading about Paul’s conflict? Does it encourage you, or discourage you? Why? How is this a model for a healthy, realistic self-image? When have you experienced the sense of Yeshua rescuing you from sin or situations that were too big for you to handle? How does Messiah help you right now?

The Torah is like a mirror being held up to reveal our own sin.

Therefore, what are we to say? That the Torah is sinful? Using the strongest Greek negative, Paul declares: Heaven forbid (Hebrew: chalilah, meaning that’s a contradiction, it makes no sense)! Not only is Torah not sinful, but it continues to have great value for the believer by convincing him of sin (Romans 3:19-20, 5:20, 7:7a). After reading the Torah no one could claim to be without sin. Paul gives four elements of the convicting work of Torah.

It is significant that, beginning with verse 7, and continuing to verse 25, Paul turned to the first person singular, presenting his own personal experience. Up to this point he had used the third person, the second person, and even the first person plural. But now he describes his own experience, allowing the Ruach Ha’Kodesh to apply the truth to his readers.¹⁷⁹

The Torah reveals sin (7:7b): Rather, the function of the Torah was that without it, I would not have known what sin is. Apart from the Torah we would have no way of accurately judging our sinfulness. Paul is not speaking about mankind’s general awareness of right and wrong. Even pagan Gentiles who had never heard of the Torah, nevertheless, have God’s Torah written on their hearts, their consciences bearing witness to this, for their conflicting thoughts sometimes accuse them and other times defend them (2:15). In the present passage, Paul is speaking about knowledge of the full extent and depravity of man’s sin. For example, I would not have become conscious of what greed is if the Torah had not said, “Do not covet” (7:7b). This example shows that the Torah cannot be seen as a set of behavior rules to be followed legalistically. The real battle is internal, in the heart and mind. The Torah makes a person aware of his sin and of his need for divine forgiveness and redemption and to set the standard of acceptable morality.

The central theme of the Sermon on the Mount (see the commentary on The Life of Christ, to see link click Cz – Introduction to the Sermon on the Mount), is that YHVH demands perfect righteousness of the heart, a righteousness that far exceeds the external, hypocritical righteousness of Pharisaic Judaism. Yeshua said : You have heard that it was said to the people long ago through Moses My servant: You shall not murder, and anyone who murders will be subject to judgment (Mattityahu 5:21). The Pharisees said that people were not guilty of murder until they actually murdered someone. They reduced this commandment to something merely external. As long as you weren’t killing people, you were innocent of any wrongdoing. The difference throughout is between the letter of the commandment in the Torah and the spirit of the commandment.

But the Master struck at the heart of the issue when He said: But I tell you that anyone who is even angry with a brother or sister will be subject to judgment (Matthew 5:22). Jesus said that righteousness could be broken even before the act is committed. It was not enough to merely fulfill the mitzvah of not murdering, but we are called to a higher standard of not even being angry with a brother or sister. The principles of the Kingdom go beyond external obedience to the motivations and thoughts of the heart, all based on the Torah.

The Torah arouses sin (7:8): Once again, Paul makes it clear that the Torah itself is not sinful and is not responsible for sin. Here, Paul’s meaning for sin comes very close to the rabbinic notion of the yetzer ra’ or the evil inclination, which desires only that which is forbidden. Unlike the rabbis, however, he pictures sin here, and on through 7:25, as being beyond mankind’s ability to control it. But sin, seizing the opportunity afforded by the commandment, worked in me all kinds of evil desires – for apart from Torah, sin is dead (Romans 7:8; Exodus 20:17; Deuteronomy 5:21). There is something in human nature that wants to rebel whenever a boundary is set. When people notice a sign that reads, “Keep off the grass,” or “Don’t pick the flowers,” for instance, there is often a simple impulse to do the very thing the sign forbids.

In his rich allegory Pilgrim’s Progress, John Bunyan paints a vivid word picture of sin’s arousal by the Torah. A large, dust-covered room in the Interpreter’s house symbolizes the human heart. When a man with a broom, representing the Torah, begins to sweep, the dust swirls up and all but suffocates Christian. That is what Torah does to sin. It so agitates sin that it becomes stifling. And just as a broom cannot clean a room of dust, but merely stirs it up, so the Torah cannot clean the heart of sin, but only make sin more evident and unpleasant.

The basis of Paul’s argument here is that for apart from Torah, sin is dead. It is not true that sin has no existence apart from the Torah, because that’s obviously not true. Paul had already stated that, long before the Torah was revealed, sin entered the world through Adam and then spread to all of his descendants (5:12). Sin was indeed present in the world before Torah was given, but sin is not counted as such when there is no Torah (5:13). Paul makes the point that sin is dead in the sense that it is somewhat dormant and not fully active, until confronted with the truth of the Torah. Then sin is aroused.

