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The Epistles of Paul - Romans Part 11, 06-20-2014
There is no disparity between the Word of God and the Creation of God. If you are an Adamic man, you have an eternal spirit from God and for that reason you should seek to do the works of your father. If you are not an Adamic man, you have not one chance in hell of ever getting into heaven, as we saw in our last presentation of Romans that resurrection is through the spirit, and as Paul explained in his epistles to the Corinthians, that spirit is transmitted through the natural body, being sown in that same seed. In this next segment of our presentation of Paul's epistle to the Romans, we shall see that the Adamic man is a unique creation, and when the apostle used terms such as “the whole creation”, he was referring only to the creation of the Adamic man. Corruptions of Yahweh's creation have corrupt spirits, and the apostles considered them to be clouds without water which are twice dead, not having the spirit. That is why both the apostles Peter and Jude considered the infiltrators among the children of Israel in their own time to be spots and blemishes in their feasts of charity, feasting themselves without fear among the Israelite Christians with designs upon fornication and adultery. So it was in the first century, and it has not changed today except that White Israelite Christians refuse to recognize the problem, where by helping the devils they imagine themselves to be helping God.
We asserted at the beginning of our Romans chapter 8 presentation that this chapter is a conclusion to those which preceded. As Paul informed us in Romans chapter 5 that the entire Adamic race has life in Christ, here he reinforced that assertion while also further explaining the reasons why it is true. We are going to repeat a few verses which we had presented at the end of our last presentation, because they are so closely related to things which we must discuss in the balance of this chapter of Romans. In the final verses of Romans chapter 8, Paul's primary message is that the entire Adamic creation was subjected to transiency by Yahweh Himself, and that the entire Adamic creation shall ultimately be liberated from that transiency. This builds upon the message which Paul transmitted in the previous chapters, especially in Romans chapter 5, and here Paul concludes that no other creation “will be able to separate us from the love of Yahweh”, where we see that he used the term for creation in a finite sense, in application to the creation of a single kind, which is the Adamic man.
We shall also see here that Paul attributed to God the exposure of the Adamic man to transiency, and that is certainly true in effect. Yahweh God foresees the sins of man, otherwise He could not be God. Therefore He must have known beforetime that Adam would be led to fail in his original purpose. This is wholly evident and fully corroborated by other Scriptures, such as where Peter professed that Christ was “foreordained before the foundation of the world”, or where Christ Himself professes in His Revelation that He was the “Lamb slain from the foundation of the world.” If the Messiah was foreordained before the world was founded, then the need for that Messiah was known from the very beginning, and the sin which made a Messiah necessary was also foreknown. Presenting Romans chapter 7, we have already concluded that the Adamic man was placed into this world of rebellion so that the children of God may learn the nature of sin and its consequences, and they shall also learn that only God can save them from it, for men cannot even save themselves from sin. Christ told his apostles to pray that they would not enter into temptation for that very reason.
Now, to continue with Romans chapter 8:
19 Indeed in earnest anticipation the creation awaits the revelation of the sons of Yahweh. 20 To transientness the creation was subjected not willingly, but on account of He who subjected it in expectation 21 that also the creation itself shall be liberated from the bondage of decay into the freedom of the honor of the children of Yahweh. 22 For we know that the whole creation laments together and travails together until then.
When we read these verses in our last presentation, we cited Ecclesiastes 3:10 where Solomon had written that “I have seen the travail, which God hath given to the sons of men to be exercised in it.” We cited that chapter as far as verse 14, where it is asserted that nothing can be added to or subtracted from the Creation of Yahweh, and it says “I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him.” Ostensibly, God is not going to accept the corruptions of His creation which have been contrived by man.
