All right, Book of Romans, Book of Romans. Last week, I put forth a somewhat controversial theory. This morning in the first hour, I doubled down on that controversial theory and tried to justify it. So let's remind everyone what we're doing. We are going through the Book of Romans, looking at all the therefores. Right? We're going through the book of Romans, looking at all the therefores, and what we discovered a couple of things. We discovered a couple of things. First, the first thing we, one of the things we demonstrated is that in the book of Romans, there are four basic Greek words that are translated therefore. Right? We have dia, we have un, we have ara, and we have hoste. Right? Those are the four Greek words. I'm just going from memory there. If I stated them incorrectly, okay, we'll correct it as we move through. Four, move forward. We also discovered, or I discovered in preparing everything, that there is a fifth Greek word that's really a combination of two Greek words, and we will get to that when we get to chapter four. What we noticed about these four Greek words is that each one gives a unique perspective or difference to how the therefore is being utilized, right? So we decided, okay, therefore is used about 27 to 33 times, depending on translation. We've got the four Greek words. These four Greek words give a unique emphasis for each use of the therefore or the wherefore, depending on how it's translated. We went through all of that. We covered all of that. Then we went to Romans 1.24, and we got the first use, right? And the first use, and that is Romans 1.24, where we read these words, wherefore God gave them up. God gave them up. And immediately, I was like, we're gonna deal with this, and we're gonna deal with this in a unique way. So I provided a completely different interpretation of Romans 1, 18, all the way to the end of the chapter, all right? I will just remind everyone briefly what that unique interpretation was. I'm not here, obviously, to debate it in this hour, but we covered it all last week, and we covered it the last hour. But let me at least, let's try to get this down. The last hour I told everyone to write down two words. Those two words were faith and reality. Faith and reality. And I argue that faith and reality should be connected and in agreement. There should be perfect harmony between faith and reality. However, I think that the majority of Christianity, about 95-98% of Christianity, lives a life where faith and reality are in conflict, but what makes it worse is that they convince themselves that faith and reality is in agreement by creating a fake reality. Christians live a life where they believe faith and reality are in agreement, but it's based off a fake reality which they have created. And my entire Christian life has been a struggle with arguing against this fake reality and arguing for a faith in reality that actually agrees with reality. And this puts me in conflict with Christianity my entire life. But I'm going to continue to be in arguments with Christians because I think Christians are delusional and they live in a fantasy world and they won't face reality. Because if you face reality, it's not what Christians claim that it is. Let me help you with a couple of examples that I mentioned in the first hour. The best example, the easiest example, is charismatic theology. Charismatic theology says when Jesus died upon the cross, not only did he pay for our sins, but in his blood, he made what available to everyone in this life? Physical healing. By his stripes we are healed, they will say. And so all you have to do is believe and you will be healed. What does reality say? That's total trash. It's a lie. It's not true. So what do charismatics do to work that out in their brains? You don't have enough faith. so they can try to make it work, but it doesn't work, it's a lie. They think faith and reality are in agreement, but no, it's faith and they're made up reality, and anyone with a brain can look and go, you're out of your absolute, ever-living minds. I worked with charismatics who would claim this nonsense, and then they needed me to give them an appointment. I'm like, you don't get an appointment, you're a charismatic, go heal yourself, get out of my hospital, you lying hypocrites. Okay? No, I couldn't say that, I had to give him an appointment, okay? But then, but then, but why? Why are you needing an appointment? You know how irritating, I just listened to the sermon from your church last night where you were claiming everybody was being healed. Why didn't you get healed? Your church is a lie, you're a liar, get out of my face! That's why I hate charismatic theology, have nothing to do with charismatic theology, and any church that has charismatic theology, I don't even accept it as being a church, because charismatic theology is a poison. I hate it. And why do I hate it? Because the faith and reality doesn't match. But wait, that's easy for me to condemn them, right? Because I'm not one of them and I would never be one of them. If I had to choose between the first satanic temple of Salem or a charismatic church, I'm going to the first satanic temple of Salem. And you think that's hyperbole, but it's not. Because I'm not going to a charismatic church. I can't stand it. They're delusional. They're insane. But wait. Now let's get closer to home. Almost all of evangelical Christianity teaches that when you become a Christian, you can put in the dramatic music. Dun, dun, dun, dun. You become a superhero. Now you understand the Bible. Before you couldn't understand it. Now you can because the Holy Spirit is guiding you and the Holy Spirit is teaching you. That's total, complete, bogus, garbage lie. Because if that was true, there wouldn't be a thousand different denominations and complete disagreement on everything. When the Bible says the Holy Spirit will lead you into all truth, it's not about us. It was about the disciples and the ones who wrote the New Testament, not us. All right, we claim that now that you're a Christian, dun, dun, dun, you have superpowers because the old is gone and behold, if anyone's in crisis, a new creature, old things pass away, all things have become new. Well, wait a minute, if that's the case, then we should never. Sin. But we continue to sin. Well, how can I continue to sin if the old is gone and I'm a new creature? Clearly, that is an absolute not true statement. It's true positionally, it's not true practically. I could go on and on and on. Christians make up and live in a fantasy world where they think that they have power and things are happening that are not happening. You know what you are? You are a sinner. You know what you were before you were saved? A sinner. You know what you are after you were saved? A sinner. You know what you continue to do? Sin. You don't have any power. You don't have any special understanding. Because guess what? You can't understand this any better than you did before you got saved. Now you just listen to someone tell you what it means, and now you think you know something. In most cases, you can't even explain how you figured it out. Yes? Okay, I know that makes no one happy, but we're not superheroes. We're sinners who believe