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The Gospel Revealed, the Wrath Revealed (Romans 1) | David Brown et al. · Reformed Thinking

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Welcome to Reformed Thinking. For those of you listening right
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now, you are likely the kind of person who craves clear,
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structured knowledge. You want to understand the
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weighty matters of theology and scripture, but you know, without
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feeling bogged down by unnecessary noise or
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disorganized information overload, you are eager to
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learn. And that is precisely why we are
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here. Welcome to this deep dive into
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our source material for today. Yes, and we have a lot to cover.
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We really do. We are looking at extensive
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excerpts from David Brown's respected commentary, critical
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and explanatory on the whole Bible, and our specific focus
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today is the opening chapter of the Apostle Paul's epistle to
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the Romans. A phenomenal text to unpack.
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It is our mission here is to unpack Paul's opening arguments
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to the Roman church, the essential nature of the gospel
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message, and the universal need for justification that arises
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from total human depravity. Right.
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And as Protestant Christians who hold to the Westminster
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Confession, we will look at this text through the distinct lens
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of Reformed theology. We will be analyzing how the
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author highlights the sovereignty of God, the absolute
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necessity of grace, and the precise mechanics of salvation.
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We have a massive amount of ground to cover.
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We will start by examining the Messenger himself and his divine
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calling, which is found in the 1st 7 verses of Romans chapter
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one. OK, let's unpack this.
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Let's do it. Our source immediately draws our
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attention to how Paul identifies himself right out of gate.
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He uses the term servant, but the text points out that the
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original Greek meaning is actually bond servant.
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Which is a huge distinction. Huge.
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It indicates absolute subjection to the will of Christ.
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He is wholly at the disposal of another person.
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What stands out to me is how the text links this title back to
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the Old Testament. While all believers are
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technically bond servants, the prophets and kings of Israel,
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like Moses and David, were officially designated as the
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servants of the Lord. Yeah, it was an official title.
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Right. So by calling himself a servant
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of Christ, Paul claims that same official authoritative mantle,
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but he also expresses a level of absolute subjection that a
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person would never yield to a created being.
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That is such a crucial point regarding his view of Christ.
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He then says he is separated into the Gospel of God.
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The author notes this separation did not happen later in his
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ministry, nor was it just a lifelong predestination from the
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womb, though that is true elsewhere.
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Rather, this specific separation to preach occurred
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simultaneously with his conversion when he first saw the
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Lord on the Damascus Rd. The timing there is so
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deliberate. Moving forward, the text makes a
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striking point about the dual nature of Christ.
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Paul writes that Jesus was made of the seed of David.
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According to the Flesh. But was declared to be the Son
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of God according to the spirit of holiness.
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The author is highly particular about this wording.
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Christ was made flesh, but he was not made the Son of God.
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He was simply declared or proved to be the Son of God.
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The linguistic nuance there is just staggering.
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I would love to hear your thoughts on this distinction and
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how the text addresses the phrase spirit of holiness,
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because it feels incredibly significant.
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The sheer theological precision extracted from those two verbs
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made and declared is stunning. As you mentioned, made applies
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to his human nature, taking on the seed of David, but declared
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points to a reality that already existed.
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Wasn't a new development. Right.
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If we look at the Westminster Confessions Christology, we see
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a perfect alignment. Here the author argues
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forcefully that Christ's the Sonship is not a relationship
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that began by being born of the Virgin Mary.
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It is an eternal, uncreated reality.
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Which is a bedrock truth for us. Definitely.
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The text uses a beautiful, though maybe slightly dense
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phrase, noting that through his incarnation and subsequent
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resurrection, His eternal sonship F into palpable
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manifestation. A floor rest.
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That is a fantastic word. It is.
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Now to break that down into plain English for you, the
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listener, think of it like an acorn.
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At the genetic absolute core level, that acorn is an oak
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tree. It possesses the complete nature
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of the oak, but when it is planted in the soil and it
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breaks through the dirt growing branches and leaves, it
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effloresces. It blossoms into something
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humanity can actually see and touch.