The Torah brings spiritual death to the sinner (7:9-11): The Torah not only reveals and arouses sin, but it also brings death to the sinner. Torah cannot give spiritual life. It can only show the sinner that he is guilty and condemned. I was once alive outside the framework of Torah. But when the commandment really confronted me, sin sprang to life, and I died (7:9-10a). As a highly trained and zealous Pharisee, he was an expert on the Torah and considered himself to be blameless in regard to it, thus thinking he lived a life that pleased God (Philippians 3:6). But when the truth of the commandment confronted him, he began to see himself as he really was and began to understand how far short he came to the Torah’s righteous standards. Thus, on the one hand, the sin within him sprang to life. But on the other hand, he died in the sense of his realizing that all his religious accomplishments were mere spiritual garbage (Philippians 3:7-9). His self-esteem, self-satisfaction, and pride were devastated and in ruins. Paul died. That is, for the first time, he realized he was spiritually dead. The commandment that was intended to bring spiritual blessing into my life was found to be bringing me spiritual death (7:10b)!¹⁸⁰

Paul was not unique among Jewish writers in pointing out that the Torah produces death when rejected or misused. Timothy said: We know that the Torah is good, provided one uses it in the way the Torah itself intends, as our blueprint for living. We are aware that Torah is not for the person who is righteous, but for those who are heedless of Torah and rebellious, ungodly and sinful, wicked and worldly, for people who kill their fathers and mothers, and for murderers (First Timothy 1:8-9). And Rabbi Y’hoshua ben-L’vi said, “What is the meaning of the verse: And this is the Torah which Moses set before the children of Isra’el (Deuteronomy 4:44)? It means that if a person is admirable, it becomes for him a medicine that gives life; but if not, it becomes a deadly poison” (Yoma 72b).¹⁸¹

Paul also said that sin deceived him. For sin, seizing the opportunity afforded by the commandment, deceived me; and through the commandment, sin killed me (Romans 7:11; Leviticus 18:5; Deuteronomy 30:19). Deceit is one of sin’s most subtle and disastrous evils. A person who is deceived into thinking he is acceptable to God because of his own merit and good deeds will see no need for salvation and no reason for trusting Messiah. It is doubtless for that reason that all false religions – including those who claim the name of Messiah (see the commentary on Galatians Ak – The Hebrew Roots Movement: A Different Gospel), in one way or another are built on a deceptive foundation of self-trust and self-effort. Self-righteousness is not righteousness at all but is the worst of sins.¹⁸²

The Torah reflects the wickedness of sin (7:12-13): So, the Torah is not cancelled (see the commentary on The Life of Christ Dg – The Completion of the Torah). It is holy; that is, the commandment is holy, just and good (Romans 7:12; Genesis 3:13). It is our blueprint for living (see the commentary on Deuteronomy Bk – The Ten Words). The fact that sin reveals, arouses, and brings spiritual death to the sinner does not make it wicked in itself. If an Israelite sacrificed one of his children to Molech and was therefore stoned to death (Leviticus 20:2), the Torah was blameless. The fault was in the one who violated the Torah.

Then did something good become for me the source of death? Heaven forbid! It is not the Torah that causes spiritual death, rather, it was sin working death in me through something good, so that sin might be clearly exposed as sin, so that sin through the commandment might come to be experienced as sinful beyond measure (7:13). Sin’s deadly character is exposed under the pure light of God’s Torah. The Torah isn’t the problem. We’re the problem. It’s not the Torah that causes spiritual death, it’s our sinfulness of not obeying the Torah. Paul’s point here is that sin is so utterly sinful that it can even pervert and undermine God’s holy Torah. Sin can twist and distort the Torah so that instead of bringing spiritual blessing, as ADONAI intended, it brings spiritual death. It can manipulate the pure Torah of God to deceive and damn people to hell. Such is the awful wickedness of sin.

Dear Heavenly Father, Praise You that though sin is powerful, You are Almighty and have made it possible for us to conquer sin thru Your power. No temptation has taken hold of you except what is common to mankind. But God is faithful – He will not allow you to be tempted beyond what you can handle. But with the temptation He will also provide a way of escape, so you will be able to endure it (First Corinthians 10:13).

Praise You that as I keep my eyes on You, I can win over any temptation for Your Almighty Ruach lives within each of those who love and will help them be victorious over any temptation. I will ask the Father, and He will give you another Helper so He may be with you forever – the Spirit of truth, whom the world cannot receive, because it does not behold Him or know Him. You know Him, because He abides with you and will be in you (John 14:16-17). When temptation or trial comes, I will remember that these problems will soon be over. For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). I will spend eternity with my Awesome Father whom I love. It is so much more peaceful when a stressful situation comes to – not complain but to rest the problem in Your hands asking for You to guide in each detail. You are Wonderful! I look forward to worshipping and praising You for all eternity! In Your Yeshua’s holy name and power of His resurrection. Amen

Torah Background
7: 1-6

Torah background DIG: After “death and life” and “slavery and freedom” what new image is used here? Which of these three analogies helps you to best understand your relationship with Messiah? What did the Torah produce in those who tried to obey all of its 613 mitzvot? Is it the Torah’s fault that we sin? Why? Why not? How has Yeshua changed all of this?

