Happy Thursday, everyone. Good to see you tonight. Glad you're here for our Thursday night Bible study. I've been off a few weeks, went to Israel, had a fantastic trip to the Holy Land. By the way, I don't have the information up yet, but I'm going again November 28. That's right after Thanksgiving. Well, it's the Tuesday after Thanksgiving, and I would love to take you. And this one's going to include a little bit of Jordan as well. Jordan, Israel. Plan on coming on with me. You just watch for information about that. But we're ready to get back in the Bible study tonight as we left off a couple of weeks ago in the Book of romans. Excited to do that. There is an outline available for you. I got something good to show you here in just a moment about the notes. Also, and excuse me, we've got that outline available for you at the rwm Connect site. Go to Randyweightministries.org. Look for in the menu, the sidebar menu. Look for rwm Connect. If you're already a member, you can log right in. If you're not a member, it takes a little while. You send me a request through the system there. We'll send you an invitation, you'll get in. We try to kind of police that a little bit so that you can chat freely without worrying about who's snooping on. You got large print, regular print. I did the large print for me here tonight, ready to go. But, hey, here's something you ought to chat tonight. If you're watching live, you ought to go on Worship I or on randy White Ministries or on YouTube, and you ought to at least say hello or say, Where are you from? Anything like that. Just say anything because I got a gift. We're doing a drawing here tonight, and this is a brand new, brand new one here, brand new from 1844. There you go. We found this old book and I just thought, you know, that ought to get some new life. We ought to reprint that. And so we have done it. It really doesn't have that much to do with dispensationalism has nothing to do with The Book of romans, but it's by fanny crosby. You remember her, the great hymn writer fanny crosby. This is her first published book. It's just a book of poems. It's all it is. And I am giving it away. In fact, there's only five copies in existence. We did them this afternoon, and this is the first one. So you are going to be the first one to get it. We're going to give one away tonight. We'll make them available at a really cheap price for those of you who like one. But The Blind Girl and Other poems by Francis Jane crosby, better known as fanny crosby. Got some good ones. Maybe if I don't go too late tonight, maybe I'll show you one. But the blind girl. That's the one. That it's. Named after thoughts at midnight. That ought to be interesting to a friend and fellow pupil. The orphan's prayer on the death of a child. An address speed me to my home. The lament of Mrs. Harrison. I'd like to read that one. I haven't read that one yet. Anyway, I'm going to give it away tonight in a drawing. All you got to do is say something. You got a chat like Linda did when she said hello from lexington. Whatever you'd like to say that will get you in the drawing for tonight. Well, why don't we just push the button and scoot right over here? how's that sound? And we'll come into our romans Bible study tonight. But before we come into our romans Bible Study, one more thing I should say, and that right here. Our annual Labor Day Bible conference and retreat is September 1 through four. The info is not on the website yet. You're hearing it here first. And we are going to talk about right division issues and Answers. I think it's going to be real interesting because what we're going to do is look at various theological issues and say, how does right division affect those areas of theology? Obviously, salvation is a big one and we'll be looking at the Gospel message in the right division. But even ecclesiology, the Church pneumatology, the role of the Holy Spirit, various theologies, if you take a right division approach, what does it do to it? How does it affect it? We'll look at that, bring that together. It's in a sense, a right division, systematic theology. But what we're also going to look at in Issues and Answers is there's a lot of people that say right division is absolutely wrong. They might even say heresy. Well, we're going to listen to what they say and we're going to respond to it or read what they say, and we're going to respond to it. We're going to see if their argument has anything to it. Yeah, that's what we ought to do, question the assumptions. So you watch for the information to sign up for our branson, Missouri Labor Day weekend and conference. I can't remember. I should know, I've been to all of them, but I can't remember. We are number nine, or we're getting close to number ten. madison's given a nod for the nine, so I'll give it. How many have you been to Madison? Four. Four, okay. You should have gone to all of them. Talk to your parents about that. Okay, now there is the information, but now, let's see. We get into romans rightly divided verse by verse. Here we are, session number twelve, and we're going to be tonight in romans chapter five, verses one through eleven. Let me, if I can get to the right screen there we go. Let me show you here on our Biblify screen something that those of you who use Biblify, I think will like. First of all, the screen here. We've got the King James version. That's what we're going to be going with. Mostly. We've got some Greek interlinear here. Over here we have the Young literal translation. If you are watching this program on Biblifi, by the way, then my screen will change your screen. Or you can just go to Biblify worshipy.com. And you see this little button right up here? It's got kind of a bar on the right side. If you click that button, it opens up this little menu tab over here. Now let me tell you two things. One is where it says Group session right here. You can click that and it'll show you that there's a group session going. If you're watching live, you're watching on YouTube, but you want it to go here. Now, the only thing is, I may not be synced up with you. And so if you're watching on Biblify, there's a better way to do it. Watch this. Go to Worship I and it says, watch this video on Worship I. It'll show it and have the screen right there. But that's not really what I wanted to show you. We'll save that for another day. Right here where it says Notes. Now, let's see. Do I need to do Friends first? Nathan? Yeah, I probably do. They got to follow me, right? Okay. Friends. I want to be your friend. Click Friends that says find someone interesting to follow me. Me. Type randy in there and it'll bring up randy White. You click follow. It won't show you now because I am randy. But if I typed Nathan there's Nathan White. I can unfollow him if I want. Don't you forget, if you're following him, it says unfollow. If you're not, it says follow. You decide you want to follow. Now, that means if I follow Nathan when he has a Bible note, I'll be able to see it. I'll be able to see it. Where will I be able to see it? Let's see. I want to go to and you see might be a little small on your screen, but there's a little line underneath one. That little line means I have a note there. But on yours, if you're following randy White, that little line will be above the number 01:00 A.m.. I saying that right, Nathan? Yeah. Okay, if it's above the number, that means one of your friends has a note. One of your friends you're following, they have a note. Okay, I would be your friend. I'd be on the top there. And then when you click on that