Now to summarize a few other assertions we made at the close of our last presentation: We have already pointed out several times in relation to Romans chapter 7, that Paul explains that the law was given to Israel in order that sin may become manifest. The Wisdom of Solomon, chapter 15, which we also cited, explains that through an understanding of sin we learn the power of God, and the root of immortality which lies in that power. Ostensibly, for this same reason, Paul explained to the Galatians that the law was our schoolmaster to bring us unto Christ. Understanding these things, we concluded that the reason for the presence of the children of God in this evil world is so that they may know sin, and learn the importance of obedience. This is why the creation was subjected to transiency by Yahweh, and for this reason shall the creation ultimately be freed from that transiency and restored once again to immortality, which is the liberation from the bondage of decay which the children of Yahweh now expect. This is also why, ultimately, all of Israel and the entire Adamic race shall indeed have eternal life. This is also why in the aftermath of the fall of Adam it says in Genesis 3:22: “And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.” The reason for the fall of man was his eating from the tree of the knowledge of good and evil, and these corruptions of Yahweh's creation do not have eternal life. The man has eternal life if he clings to his own race and propagates his own kind, keeping the laws of his God.
We already cited other scriptures which relate to another aspect of this passage of Romans, namely Psalm 94 and Revelation chapter 6, which indeed depict both the living and the dead of our Adamic race as lamenting and travailing and awaiting the mercy and the vengeance of Yahweh our God upon His enemies, where we anticipate our redemption and our liberation from decay. This liberation from the bondage of decay is described by Paul in 1 Corinthians chapter 15, where he states that “49 And just as we have borne the likeness of that of soil, we shall also bear the likeness of that of heaven. 50 But this I say, brethren, that flesh and blood are not be able to inherit the kingdom of Yahweh, nor does decay inherit incorruption. 51 Behold I tell you a mystery, we shall not all fall asleep, but we shall all be changed. 52 In an instant, in a dart of an eye, with the last trumpet; for it shall sound and the dead shall be raised incorruptible, and we shall be changed. 53 This decay wants to be clothed in incorruptibility, and this mortal to be clothed in immortality. 54 And when this decay shall have put on incorruptibility, and this mortal shall have put on immortality, then the word that has been written shall come to pass: 'Death has been swallowed in victory.' 55 'Death, where is your victory? Death, where is your sting?'”
Paul goes on to state in that same chapter: “56 Now the sting of death is guilt, and the power of guilt is the law; 57 but gratitude is to Yahweh, in whom we are being given the victory through our Prince, Yahshua Christ.” These words once again make manifest the truth of our conclusions that the reason for the presence of the children of God in this evil world is so that they may know sin, so that they may realize its consequences, and so that they may learn the importance of obedience.
Now we must consider what Paul has said here in verses 19, 20 and 22, where we read that “the creation awaits the revelation of the sons of Yahweh”, and “the creation was subjected”, and “the whole creation laments together and travails together”. It is quite clear that the phrases rendered here as “the creation” and “the whole creation” are used not to designate everything which was ever created by Yahweh, but only to designate the creation of a single kind, which in these instances are references to the Adamic race alone. In the final verses of this chapter, the Adamic creation is contrasted to other things which Yahweh had created, which are then called “any other creation” and that fully substantiates the truth of our assertions concerning the word for creation here.
Further support for this narrow interpretation of what the term creation is meant to describe, which certainly contradicts the generally accepted universalist heresies, is found in the Wisdom of Solomon, chapter 19: “6 For the whole creature in his proper kind was fashioned again anew, serving the peculiar commandments that were given unto them, that thy children might be kept without hurt.” In that passage, the writer intends to describe not even the entire Adamic race, but only the children of Israel in his use of the term “the whole creature”, and that word for creature is the same word Paul uses here which we have translated creation.
The Greek word for creation in verses 19, 20 and 22 of Romans chapter 8 is a singular form of κτίσις (Strong's # 2937). In verse 22 the phrase πᾶσα ἡ κτίσις appears, where the King James Version has rendered it as “the whole creation”, and in this case the rendering is proper. The Greek word πᾶς (Strong's # 3956) can mean all, however when it appears in the singular and it is used of a singular entity it should be rendered as whole. When the word is in the plural, and it is used to describe a plurality, only then is it properly understood to mean all of that plurality. Therefore the Liddell & Scott Greek-English Lexicon defines πᾶς to mean “all, when used of many; when of one only, all, the whole”. There are places where it may be rendered as every, as long as the proper singular or plural perspective is maintained.