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That is a great analogy. Christ's sonship stretches back
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into eternity past, but the resurrection was a moment that
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eternal reality burst through the soil of human history for
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all to witness. Now, regarding the phrase spirit
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of holiness, the author provides a brilliant linguistic insight.
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I was hoping we would get to this part.
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Yeah, so Paul says Christ was declared to be the Son of God
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according to the Spirit of holiness.
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A casual reader might assume this refers to the Holy Spirit,
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the third person of the Trinity, but the logic presented is that
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according to the flesh means his human nature.
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So according to the Spirit of holiness must refer to his other
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nature, that being his divine, eternal, uncreated essence.
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The author points out that if Paul had simply written
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according to the Holy Spirit, readers would have naturally
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assumed he meant the Holy Ghost. To avoid that confusion, Paul
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used this very rare expression spirit of holiness, to denote
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Christ's immaterial divine essence in absolute contrast to
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the likeness of sinful flesh he assumed.
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That is incredibly precise. It establishes the absolute
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divinity of Christ right from the very first breath of the
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letter, and the author adds another layer of proof regarding
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Christ's divinity in verse 7. Paul wishes the Roman Church
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grace and peace from God our Father and the Lord Jesus
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Christ. Side by side.
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Precisely placing a human name beside the Almighty in
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dispensing spiritual blessings would be absolute blasphemy.
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The fact that Jesus is juxtaposed with the eternal God
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as the source of grace and peace is definitive proof of His
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divinity. You cannot yield the kind of
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absolute subjection Paul describes to anyone but God
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Himself. That distinction between
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yielding to a created being versus yielding to the creator
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sets the entire tone for this letter.
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Paul establishes his authority not on his own merits, but on
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the absolute, uncreated authority of the one who called
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him. Which brings a lot of weight to
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what he says next. It really does.
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And moving past that incredible opening, we see a fascinating
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shift in the text. We move from the lofty heights
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of Christ's eternal sonship to the very grounded pastoral heart
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of Paul. The author highlights that Paul
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prays constantly for the Roman Church, noting that their faith
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is spoken of throughout the whole world.
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Which was quite a statement back then.
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Let's just establish some helpful historical context here.
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Rome was the undisputed center of the known world.
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All roads truly did lead to Rome.
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People from all provinces were constantly traveling to and from
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the capital for trade, politics and military assignments.
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It was a massive hub. So this constant influx in
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Exodus made it entirely practicable for the faith of the
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Roman Christians to be known globally.
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But what really captures my attention in this commentary is
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Paul's deep desire to visit them.
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He says he longs to see them to impart some spiritual gift to
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the end that they may be established.
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But then he corrects himself, right?
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Yes. He immediately clarifies his
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meaning in the next verse, stating that he wants to be
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comforted together with them by their mutual faith.
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The author draws heavily on this, noting how carefully Paul
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avoids lording his Apostolic authority over them.
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That humility is striking. Then he considers himself a
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debtor to both the Greeks, meaning the cultivated, and the
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Barbarians meaning the rude or uneducated.
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He is under an also doing obligation to preach to
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everyone. This concept of being a debtor
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flips modern evangelism completely on its head.
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It really does. Today, we often treat sharing
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the gospel as an act of charity, a generous gift we hand down to
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someone less fortunate. But Paul views it as paying a
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debt. He owes them the gospel because
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God entrusted it to him for them.
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Think of it like a mail carrier holding a winning lottery ticket
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with your name on it. The mail carrier doesn't get to
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take the credit. Right, the mail carrier does not
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feel like a philanthropist when he drops it in your mailbox.
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He is simply delivering what belongs to you.
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I would love for you to analyze this idea of mutual comfort and
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the concept of evangelism as a debt, especially considering the
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historical contrast the author draws.
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What's fascinating here is how the concept of the debtor
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completely annihilates human pride.