verse, go over here, open up notes. I'm going to close out Friends and open up notes there. It shows the note right there. There is my note on romans five, verse one. Now here's a little secret for you. That note on romans five, verse one is the same note that's in the outline right here. So you've got it, you can copy it. You can put it in your document. You can do whatever you'd like with that. And we'll be adding to these obviously, and making it go along. But if you want to see it right there on the screen, there it is. Okay, now with that, I'm going to shut that out of there. And now I can see, I got a little line under one, under two. That's because I have a note there. You'll see a little line above one, above two. And as you're going along, you can just add your own note. Say, how do I add my own note? You just click that, you open up notes. mine's already noted. And it says right there, here's a note to add to 51. You can just add it right here. You can make it public. That means all your friends who are following you will be able to read it. The stuff that Nathan doesn't want me to read, he won't make it public. And you can add that on there. You can use some fancy stuff and make bold and all that if you want. And it attaches it right there to 51. Or you could change it to 51 through whatever and save that note in there. So that means with all of that, that you can see my notes and you can make your own notes on Biblify. How do you get to Biblify? Nathan? bibli.com. Thank you. Biblify worshipy.com. Biblify worship I or if you're watching on Worship, you can just click watch this on Biblife and it'll go there also. Okay, you're ready to get into the Word tonight? Rather than all those technical things that are going on, let's do it tonight to romans, chapter five. We are going to be looking at chapter five, verses one through eleven. There is a supplemental resource that we have, the Bible graphically presented. It's available@dispensationalpublishing.com, we used it last year in our branson conference. And on page 20 of the Bible graphically presented, there is an overview. That's the eyeball right there, an overview of romans, chapter three, verse 20 through chapter five, verse eleven. We've been in that section for a long time now. And that particular section goes from chapter one, verse one through chapter five, verse eleven, god's work of salvation. And in God's work of salvation, this little particular box right here, 320 through 511, is the case. fulfills a gospel for all. We already looked at three, chapter three, verses 20 through 30, a mystery revealed. We already looked at chapter three through 425. That's where we finished off last week. That was addressing the shock. woo. Wait, did you just say justified by faith? You got to be kidding. Paul. And he addresses the shock. And now tonight we get into chapter five, verses one through eleven. I've called it here a Jewish believers response. In addition to that, on page 20, on page 27, there is more of a microscopic look. magnifying glass. Look closer, look at the jewish Believers Response, chapter five, verses one through two. That is obviously where we're going to start here in just a moment. And it gives the summary in brief, and that is that God has a new plan which includes the Jewish people and leads to peace with God. The peace is entered into by faith and becomes the grace wherein we stand. With that, let's make our way back right here to chapter five, verses one and two, where we start out with and Paul says, therefore, being justified by faith, we have peace with God through our Lord Jesus Christ. I have this in blue letters still working with the code or biblified to get it, where I can highlight those. Don't you like that idea? Don't you think he should work on that, but make these in blue letters? I can as long as I hover over it. But if I move my mouse, it turns black. I want it to be blue. That's what I want, blue letters in my own color coding. That is my interpretation, that we can apply this directly to us. So let's look at it therefore. Let's come back to the word therefore in just a moment. Therefore being justified by faith, let's come back to that in a moment. We right here. I want us to talk about this. We have peace with God through our Lord Jesus Christ, but can we take we to mean us, me and you? Should I be included in that? We? My interpretation is, yes, we can. Earlier in the book, in the study, I certainly said that the default for we or the first person plural in the book of romans is the apostolic Gang, the cohort of apostles. But if the context shouts for something else or states something else, then we'll go with that particular context. And I think that here in the particular context, we do see that he's broadened this out to the body of Christ. Just the fact that justified by faith, having peace with God, okay, that is something that we could, I think, prove to the ladies and gentlemen of the jury in a very convincing case. Yeah, this is about the body of Christ. Now. So he started out, remember, let's see if I can get back there. Remember, yeah, where do I want to be? I'll get there. Here we go. He started out with the mystery revealed, and now he's coming to the Jewish Believers Response. And so in that mystery revealed, let's jump to romans, chapter three, verse 28. And there we have right here we have another therefore, going on 20 through 27, we conclude that a man is justified by faith without the deeds of the law. Okay, there's the kind of the beginning of the conversation. It really began back in 2020 through 28, but here it comes. We conclude that a man is justified by faith without the deeds of the law. This is the absolute statement of the mystery, a man is justified by faith without the deeds of the law. Now let's back that up and go back to romans, chapter five, verse one, and he picks up on that thought. Obviously it's tied together in between, but he picks up on the thought, therefore being justified by faith. So a man is justified by faith without the law. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ. And so here he comes and he makes this conclusion. Now, this is just like if you remember back in chapter three, I know that's been a while, but if you remember back in chapter three, this is really a startling thing to come along and say that we are first of all justified by faith. He had to address the shock, as we saw on page 20 of romans graphically presented the shock and awe of being justified by faith. Now having addressed that shock, he comes along and says, okay, now, justified by faith, what is one of the results of that? And he says, the result is right here, we have peace with God through our Lord Jesus Christ. You and I can come together, I think, and say, okay, I am justified by faith. What are some of the benefits of my salvation? And we could number a bunch of them, of the greatest, I suppose, is to be complete in Christ. But one of the benefits of being justified by faith is that we, you and I, the Roman believers, the apostles, anyone who stood as justified by faith, all of us who can say we are justified by faith have peace with God. Now that really is amazing in and of itself, we have peace with God, but how did we get to this peace with God? I would propose to you that people prior to our dispensation did and could have peace with God, but not through the same path. They didn't have peace with God through our Lord Jesus Christ. And that come by faith. They got to peace with God in another way. So let's consider how previously to this dispensation, how