in God. That's faith in reality. So, when we came to Romans 1, I'm gonna have to go through this quickly. Romans 1, 24 says, wherefore God gave them up. I believe God gave them up refers to, I know this is gonna make everyone mad, all of us. God has given all of us, saved and unsaved, up to what? What has he given us up to? He's given us up to our sinful nature and our sinful heart. How do I know this? Because even as a believer, can you be perfect? If you can't be perfect, that means there is something keeping you from perfection, meaning that that does what? Controls you. Did everyone hear me? If I cannot get to perfection, then something is stopping me from getting there, and if something is stopping from getting me there, then what can we say about that? It's in control! So what is in control of you, and what is in control of me? Sin nature. If you tell me no, the Holy Spirit's in charge of you, well then do what? Be perfect! Can you be perfect? So I will argue that we've all been given, and when you go through Romans one, people get upset, but we'll just read, I'm gonna read it quickly because we're gonna go to chapter two, verse one, because that's what the next therefore is. So this is gonna flow carefully. Everybody ready? All right, for the wrath of God is revealed from heaven against all ungodliness. You are ungodly before you were saved. You are ungodly after you were saved. What is the change? Positionally, now you are godly. Practically, the only thing changed was your position. All right, and unrighteousness of men who hold the truth in unrighteousness. We are still unrighteous, and I know you don't wanna believe this, even as believers, we hold the truth in unrighteousness. We still hold the truth in unrighteousness because we are unrighteous people who hold up a Bible, and guess what we do with it? We twist it, we manipulate it, we make it say what we want it to say, we misunderstand it, we misinterpret it, we're guilty of it all the time. All right. Amen? All right. Because that which may be known of God is manifest in them, for God has showed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even eternal power in Godhead, so that they are without excuse. That describes everyone. God has revealed himself to everyone through creation and through what is written on our hearts, right? So we're all there. Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations and their foolish heart was darkened. That describes all of mankind. And even as a Christian, I know you're not gonna want to believe this, do you always glorify God as a Christian? No. Are you always thankful? No. Guess what? Do we become vain in our imagination and our foolish heart is darkened? Our foolish heart is still darkened and we become vain in our imaginations constantly. Yes? That's why things we think and do, professing themselves to be wise, they became fools. I said in the last hour, that verse, verse 22, should be the written in front of every church. That's what church is. We walk through the door professing what? To be wise. And what do we demonstrate before we leave? That we're fools. We argue, we fight, we can't get along, we debate, we say, I'm right. No, you're wrong. I'm right. My interpretation is right. You don't know what you're talking about. That's all we do. That church is where Christians come to pretend to be wise. And what do we do when we walk out the door? In many cases, before we even get home, we're yelling and screaming at each other and already demonstrating that we're not even following what we just heard in the sermon. Right? Yes? That's everyone, that's all people. We're just like that. I know nobody wants to admit it, it's true. We change the glory of the uncorruptible God onto an image made like corruptible to man, to birds, four-footed beasts, and creeping things. Now we know that's describing an actual idolatry of making an image, but we're all guilty of creating an image of God. That is not true, right? Are we not all idolaters? Everyone in this room is an idolater before you were saved and after you were saved. And guess what? Wherefore God gave them up. So here is how this works. Adam and Eve were created, they sinned, and what did all of humanity do? What was the inevitable conclusion that therefore there is Diyah? It means inevitable. It's a conclusion. It has to happen. What was the result of this downward? God gave them up. He gave us all up. As a believer, you have been given up to what? Your sin nature. How can I prove it? What's the proof that you've been given up to your sin nature? Well, reality, you cannot be perfect. Let me state it again. If I cannot be perfect, what is the controlling factor? The thing that's keeping me from perfection. All you gotta do to prove me wrong is go prove that you can be without sin. Anybody wanna take me? And I've challenged everyone on that a million times. People will still argue with me, but no one's been able to prove what? that they can be perfect. Usually in their argument with me, they will demonstrate sin in their very argument. So then I'm like, all you're doing is proving me right. If I cannot get to perfection, what does that mean? I am being controlled by something. What am I being controlled for by? Obviously sin. So God has given me up to that sin. And you say, well no, he's not giving... Now that I'm saved, I'm not given up to that sin. Well then you can be perfect. If you can't be perfect, God has still left you... Fair! Now, what happens? Now I know, oh man, every Christian in the world will get mad at me, but I'm just going to go through this quickly. So guess what? He gave them up to the uncleanliness through the lust of their own hearts. We've been given up to uncleanliness and the lust of our own hearts. If you don't believe that, you're living... a lie, to dishonor their own bodies between themselves, who changed the truth of God into a lie, worshipped and served the creature more than the creator." Everyone in this room worships and serves the creation more than the creator. We love the things of this world. Don't act like we don't. Even churches, like what? They will cancel preaching for fun, food, and activity. Why? Because we love fun, food, and activity more than we love God. Look at your life. Have you gotten rid of all worldly entertainment so you can just spend your life reading your Bible, listening to the Bible, and listening to sermons? You know you haven't because you love the creation more than the Creator. We are all guilty of it. Why do we do that? Because we've been given up to a a sinful nature. Does everyone got that? For this cause God gave them up to vile affection, for even their women did change their natural use into that which is against nature, and likewise the men leaving the natural use of the woman." Now, this refers to homosexuality, but it goes beyond homosexuality. The natural use, whenever we engage in any sexual sin, right, that is outside God's prescriptive rules, then guess what we're doing? We're doing that which is not natural, because it's going against God's natural order. Guess what? That includes homosexuality, but it also includes what? Every other kind of sexual sin, adultery, fornication, lust, pornography, just go on and