However while the King James Version properly rendered the phrase πᾶσα ἡ κτίσις as “the whole creation” here in Romans 8, in other places it was instead rendered as “every creature”. In the manner in which we interpret such words today, that is misleading, and also helps to lead men astray as to the purpose and focus of the Gospel. Here it is demonstrable that Paul is concerned only with the entire Adamic creation, which he describes as πᾶσα ἡ κτίσις, or “the whole creation”.
In both Colossians 1:15 and 1:23 the same phrase appears, and although it is in different grammatical cases it is still singular in number. Now if the scope of the term “the whole creation” as Paul used it here in Romans explicitly describes only the Adamic race clearly referring to one kind only, which is Adam-kind, then we cannot imagine that his use of that same term in Colossians exceeds that explicit definition. So the phrase “every creature” in Colossians chapter 1, where the same Greek words appear in verses 15 and 23, should have also been translated as “the whole creation”, and understood to refer only to the Adamic race as well.
Therefore, where Paul is speaking of Christ and the King James Version has Colossians 1:15 to read “Who is the image of the invisible God, the firstborn of every creature”, it is properly rendered “Who is the image of the invisible God, the firstborn of the whole creation”, again referring exclusively to the Adamic creation. Christ is the firstborn of the Adamic creation because He is Yahweh God incarnate, and Adam is the son of Yahweh (Luke 3:38). For that same reason, in Romans 8:29 Paul referred to Christ as the “first born among many brethren”.
Furthermore, in the passage at Colossians 1:23 Paul speaks of “... the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister”. Here we also see that the Adamic race, which is the “whole creation” that Paul was concerned with, had indeed heard the Gospel. With this, it is evident that there was never any need to bring it to any other race.
If these words translated in the King James Version of the Bible as “every creature” properly refer to only “the whole creation” of one particular kind, which is the Adamic man, that has ramifications which carry over throughout Scripture not only to Colossians 1:15 and 1:23, but even to the spurious passage at Mark 16:15 where the King James Version says to “preach the gospel to every creature”, which today the denominational sects interpret in a manner which is clearly contradictory to the purpose of the Gospel itself. The words “every creature” once again come from this same phrase which Paul had used, in the singular number. We do not accept the last 11 verses of Mark chapter 16, since they are missing from the most ancient manuscripts. However if one does accept them, it is evident that these words at Mark 16:15 should also be rendered as “the whole creation”, referring to that same Adamic creation.
So in conclusion we see that the use of this phrase, πᾶσα ἡ κτίσις, to support the ideas of universalism is wrong, and that Paul was truly saying precisely the opposite of what the universalists would assert! And furthermore, since Paul equates man with Adam in both 1 Corinthians chapter 15 and Romans chapter 5, wherever he says “all men” or something similar, he can only be understood to mean “all Adam”, all of this Adamic creation with which he is concerned. As Paul says, if one has not the spirit of Christ, one is not of Him. If one is not of the Adamic race, one cannot have the spirit of Christ! We must understand Paul's words in the context in which Paul wrote, and not in the context that men would like to apply them today.
23 And not alone, but also they [P46 wants the words for “also they”; D has “but also we ourselves”, wanting “we” later in the passage; in any case, the meaning of the word they is explicit in the number of the verb having, and cannot be changed or omitted] having the first fruit of the Spirit, and we ourselves with them lament, awaiting the placement of sons, the redemption of our body.
Paul seems to be distinguishing those early Christians who were blessed with the spirit of Pentecost as compared to the Christians who later received the Gospel, in which the reception of that spirit and the gifts which accompanied it were not so evidently manifested.