REFLECT: Do you feel more “married” to the living Messiah or some religious code or rules and regulations? How have you experienced the difference? In your life’s vineyard, what would your “fruit for God” look like? How will you use your spiritual gift this week? Who is the living Torah? Who can you share your faith in Yeshua Messiah with this week?

Because the Jews have been made dead with regard to the Torah, they are now free to be united with the one who has been raised from the dead, namely Yeshua Messiah.

The axiom (7:1): Surely you know, brothers (fellow Jews) – for I am speaking to those who understand the law (Greek: nomos, meaning law as a general principle) – that the law has authority over a person only so long as he lives (7:1)? The main point here is the law, any law, whether it be Roman law, Greek law, or the God-given Torah has authority over a person only so long as he lives (7:1). If a criminal dies, he is no longer subject to prosecution and punishment, no matter how numerous and heinous his crimes may have been. Lee Harvey Oswald, the infamous assassin of President John F. Kennedy, was never brought to trial for that act because he himself was assassinated before his trial began. The law (Greek: nomos) is binding only on the living.¹⁷³

These verses actually continue the discussion Paul began in 6:15, answering the question: What conclusion should we reach? “Let’s go on sinning, because we’re not under legalism but under grace” (6:15a)? There, he used the analogy of a master and a slave to explain how the believer should yield himself to YHVH. In this passage, he uses the marriage covenant as an appropriate analogy to show that the Jews have a new relationship to the Torah because of their union with Yeshua Messiah.

The analogy (7:2-3): The analogy is a simple one, but it has a profound application. For example, a married woman is bound (Greek: hupandros, in the perfect tense, meaning is permanently bound, with no release) by Torah to her husband while he is alive; but if the husband dies, she is released from the part of the Torah that deals with husbands (7:2). When a man and a woman marry, they are united for life. Marriage is a physical union (Genesis 2:24), and can only be broken by a physical cause – death. Therefore, while the husband is alive, she will be called an adulteress if she marries another man; but if the husband dies, she is free from that part of the Torah; so that if she marries another man, she is not an adulteress (7:2-3). As long as they live, the husband and the wife are under the authority of the law of marriage. If the woman leaves her husband and marries another man, she commits adultery. But if her husband dies, she is free to remarry because she is no longer a wife. Death has broken the marriage covenant and she is set free.¹⁷⁴

The application (7:4-5): Thus, you are either married to the Torah . . . or you are married to Messiah. My brothers, you have been made dead with regard to the Torah (7:4a). It is not the Torah that has been made dead, nor is a believer made dead in the sense of no longer responding to its truth. Rather, three aspects of Torah are explored:

First, the capacity of the Torah to make us sin is not the fault of the Torah but a fault in ourselves. A healthy person thrives in an environment deadly to someone who is ill; likewise, the Torah, beneficial to the believer living by faith, is an instrument of death to those controlled by the [sin nature]. The fault is in ourselves in that we have a sinful tendency (to see link click Bm – The Consequences of Adam) to pervert Torah, making it into a framework of legalism instead of what it is, a framework of grace. For your [sin nature] will not have authority over you; because you are not under legalism but under grace (6:14).

Secondly, Torah can still produce feelings of guilt in the believer – as it should whenever he reflects on his sinful behavior. But these feelings are not permanent. The remedy is the confession and repentance of sin (First John 1:9 to 2:2), coupled with the restitution to any injured parties and reliance on the power of the Ruach Ha’Kodesh (see Cf – The Victory in the Ruach Ha’Kodesh).

Thirdly, it is through the Messiah’s body, through His atoning death (see Ba – The Picture of Justification), the believers have been made dead to the penalties set forth in the Torah for disobeying it. The Messiah redeemed us from the curse pronounced in the Torah by becoming cursed on our behalf (Galatians 3:13a).

Paul’s analogy switches directions several times in this verse. It is through the Messiah’s body, through His atoning death, that believers have been made dead to the aspects of the Torah on which Paul is concentrating. Because a death has taken place, they are now free to belong to someone else. That is, using Paul’s analogy, they are no longer “married” to legalism, but free to marry and be united with the one who has been raised from the dead, namely Yeshua Messiah, in order for us to bear fruit for God as evidenced by a transformed life (7:4).¹⁷⁵

We know that Paul is not denigrating Torah itself, because, even in this chapter, he talks about its importance. The Torah doesn’t die, but the relationship to the Torah changes. In a marriage, when one spouse dies, there is no more covenant between them. Messianic Jews have a different relationship with the Torah than Orthodox, Reformed, or Conservative Jews have. To them, Torah is the main relationship through observance. But Rabbi Sha’ul is saying that there is a higher principle here. The Torah is meant to lead us to Messiah. Because this is just an analogy, you can’t press the details here. The Torah isn’t dead to Jewish believers, but the relationship to Messiah should be their main focus. He is the living Torah.¹⁷⁶