on and on and on and on and on. I know we just want to yell. You see, this is where the church just says, those stinking vile homosexuals, we are not like them. Oh, just because you don't commit that sin, you're just like them. They're no different than them, other than your sexual preference. Okay? You're just like them. Oh, I know that's gonna tick everyone off, but it's true. You're just like them. You're no different than them. The only difference is their preference. Oh, that's gonna not be popular, okay. But then look, just to know that this goes beyond homosexuality, look at what happened in verse 29. Being filled with All unrighteousness, that's all of us because we're unrighteousness. Wait, what's next word? Oh no, we left homosexuality, now we're over to heterosexuals. Fornication, I don't know the Greek word there, it's probably pornea. If it is, that means what? That's where we get the word pornography. That means all sexual immorality. It means all sexual immorality, right? Okay, wickedness. Oh wait, what's next? Oh no! You're gonna put covetousness in the same place where you put homosexuality? How dare you! Because covetousness impacts whom? Pretty much all of us. Oh wait! Maliciousness, full of envy, murder, debate, deceit, malignity, whispers, backbiters. I think I'm talking about church now! Haters of God, spiteful, proud, boastful, inventors of evil things, disobedient to parents. I know we could go all the way through it. My argument is, my theory is this. God has given us all up to our sinful nature. And when we are saved, what is the difference? Is that positionally, I am perfect, holy, righteous. Practically, I'm still given up to the same sinful nature. How do I know I'm given up to the same sinful nature? because I cannot be perfect. If I cannot be perfect, that which will not allow me to be perfect has, by definition, control. And I know Christian's gonna say, no, you've got the Holy Spirit. The Holy Spirit's in control. Well, if the Holy Spirit's in control, then the Holy Spirit obviously doesn't want me to be perfect. And if the Holy Spirit doesn't want me to be perfect, then you're gonna say, then the Holy Spirit's the one keeping me back from perfection? Well, now you've got a really theological problem. But it makes more sense that what? I've been given up to the sin nature, the sin nature is in control, and whatever the Holy Spirit's doing inside, it's more for sealing and demonstrating ownership, and demonstrating that I belong to God, even though God is not actively involved in doing what? getting me to perfection, because if he was actively involved in getting me to perfection, by this point, the world should be like, you want to see perfect people who never lie, who never gossip, who never slander, who never backbite, who never get divorced, who never commit sexual sin, just fine Christians. But does the world say that? No. Because the world knows that you sin just like your kids know that you sin. Your kids know what you say. Your kids know how you act. Kids see when you're kind, generous, loving, compassionate, and when you're rude, and backbite, when you gossip, when you're talking about people, they know it. And the problem is, in their minds, they have to reconcile all the garbage you say that Christianity does with the reality that they see in their home, and usually they can't reconcile the two. So what conclusion do they sometimes come to? Christianity doesn't work. It's not real. And I can't blame them for coming to that conclusion. But it's our failure, my failure, because we taught them a wrong understanding of Christianity. Christianity is about being declared to be something we are not. Now, that brings us right to chapter two, verse one. I know it was a long review again, but that's okay. I got to drive those points home, all right? What is the very first word in chapter two, verse one? Therefore, we have the next therefore. So we've covered the first one over and over. That's multiple times covering it. I think we've got the first one down. Everyone feel comfortable with the first one? All right, the first one, this one, the second one, it says, therefore thou art, all right? This is dia again, same Greek word dia, all right? It has a different emphasis, it's often used to draw a more emphatic or summarizing conclusion, sometimes with a sense of inevitability. It's the same Greek word that was used in 124, all right? This is drawing a conclusion and it is inevitable. What is inevitable from, because chapter two, verse one goes back to verse 18, chapter one. Chapter two, verse one goes to 118. 18, the following. Now, what's the inevitable conclusion of chapter 1, 18 to verse 32? What is the inevitable conclusion? Therefore, thou art inexcusable. Nobody is inexcusable because we're all guilty. Now, I want to jump right into 2.1, but we have a problem here. Okay? Let me explain. I'm going to read one commentary. You ready? Paul shifts in chapter 2, 1 from discussing the Gentiles to addressing the Jews. Now, I want to move on, but we're going to have to talk about something. All right? Everybody ready? Thinking caps on? You ready? All right. Little hermeneutics kind of class a little bit. It is commonly taught that in the book of Romans, there are sections where Paul is addressing Gentile. And there are sections where he's addressing Jews. Because the Roman church was made up of both. So it is basically taught, you have to identify the section where he's talking to Jews, and you have to identify the section where he's talking to Gentiles, because that greatly impacts your interpretation of said book. So inevitably, if someone wants to start arguing with me about Romans, I could say, which sections are Jewish, which sections are Gentile? If they don't know, then I know there's really no point in arguing with them, because I don't even know the basic structure of the book. All right? That's a good way of, you know, that sometimes can be the frustrating thing because people constantly will argue about things in a Bible without actually knowing some of these deeper concepts. Like, do you know that there are four different Greek words translated, therefore, in the book of Romans? If you don't, you don't even know then the emphasis that each, like there, there's always, no matter what you know, there's always all these different layers that helps you understand the book. That's the hard part about interpreting the Bible. Does everyone understand that? So what we're going to do is we're going to take this idea that there's Jewish and Gentile sections, and we're just going to see if we can identify the sections. All right? I know this is going to remove us from therefore, but this first therefore is almost inevitably seen as a transition from a Jewish to a Gentile perspective. I don't know if I'm always in agreement with it, but I'm going to go through the basic ways that this is broken down. Does that make sense? As one source says, it is common in interpreting Romans to see certain sections as primarily addressing the Gentiles and others as primarily addressing the Jews. This distinction is based on Paul's intention to address both groups in the Roman church, which was made up of Jewish and Gentile