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When we possess something valuable, our natural
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inclination is to view ourselves as benefactors.
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If we decide to share it, we want the applause.
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We want to be the hero of the story.
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Precisely. But Paul looks at himself as a
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man who owes a massive sum to the entire human race.
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He looks at the highly cultivated Greek philosophers in
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Athens and the uneducated Barbarians on the fringes of the
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empire. And he says I am in debt to both
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of you. It levels the playing field
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entirely. It alters the entire posture of
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Christian ministry. It removes any room for
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condescension. You do not boast when you are
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simply paying back something you owe.
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This ties directly into the mutual comfort you mentioned.
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Paul holds the highest authority in the early church as an
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apostle, yet he corrects his own phrasing to ensure the Romans
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know he expects to receive spiritual benefit from them as
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well. He wasn't above them in that.
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Sense not at all. The author notes that there is
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no one so poor in the Church who cannot impart something of
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value, and only human pride hinders us from gathering that
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fruit. Now it is really interesting to
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see how the commentary uses this exact point about Paul's
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humility to make a sharp historical contrast.
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Yes, the Bengal quote. Right.
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The text quotes the scholar Bengal, who states that Paul's
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humble Apostolic style is widely different from that of the court
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of papal Rome. Coming from a strict Protestant
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background, the authors use Paul's humility to take a pretty
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sharp historical jab at the hierarchical opulence of the
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papacy. We should clarify that we are
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certainly not here to take size in a 19th century theological
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turf war. No, not at all.
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We are simply conveying the commentary stated viewpoint to
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give you the full scope of the source material.
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We want to impartially report on what the author wrote.
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Absolutely. It shows how strongly these
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authors felt about applying Paul's teachings to the church
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structures of their own day. But the broader theological take
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away remains crystal clear. Genuine spiritual authority in
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the Reformed tradition is always coupled with a massive
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recognition of 1's own bankruptcy apart from Christ.
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Paul only has something to give because he first received it,
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and that makes him a debtor to the world.
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That posture of a debtor perfectly frames his readiness
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to preach in Rome despite the massive cultural obstacles.
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This leads us directly to what our source material calls the
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grand theme, or the core thesis of the Gospel.
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Here's where it gets really interesting.
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And this is the peak of the chapter.
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Paul declares that he is not ashamed of the gospel.
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The author rightly points out that this statement implies it
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required significant courage to bring this message to the
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capital of the world. As Paul says elsewhere, this
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message was a stumbling block to the Jews and foolishness to the
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Greeks. It was a very hard sell.
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Imagine walking into the intellectual hub of the ancient
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world, surrounded by marble statues of victorious emperors,
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and telling them that the savior of the world is a Jewish
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Carpenter who was executed as a state criminal.
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To the Roman mind, that is absolute absurdity.
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Complete nonsense to them. Yet he is not ashamed because
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the gospel is God's divine might unto salvation for everyone who
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believes. The text specifically highlights
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the phrase The POR of God, which we can understand is the
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absolute strength or the effective saving force of God
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directed towards salvation. The sheer might of it.
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Yes, but the hinge of this entire argument, and that
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arguably the most crucial theological pivot in the entire
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Reformation is found in verse 17.
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Paul writes that in the gospel the righteousness of God is
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revealed from faith to faith, quoting the prophet Habakkuk who
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said the just shall live by faith.
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That phrase causes so much confusion.
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It does. The text deals with a very
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common misinterpretation of the phrase from faith to faith.
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Many people read that and think it means growing from 1° of
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faith to another, like leveling up in a video game where your
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belief gets stronger over time. A.
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Very modern way to read it. But the author rejects that view
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entirely, arguing that such an interpretation does not fit
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Paul's design. Paul is not talking about
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progressive stages of the belief here.
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He is talking about the very mechanism of justification.
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The author translates the meaning as the righteousness of
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God is revealed in the gospel message in order to be received
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by faith. It is from faith for faith.
