Romans and Revelation

A Commentary

Daniel Thompson

• Publisher: Christian Faith Publishing, Inc.
• Year: 2021
• ISBN:
  9781098020576
• Topic: Theology & Religion
• Subtopic: Biblical Studies

In the book of 2 Peter, the apostle writes under inspiration that another apostle, Paul, wrote "Things, in which are some things hard to be understood" (2 Peter 3: 16). Imagine, one inspired apostle, speaking about another inspired apostle's writings. But such, as any Christian will testify, is the absolute truth about Scriptures-they can be hard to comprehend!In my years interacting biblically, there are three comments I would inevitably get about three Scripture portions that reflect the statement by Peter, two sections in Paul's letter to Romans (Romans 7 and 11) and one from the Apostle John-Revelation. With John's Revelation, difficulties are universal and always the same subjects of books and conversations: "How should we read and interpret the book of Revelation with all the symbols, visions, etc.?" Anyone today will be familiar with the Left Behind series and the work that spawned many such books-The Late Great Planet Earth of the early '70s. Ideas on this book are legion.I have expounded on the first eleven chapters of Revelation-verse by verse-to attempt to show that the intended edification John had in mind when writing this work (see Revelation 1: 1-3 etc.) actually was understood and edifying to the saints of the first century (and also to us). I wrote to show that if we are careful to lean on the Old Testament and its style of writing (in particular the book of Daniel), the book of Revelation turns out to be quite a straightforward work especially if we let Scripture interpret Scripture (example: Revelation 6: 16 compare Luke 23: 27-30). Indeed I think the truths of Revelation chapters 1 through 11 are so self-explanatory that the chapters that follow (if we keep comparing Old Testament and New Testament Scriptures) will fall quite naturally into place. Details may be tough, but general themes come out much clearer.In my life, preaching and exhortation a section of the Bible somewhat akin to the subject of Revelation would arise day in and day out: what is the meaning of Romans 11: 26a, "And all Israel shall be saved, " and how does it speak to the future of Israel? This verse was the central text for our greatest expository thinkers, the Puritans, and from the 1600s through the 1800s and into our twentieth century. This chapter was the basis for what was known as Puritan PostMillennialism (as opposed to the PreMillennialism of men like Tim Lahaye and Hal Lindsay).In this book, the section on Romans 11 (like Revelation and Romans 7) is handled verse by verse and is expounded systematically and slowly so that the mysteries that have often hung over Christians here might be seen in a newer, clearer light. In my travels, I've found many books, and too many conversations, approach these passages without regard to surrounding ideas. There is a desire for answers to Bible verses that, as Peter said, were hard to be understood and, without some patience, we will twist to our own harm and misunderstanding.Views are abundant when the subject is Romans 7. The inevitable comment or question-asked in multiple ways is: who is that guy in Romans 7 that cannot do what he wishes to do? It was Romans 7: 13-25 that this type question arose, and I discovered over a period of a year the various views of this passage as well as the beauty, power, and answer to the question of: who is that guy in Romans s7? Indeed the study and writing of just Revelation chapters 1-11; Romans 7: 13-25; and Romans 11: 11-32-verse by verse-bore the fruit I believe we all desire when the going gets tough.This book is the fruit of a slow and steady exposition of these three aspects of the Scriptures: Romans 7: 13-25; Romans 11: 11-32; and Revelation chapters 1-11. As in any work in the Word of God, the wonders and glories you gain are incalculable.

Dedication

To my wife, Kim, who was so very patient through the years, and to Jeff Adams and Roy Urbach—Their help being so essential and their kindness and firmness is the very reason for the completion of this book. Only heaven knows the truth of their sacrifices.

Preface

In the history of Christian studies there have been three particular tough sections in the Scriptures: Romans seven (7:14–25) and the man who could not do what he would; Romans eleven and Israel’s future (11:11–32); and the book of Revelation (in this work, chapters 1–11)—works without number on Revelation. This writer’s great hope is, by going verse by verse in all three arenas, there will be more light and clarity–especially for the younger saint. All mysteries will certainly not be explained (like Revelation!), nor does the writer claim this for himself. But inasmuch that the apostle wrote, “All Scripture is given by inspiration…and is profitable”, (2 Timothy 3:16), and we are exhorted to understand the whole council of God (Acts 20:27), this work is written in the hope of edification in these three parts of the Word.

There are no footnotes to multiple works, and only rare references to such. My hope is that this work will be read with the Scriptures at one’s side because there are many Bible verses referenced as a basis for what is written. My hope is for most a perusal of the Bible when one is not aquatinted with the text as a proof. All verses are from the New King James Bible.