believers. Understanding which sections are directed to each group is crucial because it helps clarify the specific points Paul is making to different audiences, especially concerning law, sin, judgment, and God's plan of salvation. So do you want to go through the book of Romans and see if we can outline these sections? Do you wanna see if we can do that? Did you have something? Oh, moralist, okay. So are those Jewish moralists, Gentile moralists? Okay, all right, all right. So yeah, there's always like, what is happening here? But we do know this, in 2.1, as soon as we see therefore, We know there's some transition is occurring, right? I think this is just the, he's bringing the inevitable consequence of 18 to 32, but we will go through it. So here's the basic way it's broken down. You ready? I'm gonna give you all the sections that are typically labeled the Gentile sections. Now, sometimes in Bible college or seminary, you may be given a test where, okay, all right, you come to class, guess what you have to do this hour? You gotta go through the Bible and you gotta show me which sections are Jewish, which sections are Gentile, go. All right, so you guys do that and let me know what you find out. All right, now I'm joking, I'm joking, I'm joking, okay. All right, everybody ready? The first section that typically is addressed to Gentiles is Romans 1, 18-32. All right, this is how this is typically described. Paul addresses the Gentiles, emphasizing their sinfulness and rejection of God's revelation and creation. The section details the moral failings of humanity, focusing on those who do not have the Mosaic law, but are still accountable to God's standards because of the natural revelation. So the argument here is Paul is talking primarily to Gentiles, and he want the Gentiles to know that you're guilty and you are without excuse, even though you don't have what? The Mosaic Law. And why are you still without excuse? Because what can be known of God is made manifest in creation. Right? So that's the, they say this is focusing on Gentiles. Now it may be focusing on Gentiles, but I'm going to argue it's ultimately describing everyone. But chapter two is going to basically reemphasize that fact, but okay. So we'll say 18 to 31, how many verses? 32. 18 to 32, we're going to say Gentiles, and we're going to see the main emphasis, right? The emphasis is what? You are guilty even though you don't have what? The Mosaic law. So in other words, with the Mosaic law or without the Mosaic law, we are guilty. We can all agree to that. Okay, I think so. Next, chapter 11, 13 to 24. Go to Romans 11. I know it's a big jump, is it not? 11, 13 to 24. You ready to read 13 to 24? All right, here we go. Look, now I like this one, and here's the reason I like this one. 11, 13, for I speak to you Gentiles, insomuch I'm the apostle of the Gentiles, I magnify my office. If by any means I may provoke to emulation them which are my flesh. He's trying to provoke those who are his flesh. Who is Paul's flesh? Jews, right? And he might save some of them. For if the casting away of them, who is the them? The Jews, be the reconciling of the world, that what shall be the receiving of them be but life from the dead. Wait, there's gonna be a receiving of them, a receiving of whom? The Jews, okay, wait. For if the first fruits be holy, the lump is also holy, and if the root be holy, so are the branches. And if some of the branches be broken off, and thou being a wild olive tree, who's the wild olive tree? the Gentiles, were grafted in among them, and with them partakers of the root, and fatness of the olive tree. Boast not against the branch, be it thou boast, thou bearest not the root, but thou root thee. Thou will say then, the branches were broken off, that I might be grafted in. Well, because of unbelief they were broken off, and then stand, and thou standest by faith. Be not high-minded, but fear. Hey, the only reason you're here is because of faith. God's mercy, God's grace. Or what does he go on to say? For if God spared not the natural branches, take ye, lest he also spare not thee. Behold, therefore the goodness and severity of God on them which fell, severity, but towards the goodness, if thou continue in his goodness, otherwise thou shall also be cut off. And if they abide not still in unbelief, shall be grafted in, for God is able to graft them in again. What does he say is going to happen? They're gonna be grafted back in, even what? If they abide not still in unbelief, shall be grafted in, for God is able to graft them in. He's gonna graft them in at some point, all right? For if that were cut off out of the olive tree, which is walled by nature, and were grafted contrary to nature into a good olive tree, how much more shall thee, which be the natural branches, be grafted into their own olive tree, all right? So then, he's simply talking to the Gentiles and letting the Gentiles know what? You've been grafted in, don't be arrogant and prideful about it, but don't think I'm done with whom? Israel. They're gonna be brought back in. So that's specifically to the Gentiles. Why do we like that one? It says, I love that one, right? That one, everyone should get that one, right? But what's crazy, those are the only two sections typically labeled as the Gentiles. All right? Now, you want the sections that are typically directed to Jews? You ready? All right. Romans 2, chapter 1, all the way to chapter 3, verse 8. Chapter 2, verse 1, all the way to chapter 3, verse 8. That's a lot. Now, here's what we're gonna do. I don't wanna give away too much of the therefore, but let's just start reading in chapter two, and you see if you find any clues that would say, that's a Jewish section. All right, you ready? See if you find any clues. Therefore thou art inexcusable, O man, whoever thou art that judgest, for wherein thou judgest another, thou condemnest thyself, for thou that judgest doest thee same thing. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judges them which do such things, and does the same, that thou shall escape the judgment of God? Now, whoever this is, we know that he's saying, hey, it's inevitable what's going to happen. That when you look at these other people in 1, 18 to 32, all of that sin, you're gonna have a tendency to do what? you're going to have a tendency to judge them. And what he's saying is, don't because you do the same things. All right. But that doesn't necessarily make it Jewish. Let's see if we can find anything else here. All right. All right. That's what first was that? Or despiseth thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart, treasure up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God. who will render to every man according to his deeds to them who by patient continuance and well-doing seek for glory and honor and immortality in eternal life but unto them that are contentious and do not obey the truth but obey unrighteousness indignation and wrath tribulation anguish upon every soul of man that doeth evil of the Jew first and also the Gentile. But glory, honor, and peace to every man that worketh good, to the Jew first, and also to the Gentile. It doesn't necessarily, there's some here that I would just be like, well. I mean, some