would they have had peace with God? Let's look at isaiah chapter 32, verse 17, which says, and the work of righteousness shall be peace, and the effect of righteousness, quietness and assurance forever. Now here in this verse we got three kind of peace words. One is peace and two related. So peace right here, quietness, assurance, those are peaceful things, right? So, okay, there shall be peace. But how is this peace right here going to come? It is going to come not by being justified by faith, we have peace through the Lord Jesus Christ, but rather the peace in isaiah 30 217 comes about by what the work of righteousness shall be peace or shall lead to peace and quietness and assurance forever. So in isaiah 30 217 or in the previous dispensation, the only way you could expect there to be a peace with God was you better have work or works of righteousness to back that up. And so you would have to come along and you would have to say, well, am I at peace with God? Someone comes along and they hand you a little Gospel track, says, hey, steps to peace with God. Okay, what are the steps to peace with God? If you're living in isaiah's day and isaiah was handing out his steps to peace with God track, the thing that he would say about it is, hey, you went to peace with God, you better work, you better do the work of the law. You better be torah observant to the nth degree. This is what you need to do. And then the work of righteousness shall be peace. When you have the work of righteousness, you can lay your head down to sleep. Now I lay me down to sleep, I pray the Lord my soul to keep. If I should die before I wake, I pray I've got enough works of righteousness that he my soul would take. There it is. So the work of righteousness shall be peace. I think if you look throughout the scripture, let me get us back to romans, chapter five, verse one. Therefore, being justified by faith, we have right now in the present, we have peace with God through our Lord Jesus Christ. It's hard for us to imagine how earth shaking this idea was, that we could be justified by faith and that that justification by faith brought us to peace with God. I mentioned steps to peace with God just a moment ago that I think it was a Billy Graham track, if I remember right. By the way, I'm collecting tracks for our study on the Gospel, rightly divided. And I'd love if you'd send one in, just mail it to me. I would love to see it. Good bad endeavor. And I don't care. I'm just collecting tracks, and if someone has a steps to peace with God, send it to me. I remember seeing them years ago, but I don't have one now. But I wonder what the steps plural are. Steps to peace with God here, Paul just kind of says, if you are justified by faith, you have peace with God. It seems to be a step, take a step of faith. If you will place your faith in Jesus Christ, what do you have? You have peace with God. That is what you are given. That is what I've been given. Now, prior to this dispensation, prior to our dispensation, you wanted to have peace with God. You did works of righteousness. I think that if you were to scour the hebrew scriptures, even Matthew, Mark, Luke, John, you're to look pre. pauline scripture. If you order the Bible theologically and take anything that is before the mystery given to Paul, I don't think you will find peace with God outside of the peace that comes either from works of righteousness or references to the peace that will come in the millennial day when the prince of peace shall come. I think that's all you'd find, peace with God? Yeah, in the days of the kingdom that anybody alive in the kingdom will be at peace with God, there'll be that kind of peace or man. I worked and I am confident that I have done everything exactly to the letter of the law. Now I have peace with God. I think that's all you're going to find. And I think most of it, by the way, is going to be eschatological or millennial in perspective to have peace with God. So here, having spilled the beans on the mystery, therefore we conclude that a man is justified by faith. He addressed the shock and now he comes to them and says, hey, what a blessing it is. Now, as a Jewish believer specifically he's talking about, but this would be anyone in the body of Christ to know that we are justified by faith and we have peace with God. By the way, the word justified means to have been made righteous, having been made righteous by faith, not having been made righteous by works. One of the, I think, missing words in the English language is the word that needs to go here. Justified is probably the best English word we have, but the Greek really comes here. dk is the root. It is to be made righteous, to be made righteous. But we don't have a verb for that. We have to add the two B or whatever. There's not just a verb. Now, justified is a verb to be made just. It's as close as we get. Last time I taught romans, I think I used a number of times the word righteous. Righteousified, that's really kind of the verb that we need. Therefore, being made righteous by faith, being justified by faith, we have this peace with God and it comes through our Lord Jesus Christ. He is the one that has done the work on our behalf. Now we move on to verse two. I also have verse two in blue, meaning I believe it is applicable to us in the body of Christ and it speaks further of Jesus Christ by whom also we have access by faith into this grace wherein we stand and rejoice in the hope and glory of God. Okay, he stops for just a moment and rejoices that Jesus Christ is the one that gives us access by faith into this grace. That is to say, I am the way and the truth and the life. No one comes to the Father but by me. Now, I understand that was a different context than the mystery, than the mystery of grace that is given the poly mystery. But nonetheless, Jesus is certainly the only one. And so he stops to say we have peace being justified by faith. We have peace with God through Jesus Christ. It is Jesus Christ who gave us access by faith into this grace. Let's talk about the phrase this grace right here. This grace is used kind of specifically. It's not in the general sense of this grace of our salvation saved by grace through faith. No, it is. This grace is peace with God. Remember, I believe it was Paul, but it possibly was Peter who talked about the manifold grace of God. The manifold there's many, many versions, many variations, I guess that's to say many variations of God's grace. And it's part of the grace of God is that where we live and move and have our being part of the grace of God is that we were able to come together for a Bible study and to do it freely and to fellowship with one another as we do even now over the miles. It's part of the grace of God. It's a wonderful bit of the grace of God. It's not the greatest grace of God, of our salvation, but it's certainly part of the grace well, part of the grace of God. The manifold grace of God is, hey, we're at peace with him. So we have access by faith into you could substitute this grace and say into the peace of God wherein we stand. This grace, I think, is a reference to the peace of God. So Jesus Christ, by whom also we have access by faith into the peace of God wherein we stand. That's the grace in which we stand. And we rejoice in hope of the glory of God. Now, here, he's got kind of a twofold. We're going to see this a couple of times tonight. You've got a present. We stand in this grace, in this piece, you've got a future. We rejoice in the hope of the glory of God. That is, there is more to come and we're looking