The Torah is the Word of God, it is perfect and eternal. The question Paul addresses here is how do Jews approach the Torah? What is the Jewish relationship to the Torah? Before Messiah came, the Jews had a relationship with Torah based on the 613 mitzvot and obedience to them. Not for salvation, but as a blueprint for living. Messianic Jews still revere the Torah (Psalm 1:1-3), but they see the Torah through the lens of Yeshua (see the commentary on The Life of Christ Dg – The Completion of the Torah).¹⁷⁷

For when we were living according to our old [sin nature], the passions connected with sins worked through the Torah in our various parts, with the result that we bore fruit for death (7:5). However, Paul says: If anyone is united with Messiah, there is a new creation (Second Corinthians 5:17); that is, he has a second, new, divine nature controlled by the Ruach Ha’Kodesh. The old [sin nature] had died with Yeshua (6:5); and by the power of the Ruach it will stay dead – we owe nothing to it, that we should obey its corrupted and misguided passions (8:1-13). Instead, as a result of our being united with Yeshua, we owe YHVH obedience to His desires and mitzvot.

The affirmation (7:6): Because Yeshua paid the penalty for our disobedience to the Torah, death, we have been released from this aspect of the Torah, namely, obedience to our old [sin nature]. We have died to that which had us in its clutches, so that we are serving in the new way provided by the Spirit, who has written the Torah on our hearts (see the commentary on Jeremiah Eo – The Days are Coming, declares the LORD, When I Will Make a New Covenant with the People of Isra’el), and not in the old way of outwardly following the letter of the law, or legalism, which brings death (7:6).¹⁷⁸

Dear Heavenly Father, Praise You so very much for the relationship that You offer all who love You. It is amazing that You not only pay our sin debt but You offer Your love to all who are willing to love You back. Praise You that You do not just give a certificate of debt paid to those who love and follow You; but You give Yourself as a part of a living and eternal relationship. Yeshua answered and said to him: If anyone loves Me, he will keep My word. My Father will love him, and We will come to him and make Our dwelling with him (John 14:23). 

Just as a new bride and groom love each other with a fresh love that sparkles in delight at pleasing their new found love – so I delight to please You by obeying You from my heart. He who has My commandments and keeps them is the one who loves Me. He who loves Me will be loved by My Father, and I will love him and reveal Myself to him (John 14:21). I look forward to worshipping and praising You throughout all eternity. In Yeshua’s holy name and power of His resurrection. Amen

Marriage
7: 1-13

Paul has explored the meaning of dying with Messiah (to see link click Bp – The Messianic Mikveh), and the concept of slavery (see Bt – Slaves of God), building on the groundwork already laid (see Bl – Midrash on Adam). Now, in relating these ideas to the Torah, he introduces the new analogy of marriage. It is important to understand that throughout this chapter it must be kept in mind that Paul was not anti-Torah, as some suppose, but that he had a high view of the Torah. In fact, he teaches us that the Torah is holy (Romans 7:12), perfect, and gives freedom, provided one uses it in the way the Torah itself intends (First Timothy 1:8; James 1:25), which is our blueprint for living (see the commentary on Deuteronomy Bk – The Ten Words).

Every year in the late spring I am reminded of another important wedding anniversary. This one is celebrated on the holiday of Shavu’ot (Pentecost in Greek) which is the time when the marriage took place between YHVH and His people Isra’el. You remember the history. At Passover we recount the redemption from the slavery of Egypt. Yet this nation of former slaves was taken into the wilderness on their way to the Promised Land. Unfortunately, it was a bit of a detour in the Sinai for various reasons. However, it was just 50 days after the first Passover that the people found themselves at the foot of Mount Sinai. Moshe ascended the cloud-covered mountain (reminiscent of a chuppah) and received the divine revelation of the Torah from the very presence of God. As with the Jewish wedding ceremony, the written words of Torah could rightly picture the Ketubah between the groom (God) and the bride (Isra’el). Likewise, there was a public statement of marriage at that time as the bride responded “na’aseh v’nishmah,” or: All that the Lord has spoken, we will do (Exodus 19:8). This was perhaps the most powerful “I do” in history! From that time of Shavu’ot one could say that the Jews entered into a sanctified relationship with the Holy One. Of course, this marriage, like most, has had its ups and downs. Even at some stages of the last 3500 years it seemed that divorce was inevitable. But by God’s grace, He has never cancelled the Ketubah (the Jewish marriage contract) with Isra’el as the B’rit Chadashah verifies. Paul put it this way as he speaks of Isra’el and the Jewish people: The gifts and callings of God are irrevocable (Romans 11:29). It should be noted that while Ha’Shem has never forsaken His people, the door has been opened to others beyond Isra’el to also enter this personal marriage relationship with our Groom. For those of us who believe in Yeshua as God’s Messiah, it is quite fitting that He is called the Groom for all true believers, Jew or Gentile. How perfect is the symbolism as we see Yeshua lifting the cup of the B’rit Chadashah as if to enter into the betrothal stage of the marriage with His disciples at that last meal together.