of it sounds like Israel. Yeah, some of it sounds like Israel. Yeah, but I think it clearly, whoever it is, he's anticipating that they're going to do what? judge and is like hey you are no better than them and the Jews thought that they were Better. So you can see, well, the explanation one says here, this section is primarily directed towards the Jews. You see, primarily, right? Paul critiques those who judge others while committing the same sins. He challenged the Jews who rely on the law and circumcision as grounds for their righteousness, showing that they too are guilty before God. Now, look at chapter three, verse one. You can kind of see maybe where this comes from. What advantage then hath the Jew? Or what profit is there of circumcision? So I think that's their argument, as it goes from 2.1 to 3.8, that he's basically trying to tell the Jews, you're not better than anybody else, you're just as guilty. All right, does that make sense? And I think it's also for us, as Christians, We think we're better than, we're no better than them. That's the one thing. God's people, oh man, I know this is gonna tick off Christians, I don't care. God's people have never been better than them. Whoever the them is, we've never been better than them. Right? The heroes of our faith was not better than them. David, whom God made the Davidic covenant with, was a man who had a man murdered for doing nothing to cover up his own adultery. Solomon committed so many sins, I don't have time to recount all of them. Israel constantly was violating every rule. God's people have never been better. What have we been? Forgiven. not because of what we do, all right? So chapter two, verse one to chapter three, verse eight, they say that goes all primarily towards the Jews. It definitely goes through people who may judge others, all right? That's probably why your Bible says the moralist. These are the people who are morally thinking they are superior and coming to find out that they're not. Everybody got that? Next section, they say chapter four. Now look at chapter 4 verse 1 and see if you think maybe this would prove this clearly as a Jewish section. Yeah. What shall we say then that Abraham our father has pertaining to the flesh hath found? For if Abraham were justified by works, he hath wherefore to glory, but not before God. Clearly the Jews thought because they were children of Abraham that they were what? somehow better than everyone else. In many cases, they had to find out that it's not because of their being children of Abraham, it's because of faith, right? So, in fact, one commentary states it this way, Paul discusses the example of Abraham, emphasizing that Abraham was justified by faith, not by works of the law. This argument is aimed primarily at Jews who took pride in their ancestry and the Mosaic law. Because what did Jews think? We have Abraham as our father, we have the law, and what do the Jews constantly convince themselves? That they kept the law. They constantly convinced themselves that they kept it. All of it. And that's why Jesus came in the Sermon on the Mount to do what? Explain the real meaning of the law, which demonstrates they can't, and that's why Jesus in the Sermon on the Mount says you have to be perfect, which then everyone should, when they read the Sermon on the Mount, say what? Oh, I cannot do that. And not what most Christians do, which teach that the Sermon on the Mount proves if you're saved. It doesn't prove if you're saved, it shows you that you are condemned, okay? So everyone understand chapter four is clearly... It's all about Abraham, can you agree? Okay, it mentions David as well, all right. So, which sections, so let's go through this. Which sections are to the Gentiles? The first one, Romans 1, 18 to 32. Second, Romans 11, 13 to 24. Which ones are directed to the Jews? First, Romans 2, 1 to chapter 3, verse 8. Next, all of chapter 4. Now go to chapter 9. Now, we're not gonna get far, but that's okay. We can at least get this settled. Romans chapter nine, how many verses in chapter nine? There's 33. They believe it stops at 29. Okay? All right? So, Romans 9, 1 to 29, they believe is all about Israel. It's written to the Jews. So, look at what it says here. Chapter 9, verse 1. I say this, the truth in Christ, I lie not, my conscience also bearing witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart, for I could wish that myself were accursed from Christ for my brethren, my kinsmen, according to the... Flesh. Who is he referencing? Israel. He wants Israel to know that Paul has a great burden for them, right? And who, what does he say in verse 4? Who are Israelites? To whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and of the service of God, and the promises. Whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all. God bless forever. Amen. Not as the word of God hath taken none effect, for they are not all Israel, which are of Israel, neither because they are the seed of Abraham, share the children, and it's all gonna be about Israel, is it not? It's Israel, Israel, Israel, Israel, Israel. Jacob I have loved, Esau I have hated. This would all be very Israel-related. Can we agree with that? All right. So 9, 1 to 29, Paul addresses Israel's place in God's redemptive plan, expressing sorrow for the unbelief of the fellow Jews, and explaining that God's purpose and election are not thwarted by Jewish unbelief. Everyone hear that? That's very important. God's purpose and election are not thwarted by Jewish unbelief. That's why we don't want to do what? Throw Israel out of eschatology. Because if he throw Israel out, then God's election cannot be trusted. God's election is not based on our faithfulness, it's based on him. Right, right, right, exactly. So this is very much a Jewish section, right? So chapter two, verse one, to chapter three, verse eight, Jewish. Chapter four, Jewish. Chapter nine, verses one through 29, Jewish. And chapter 10, verses one through four, We can just read it. 10, one through four, brethren, my heart's desire in prayer to God for Israel is that they may, might be saved for I bear them record that they have a zeal of God, but not according to knowledge for they being ignorant. It says they, who's he referring to? Israel, Israel. All right. So 10, one through four is Jewish. So let's go through them again. What's the first Jewish section? Chapter two, verses one through chapter three, verse eight. Number 2, all of Romans chapter 4. Number 3, Romans 9 verses 1 through 29. And number 4, 10, 1 through 4. Those are all the Jewish sections. All right. Do you have Romans now charted out? The Gentile section, the Jewish section. Oh, but wait, it's going to get more confusing. Are you ready? Now we have the mixed sections. where it addresses both Jew and Gentile. All right, you ready for the first mixed section? Look at chapter three, verses nine through 20. Chapter three, verses nine through 20. What then, are we better than they? No, in no wise, for we have before proved both This is Romans 3, 9. Jew and Gentiles, they are all under sin. As it is written, there is none righteous, no, not one. There is none that understands, et cetera, et cetera, et cetera, et cetera. All right, so he makes sure