01.00. Introduction

INTRODUCTION

Every person in whom the Spirit of life dwells is expected to have an extensive mental grasp of the principle of life which comes from God the Father, through Jesus Christ, and by the Holy Spirit. The Father chose certain ones in Christ and gave His Son as an offering for sin to pay the debt for those He chose out from among mankind. The Son died for them, and the Holy Spirit applies that which the Father planned and the Son purchased. Hence, God has come to us through the Son and by the Holy Spirit (Ephesians 1:3-14). Then, we in turn go to the Father by the Holy Spirit of regeneration, made possible through and by Jesus Christ at Calvary.

Having heard about the Ephesian saints’ faith in the Lord Jesus Christ, Paul prayed that God might give them a spirit of wisdom and disclosure of truth in the sphere of a full knowledge of Jesus Christ (Ephesians 1:17). The noun epignosis means coming to a definite spiritual understanding of Jesus Christ. Paul was praying in God’s will, because he knew that God had permanently enlightened (perfect passive participle of photidzo) their mental and spiritual understanding that they might have a permanent knowledge (perfect active infinitive of oida) of what is the hope of God’s calling (Ephesians 1:18). This calling is by the sovereign God
(2 Timothy 1:9), in Christ (Php 3:14), according to God’s purpose (Romans 8:28), irrevocable (Romans 11:29), personal (Luke 19:5), by means of the gospel
(2 Thessalonians 2:14), and those called are commanded to spare no effort to make our calling sure (2 Peter 1:10).

There is absolutely no excuse for Christians to say they have neither time nor opportunity for an extensive and exhaustive study of so great a deliverance by Christ’s redemptive work at Calvary. Our salvation comes out of eternity, travels through time, and goes back to eternity. This “so great salvation” (Hebrews 2:3) covers God’s purpose from eternal election to the eternal kingdom. Romans has been called Paul’s Body of Divinity, signifying that the Epistle is the most systematic of all his writings. It’s systematic content should be known by rote for the purpose of meditation. The far-reaching effects of a thorough study of Romans will be evident in the lives of Christians.

Since God has set everlasting existence (olam, eternity, everlasting, or forever) in the heart of man (Ecclesiastes 3:11), the things of time can never satisfy the human heart. As Proverbs, which records the laws of heaven for life on earth, sets forth the sufficiency of Divine wisdom, Ecclesiastes reveals the insufficiency of human wisdom. In Ecclesiastes, the heart is described as being too large for the object, the things of time. Solomon, the author of both books, was dissatisfied with the things of time, because he tried everything he considered important “under the sun,” an expression used 29 times in Ecclesiastes. Although the book presents the world at its best, Solomon did not find satisfaction in science (Ecclesiastes 1:4-11), wisdom under the sun (Ecclesiastes 1:12-18), pleasure (Ecclesiastes 2:1-11), materialism (Ecclesiastes 2:12-26), fatalism-the impersonal character of events (Ecclesiastes 3:1-15), deism-belief in the existence of God on the evidence of human reason alone (3:16-4:16), religion (Ecclesiastes 5:1-8), wealth (5:9-6:12), and morality (7:1-12:12). None of these things satisfy, for the reason that God has set everlasting existence in man’s heart. The things of time, which are transitory, can never satisfy. God is referred to only as Creator, not as the covenant God, until Ecclesiastes 12:13-14. These two final verses in Ecclesiastes give the conclusion to the problem of Ecclesiastes 1:1-3, and all the experiences of man “under the sun” (1:4-12:12).

Please notice the word “duty” (Ecclesiastes 12:13) of the KJB and “applied” in the NASB are in italics (supplied words by the translators, but not for emphasis as some foolishly think). Ecclesiastes 12:13 may read, “Fear God, and keep His commandments; for this is the whole man.” Reverential fear is the whole man. This signifies the man who God alone satisfies. The New Testament proclaims the same principle. Christ said, “If you love Me, you will keep my commandments” (John 14:15 NASB). In The Song of Solomon, the infinite object is too large for the finite heart, and this is why Jesus Christ alone can satisfy. The book of Proverbs portrays the sufficiency of Divine wisdom. Ecclesiastes reveals the insufficiency of human wisdom. The Song of Solomon describes the love of God for His people. Thus, an infinite object is necessary to give full contentment to finite everlasting existence in man’s heart. The Christian is always hungering and thirsting for righteousness because the everlasting life, which he has as the product of Christ’s redemption, is not infinite. The righteousness for which we hunger and thirst is infinite; but the righteousness wrought by Christ in death, which was first imputed to the elect before it is imparted in us, is not the infinite righteous character of God. Our righteousness which is from God is the righteousness which God’s justice demanded. This righteousness was provided in Christ’s perfect obedience to the law and His perfect sacrifice for sin on behalf of the elect. As God cannot create God, the righteousness He provided for the elect cannot be His inherent righteousness. Therefore, the basic principle of this fact is that every effect must have a cause; and the effect will always be inferior to the cause, since God, the first cause by necessity, is greater than His creatures, even His redeemed people. Christians are new creations in Christ, but God made us new creations (2 Corinthians 5:17). With these facts before us, we understand why Christians hunger and thirst for righteousness and why God shall display in the coming ages the excelling wealth of His grace in the sphere of kindness to us in Christ Jesus (Matthew 5:6; 1 Peter 2:2; Ephesians 2:7). The redeemed finite people of God shall forever take their places at the feet of the infinite Savior and Lord. To suggest that believers become “gods” either in time or eternity is heretical. No Christian accepts the doctrine that all who obey the gospel can enter the celestial kingdom and eventually become gods and goddesses.

Paul used the noun righteousness (dikaiosune) 36 times in his Epistle to the Romans. It is a legal term which denotes the character of being right. Therefore, no accusation can be brought against a righteous person, whether he is one of the Persons in the Godhead who is inherently righteous, or God’s people who have been made righteous by Christ’s redemptive work at Calvary. Distinction must be made between the righteous God and those He makes righteous in Christ. As there is a distinction between the Creator and man He created, there is a difference between Redeemer and redeemed, Justifier and justified, Sanctifier and sanctified, Begetter and begotten, and Caller and called.