This is where we stand at this point of history. God entered into the marriage with all the people who said “I do” on that first Shavu’ot. How appropriate it is to look at this holiday as the spiritual anniversary for all who have said “I do” to the great bridegroom, Messiah Yeshua. As with our earthly anniversaries, it seems that Shavu’ot is the perfect time to consider our original biblical vows and to prayerfully evaluate them. God has certainly fulfilled His part of the contract. How do you measure up to those vows of the Ketubah on this upcoming anniversary on Shavu’ot this year?  Chag Shavu’ot semayach! (Happy Shavu’ot Holiday)!

The New Benefits in Messiah
6: 17-23

The new benefits in Messiah DIG: Paul has said that Yeshua came into the world so that our sins could be forgiven and we could be reconciled to YHVH. So why shouldn’t believers keep on sinning? How does offering yourself to someone or something in obedience make you a slave to that person or thing? Give some examples. How does slavery to Messiah bring freedom from your [sin nature]? What are some of the consequences of being a slave to sin? What are the benefits of being a slave to righteousness?

REFLECT: Why do you think people choose to be slaves to their [sin nature] rather than righteousness? What are the long term effects of choosing to continue a lifestyle of sin? What are some ways you can begin each day focusing on the victory Yeshua has given you rather than the defeat the enemy wants you to have? What bad habits do you need to address? What changes do you need to make to lead a godly lifestyle? How do Paul’s words here challenge your attitude toward the ongoing battle with your [sin nature]?

God’s purpose in redeeming us from sin is not to give us the freedom to do as we please, but the freedom to do as He pleases, which is to live righteously.

Paul here explains and applies the principle he has just stated in 6:16, namely, that a person is either a slave to the sin of Satan or the of God. In doing so, he contrasts the three different aspects of those two areas of righteousness slavery: their position, their practice and their promise.

Their position (6:17-18): The Ruach Ha’Kodesh reminded Paul of what the grace of God had already accomplished in the lives of his readers, and he burst forth in praise. Formerly, Paul says, they were once slaves to their [sin nature], but no more. Were translates an imperfect Greek tense, signifying an ongoing reality. In other words, the unregenerate person is under the continual, unbroken slavery to their [sin nature]. That is the universal position of the lost, with no exceptions. No matter how outwardly moral, upright, or benevolent an unsaved person’s life may be, all that he thinks, says, and does, comes from a proud, sinful, ungodly heart. Quoting from Psalm 14, Paul had already made that truth clear: There is no one righteous, not even one! No one understands, no one seeks God, all have turned away and at the same time become useless; there is no one who shows kindness, not a single one (Romans 3:10-12)!

That Paul was not speaking about merely outward righteousness is made clear from his declaration that his readers had obeyed from their heart the pattern of teaching to which they were exposed; and after you had been set free from your [sin nature], you became enslaved to righteousness (6:17-18). Genuine faith is not only in God’s Son, but in God’s truth. Yeshua said: I AM the Way – and the Truth and the Life; no one comes to the Father except through Me (John 14:6). Paul had confidence in the salvation of his readers in the church at Rome because they obeyed from their heart the pattern of teaching to which they were exposed. No believer, of course, comprehends all of God’s truth. Even the most mature and faithful believer only begins to understand the riches of God’s Word in this present life. But the desire to know and obey God’s truth is one of the surest marks of genuine salvation.¹⁶⁷

Their practice (6:19): It is difficult to put divine principles and truths into terms that finite human minds can comprehend. In saying: I am speaking in human terms because of the weakness of your flesh (6:19a NASB), Paul meant that the analogy of masters and slaves was used as an accommodation to our humanity. Here, Paul changes the focus from position to practice, encouraging us to make our living correspond to our new divine natures. Although it is still possible for us to sin, we are no longer bound by sin. Now we are free not to sin, and should exercise our divinely-provided ability in obedience to our new Lord and Master.

Before salvation, believers were like the rest of fallen humanity, having no other desire or ability but to follow our own natural bent: You used to offer your various parts [of your body] as slaves to impurity and lawlessness, which led to more lawlessness, which is one of the purposes of the Torah, which is our blueprint for living (see the commentary on Deuteronomy, to see link click Bk – The Ten Words). But now, Paul declares, “Since you have been freed from the marketplace of sin, offer your various parts as slaves to righteousness, which leads to being made holy, set apart for God” (6:19). As believers, however, now we have a choice to sin, or not to sin. Before salvation, however, we were like brute beasts, and sinning was our natural state. Sinning, for us, was as easy as falling off a log.¹⁶⁸