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I want to pass this to you because this connects so heavily
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to the Reformed understanding of salvation, especially regarding
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where this faith actually comes from.
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This is the absolute bedrock of Reformed theology, and the
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author does not shy away from it for a second.
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When Paul speaks the righteousness of God, the text
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clarifies that this means God's justifying righteousness.
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Not our own. Correct.
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It is not a righteousness that we produce through good deeds
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and offer to God. It is a righteousness that God
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provides and imputes to us. Think of a courtroom where the
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judge does not just declare the guilty party innocent, but
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actually transfers his own perfect legal record onto the
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defendant. What an incredible picture of
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Grace. And how is this received?
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Purely by faith, not by works, not by ancestry, not by
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intellect, but by believing. However, the author adds a
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massive caveat in the closing notes on this section, one that
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aligns perfectly with the Westminster Confession.
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While salvation absolutely requires faith, the text
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explicitly notes that faith itself is God's own gift.
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Which is a stumbling block for a lot of people today.
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It is if we teach that faith is something a human being
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generates out of their own free will.
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The author argues that this will certainly minister to self
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righteousness. It turns faith into a work.
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If I can muster up the intellectual or emotional
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fortitude to believe while my neighbor cannot, then I have
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something to boast about. You essentially get to take the
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credit. I am essentially saying I made
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the right choice and you failed. But the reformed perspective
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drawn from this text and others is that due to our total
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depravity, our minds and hearts are entirely corrupted by sin.
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We are utterly incapable of producing saving faith on our
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own. Therefore, God must grant the
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faith in order for us to believe the gospel.
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Sovereign grace and action. Exactly.
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The gospel carries God's own mighty force to save, and it
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effectively calls those whom God has chosen, giving them the very
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faith required to lay hold of justification.
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To understand from faith to faith in this light is to see
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that the entire process, from the first spark of belief to the
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final vindication, is entirely orchestrated by God.
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It leaves zero room for human boasting, and recognizing that
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faith is a gift radically alters a person's posture.
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It really does. It breaks down pride completely.
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If your faith is a gift, the only appropriate response is
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overwhelming gratitude, not arrogant superiority.
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That raises such a compelling thought for you, the listener.
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How does knowing that your very faith is a gift change your
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personal posture when you realize you did not outsmart
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your unbelieving neighbor, but rather received an unmerited
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gift of sight? It replaces arrogance with
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intense humility. It changes everything about how
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we interact with others. And this naturally prompts the
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next major question Paul addresses.
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Why is this saving grace, this justifying righteousness, so
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desperately needed by the whole world?
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We find the terrifying answer in the next movement of the text,
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where Paul introduces the wrath of God and the concept of
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general revelation. A very heavy shift in the text.
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The text says that God's holy displeasure and righteous
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vengeance are revealed from heaven against all ungodliness
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and unrighteousness of men. The author makes a highly useful
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distinction here. Ungodliness refers to
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irreligiousness, living without any conscious reference to God
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or proper reverence toward Him. And then unrighteousness is the
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other side of that coin. Right.
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Unrighteousness refers to moral deviation in heart, speech, and
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behavior against fellow humans. Men are actively holding down or
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stifling the truth in unrighteousness.
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But what truth are they stifling?
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Paul says that the invisible attributes of God, including his
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eternal Godhead, are clearly seen through creation, rendering
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humanity completely without excuse.
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They cannot claim ignorance. The author paints A vivid
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picture of how men take the truth God placed in them and
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forcefully obstructed. It describes A psychological
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progression where the still small voice of conscience is
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first disregarded, then actively thwarted, and finally
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systematically deadened. It's like putting tape over a
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check engine light on your dashboard.
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That is a brilliant way to phrase.
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It you know the engine is failing, but you deliberately
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choose to cover up the warning, I would love for you to analyze
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this dynamic between the inner voice and the outer creation and
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how the author establishes universal condemnation from this
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passage. If we connect this to the bigger
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picture of human history, the mechanics of the suppression are
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terrifying to consider. The author points out that we
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possess an inner revelation, which is the conscience, and an
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outer revelation, which is creation.