forward to the fulfillment of all of that. And so we rejoice. Now, continuing on, we look at verse three. Now, in verses three, four and five, I actually changed these to green. Green in my own color coding and interpretation. Of course, you should question the assumptions, but green is I'm not sure this is really specifically for us, but we could take it and apply it because the principle is the same. The reason I did this is because he comes in here, he still uses the we, but he almost seems to be talking about himself, his apostolic cohorts, those around him, maybe the Roman Jews. He seems to be speaking more specifically than generally. So the general truth of verses one and two yeah, here we can it's for them, it's for us, but here, not only so we glory in tribulations, also knowing that tribulation worketh patience, well, we glory in tribulations. What if we don't have any tribulations? What if our life is actually pretty good? Well, I think Paul is stopping here kind of coming back to his original use of the we and say, hey, we got peace with God. But you all know that I got some tribulations too. Now I think the principle here is true. So you could really argue. Do you want it blue, do you want it green? Either way we're going to be able to take it. But I think Paul really could give the firsthand testimony of this. You and I maybe sometimes, but honestly our tribulations are very seldom related to our faith in Christ. If you're like me, my tribulations are typically related to my own stupidity rather than some service I've given to Christ. It's man, I shouldn't have done that. That was dumb. Not going to do that again. Or my tribulations is spend 2 hours since the last meal. Oh my goodness, I need to eat again. How troubled I am, how suffering I am. Okay, that's not really a tribulation, right? I think Paul is talking about himself here. Maybe the romans, probably the other apostles. So not only do we have let me back up. Not only do we rejoice in the hope of the glory of God, but we also glory in tribulations also with the peace of God. You can do this, you got tribulations. Well, okay, I take them with peace. We glory in the tribulations also. And the reason that Paul is able to glory in the tribulations is not because you are just suffering for Jesus, but because you realize that those tribulations can have a great effect overall. If you can do it through peace and if you can endure tribulation peacefully, then you know that tribulation worketh. Patience. But we often say patience is a virtue. But I would say patience is not an end unto itself. Is it really virtuous to be patient, period? I don't know that it is. Why? Why would that be a virtue? Just to be patient? Only if the patient is leading to something. Is patience of virtue. Patience? I don't think patience should ever be an end unto itself. In fact, I think there are times when a man or a woman ought to be impatient. And yet more of the time probably we ought to say, okay, if I'm patient, will this lead to something good? So Paul says, hey, with peace I can have tribulation, knowing that that works. Patience, which continues got a little chain going on here. And continues on in verse four. Patience brings about experience and experience brings about hope. Now the word had to pause there. I was having a thought I might look something up here in just a moment. Patience. You got it. Patience brings experience. The word experience here. What is the let me give you the Greek word here. There it is. Dokimay. Dokima, dokima. Experience. Here it is, right here. dokie mae Greekstrong's, 1382. As a matter of fact, let's just go over here and hold up. Let's see. Dokimay I know. That's tiny for you. I'm talking to the guy who codes this. And hey, could we make that a little bigger? But anyway, dokie mae it's a test or by implication, trustiness, abstractly or concretely. So proof, trial. Give some of the root words right there. Okay. A test coming back over here. Experience. Well, we wouldn't necessarily use the word experience in that way, but patience brings about your being proven worthy. That's experience. What I wonder is whether or not we can I'm not sure I can do it right here because I don't think I'm logged in. If we could go to the Oxford English dictionary yeah, I'm not logged in, and I don't think I have my login information right there. Otherwise I would do it. Yeah. Okay, I'm going to leave that. Let me get back here and tell you what I think, and somebody can work on it and see if I'm wrong. Experience. The English word. I'm trying to figure out why did the King James translators use the word experience? Because I would use the word experience as you've done a lot of things, man, I got a lot of experience. 30 years I've been a pastor. Now, that's a lot of experience. Right. But here the word is really a testing, a trial. Here's what I think the linguist coming out in me. If you were to look at the etymology of this word X, like exit out of out of periods. Okay, what does that mean? I think this is the same word that comes from the Greek. Let's see, what is the root word? Pirate. Pirate. Something along those lines. We get the English word pirate from it. We've talked about the word before pirate. And the reason pirate came from it is because the actual word had to do with stabbing something multiple times. But the reason you stabbed it multiple times was to see if it was worthy, if it was valid, if it was real, if it had integrity. I don't, like, take one of those chocolate bunnies or something. Take it and stab it. And most of them, you're going to find out it ain't nothing but air, okay? It's just chocolate plated air. That's all it is. So when you stab it, that's how you can find out. Yeah, it's empty on the inside. It's been pirated. So experience, I suspect I wish I had looked this up and known. I suspect it might have that etymology of saying it has been tested. So patience brings about the opportunity for all these tests and to be proven to be proven dokey proven. To be proven that, hey, yeah, there's some substance here. So then all that testing brings about hope, and yet it also does not in there. It says this hope. Now hope is okay. Yeah, I think there's something going to come out of this tribulation. I think this tribulation is worthwhile, let me just say also, let's back up here. We glory in tribulations. Don't just stop there. It's really not a great thing if, let's just say believers it's not a great thing if believers are persecuted, if they have to endure tribulations for Tribulation's sake, because we don't believe in works based righteousness. If we believed in works based righteousness, we would want to put ourselves under tribulation and prove ourselves to be faithful. But we already have peace with God. We already have righteousness with God. We are complete in Christ. Why would we want to see ourselves or our fellow believers to be persecuted? But if when we're persecuted, we say, okay, I can endure this, I can be patient through this, because this can lead to something else. This tribulation helps me have some patience, which helps me get through that pirating experience. And that it, in the end, brings down to some hope. And in verse five, three, four and five really kind of tie in together, verse five, hope, maketh not ashamed. Now, I interpret that to say hope that has some substance. There is, I don't know what you'd call it, kind of a fool's hope that for some reason I think of was it the Music Man? Oh, the Wells fargo wagon is a coming down. It is a coming down. And I wish, I wish, I