Their promise (6:20-22): Each course of action has its own set of consequences. For when you were slaves of your old [sin nature], you were free in relationship to righteousness. That is, they have no connection to righteousness; it can make no demands on them since they possess neither the desire nor the ability to meet its requirements. They are controlled and ruled by sin, the master they are bound to serve. But what benefit did you derive from the things of which you are now ashamed? One of the marks of true salvation is a sense of being ashamed of one’s life before coming to Messiah. The end result of those things was death, the second death (see the commentary on Revelation Fp – The Lake of Fire is the Second Death), which is spiritual death and eternal torment in hell (6:20-21).¹⁶⁹

The bondage to the [sin nature] only leads to the unsaved going deeper into slavery so that it becomes more and more difficult to do what is right. The prodigal son is an example of this (see the commentary on The Life of Christ Hu – The Parable of the Lost Son and His Jealous Brother). When he was at home, he wanted his freedom, so he left home to find himself and enjoy himself. But his rebellion only led him deeper into slavery. He was the slave of wrong desires, then the slave of wrong deeds, and finally became a literal slave when he had to take care of the pigs. He wanted to find himself . . . but he lost himself! What he thought was freedom turned out to be the worst kind of slavery. It was only when he returned home and yielded to his father that he found true freedom.¹⁷⁰

However, now, freed from your [sin nature] and enslaved to God, you do get the benefit – it consists in being made holy, or set apart for God, and its end result is eternal life (6:22). In salvation, YHVH not only frees us from sin’s ultimate penalty, but also frees us from its present tyranny. Freed from our [sin nature] does not mean that we are no longer capable of sinning, but that we are no longer enslaved to it, we are no longer its helpless subject. Obviously, some believers are more faithful and obedient than others, but we are equally freed from our [sin nature] and equally enslaved to God, equally set apart for God and equally granted eternal life.¹⁷¹

This is part of the Romans Road to salvation (6:23): This is a way of explaining the Good News of salvation using verses from the book of Romans. It is a simple yet powerful method of explaining why we need salvation, how God provided salvation, how we can receive salvation, and what are the results of salvation. The beginning of the Romans Road is for all have sinned and come short of earning the glory of God’s praise (3:23).

Then we read: For the wages of your [sin nature] is death (6:23a). This is the second leg of our journey on the Romans Road to salvation. It teaches us about the consequences of sin: For the wages of your [sin nature] is death (6:23a). The wages of work is money, but the wages of sin is death. In other words, what I earn – the penalty, the punishment of sin – is death. Death is separation. The Bible speaks of two kinds of death that is two kinds of separation. The first death is separation of the body and the soul. If I were to die right now my body would fall to the floor, but my soul, the real me, would go somewhere else. But the Bible speaks of another death, one it calls the second death. This is separation of the soul from God. Now, the penalty of sin is death, spiritual death, and separation from the LORD. To put it simply – hell. All this is really bad news. But there is good news.

Dear Heavenly Father, How grateful I am to You for loving each of Your children so much that You willingly paid the very painful and costly debt of my sin by Your death on the cross as the sacrificial lamb (John 1:29) dying in my place; thereby giving me your righteousness so that I may enter holy heaven. He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21). Yet my heart is very heavy for those of my family and friends who know all about You and the mighty things you have done. They are quite willing for You to save them and take them to heaven – but they don’t realize that lip service is not love.

Please open their eyes to see the joy of submitting to you as their Lord. Then You will be their Savior. Please let them realize the big difference between mere head knowledge and joyful heart love. Thank You for working in their lives so they too will become Your child and will call you Lord. For if you confess with your mouth that Yeshua is Lord, and believe in your heart that God raised Him from the dead, you will be saved. For with the heart it is believed for righteousness, and with the mouth it is confessed for salvation. For the Scripture says, “Whoever trusts in Him will not be put to shame” (Romans 10:9-11). I love You dear Father -my Lord and Savior and I delight in telling others about You! In Yeshua’s holy name and power of His resurrection. Amen 

The third verse on the Romans Road to salvation picks up where Romans 6:23a left off:

But eternal life (see the commentary on The Life of Christ Ms – The Eternal Security of the Believer) is what one receives as a free gift, not a wage or something that can be earned from God, in union with the Messiah Yeshua, our Lord (6:23b). Romans 5:8 declares: But God demonstrates His own love for us in this: While we were still sinners, Christ died for us. We were spiritually dead and unable to make the first move toward God because we inherited Adam’s [sin nature] that rebelled and separated us from Him. So, God made the first move toward us by sending His one-and-only Son to die in our place for the payment for our sins. We stand before the Son of God, guilty of sin, and facing a death penalty. But Yeshua, as judge (John 5:27), comes down from behind the seat of judgment, takes off His judicial robe and stands beside us. It is there that He says to us, “I will take your place. I will die for you.” And if you were the only person in the world, He still would have died for you. The penalty for sin is death, but Messiah died and paid for sin so we do not have to go to hell. Messiah’s resurrection proves that God accepted Yeshua’s death as the payment for our sins. And since we can do no works to gain our salvation, we can do no works to lose our salvation.