The Greek word υἱοθεσία is the “placement of sons” in this passage, as it is the “position of sons” in verse 15. We explained when presenting verse 15 that the word cannot possibly mean adoption, as we use that term today. The third century papyrus P46 and the Codex Claromontanus (D) are wanting the word υἱοθεσία, reading the end of this verse: “...awaiting the redemption of our body.”
In any event we see that the receiving of the Holy Spirit by those first Christians was not by itself the promised redemption of their bodies. Paul explained in several passages in his epistles that it was only a deposit of the Spirit of God which shall eventually dwell with the Adamic man. One place where Paul made such an explanation is in Ephesians chapter 1 where he said “12 For which we are to be in praise of His honor, who before had expectation in the Christ, 13 in whom you also, having heard the word of the truth - the good message of your deliverance - in which also having believed, you have been sealed with the Holy Spirit of the promise, 14 which is a deposit of our inheritance, in regard to redemption of the possession, in praise of His honor.” The King James Version sometimes translated that word which means deposit as earnest.
An Adamic man, accepting the Gospel of Christ and acting accordingly that his fruits are manifest, is assured of the promises of the spirit of God, because he indeed has the spirit of God within him. Knowing this, all Adamic men should therefore seek to please God!
24 In hope we are restored, but hope being seen is not hope; indeed that which one sees why would he also hope for [א and A have “also await”]?
The Greek verb σώζω (Strong's # 4982) is primarily “to save, keep … of persons to save from death, keep alive, preserve” (Liddell & Scott). However here, in the context of the suffering of the Adamic race, I have admittedly chosen a more emphatic translation. Joseph Thayer's Greek-English Lexicon of the New Testament further defines this word as “to save a suffering one … e.g. one suffering from a disease, to make well, heal, [or] restore to health”. This is the general Biblical context in which we should understand the word σώζω, since the purpose of the Messiah is the restoration of His Adamic people. No other race has such an expectation.
25 But if we expect that which we do not see, through patient endurance we wait. 26 And in like manner the Spirit assists us with our weakness; for that which we should pray for, regarding what there is need of, we do not know, but the Spirit itself intercedes [C and the MT add “on our behalf”] with inexpressible utterances [literally groanings].
Paul informs us that the Word of God is certain, and that the children of God shall indeed receive the fruits of His promises: that there should not be any doubt whatsoever. From Psalm 16: “8 I have set the LORD always before me: because he is at my right hand, I shall not be moved. 9 Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. 10 For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. 11 Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.”
27 And He who searches the hearts knows that in the mind of the Spirit, because in accordance with Yahweh it intercedes for the saints.
From James chapter 1: “12 Blessed is a man who endures trial, because being approved he shall receive the crown of life which He promised to those who love Him.”
Since “He who searches the hearts” is Yahweh God, then the Spirit of verse 27 refers to the spirit of God which is an inborn part of the Adamic man, and that spiritual part of man intercedes for man with God. Christ is God and He is also our fleshly intercessor, however no other man is required to intercede on our behalf. If we have the spirit of Yahweh in us, we being Adamic men do not need a human intercessor other than Christ.
Perhaps the prayers of our brethren who love us may assist us, as the apostles themselves indicate. In that context the apostle James said in chapter 5 of his epistle that “The effectual fervent prayer of a righteous man availeth much.” However the idea of some pope or some priest as pontiff is thoroughly refuted by these words of Paul. The word pontiff is from the Latin pontifex, which is a bridge maker, inferring that a priest is required to build a bridge to God. That idea came from the pagan world and it is contrary to Christianity, and clearly contrary to Paul's words here in Romans.
A serious problem within Christian Identity is manifest in those who cling to this same mentality by requiring rituals, that a water baptism at the hand of a man is somehow necessary to be saved. Christ Himself saved all of our race 2,000 years ago, and no man can improve upon that! They who make themselves our baptists and our intercessors seek to make themselves our popes, and they are fools.
28 But we know that to those who love Yahweh all things work together [P46, A and B have “to those who love Yahweh, Yahweh works together”] for good, to those who in accordance with purpose are called.