wish it was for me, okay? The Wells fargo wagon ain't for you. It's not coming bringing your boatload of money, that is a hope that will bring shame. But this is a hope that make us not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us. Now, there it becomes a little bit challenging to catch this. So the hope, it really has some substance to it. Why through the tribulation, the love of God is shed abroad in our hearts. I don't want you to be confused by the word abroad. If I say shed abroad, you think spread overseas. At least that's what those of us in the United States think, probably Canada as well. I don't know. My friends in London, Linny gave me my little kerchief I'm wearing here tonight. Got the tie over there, but I didn't put the tie on. I had it on this morning, if you want to check out the tie. So lenny lives abroad. lenny, do you use the term sale? randy, my friend from abroad, I don't know that's the normal American English reading of the love of God is shed abroad, but he's not saying, I like tribulation because it spreads the love of God to you romans. It's not what he's saying, because abroad happens to take place in our hearts. So the love of God is shed abroad. Take this word abroad and use it in its real, definitive sense. And that is, the love of God is shed broadly abundantly the love of God is shed abundantly in our hearts by the Holy Ghost, which is given unto us. So here he says, hey, I've got the peace of God. Let's back up a little bit here. I've got, in verse one, I'm justified by faith that's glorious, that gives me the peace of God in Christ Jesus. It's Christ Jesus who gives me access into this peace of God where I stand. And I rejoice in the hope of the glory of God. And not all to say, but, hey, I got some tribulations, but I have the peace of God. And so with that I can endure the tribulations because tribulations brought about within me some patience. And patience has brought about some testing. But I'm patient through that testing that's brought about some hope. And it's a hope that's paid off because now, through all this, God's love is so much more abundant in my heart through the Holy Ghost, which is given to us all of verses one through five here really is just this benefit of being justified by faith. And he's rejoicing in this particular benefit of being justified by faith. By the way, let me get back to page 27 here. We looked at the summary and then in verses three through five dealing with tribulation. Excuse me. Now we're going to go in verses six through eleven and have a theological explanation that's given. He's going to talk in verses six through eight about what Christ has done and then in nine through eleven about the results of what Christ has done. And so we'll come together and look at that as we continue. Now picking up in verse six what Christ has done. He says, when we were yet without strength, in time, Christ died for the ungodly. Now, I think that here I'm back to blue letters. I did blue in verses one and two. I did green in verses three, four and five saying that's probably more about his specific experience. And now I'm back to blue. That means I'm taking the we when we were yet without strength. In due time, Christ died for the ungodly. And I am going to take we in its broadest sense. You don't have to I'll try to explain here in a moment. There's a couple of options for we. One is you could just take it just for Paul and his apostolic cohorts. As I've already said, I think it's used more broadly than that. And I think you see that even going up into the previous chapter, you could define we in a more broad way. I'm going to define we as the body of Christ. Those of us who are justified by faith, you could just say we the believing Jews in the body of Christ. And I think back in branson, I did that. I'm not convinced I was wrong, but I'm also not convinced I was right of that. I think let's just take it in a broad sense when we, the body of Christ, were without strength. There, you know, getting into ephesians, chapter two, verse twelve, that those outside of the covenants and Commonwealth of Israel were without hope, without God in the world, that is, without strength, didn't have strength to do anything when we were yet without strength. In due time Christ died for the ungodly. Now, in branson, the reason I took we to be the believing Jews is because he contrasts that with the ungodly. And so I said, when we, the Jews, were without strength, in due time, Christ died for those outside of Israel. And you can still build the argument I haven't convinced myself completely one way or another. Maybe on my next tour of the book of romans, I'll get there in ten years or so. But let's just take it all generally and say we and the ungodly are the same group. When we were without strength, in due time, Christ died for the ungodly. Speaks about what he has done, what Christ has done. Now, I think when you get down to verse eight here's, the ungodly come down. But God commended his love toward us. The we and the us seemed to tie together, being the ungodly, all inclusive, all in there together, I'm not sure. So I don't know if I'm right or wrong. I don't know where to land on it. The reason I didn't spend more time saying, I got to figure this out is this two groups of people, we and the ungodly, or is it one group of people, we are the ungodly. The reason I decided not to really spend the time to try to figure that out is because, as I looked at it, I thought, well, either way, you end up with the same result. So don't spend the time working on it. It's all going to be in the same place as we're going to see here in just a moment. So we were without strength, and Christ died for the ungodly. This is the good news. This is what Christ has done. That Christ died for the ungodly, or Christ died for those without strength. And when did he do it? I, as a dispensationist, of course, I love this little phrase right here. In due time. In due time, Christ died for the ungodly. That means there was a time, of course, when Christ had not died for the ungodly. Reminds us of, say, galatians, chapter four, verse four, which says, in the fullness of time, God sent forth his Son made of a woman, made under the law to redeem those who are under the law. So in due time, that if you're not a dispensationalist, I'd like to know what you do with phrases like that. In due time that says there was a time when this was not the case. But then in due time, now, this thing that we're talking about came to be, and we're living in that time. That's a dispensational issue, I think, however you cut it. So in due time, at the right time at the appointed time, christ comes and he dies for the ungodly. And then, beginning in verse seven, he what shall we say emphasizes a little bit the truth. He drives home, he wants to hit this thing home. That's really a big thing to say. Christ died for the ungodly. It's almost like he wants to say, I don't want that to go in one ear and out the other. I said, Christ died for the ungodly. You know how the independent baptists do it. I know how they do it. I don't want you to miss this. Christ died for the ungodly. Do I hear an amen? Okay, pull it out of you. amen. amen. He wants you to recognize wait, you just said, Christ died for the ungodly. And so he he puts a highlighter on it in verse seven. For scarcely for a righteous man will one die yet per adventure. For a good man, some would even dare to die. But I didn't talk about a righteous man. I didn't talk about a good man. I'm talking about the ungodly. Christ died for