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These two act as perfect complements.
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Working together. Yes, the text makes a brilliant
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observation here. The outward creation is not the
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parent of our faith in God, but the interpreter of it.
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The primary source is within our own breast, that inner inherent
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knowledge that God is manifest in US.
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But that inner conviction becomes articulate and
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intelligible when we look at the stars, the changing seasons, the
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mathematical precision of the cosmos and the sheer biological
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brilliance of life. The universe is speaking to.
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Us the creation proves that the eternal power is not some blind
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random force or an impersonal pantheistic spirit, but a
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living, deliberate Godhead. Now, because this dual
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revelation, internal conscience and external creation is
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available to every single human being, the author asserts that
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the wrath of God applies universally.
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No one is left out of this. No one.
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The text takes clearly that no child of Adam can plead
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guiltless of ungodliness or unrighteousness.
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Therefore, every human being is involved in the awful sweep of
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God's wrath. Paul is intentionally
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establishing this universal condemnation as the absolute
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logical basis for a free, worldwide salvation.
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The bad news makes the good news make sense.
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You cannot have a global rescue mission unless there is a global
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crisis. The tragedy is that this
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degeneracy is entirely voluntary.
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Humanity willfully departs from the truth.
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They feel that still small voice of the conscience saying this
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action is wrong or there is a creative holding you
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accountable, and they actively push it down.
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They stifle it. This is a deliberate.
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Choice And as the author notes, willful resistance of light has
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a retributive tendency to blunt our moral perceptions.
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The more you ignore the light, the darker your mind becomes.
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This is on a passive, innocent ignorance.
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It is an act of rebellion against the light they already
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possessed. They were shutting their eyes
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and claiming they cannot see the sun.
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That active, deliberate rebellion leads us directly into
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the devastating consequences. Paul outlines next, detailing
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the downward spiral of idolatry. The text says that despite
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knowing God, humanity failed to glorify Him or show gratitude,
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and that lack of gratitude is the first step off the Cliff.
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Gratitude is always the Canary in the coal mine.
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Because they were not thankful, they became vain in their
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imaginations, and their senseless hearts were darkened.
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They professed themselves to be wise, but they became absolute
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fools. And the ultimate expression of
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this foolishness was exchanging the glory of the uncorruptible
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God for images made to look like corruptible man, birds, beasts,
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and creeping things. So what does this all mean for
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our understanding of human history?
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It radically changes how we view our past.
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The author translates this ancient idolatry into incredibly
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practical terms. Pride of wisdom makes actual
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wisdom impossible. When humanity decides it is
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smarter than God, it loses the capacity to think rationally
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about spiritual things. The test analyzes the historical
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references Paul makes here. When he speaks the image of
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corruptible man, he's likely thinking of the exquisite
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chiselings of the human form on Mars Hill in Greece, where the
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highest intellectual culture worshipped marble statues of
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flawed. Lustful deities.
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The absolute height of human culture, bowing to stone.
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And when he mentions birds, beasts, and creeping things,
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he's referencing the animal worship of Egypt and the Orient.
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We're talking about the architects of the pyramids
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bowing down to beetles and crocodiles.
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What I find most gripping in this section is the author's
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forceful rejection of a very popular modern theory about the
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origins of religion. I'd like you to walk us through
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how this biblical text completely contradicts the
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secular assumption about human religious development, because
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it changes everything about how we view sociology.
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The clash between the biblical worldview and modern secular
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anthropology is perfectly highlighted right here.
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The prevailing secular theory, which is often taught as
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absolute fact in university classrooms, is that human
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religion is an evolutionary process.
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Right, the idea that we are just getting smarter.