that this section is to both Jew and Gentile. And what is he trying to demonstrate? Oh, they're all sinners. He brings both groups together under the indictment that all have sinned and fallen short of the glory of God. All right, that's Romans 3, 9 through 20. This is a mixed section. Everybody got it? All right, look at, now this is kind of weird because you would think they would just go from 3, 9 all the way to 31, but they go from 3, 9 to 20, and then they go 21 to 31 and say it's a mixed section. So really chapter 3, 9 all the way to 31, I don't know why they break it up. But if you look at verse 21 to 31, this is where they emphasis, Paul represents the doctrine of justification by faith apart from the law for both Jew and Gentile. What they want you to see is that this is a mixed section that deals with justification, demonstrating that both Jew and Gentile are both justified the same way. By faith apart from works or apart from obedience to the law. All right. So, but if you want to summarize it, make it easy. Three, nine, all the way to 31, both Jew and Gentile. And you can put it this way. All are guilty and all are saved by faith alone. All right. That's a good way to put it. All right. Everybody got that? So three, nine to 31 is mixed. The next chapter five, all the way to chapter eight. Five to eight. Paul addresses themes of sin, grace, law, life, and the spirit, addressing issues that concern both Jew and Gentile believers. So five through eight is for both, that entire section. That one's easier, right? Everybody should say amen. Okay, good. All right, next. Now this one is broken up into two sections. You ready? Romans chapter 11, verses one through 12. And Romans 11, 25 through 36. One through 12. And 25 to 36. All right, one through 12, 25 to 36. If you remember, if you go back up, Remember Romans 11, 13 to 24 is to the Gentiles. So in the midst of that, there's a Gentile focus, but around it, it's for both. Romans 11, one through 12, 25 to 36. This section focuses on the mystery of God's plan for Israel and the Gentiles, showing that God has not rejected his people, the Jews, and that there is a future hope for Israel. All right, now, everybody got those sections? All right, so now you can do so. So how many, three different sections, or Romans can be divided up into three sections. The Jewish section, the Gentile section, and the both section, all right? Now, I'm gonna give you the reasons it's important to know those sections. Are you ready? I'm gonna give you four reasons and we'll be done. I'm gonna give you four reasons why it's important to know these distinctions. All right, you ready? First, it is important to understand this distinction to understand the gospel's universal application. Recognizing whether Paul is addressing Jew or Gentile helps clarify that the gospel is for all people. Both groups are equally in need of salvation and are equally offered grace through faith in Christ. This demonstrates the gospel's universal application. So addressing Jew and Gentile, Both are important, right? And guess what? It's acknowledging, though, I think this is important. My notes don't have this, but I didn't think about this. It's important to show the universal application, but it's always important to note what? That people come from different backgrounds, from different cultural perspectives. And we have to be able to address at times, we've got to address people in the reality of their backgrounds, correct? Like, if I'm talking to someone from Texas, right, who born and raised here, I got almost inevitable, I'm going to know most likely, there's a high chance that at some point in their Christian life, they professed faith in Christ and were probably baptized. Especially if they grew up in a small town, Texas. Almost inevitable, right? They have some connection to Christianity. They may think that they're good. Who knows? But they're going to have kind of a cultural Christianity thrown in, right? They're going to have a certain level of morality that flows from that Christianity. Even if they've rejected it, there's going to be parts of it still left inside of them. The way they see the world. They still may throw out Christian ideas as they condemn other people. Even though they don't go to church, they will speak Christianese a little bit. They can't get away from it. It was a part of their growing up. That's very different than talking to someone raised maybe New York City. Their connection to Christianity may be what? Maybe Catholic, maybe none, who knows what. And you've got to know that difference to how to address them. Paul demonstrates what? Not only is it universally applicable, but that each people require a different emphasis or a different approach. You can't just go in with a memorandum. That's why I don't like evangelistic programs that just give you some, you know, canned presentation. You got to address people what? Where they are. You got to know who they are. You got to understand. A lot of times the first part of evangelism is just listening to someone. asking them questions about their religious upbringing, their thoughts, their thing, trying to figure, because then you kind of know how to address it, right? So we can do this. We'll put down two. Number one, the first reason these distinctions are important is they show the universal application of the gospel. And number two, they demonstrate that we have to appreciate and understand cultural differences. Is that fair to say? We got to appreciate that. Not everyone's the same, right? And Christianity is weird. If it's a, if it's a, if it's a Southern Christianity, if it's a, if it's a Texas, small town, Texas Christianity, we have this idea that all Christians should think the way we do about issues that may not even be really directly related in scripture. If you, I mean, we saw this in early Christian history, right? You had Christians walking around, believe the Bible, believe in Jesus, believe in his substitutionary death, but then are argued for what? Denying people their civil rights. They voted against the civil rights movement. Supported slavery or against the abolitionists. Right? You had Christian universities. Bob Jones wouldn't allow African-American and a white girl to date. We're opposed to that. Mr. Goodluck, you went to churches that were against it, right? Or had problems. Didn't y'all have problems even going to church sometimes? Isn't that insane? That wasn't in the 1950s. Well, I mean, they're old, so maybe it was the 1950s. But I mean, can you believe that happened in churches that they went to? Do you know the first question he asked me when they got ready to come to this church? Would we be allowed to come to your church? I'm like, are you on crack? Why would you not be allowed? I mean, Bobby can come to our church. Like, what are you talking about? And it was like, because of their race? I'm like, what church cares about your race? Like, that's insane. That's insanity. I mean, that's just, like in my brain, that can't happen. Not in Christianity, that can't happen. My brain would not process that. I was like, what kind of question is that? And then when you hear some of the stories, you're like, what in the world? And that's