the ungodly. And so he brings that down and says, god commendeth his love toward us, the ungodly. God commendeth his love toward us in that while we were yet sinners, Christ died for us. I think that you get this. Christ died for us, the ungodly. Well, if Christ died for the ungodly, don't you suppose that includes just about everyone? If he died for the ungodly, he probably died for the godly, too, if there is such thing. And what you end up with is, hey, Christ died for everybody. And that really was kind of a new message for the Jews, even the believing messianic jew. Christ died for my Roman gentile neighbors. That's what paul's saying. And they rejoice in what God has done. God commendeth his love toward us. That is, he stands and introduces commend is to here's the word right here soon istao sun istao the word soon together with istal istamai to stand together with the standing god comes along and stands right beside his agape. There's the word right there. He stands beside his love and says, I would like randy, I'd like to introduce my love to you. I commend my love. Look right here. Here is my love. God commended his love toward us in that while we were yet sinners, Christ died for us. I think you would have to admit that is love. What a way to help us to see God's love this could be. I bet we could find 1020 30, 40 verses in the Bible that speak about in this regard god so loved the world that he gave his only begotten Son so that whosoever believed that Him would not perish, but have everlasting life, here is his love. While we were yet sinners, Christ died for us. The amazing display of God's love. What's the old song? I don't even know enough to get enough words out of it. But if the whole sky were the parchment and every quill a pen to write the love of God would the oceans were the ink well. See, I can't get it right. Every quill were a pen and the oceans were an ink well, and the whole sky was the parchment to write the love of God would run the oceans dry. It's a great hymn. We should look it up and see what it is. But that's the idea is, wow, this is the love of God. Christ died for us sinners ungodly, and he's celebrating the basis, of course, upon which we've got I had a question by my friend boaz, my Jewish friend in Israel while I was there. And I've kind of contemplated a little back and forth since he asked me the question. But the question was, why don't Christians wear a crucifix? Because they don't like a crucifix. And I don't know if he said Christians or evangelicals or something like that. He certainly knows catholics. catholics wear a crucifix. But baptists, they don't wear a crucifix. They don't even like a crucifix. Why not? He said my first and immediate answer, which there's probably a lot of truth to this, was we don't wear a crucifix because the catholics wear a crucifix. We don't want to do anything the catholics do, they have a crucifix. And then I said, we want to recognize that he arose. He's not on the cross anymore. He did die on the cross, but up from the grave he rose. We would rather remember the resurrection of Christ, but there probably is something to say, hey, there's a lot in the Bible that wants us to remember that Christ died for us. And to stop for a moment and have Christ on the cross is not as bad a thing as we sometimes make it to be. When we see a crucifix, all Christ is not there anymore. But we don't have that problem. If you were to come into the church, in our church, we got the screens up there, and I put up artwork, and if I were to have a picture there the entire time of Christ hanging on the cross, nobody would say, hey, he's not on the cross anymore. How dare you. But if I had a picture of the crucifix, it's our allergy to catholicism. And I'm all for being anti Catholic, honestly, I'm pretty blunt on that. But what he's celebrating here is Christ was on the cross, and while we were yet sinners, Christ died for us. And it is Christ on the cross that introduces or stands beside and says, let me show you my love. Here is Christ on the cross. This is how God commendeth his love toward us. We ought not to forget the work of Christ on the cross. Maybe we non catholics, maybe we consider the resurrection without the cross almost becomes a bloodless coup. We see the victory. We see Christ with the crown on his head, Christ on the throne. But we miss the whole suffering aspect of it. And it's the suffering in which God commended his love toward us while we were yet sitters. So continuing to celebrate what it is to be justified by Him and the peace that comes. And he says, okay, now God commended his love towards us while we were yet sinners. Christ died for us much more than being now justified by his blood, we shall be saved from wrath through Him. Now, if you were to go through here, through this passage, and you say if we had to give this segment of scripture, five one through eleven, a title, maybe we would call it Benefits of justification. And you've got the benefit of peace with God, and that peace with God brings the benefit of endurance through trials. Endurance that brings you all the way to hope. And you have being justified, you recognize the great love that God has for you because of the price that he has paid. And much more than being now being now, that's a time word dispensationalist love, time words. Being now justified by his blood, we shall be saved from wrath through Him. Remember earlier I talked about the present and the future, and here he gives another one of these present future kinds of things, and he says, right now we are justified by his blood. And I think you and I, those of us who are saved by grace through faith and have received the gift of God, and if you haven't received that gift of God, I would love to talk to you about it, by the way. But those of us who have been justified by his blood, we rejoice, and we can say, okay, yes, I am saved right now. I'm at peace with God. But he says there's more. Being now justified by his blood, we shall be saved from wrath through Him. incidentally, those that believe, let's say in a universalism or some kind of scheme in which there is no wrath or there is no hell, I don't know what you do with these passages of a coming wrath. And yet Paul says that if we are justified by faith, that's where he started out. Therefore, being justified by faith, part of the reason we have peace is because we know that we are saved from wrath through Him. Through him being Jesus Christ. Jesus Christ our savior, died on the cross for us, paid the penalty for us, and we are now justified by his blood. But hallelujah, when the day of wrath shall come, we shall be saved. That's not something that we have to endure, that we have to go through. We shall be and going on in verse ten, for if when we were enemies, we were reconciled to God by the death of His Son, much more being reconciled, we shall be saved by his life now here's a past and a future also. So we were reconciled to God by the death of his son. Now that's what happened. Kind of same thing he's talked about the ungodly, the enemies reconciled by God. Now much more I'm going to insert the word we right there. We being reconciled. This is where you and I can stop right here and say, okay, we are reconciled. That's where I stand. Again, sometimes we sing the song, I bring it up every now and then. My life now is sweet, and my joy is complete, for I'm saved, saved, saved. Being saved is what he's talking about here in being reconciled. It's just that it's easier to sing saved saved than reconciled, reconciled, reconciled. So, being