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It posits that primitive humanity started with basic
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animism, worshipping rocks and trees out of fear of lightning
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in the unknown. Then, as humanity became more
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rational and civilized, they supposedly struggled upward,
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eventually developing polytheism and then finally arriving at the
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higher philosophical concepts of monotheism and rational
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spirituality. A nice neat line upward.
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It tells the story of an upward ascent from darkness into light.
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Humanity is getting smarter, getting better, and figuring
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things out. The author of our commentary,
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however, insists that Romans 1 teaches the exact opposite.
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A totally inverted trajectory. Human history is not an upward
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struggle from primitive ignorance to enlighten
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spirituality. It is a catastrophic fall from
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primeval innocence into debasement.
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Humanity did not start in the dark and gradually find God.
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Humanity started with a clear knowledge of God and willfully
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ran into the dark. They exchanged the truth for a
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lie. They chose the darkness.
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The sophisticated Greek philosophers worshipping statues
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of men and the advanced Egyptian architects worshipping beetles
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were not demonstrating early stages of religious evolution.
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They were demonstrating the severe degradation of the human
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mind under the weight of sin. The text argues that the
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glorious traces of primeval innocence lingered after the
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fall, but were obliterated by willful violence to the dictates
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of conscience. That is a massive friction point
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with modern thought. This friction is massive.
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If the secular view is right, humanity is doing its best and
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getting better, so we just need more education.
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If Paul is right, humanity is guilty, suppressing the truth
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and actively choosing foolishness over the glory of
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the incorruptible God. Meaning we do not just need
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education, we need a complete resurrection of our dead hearts.
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And the consequences of choosing that foolishness are severe.
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Which brings us to the final and arguably most sobering section
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of our source material detailing divine abandonment and moral
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decay. The phrase that echoes like a
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gavel strike throughout this section is God gave them up.
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A terrifying phrase. The author traces this divine
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abandonment in three successive stages of righteous retribution.
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Because they worship the creature rather than the
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Creator, God removed His restraint.
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This spiritual apostasy LED directly to consuming unnatural
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physical vices that acted as their own physical and moral
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recompense. The punishment was built into
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the sin itself. The text paints A grim picture.
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Humanity became haters of God, eventually reaching a climax of
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depravity where they not only committed these sins but took
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pleasure in others who did the same.
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The historical examples provided are striking.
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The text mentions Sodom, the refined Society of Greece, and
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the Roman emperor Tiberius, who had to coin new words to
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describe newly invented stimulants for his jaded
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passions. Because the old sins just
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weren't enough anymore. To use a modern analogy, think
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of how the Internet creates entirely new vocabulary to
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describe bizarre hyper niche behaviors because standard vice
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is no longer provide the same dopamine hit.
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The idea that vice exhausts itself, that unnatural sins of
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the direct penalty for unnatural worship, is a heavy, chilling
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concept. I want to turn this over to you
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to analyze this concept of divine abandonment.
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What actually happens when God simply steps back and lets
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humanity have precisely what it demands?
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This raises an important question about the nature of
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God's judgement. We often picture God's wrath as
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lightning bolt striking from the sky, but Romans 1 teaches that
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one of the most terrifying forms of God's wrath is simply God
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letting go. He just.
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Removes his hands. Divine abandonment means God
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ceases to restrain the evil desires of the human heart.
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The author notes that God did not send them prophets, nor did
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He give them supernatural laws. He simply let them do what they
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pleased. And what happens when a depraved
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heart is allowed to do whatever it pleases?
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It destroys itself. The self executing judgment.
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The text uses the phrase that vice exhausts itself Violent and
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continued indulgence in natural vices eventually renders a
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person impotent to find the enjoyment they crave, so they
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turn to artificial stimulants and unnatural vices to chase the
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high. The historical example of
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Tiberius is chilling a man with the wealth of the world at his
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fingertips, completely hollowed out by sin, needing new
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vocabulary for his depravity. This is the recompense of their
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error. The physical and moral decay is
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the built in penalty for abandoning the Creator.