Life lesson: Before we trust in Messiah’s power and presence in our lives, our [sin nature] and sinful habits exercise power over us. Our efforts to control them are largely ineffective. Whether or not we fight, we’re in a losing battle. Our [sin nature] controls us. When we accept Messiah, however, the rules change. Our [sin nature] and sinful habits no longer have power, though they relentlessly seek to maintain influence over us and gain our permission to continue their destructive work. Paul tells us that before we knew Yeshua, we were slaves to our [sin nature]. But Messiah has purchased us and given us our freedom. We now have a choice, and by the power of the Ruach Ha’Kodesh can say “No!” to our [sin nature] and experience the power of overcoming it and sinful habits.¹⁷²

Dear Heavenly Father, Praise You for greatly loving Your children (John 1:12) and living in them to give them the power to conquer any sin. Your Word says: No temptation has taken hold of you except what is common to mankind. But God is faithful – He will not allow you to be tempted beyond what you can handle. But with the temptation He will also provide a way of escape, so you will be able to endure it (First Corinthians 10:13). Praise You that the reason Your children can always win against any temptation is because they have Your all powerful Holy Spirit living within them to fight the battle. I will ask the Father, and He will give you another Helper so He may be with you forever – the Spirit of truth, whom the world cannot receive, because it does not behold Him or know Him. You know Him, because He abides with you and will be in you (John 14:16-17). You are Awesome! I look forward to praising You for all eternity! In your Yeshua’s holy name and power of resurrection. Amen

The New Master in Messiah
6: 15-16

The new master in Messiah DIG: How is the question in verse 15 another attempt to distort Paul’s teaching on grace? Compare Paul’s analogy of death (6:1-14) with this one about slavery. What is similar and different in the points he makes in each case? What is the cost and benefit of each type of slavery here? How is slavery to Messiah freedom from sin?

REFLECT: We are slaves to the one we obey. How would seeing yourself as a slave to Messiah make a difference in your actions and attitudes this past week? Sin wants to be our master and finds a foothold in the old [sin nature]. How does submission to Yeshua lead to freedom? What one thing can you say “No!” to the old [sin nature] this next week?

Believers have been set free from the slavery of the old [sin nature], to become bond-slaves and to serve a new Master in Yeshua Messiah.

Paul now introduces a new analogy to slavery. Image of the Passover Haggadah is “we were all slaves,” but now we are no longer serving Pharaoh, we are serving Yeshua Messiah. In Exodus 21, after serving seven years, every slave was to be set free. But if he loved his master, he could stay with him, choosing to be a bond-slave for life. The door post was the place of redemption, where the blood of the lamb was smeared. The bond-slave made a public statement that his master had been so good to him that, even though he didn’t have to stay, he wanted to stay. That is the analogy here. He was still a slave, but had a loving Master.¹⁶²

The antagonist (6:15a): In verses 2-14 (to see link click Bu – The New Freedom in Messiah), Paul answered the listener’s question regarding the proposed habitual yieldedness of the believer to the [sin nature], by showing that obedience to it can be broken by the divine nature at the moment of salvation. But the listener comes back with another question. He says in effect, “Well then, since we are under grace, and grace covers all sins, aren’t believers perfectly free to do as they please? What conclusion should we reach? “Let’s go on sinning, because we’re not under legalism (Greek: upo nomon, meaning under something that is not the Torah but a perversion of it, specifically, a perversion that tries to turn it into a set of rules that one can supposedly go through the motions, with neither faith nor love for either God, yet earn a right standing with ADONAI), but under grace” (6:15a)? The doctrine of grace has always been subject to that false charge, which Paul first answered in 6:2. But because the misunderstanding was so common and the issue so critical, he gives the answer again from a slightly different perspective. In 6:1, the present tense is used; but here the aorist tense (Greek past tense) is used. The emphasis here is that just because the believer is no longer under legalism it doesn’t mean that he has the liberty to sin. There is a new compelling deterrent to sin, divine love, produced in the believer’s being which causes him to hate sin and obey the Word of God (Galatians 5:13; John 14:21-24).

The answer (6:15b): Paul gives the same forceful denial he gave in 6:2. Heaven forbid (Hebrew: chalilah, meaning that’s a contradiction, it makes no sense). No way Moshe (6:15b)! The idea is, “No, no, a thousand times no!” The mere suggestion that God’s grace is a license to sin makes no sense. The very purpose of God’s grace is to free mankind from sin. How, then, could grace possibly justify committing periodic acts of sin? Grace not only justifies, but also transforms the life that is saved. A life that gives no evidence of moral or spiritual transformation gives no evidence of salvation.¹⁶³ Faith without actions is dead (James 2:14-26).