reconciled, but we shall be saved. So by his death we are reconciled, by his life we shall be saved. Now what's it talking about right here by his life? It is not talking about his 33 year ministry on Earth. By his life is not talking about that time from, say, bethlehem to calvary. Rather, this is talking about let's let's interpret life this way his resurrection, we shall be saved by his resurrection, or by the fact I think romans 14 nine says that Christ died and rose and is revived. It's that revived, he's living again the current life of Jesus Christ. We're going to be saved because Jesus isn't dead. So here he has gone from the crucifix to the tomb, and it's the crucifix, if you will, that reconciled us to God. In fact, you could tie this with two corinthians 519 that God in Christ was reconciling the world unto Himself. But it is the living Lord who is going to come and rescue us from the wrath to come. So there is the aspect, of course, of the crucifix and of the empty tomb, or the ascension, the resurrection, the second coming. So, being reconciled, we shall be saved by his life. What if Jesus this is an impossible scenario, but what if Jesus had died for our sins and then that was it, he just died for our sins and he was dead. Well, later on we'd be in trouble, there wouldn't be anyone to come get us. We'd be stuck. So, being reconciled, we shall be saved by his life. One more verse. I know I'm a little overtime here, and let's take this last verse not only so, but we also joy right now in God through our Lord Jesus Christ, by whom we have now received the atonement. Now, I think this is fairly self explanatory, okay, we rejoiced because now we have the atonement. Right now here we are saved with the atonement. I at one point well, you know, I have formerly nasbee stained fingers. You know also that I went to the evangelical Big Box seminary, and therefore I was taught how the King James was old and and outdated, and often they chose the wrong words that was my background. I when I started using the King James, then there were many times when I said, I like this Nazi word better. I think nasby here uses the word reconciliation. And I would have said they shouldn't have used the word atonement because I would have said back in the day, atonement is an Old Testament word, and we, the body of Christ, don't have an Old Testament saying. We don't have a atonement, we have a propitiation. And in a sense, I was right, but I was wholly wrong. how's that? I'm right in that Christ does not provide us an Old Testament covering like those sacrifices did. Rather, Christ is the propitiation or the expiation of our sins. He totally removes us. That's right. But I have come to say, every time I thought the King James writers did the wrong thing, I have learned that well, if I would just read a book, study a little bit, look in the dictionary, find out that really was a pretty good word, especially in 1611 atonement. So when you look up the word atonement, I'll tell you what, here I'll just pull up my notes here on the side and verse eleven. I know that's a little small right there because the coder hasn't yet fixed it, where I can change the size of that. But here is the number one, the very first definition given for atonement in the Oxford English dictionary. It's on your notes. It says, the condition of being at one with others, unity of feeling, harmony, concord, agreement, at one. I used to kind of make fun of the preachers who said atonement is at 1 minute, but the Oxford English dictionary says that's exactly what it is. And so in a more modern understanding, I'll say in a more modern usage, the way we use the word atonement today, it's an Old Testament concept, but that's in our modern usage. In 1611, the use of atonement was reconciliation, being brought to be at one with another. The Greek word Catalanje means to be reconciled. So we have being reconciled, we have the reconciliation. Let's check. I didn't even look to see if yeah, here's verse ten, being reconciled. Catalasso is the form that it's in there. That's the word we're looking at right there, being reconciled. If I can operate here, okay, there it is. Right. It's running together. But cataloge catalyst is just a different form of the same word, and 1611 King James knew that. Hey, don't just be repetitive using the same word over and over. Put a different word that means the same thing, and they put the word atonement right there. Well, that brings us where are we here? Going through pictures. That's what we're done. That brings us to the end of session number twelve of romans, rightly, divided and verse by verse. And I have enjoyed the time together with you here in the studios of randy White Ministries. Come see us someday you would be so impressed with our studio. It's actually surprisingly small, but we would love to host you someday. Now, in just a moment, I am going to give away this copy. You can't see it very well. I wish you could see the COVID The blind girl and other poems by francis jane crosby. fanny crosby. It's got on the front, it's got perhaps her most favorite, her most famous hymn, blessed Assurance. Jesus is mine, oh, what a foretaste of glory divine. And it's just a book of her poems. The first book she ever wrote, 1844, and it's what do you call it? facsimile copy. We did not go back through and retypeset it because it would take a lot of money or time, and time is money. So we we cleaned it up a little bit. But you can kind of tell this was typeset in 1844. But we sort of liked that look because it was typeset in 1844. I'll share a poem with you. The Blind girls song. Remember that? fanny crosby was blind? The Blind girls song. They tell me of a sunny sky tinged with ethereal light. But, ah, for me no sunbeam shine. My day is veiled in night, yet there is a beam, a nobler beam of knowledge bright and fair. That beam may light my darkened path and soften every care. The moon that or the sleeping earth shines forth in majesty. The sparkling deep that proudly rolls hath no delight in me. Yet I can hear a brother's voice in tenderest accents speak and feel a sister's pearly tear stealing gently on my cheek. A blind girl song. It goes on. I'll stop right there. If you like poetry, you're going to like today's prize. And Nancy says, I missed making that book. That's right. We only made it today, Nancy, and there's only five copies in existence. But we'll make more. We'll make more. There's more where that came from. But I wanted to have one tonight to show you and to give all of you. So to get it, all you have to do, you need not be present to win, but you do have to have put in a chat. And I would love to say hello to each one of you here tonight. If you can stick around for just a moment, let's have a little fellowship. It's been a couple of weeks since we've done it. Darryl in Crystal Springs, Mississippi. Good to see you. Our friend everett in Showlow, Arizona. what'd you get? Ten inches of snow or something like that? Did I see that? Good to see you. debbie, out in Crystal Springs, also good to see you. marilyn and Roger wabasha, Minnesota. Thanks for being here. Jack and teresa in Houston. God bless you, darryl and lease out in moundridge, Kansas. Good to see you. Is Nicholas in bolingbrook, Illinois. I got to West plains, Missouri. edith. Oh, look at that. Gone from 72 yesterday to 28 degrees. Tonight. I bet your 28 degrees is colder than this morning. When I went out, did a little work in the yard. Okay, I was getting some snow out of the way, but it was five degrees. But honestly, I told shelley