Those who are called by Yahweh are called “in accordance with purpose”. That Greek word rendered as purpose is πρόθεσις (Strong's # 4286) and it is more literally a placing in public, a public notice or was even used of the statement of a case in open court. Paul's words here fully infer that Yahweh had previously made a public notice as to those whom He had called. That notice is certainly not a mystery, for it is indeed found in the Old Testament, which states on many occasions that Yahweh has called the children of Israel and has excluded all others. From Isaiah chapter 48: “12 Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last.” No such public notice was ever made by Yahweh God for any other people. Therefore it is exclusive to the people of the children of Israel: who are for the most part the surviving portion of the White Adamic race today. It is only they who are called according to purpose.
The idea that all one must do is believe in Jesus and one shall somehow be saved has been contrived because men take the scripture out of the context which limits it to the children of Israel. The proof is readily evident in the words of Christ. From Matthew chapter 7: “21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.”
Those men who say to Christ “Lord Lord” must certainly believe that He is Lord, and therefore they must “believe in Jesus”, as the denominational sects of today like to say. But if Jesus never knew them, then they could not have been of Israel, because God stated publicly in Amos that He only knew Israel! In Amos chapter 3 Yahweh said to Israel: “You only have I known of all the families of the earth”. Taking the Gospel out of this context, one is found to be fighting against the Word of God. Yet one who does not gather with Him is a scatterer. The purpose of the calling is only for Israel, as only Israel was called.
29 Because those whom He has known beforehand, He has also appointed beforehand, conformed to the image of His Son, for Him to be first born among many brethren.
The compound Greek word σύμμορφος (Strong's # 4833) is “conformed to” here, however the phrases “shaped with”, “formed with”, or “fashioned with” are all just as appropriate. We see this prophesied of Israel in Isaiah chapter 49: “5 And now, saith the LORD that formed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength. 6 And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles [or nations], that thou mayest be my salvation unto the end of the earth.” The gentiles, or nations of Isaiah's time are both those nations of earlier dispersed Israelites and the nations of the Adamic world listed in Genesis chapter 10, to which Israel would be scattered as the Word of Yahweh prophecies in Isaiah chapter 66 where Yahweh said “19 And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles [or nations].” All of these nations of Isaiah 66:19 were Adamic Genesis 10 nations. The light which Israel was to bring to the nations was the glory of Yahweh declared among those other Adamic nations where Israel was initially scattered.
Christ only foreknew and appointed beforehand the children of Israel. In Amos chapter 3 the prophet says “1 Hear this word that the LORD hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, 2 You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.” Yahweh refers to the election of Israel where He attests in Isaiah 44: 7 that He “appointed the ancient people”, which is a reference to the election of Israel to which He had referred in Isaiah 44:1 where He says “Yet now hear, O Jacob my servant; and Israel, whom I have chosen: 2 Thus saith the LORD that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen.” This is the purpose to which Paul refers in verse 28 of this chapter.
If Christ is the second Adam, then the image of Christ must be the image of the Adamic man, which Adam passed on to his own sons (Genesis 5:3). Additionally, all of the descendants of Noah were originally White, both Scripture and history prove that they were all originally White, and only the Adamic race has that Spirit imparted by God which can complete the image of God, because as Paul says here that image must transcend the mere physical form, because it is the spirit which confirms that we are children of Yahweh and not the physical appearance alone. The Bible tells us explicitly that Yahweh knew only Israel “beforehand”, as Paul also explains that they are “them who are the called according to His purpose”. Therefore it is they who are “conformed to the image of His Son”. However Christ must also share their physical appearance, since He took upon Himself the seed of Abraham (Hebrews 2:16), and the Adamic man is the likeness as well as the image of Yahweh his God.