The axiom (6:16): Paul answers the question by showing that the believer has changed masters. Don’t you know that if you present yourselves to someone as obedient slaves (Greek: doulos), then, of the one whom you are obeying, you are slaves – whether of sin, which leads to death, or of obedience, which leads to being made righteous (6:16)? The believer was a slave of Satan before salvation, but since he has been saved, he is a slave of Yeshua Messiah. He is a bond-slave (see the commentary on Deuteronomy Cz – The Hebrew Slave), because he has willingly chosen to follow the Lord. He has changed masters because he has a new nature, a divine nature, and the evil nature which compelled him to serve the devil has had its power over him broken.¹⁶⁴

Throughout this chapter, the [sin nature] is presented as some alien entity that can bring us ultimately to despair (7:24) if we chose to allow it to do so. A similar personification of our [sin nature] can also be found in Jewish sources. For example, “Rabbi Yitzchak said, ‘At first our [sin nature] is like an occasional visitor, then like a guest who stays a while, and finally like the master of the house’ (Genesis Rabbah 22:6; the same thing is attributed to Raba in the Talmud, Sukkah 52b, also compare to James 1:14-15).¹⁶⁵

The popular notion that a person can master his own life and destiny is a delusion that Satan has inflicted upon mankind ever since the Fall. It was by that lie, in fact, that Adam and Eve were drawn into the first sin. Warning against false teachers in the first century who were spreading that lie, Peter declared: Mouthing grandiosities of nothingness, they play on the desires of the old [sin nature], in order to seduce with debaucheries, people who have just begun to escape from those whose way of life is wrong. They promise them freedom, but they themselves are slaves of corruption; for a person is a slave to whatever has defeated him (Second Peter 2:18-19). If we look at things honestly, we can see that we are not independent creatures. We are not, and cannot be free in the sense in which the world defines and values freedom.

Many people resist the claims of Messiah because they are afraid of having to give up their cherished freedoms. But in reality, they have no freedoms to lose. The unsaved person is not free to do good or evil as he chooses. He is bound and enslaved to sin, and the only thing he can do is sin. His only choices have to do with when, how, why and to what degree he will sin. It should be just as self-evident that no one can be the slave of two different masters. As Yeshua said: No one can be slave to two masters; for he will either hate the first and love the second, or scorn the second and be loyal to the first (Matthew 6:24a).

The Bible is crystal clear about how you benefit when you fully surrender your life to God. First you experience peace, next you experience freedom, and then you experience ADONAI’s power in your life. Stubborn temptations and overwhelming problems can be defeated by Messiah when given to Him.

As Joshua approached the biggest battle of his life, he encountered the Commander of ADONAI’s army, the preincarnate Messiah (Joshua 5:14-15). Joshua fell in worship before Him and surrendered his plans. That surrender led to a stunning victory at Jericho. This is the paradox: victory comes through surrender. Surrender doesn’t weaken you; it strengthens you. When you surrender to YHVH, you don’t have fear or surrender to anything else.

Surrendered people are the ones God uses. Ha’Shem chose Mary to be the mother of Yeshua, not because she was the most talented or wealthy or beautiful, but because she was totally surrendered to Him. When the angel Gabriel explained God’s improbable plan, she calmly responded: I am the servant (Greek: doulos) of ADONAI. May it happen to me as you have said (Luke 1:38a CJB). There is nothing more powerful than a surrendered life in the hands of the LORD.

Everybody eventually surrenders to something or someone. If not to YHVH, you will surrender to the opinions or expectations of others, to money, to resentment, to fear, or to your own pride, lusts, and ego. You were designed to worship God – and if you fail to worship Him, you will create other things (idols) to give your life to. You are free to choose what you surrender to, but you are not free from the consequences of that choice. If you don’t surrender to Messiah, you surrender to chaos.

Therefore, surrender is not the best way to live; it’s the only way to live. Nothing else works. All other paths lead to frustration, disappointment, and self-destruction. The Bible says that surrender is the most sensible way to serve God (Romans 12:1 CEV). So, surrendering your life is not a foolish emotional impulse, but a rational, intelligent act, the most sensible thing you can do with your life. Your wisest moments will be when you say yes to God.¹⁶⁶

Dear Great Heavenly Father, How wonderful and wise You are! Knowing that You know always and always want the best for Your children (John 1:12) is a huge encouragement. It is a joy to love and to follow You! Having You as my Father is such a comfort and it brings great peace that You are also my Master to whom I gladly submit my life. I consider myself so fortunate to have You controlling my life. I love thinking about how great You are. You are omniscient and always know how best to handle any problem I might face. You are omnipotent, all powerful, and Your power is always greater than whatever may be happening in my life and in the world.

It brings me peace to remember You are always in control. When wrong has triumphed in a situation, the wrong was not more powerful than You, nor was it sneakier nor did it deceive You. You are always in control. You may be using trials as a polishing tool for Your child (First Peter 1:7). Sometimes it may look like Satan won, as when Messiah was crucified, but God was the one who won big, for it had been God’s plan all along to have the Messiah die as payment for our sins and then rise in victory from the dead on the third day-conquering death! You are such a wise and loving master who never leaves me (Hebrew 13:5) I am so glad to submit to You for You always want the very best for Your children. I love You! In Your holy Son’s name and power of His resurrection. Amen