after I got to ten, I said, hey, you ought to go for a walk. I said, I know it's five, but it feels good out there. No wind, no humidity, sun shining. It was a beautiful day. Roger is here with us. fresno, California but Roger is leaving next week. I just asked today. I should know this, but I remember he said Thursday. And this is Thursday, so it must be next Thursday. Headed to cambodia. Doing some mission work over there. We'll be praying for you, Roger. Neil vulcan, Alberta, Canada. Glad you're here with us tonight. Thank you. And Jim piedmont, South Carolina. Thank you. Good to see you today. I got deb in the ozarks. God bless you for being here. Ed, nancy and forest in the snowy and cold pueblo west greetings to everyone tonight. Thanks for those greetings. Pueblo West, Colorado. jody and Rich from rainy West Virginia. They went to Israel with us. Had a great time, didn't we, darilyn? Lisa, I already said, did I get my leases mixed up? Because now I'm at moundridge, Kansas. Scott, good to see you. The hill country of Texas. Jeff from trinidad, Colorado. Got some good snow up there, too, didn't you? Mike? And lorna. I hope the surgery went well. Dr. Mike inkerman, Pennsylvania, auburn, Kentucky. Good to see Keith and family. God bless you. Thanks for being here. Yes, Nancy caught me. She said my notes from branson say for us is the Jewish nation okay? I change my mind every now and then. Oh, Roger brings up a good note. I'm trying to give greetings, but I keep reading the notes. Roger. Who's going to cambodia? We sing Rising, he justified freely forever remember one day living, he loved me. Dying, he saved me. Buried, he carried my sins far away. Rising, he justified freely forever one day he's coming o glorious day. Rising, he justified paul says justified by his blood that is dying he justified and that might you might be able to build an argument against the song because it is rising, he saves us from his wrath. Dying, he justified. Or even again, as we mentioned already, two corinthians 519, god in Christ was reconciling the world to himself and I think that's referring to his death there. Excellent. Good to see you, Chuck. Praying for your brother in law. Battling cancer and yeah, tough time. We'll pray for your wife and her brother Eric recovering in Ohio. Good to see you. Hope you're doing well. Bill, always good to see you again. In cypress, Texas. Alex. greetings from London. I had such a delightful time meeting Alex and lenny and their wives and monica, their sister. Just a really wonderful time in London meeting them. So glad I got to do that. bolingbrook, Illinois. Nicholas, good to see you. I already said that, didn't I? Feel and dream out. Glad to see you. lexington, Kentucky. God bless you. I had a lexington boy come with us. John rutledge. He went to both London and the Holy Land. I think you all know John, herb and sherry. Good to see you resting following herb's last treatment. That's good. And sherry's dad's knee surgery went well. Excellent. He's recovering. I'm glad to hear that. He's been with us many times in branson. We're praying for you all. Linda in lexington, good to see you. Steven in Winston salem, North Carolina. Good to see you. darlene out in chula vista, California. Welcome. Cliff, good to see you. In kitchener, Ontario. Jerry, southwest Georgia. Welcome. shirley in ridgecrest, California. Glad you're with us tonight. Carol in fresno, California, there with Roger. You're not going to cambodia, are you? We'll pray for you as you stay home and raise the tomatoes. gerard, good to see you. In Belgium. Welcome. kurt, good to see you. To the Mad Rd family. midax dispensation is rightly dividing family. They just had a Bible study in their home and coming in late to see us. Glad you're here. Welcome. Sharon in ellendale. russ and Sharon. ellendale, Minnesota. God bless. Thanks for being here. Mr. kjb, believer, I am glad you're with us. God bless you. Thanks for your faithfulness and did I miss anybody? I don't think so. Well, maybe I did, but but Nathan got you, I am sure in the drawing. Let's see here. Does this drawing oh, I can't even show you on the screen who is going to win the book. This is what we are going to find out as we do the Price is right here. Spin the wheel. And the winner is chuck. Congratulations, Chuck. You get the Blind Girl and Other poems in weatherford, Oklahoma. We'll send that on the way. Now the rest of you will have to get that on the website dispensationalpublishing.com. So you can get that or okay, I'll let the cat out of the bag or spill the beans. It was printed in 1844. You can find it on the internet if you want, but it doesn't look nearly as nice if you set this on your coffee table. When sophisticated people come to your home, they will say, my, I am in the home of a literature lover. That's worth the price of admission right there. I look forward to being with you tomorrow as we will have our ask of the theologian at 10:00 a.m.. By the way, those of you who are maybe not able for time reasons, I understand that you're not able to watch all the asset theologian. We started a couple of new playlists and I'm going to try to do this more in various things so you can kind of narrow the focus. I started an evangelical garbage playlist. We started that several weeks ago, but I just started the playlist this week. So there's only, I think, two things on there. But you can watch that on YouTube. We'll get that on worship. I also and then I started this new thing, a family life playlist where I just sort of give a little family advice, parenting relationship, marriage advice, and you can follow that one also. And we're also going to get a bell ringing playlist when there's a question I've never answered before. Every now and then we get lots of repeat questions. I go ahead and answer them right then because I figure, well, you missed it. Others probably did too, and it's good to rehearse it. And sometimes I change my mind. But we'll do a bell ring and that's the first time ever I had that question. And we'll make that playlist so you can check those playlists out and be on all of those and take joy in that. I'm out of time, Neil. Ask a question that I can't answer tonight, but it is going to be a bell ringing question. I'll try to get that in tomorrow on Ask the Theologian. 10:00 a.m. Sunday, two broadcasts. We're looking at the Gospel, rightly, divided, and we'll be at the second half of the Book of Acts this Sunday and then the life and times of Abraham. We're going to have the death of Sarah this Sunday in genesis, chapter 23, regular times. For all that, let me lead us in a word of prayer. heavenly Father, thank you for these who have joined us tonight, for the blessing that they are, for the fellowship that we have across the miles. I pray that you would encourage them, keep them warm, keep them safe, keep them healthy through this night. Thank you for bringing us back together after a little hiatus as I was traveling that wonderful land of Israel. And we pray that you would bless us in the Word. Pray that we have rightly divided it and correctly interpreted it and understood it, and that we would be willing to change our minds when we're wrong, dear heavenly Father, and to get it right all along the way for the knowledge of your Word is such a blessing to us. In addition to these blessings we have looked at at justification tonight, we add this in Jesus name, amen. Thank you, ladies and gentlemen. Again, I appreciate you being here with us and we shall see you maybe as soon as tomorrow morning. Thanks for those of you.