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It is a dark reality. Now, within this discussion of
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moral decay, the commentary makes a very specific historical
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and societal critique that we must naturally point out.
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The authors draw a Direct Line between the grossness of
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idolatry and the extent of immorality in a society.
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They argue that material sensuous worship debases
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religious ideas, which in turn poisons the morals of culture
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and they. Apply this to their own era,
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right? They do.
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The text then explicitly compares the state of societies
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dominated by the Church of Rome with Protestant societies.
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The author claims that where Romanism has unrestrained
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liberty to develop, impurity taints society to its core,
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whereas Protestant societies with a purer worship maintain a
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comparatively higher standard of social virtue.
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We should reiterate that we are simply looking at the specific
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socio religious argument made by the authors in their 19th
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century context. We are impartially conveying
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their claims without taking a side in that sectarian dispute.
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Yes, we are just presenting the text as written, but the core
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theological point they are making is undeniable from the
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text. You cannot separate a culture's
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worship from its morality. If the worship is debased and
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tied to the physical rather than the spiritual, the morality of
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the culture will inevitably follow that downward trajectory.
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That connection between worship and morality is a heavy reality
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to sit with as we reach the end of this chapter.
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The apostle Paul points out the absolute lowest stage of human
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recklessness. In the final verse he says that
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they know the judgement of God, that those who commit such
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things are worthy of death, yet they not only do them, but have
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pleasure in those who do them. The absolute bottom of the
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spiral. Deliberately encouraging and
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applauding sin in others is the climax of depravity.
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It is no longer just yielding to temptation, it is actively
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cheering for the destruction of others.
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But even here, in total darkness, the author notes that
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the voice of conscience still protests.
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The light never goes completely out.
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Even in the lowest stages of recklessness, humans inherently
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know these actions are worthy of death.
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The light is nearly extinguished, but the internal
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alarm still rings, proving that humanity remains without excuse.
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We have covered an immense amount of ground today.
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Let's briefly recap the progression we have studied.
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We started with Paul's humble but authoritative calling as a
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bond servant, uniquely separated, to declare the
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eternal, uncreated sonship of Christ.
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A fantastic opening argument. We looked at Paul's heart as a
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debtor to the whole world, eager to preach the gospel without
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shame. We define the gospel as God's
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saving might, revealing A justifying righteousness
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received entirely by faith of faith that we recognize as a
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sovereign gift. All this glorious good news is
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set against the terrifying backdrop of humanity's willful
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suppression of the truth. The contrast is striking.
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We saw how rejecting general revelation leads to the
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foolishness of idolatry, which provokes the wrath of God in the
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form of divine abandonment, culminating in severe moral
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collapse. So we bring this back to you,
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the listener. How does understanding this
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concept of divine abandonment change the way you view societal
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trends today? When you see cultural decay, do
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you recognize it as the terrifying reality of God
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handing a society over to its own desires?
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It forces us to look at the world through a radically
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different lens. It removes our surprise when we
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see a culture spiraling because the blueprint of that spiral was
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written 2000 years ago. It gives us a framework to
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understand that moral decay is not just an accident, it is a
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judgement. I.
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Want to leave you with one final lingering?
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Thought to Mull over. Something that builds on the
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source. Material but pushes.
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It into your daily life if general revelation, the stars in
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the sky, and the conscience in the chest is entirely sufficient
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to condemn us, but only the specific message of the Gospel
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has the might to save us. How should that alter the way
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you approach? Everyday conversations with
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friends who rely solely on what they can observe in nature to
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guide their morality. Think about the massive urgency
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that places on sharing the specific message of Christ.
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General revelation only leaves us without excuse.
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It takes the gospel message. To provide the cure.
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Thank you for joining us for this extensive study of Romans
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Chapter one. We hope this deep dive into
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David Brown's commentary has clarified these weighty concepts
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for you, equipping you with structured theological
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knowledge. Keep studying, keep reading, and
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we will catch you next time on reformed thinking.