In Genesis 1:26-27 it is described that the Adamic man was created in the image of God. In Genesis 5:3, it is confirmed that this image, along with the likeness of man, is transmitted to subsequent generations of Adamic men through the act of procreation, where it says: “And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Seth”. That Noah, who was “perfect in his generations”, also bore that same image along with his own sons is confirmed in Genesis chapter 9 where the Word of God says “6 Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man.” Paul, in 1 Corinthians chapter 11, told his Dorian Greek readers that man was the “image and glory of God”. In Romans chapter 5, Paul equates his use of that term for man with Adam. In spite of the poor King James rendering of the passage, at Colossians 1:15 Paul tells us that Christ “is the likeness of the invisible God, first born of all the creation.” As we have already exhibited here, with all certainty “all the creation” of Colossians 1:15 are all of the Adamic Israelite brethren of Romans 8:29.
30 Moreover, those whom He has appointed [A has known] beforehand, these He also calls; and those whom He calls, these He also deems worthy; while those whom He deems worthy, these He also honors.
As we have just witnessed, the Scripture tells us that the children of Israel are the ancient people whom Yahweh had called and appointed. Here Paul is telling us that Yahweh calls those whom He had already appointed. Therefore He calls nobody except those whom He had already called. If one wants to bring the Gospel to anyone, one is working in vain if the target people were not called and appointed beforehand – meaning in the Old Testament, because that is the only place where anyone can justly find any of these promises or any of these designations. There are no promises in Christ for anyone outside of these people. If one attempts to gather anyone other than the previously called and appointed people, he is scattering because he is not gathering with Christ. Upon her announcement of child-bearing, Mary the mother of Christ is recorded in the Gospel of Luke to have exclaimed that: “54 He has come to the aid of His servant Israel, to call mercy into remembrance, 55 just as He spoke to our fathers, to Abraham and to his offspring for the age.”
In his epistle to the Ephesians, Paul uses very similar language, with the understanding that the Greeks of Ephesus were also of the dispersions of ancient Israel. From Ephesians chapter 1: “3 Blessed is Yahweh, even the Father of our Prince, Yahshua Christ, who has blessed us among the Anointed with every spiritual blessing in heavenly places. 4 Just as He has chosen us, with Him before the foundation of the Society, for us to be holy and blameless before Him. With love 5 having pre-ordained us into the position of sons through Yahshua Christ for Himself, in accordance with the satisfaction of His will, 6 for the praise of the honor of His favor, of which He has favored us among the beloved. 7 In whom we have redemption through His blood, the dismissal of transgressions [therefore they must have been under the law] in accordance with the riches of His favor 8 which He makes abundant for us...11 In whom we also have obtained an inheritance, being pre-ordained according to the purpose [the πρόθεσις, or public notice] of He who accomplishes all things in accordance with the design of His will. 12 For which we are to be in praise of His honor, who before had expectation in the Christ, 13 in whom you also, having heard the word of the truth - the good message of your deliverance - in which also having believed, you have been sealed with the Holy Spirit of the promise, 14 which is a deposit of our inheritance, in regard to redemption of the possession [the law of kinsman redemption in Israel], in praise of His honor.” The Ephesians Paul wrote to must have been descendants of ancient Israel. That those who were “chosen … before the foundation of the Society” were also “pre-ordained … in accordance with the design of His will” demonstrates that these things must have been announced in the Old Testament, and they were: exclusively for the children of Israel. That these Ephesians received a “dismissal of transgressions” proves that at one time they were under the law which was given only to Israel.
31 Now what may we say in reply to these things? If Yahweh is for us, who is against us?
From Psalm 118: “5 I called upon the LORD in distress: the LORD answered me, and set me in a large place. 6 The LORD is on my side; I will not fear: what can man do unto me? 7 The LORD taketh my part with them that help me: therefore shall I see my desire upon them that hate me.”
Likewise, from Luke chapter 1, of the purpose of the Christ: “70 As he spake by the mouth of his holy prophets, which have been since the world began: 71 That we should be saved from our enemies, and from the hand of all that hate us; 72 To perform the mercy promised to our fathers, and to remember his holy covenant”.
32 Who indeed [D has “neither”] spared not His own Son, but for all of us handed Him over, how then with Him will He not favor us in every way?