Prayerfully follow 2 Timothy 2:7, “Consider…and May the Lord give you understanding”, and the well known 2 Timothy 2:15, “Study to show yourself approved:” (KJV). May the Lord bless to His eternal glory.

Section 1

Romans 7:13–25

1

General Introduction

Romans chapter 7 has been the subject of unending debate since St. Augustine saw a different man portrayed in Romans 7:14–25 than the previous three centuries. For the first three hundred years, Christian expositors had seen this section of Scripture as depicting an unconverted man and his struggles with sin and the law—apart from the life of God. That is, this Romans-7 man (hereafter, R7 man) was not a Christian. But with Augustine and his experience came the view that this R7 man was a picture of a Christian and his/her struggles with indwelling/remaining sin.

Indeed Romans 7 and its “I do what I would not” (verse 15) was, for Augustine, the very height of Christian experience and spirituality; seeing this was a man who knew the law of God and loved to obey but found that on this side of heaven, his obedience fell far short of that which was the loving obedience of “with all your heart, soul, mind and strength” (Mark 12:30). Augustine, the great bishop from Hippo, saw this R7 man as one who understood his own heart as well as his spiritual strengths and weaknesses. To use a modern phrase, this R7 man was, in the truest sense, honest to God.

With the nineteenth century, the Christian church came to a third position—a position we might call the Christian-under-law position. For many of the expositors influenced by the Keswick “higher life” idea, this new view became popular and is now quite common in twenty-first-century evangelical exposition. This view is essentially that the R7 man is a Christian who was striving to live what is called the victorious life (“I can do all things through Christ who strengthens me” Philippians 4:13) yet failing.

The explanation given to this struggle in Romans 7 was not Augustine’s view that, for the Christian, this is the norm. For the victorious Christian who is to live the “more than conquerors” life (Romans 8:37), this type of conflict displays the Christian’s lack of faith and/or fleshly striving to accomplish this goal by his/her own efforts. For this defeated Christian, the key to victory is the Spirit’s enablement; and since the Holy Spirit is not in the experience of Romans 7:13–25, the goal is to get out of Romans 7 and our human efforts (e.g. the I of verses 14–15) and enter into the Romans-8 experience.

What the previous two views* have in common is that this is Christian experience; the reasons, questions, and solutions of each view differing in what they believed the root problem was for Paul and is for us. Today these two views dominate the evangelical understanding of this most important passage (Romans 7:13–25). It should be noted that the finest of expositors in church history have seen the R7 man as a Christian (in particular, see John Owen’s Indwelling Sin and John Murray’s Romans.)

Nevertheless, although the authors of the Christian position are both deeply pious and highly intellectual, there are clear reasons to adopt the earliest view of the R7 man, that of an unsaved person. Indeed the arguments against this being Christian experience are insurmountable if only from the division of Paul’s line of thought in this and previous chapters in Romans, as we shall see.

2

Romans 7: Its Context and Its Themes

1. Paul’s Use of kurieuw Directing His Theme of Romans 7
   In the case of the Greek work kurieuw (dominion), Paul gives us insight into how Romans 7 is connected to his previous theme(s). His desire is to deal with the dominion of sin—a dominion that ceases to exist with grace and union with Christ (6:14; 7:4). In his use of kurieuw (Romans 6:14; 7:1), Paul establishes a clear link between Romans 6 and Romans 7. His theme is freedom from the tyranny of sin by union with Jesus Christ our Lord. There are other truths that arise, but our starting point is here.
   The resolution of this issue was imperative for the apostle. Paul could not have left off the “not under law but under grace” statement of Romans 6:14 without some expansion. Romans 6:14 must have seemed an anti-Torah, anti-Moses concept. Indeed this was a common charge against Christianity and Paul (Acts 6:13–14; 21:21), although untrue (Acts 28:23), and Paul would be anxious to deal with what would be, to the Jewish mind, an extraordinary statement.
   This man does not cease to speak blasphemous words against this holy place and the law; for we have heard him say that this Jesus of Nazareth will destroy this place and change the customs which Moses delivered to us. (Acts 6:13–14)
   But they have been informed about you that you teach all the Jews who are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children nor to walk according to the customs. (Acts 21:21)
   So when they had appointed him a day, many came to him at his lodging, to whom he explained and solemnly testified of the kingdom of God, persuading them concerning Jesus from both the Law of Moses and the Prophets, from morning till evening. (Acts 28:23)
   Paul begins with an illustration of the Old Testament law of marriage to explain a person’s relationship to the Torah. Our “law” relationship is like marriage in that there is permanence—a permanence which is severed only by death (cf. bound vs. free, vv. 2, 3). Now since the law only brings wrath (Romans 4:15) and only produces death (Romans 7:5), Paul forces his Roman readers to the solution of Romans 7:4—that o...

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