because sometimes Christianity is driven by culture than it is theology. Well, when Paul is addressing Jew or Gentile, he's acknowledging that those cultural issues are going to come where? Right into the church. And if it happened then, it happens now. Right? I'm glad I was raised by parents of everything they did wrong. Racism was not tolerated in my house. Okay? Remember the first time I ever heard the N-word and I asked what it was, I got knocked into next month because I didn't know what the word was. And when I said it, boom! And I'm like, and next thing you know, I'm reading Roots. You know, she brings Roots home. You will read this book about slavery. And I'm like, Okay, right? So I'm like, okay, don't use that word. I didn't know, I didn't have a clue, right? Now you would think that I would know, but I just didn't know what the word, because it was never utilized in my home, right? It was never, I was never taught like, I was never taught anything, right? So, but you can see someone who's raised in an environment where racism and racial difference and that's all they know, and they come into Christianity, what's gonna be the inevitable result? They're going to bring it into Christianity. Christianity doesn't fix it. Everyone thinks Christianity fixes everything. It doesn't fix everything. We just bring us into it. Right? We just bring it into it. So if you're an older person like, I don't like today's music. I don't like that beat. Well, now all you do is just bring that to Christianity. And now you can say the beat is evil. You can just bring your musical taste to Christianity and now you can use Christianity to do what? Support your musical taste. It's hard for us to realize what we bring to Christianity that has nothing to do with Christianity. It's our culture. It's our culture. And it's crazy. Again, I've talked about sitting at the First Baptist Church, Tuscola. I think it was a Wednesday night. Brother Mike stands up. Reagan just launched airstrikes in Beirut. And everybody in the church stands up and starts applauding. And I'm like, what is going on? I got up and walked out. I'm like, we're celebrating that we dropped bombs on people? I'm like, when did that become Christianity? This is ridiculous. I'm like, God bless America. I'm like, I don't even know, what is this? I got to get out of this place, right? I got to like, I got to run. Like, this is not Christianity. They thought it was. I'm like, celebrating war is not Christianity. I was the one walking around wearing a peace sign that says, make love, not war. That's what I was bringing to Christianity. And all my Christians are like, blow everyone up, kill everyone. And I'm like, this is insane. Like, these people are nuts. I'm like, where can I find some atheists to hang out with? They're safer. Christians want to kill everybody. If there's not a war, I won't support. Unless it's carried out by Democrats, then we won't support. I was caught off guard that Christianity was so engrafted in a Republican, pro-war, pro-gun mindset. I came in thinking, oh, we're going to be peaceful, pacifist, no guns, no war, no politics. I was an idiot, wasn't I? I was a complete idiot. But guess what? We all bring us to Christianity. Paul, by knowing these differences, you can see how he's addressing each people based off their culture. So what do these distinctions show us? Number one, that the gospel has a universal application. And number two, We have to acknowledge cultural differences. We have to acknowledge it. Everybody got that? All right, next. This also demonstrates the role of the law. For Jews, understanding the relationship to the law and how it relates to faith in Christ is essential. For Gentiles, understanding that they are included in God's promises without needing to adopt Jewish customs is equally important. So the law becomes an issue because he's gonna address the law differently for Jew, and for Gentile. So how they relate to the law and what's acceptable or applicable and what is not is going to become a big issue, but you got to address it. The Gentiles are going to come in with what understanding of the Mosaic law? None. And the Jews going to come in bringing what? All of it. And what are they going to do? If Sarah's Jewish and she looks over and Diane, she's going to be like, what is that woman's problem? Right? you're gonna be like, you have to follow Sarah's, and Sarah would argue, I've got scripture on my side. You see how you have to deal with those cultural differences? You have to deal with those cultural differences. You have to. Now, I'm not always been good at it, right? When I came here, I can remember, it was like, I don't know, first week or two, and I made it very clear, there will be no racism in this church. If you're a racist, get out. That was one of the early things I said. I was not going to tolerate any racism at all, because I knew I was coming back to West Texas. I knew I wasn't going to tolerate it. So that's when he asked the question, I was like, yeah, you can come to my church. Because if anyone has a problem, I'll kick them all out. They'll just be the good ones. I'll kick every stinking racist out. I don't care, because I was not going to put up with racism. But I also didn't do very good understanding cultural differences. I'm like, I'm not pro-gun, I'm not pro-war, and I'm definitely not a Republican. So then I was like, how do I work that? How do I work that? I basically have attempted for the most part to not say much about politics from the pulpit and only address any political issue in a more podcast form is what I've attempted to do. That's what I've tried to do, right? But it's always hard and how to work that, right? It's hard. Sometimes you have to address it, but you know you're dealing with cultural differences. How do you work those cultural differences? I don't know. On one hand, you would say, but you were born and raised here. You should be like everyone else. No, not the case, all right? So we can see why those differences, when we're dealing with those sections, we gotta go, oh, he's talking about the law this way, why? He's talking to a Jew. Oh, he's talking about the law this way, why? Talking to a Gentile. You see why knowing those distinctions help you interpret the book? All right, so what's the first three thing? It helps us see the gospel's universal application. Second, it helps us make sure we realize we have to understand and acknowledge cultural differences. Number three, it clarifies the role of the law. Next, it addresses division in the church. The Roman church included both Jew and Gentile, Christians who might have had different practices, traditions, and understanding of faith. By addressing both groups, Paul seeks to foster unity and mutual respect. Sometimes you gotta acknowledge the difference before there can be any hope of unity. You gotta acknowledge the difference or you're gonna end up divided, right? You're gonna end up divided. Now, I think the way to end up, to try to stop with division, I've always said this, because I've always used myself as an example, that for most of the time, anyone in the church, I have how much what in common? nothing in common with anyone in the church, right? Till Twyla