“For all of us” must be taken in the context which Paul provides here: for all of those who are the chosen, the called, the anciently appointed, and the pre-ordained, all of which terms refer exclusively to the ancient children of Israel. This too is an explicit matter of prophecy, in Isaiah chapter 53: “1 Who hath believed our report? and to whom is the arm of the LORD revealed? 2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. 3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. 4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. 6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.” The “all of us” in Romans 8:32 are the same people as the “of us all” in Isaiah 53:7: the ancient children of Israel. From Deuteronomy 10:15: “Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day.”
33 Who shall bring an accusation against the chosen of Yahweh? It is Yahweh who renders justice [or justifies].
From Revelation 12:10, which has been fulfilled in the past and, as verse 11 indicates, for which we are yet awaiting a future fulfillment: “And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.” The word devil is from a Greek word which means accuser and, by implication, refers to a false accuser.
34 Who is he that condemns? Christ Yahshua [B, D and the MT want “Yahshua”], who had died, then in a greater moment was raised [א, A, and C add “from the dead”], and whom is at the right hand of Yahweh; and whom intercedes for us.
The Greek word μᾶλλον, Strong's # 3123, rendered as “greater moment” here, is the comparative form of μάλα which is basically “very, very much, [or] exceedingly”. Liddell & Scott include among the definitions for μᾶλλον “more and more, still more … [and] much more”, and therefore our rendering is poetic.
From Revelation 19:11: “11 And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.” Here Paul uses the idea of intercession not to describe intercession between man and God, but between Yahweh God and His enemies on our behalf.
From Deuteronomy chapter 32: “31 For their rock is not as our Rock, even our enemies themselves being judges. 32 For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: 33 Their wine is the poison of dragons, and the cruel venom of asps. 34 Is not this laid up in store with me, and sealed up among my treasures? 35 To me belongeth vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste.”
At this very time today we see a proliferation of the vine of Sodom and the grapes of gall throughout Christian society, and by that we know that once again the enemies of our God shall soon be judged. Their feet shall slide in due time.
35 Who shall separate us from the love of Christ? Affliction, or strait, or persecution, or hunger, or nakedness, or danger, or sword?
The Codex Sinaiticus (א) reads the end of the opening clause “from the love of Yahweh” as does the Codex Vaticanus B which then adds “which is in Yahshua Christ?” Here Paul explains that nothing whatsoever can separate the children of Israel from the love of Yahweh, regardless of their sin and the resulting chastisement which they receive.
36 Just as it is written, that “for your sake we are put to death the whole day; we are counted as sheep for slaughter.”
And here Paul quotes from Psalm 44, in the context of his statement that Yahweh Himself subjected His Adamic creation to transiency. Once again, in order to see just what Paul is referring to, we must go back into the Scriptures to examine the context of the passage which he has cited. This psalm is apparently one of the Psalms of Asaph which were written during the captivity. Therefore we shall read the psalm in part, to understand the context of the passage: “5 Through thee will we push down our enemies: through thy name will we tread them under that rise up against us. 6 For I will not trust in my bow, neither shall my sword save me. 7 But thou hast saved us from our enemies, and hast put them to shame that hated us. 8 In God we boast all the day long, and praise thy name for ever. Selah. 9 But thou hast cast off, and put us to shame; and goest not forth with our armies. [A reference to the Assyrian and Babylonian captivities.] 10 Thou makest us to turn back from the enemy: and they which hate us spoil for themselves. 11 Thou hast given us like sheep appointed for meat; and hast scattered us among the heathen....19 Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death. 20 If we have forgotten the name of our God, or stretched out our hands to a strange god; 21 Shall not God search this out? for he knoweth the secrets of the heart. 22 Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter. [The verse which Paul quotes here in Romans is used in the same context as it was written in the psalm, in reference to the enemies of Israel, where Paul had already asked “If Yahweh is for us, who is against us?”] 23 Awake, why sleepest thou, O Lord? arise, cast us not off for ever. 24 Wherefore hidest thou thy face, and forgettest our affliction and our oppression? 25 For our soul is bowed down to the dust: our belly cleaveth unto the earth. 26 Arise for our help, and redeem us for thy mercies' sake.”
This Psalm is a prayer of restoration and salvation for Israel, for them to be saved from their enemies. This is the same purpose for the Messiah as it was expressed by the father of John the Baptist, and recorded in the first chapter of the Gospel of Luke, which we shall cite once again: “70 As he spake by the mouth of his holy prophets, which have been since the world began: 71 That we should be saved from our enemies, and from the hand of all that hate us; 72 To perform the mercy promised to our fathers, and to remember his holy covenant; 73 The oath which he sware to our father Abraham, 74 That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, 75 In holiness and righteousness before him, all the days of our life.” Examining the Scripture, we see that the purpose of Yahweh has not changed from Old Testament to New, and here in Romans Paul is indeed teaching the fulfillment of the promises of the Old in the New.
37 But in all of these things we are more than victorious through He who loves us.
From Revelation chapter 15: “1 And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. 2 And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. 3 And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints.”
Quoting from Isaiah, the apostle Matthew wrote of Christ in chapter 12 of his Gospel: “18 Behold, My Son whom I have chosen, My beloved who has pleased My soul, I shall set My Spirit upon Him, and He shall announce judgment to the Nations. 19 He shall neither quarrel nor cry out, nor shall one hear His voice in the streets. 20 A crushed reed He shall not break, and a smouldering cord He shall not quench, until He should issue judgment in victory, 21 and in His Name shall the Nations have hope.”
These nations are the nations of Abraham's seed, as Paul had explained in Romans chapter 4. It is they who are to be saved in Christ “from our enemies, and from the hand of all that hate us”, which we have just seen is attested to in the opening chapter of Luke. This is the victory to which Paul refers.
38 I am persuaded that neither death, nor life, nor Messengers [or angels, although D has the singular], nor magistrates [C and D add “nor authorities” either before or after “nor magistrates”], nor present, nor future, nor powers, 39 nor height, nor depth, nor any other creation [P46 and D have “nor another creation”] will be able to separate us from the love of Yahweh, which is in Christ Yahshua our Prince.
In reference to the phrase “any other creation” here in Romans 8:39, we shall once again cite the Wisdom of Solomon, chapter 19: “6 For the whole creature [κτίσις, the same word for creation here in Romans] in his proper kind was fashioned again anew, serving the peculiar commandments that were given unto them, that thy children might be kept without hurt.” Here it is evident that Solomon used the same word to describe and distinguish only the children of Israel, pure Adamic people in their proper kind, as Yahweh created the Adamic man. It was not all of the world's beasts which were keeping the law when Solomon wrote, but only the children of Israel! As we previously explained while presenting Romans chapters 4 and 5, in the promise to Abraham the children of Israel came to supplant the entire Adamic world of old, and the seed of Abraham therefore inherited the Adamic nations as they were promised to by Yahweh. Therefore Solomon explained that in keeping the law those same Israelites were fashioned anew so that the creation of Adamic man may be preserved, and using the phrase which means “the whole creation” he refers exclusively to the Adamic Israelites!
From Isaiah chapter 43: “1 But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.... 7 Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.”
Here in verses 38 and 39 we see “us”, meaning the children of Israel in the context of Paul's epistle, contrasted to a list of other things which Yahweh God created, and also to “any other creation”. Therefore the phrases “the creation” and “the whole creation” which appear both in earlier in this chapter and elsewhere in Scripture, can only refer to the creation of a single kind: Adam-kind, and certainly do not refer to every single entity or organism which Yahweh God created separately, and neither can it refer to those creations of God which either men or angels have corrupted in the millennia since they were created!
Paul of Tarsus was not a universalist. Paul was clearly teaching the fulfillment in Christ of the promises of Yahweh which were recorded in Scripture for the children of Israel. The denominational churches teach universalism in spite of the letters of Paul, and not because of them.