brought him in, I had nothing in common with anyone. Now him and I, we can talk wrestling all day. So I have something in common with now, right? I have someone in common with, right? But typically I would always argue, I have nothing in common with anybody. Nothing, zero, nada, none, nothing, right? Music, books, movies, I have nothing in common with it. Maybe Twyla a little bit, probably Twyla most out of anyone from the church, but typically I have nothing in common, right? So if y'all wanna talk, it'd be like, okay, whatever you wanna talk about, okay, great, great, wonderful, great. But if I talk about what I am, y'all are gonna be like, oh, what is this nonsense, right? But what have I always said is the answer to that. What do we have in common? And if we'll focus on Christ and not our politics or our culture or our hobbies, then guess what we can have? Unity. And guess what I shouldn't expect? I don't need you to be like me, and you shouldn't make me be like you. That's hard to do. Right? That's hard to do. Now we can acknowledge our differences, but do we acknowledge our difference so that we do what? Well, obviously we're not going to always see eye to eye. That's okay. We don't have to see eye to eye. You be you, I be me. And then guess what? We focus on this and then we can have unity. The churches that demand conformity, That's what I cannot stand, and I've always been put in a situation where I have to conform to what Christians expect of me, and I'm not. I'm not playing your little reindeer games, going to your little potlucks, your fellowships, I don't care about any of that nonsense. But what have I always told everyone here? Do what you wanna do! I've never said don't do it, I said just do it, you don't necessarily need me. And has that always gone over? No, no, no, no, no, no, no, because people want me to be what? Like them. Why do you want me to be like you? Because I don't want you to be like me. Right? Well, Paul, guess what Paul, is he allowing the Jews and Gentiles to have their differences? Yes, all right? And then lastly, it reveals God's redemptive plan. Distinguishing between these sections show the unfolding of redemptive plan in history, where he first chose Israel and now includes Gentiles, demonstrating his faithfulness and righteousness. It reveals God's redemptive plan. It involves everyone. His redemptive plan involves everyone. So those sections are important. You may not think those sections are important. Now, are we always going to agree on each section? No, but what we have to keep in our mind is clearly there, we know one section is clearly speaking to a specific group because it says so, right? So what we have to do is be willing to acknowledge, hmm, I wonder what's going on here. And we see this somewhat in the book of Acts. When they had the first church council, they were addressing whom? Jews, about whom? Gentiles, because they didn't know what to do. So we understand that. And we understand that sometimes in the book of Acts, there's things going on that's much more about Israel than it is about us. We always have to know those sections, right? We always have to understand that. Because it teaches us, though, when it comes to Christianity, you don't have to demand that someone gives up their culture, right? You want someone to embrace their culture. But what is the thing we have to demand in Christianity? That they don't bring in their culture and change Christianity. You can bring in your culture, you dare not touch Christianity and try to change Christianity to be in agreement with your culture. And you gotta be know the difference between culture and scripture. Right? Your cultural difference is your cultural difference. Don't try to make scripture, because we like to always find scripture to support what? our cultural difference. So, conservative, Republican-minded, maybe in the South, Christians, they will take the Bible and say it justifies their political views. Now, that's you finding your culture and shoving it into the Bible. And those who, from a different background, only try to say that the Bible supports that, we gotta be careful with that. Because in many cases, the Bible is not supported, has nothing to do with your culture, not even addressing your culture, doesn't even recognize your culture exists. Because the culture it knows exists is the culture that was written at this time. Right? It's not about us. So we got to be careful. Do you understand why those sections are different? Well, so, the argument is, is that therefore in chapter 2 is a transition from a Gentile section into a Jewish section. Whether that's going to be important, well, we don't have time to see. But now you know the sections. All right? And you know why those sections are important. Everyone in this room is from cultural different backgrounds. And most likely, what do we not have in common? Probably not much. Now, some of you guys may have more in common, but I probably don't have anything in common with you. But you know what? Who cares? Who cares? Doesn't matter. You don't have to like what I have to like, and I don't have to like what you like, thank goodness. Right? But what matters is that we have this in common. And when we come to church, what do we emphasize? This, not our culture. And then when church is over, you can go do what? Bobby can go get a gun and kill Bambi, right? If that's what he wants to do. I don't have to own a gun and I don't have to kill Bambi, right? May have completely different perspectives on that. Does it matter? Not when it comes to this. When, if the election comes, I don't know how you guys are gonna vote. Probably not gonna be like I would, right? Okay, you know I don't vote, because I can't stand politics, but if I was, it would not be probably in accordance with anybody in this room, right? Okay, but guess what? You go do that, but when we come here, what's the emphasis? Not if you're blue or red, If you're an elephant or a donkey, what is it? What are the symbols? Elephant and donkey, okay. It doesn't matter. We come here as sheep. That's what matters. Now, outside of here, you can have your discussion, whatever. Yeah, whatever. If you even want to. But for the sake of Christianity, it's about this. It's about the scriptures. It's about Christ. It's about him. That's what matters. This demonstrates that within a church you can have radically different culture and still be unified in Christ. And the early church struggled with that and the church today struggles with that. Churches are divided and fight, young people leaving the church because they hate the church's politics. Why don't we bring the politics in? Preach Christ and leave the politic out. All right, let's pray. Lord God, we come before you this afternoon. Lord, not quite where we wanted to go today, but we needed to cover this distinction since chapter two begins with it. Forgive me for maybe spending too much time on it and for review, but Lord, we've covered some very important topics. I hope we will give this serious thought and consideration, and we'll be ready to move through and see how this word is used throughout the book of Romans, and we thank you for it. Now we ask this in Jesus' name, God's people said.