Good evening, ladies and gentlemen. Welcome to our Thursday tonight Bible study. Very glad that you are here tonight as we come to do Romans rightly, divided in our very first session, in first session of going through Romans. Once again, here we are, at least the third time, maybe more than that, that I have gone through the Book of Romans and I saw bills coming on there. Gets better every time. I hope so. I think I'm getting close to understanding Romans. I think it's the most difficult book in all of the New Testament, that is including the Book of Revelation. I think the Book of Revelation is easier to understand than the Book of Romans. We got to get the Book of Romans right. And it's such a fundamental book, so we're going with it. Here you have some notes available that you can download. Those are at the RWM connect site. And if you're not a member of that, you can go to Randywetministries.org, find RWM Connect over in the left hand menu and just request access to it. And we'll get you access to that. Takes us just a little bit to do that, we got to send you an invitation, which you'll watch for in the email, but we'll take care of that. And@worshippi.com underneath, same notes, not in such a printable format, but nonetheless the same notes as we got here in the PDF format. And there is a supplemental for you that is Romans, rightly? Excuse me, romans graphically presented as we have available@dispensationalpublishing.com, which I'll show you here in just a moment. That is not a necessity to follow the study. As a matter of fact, none of it is the necessity to follow the study other than click play on the video and turn your ears on and ready to go. And that is what we will do here in just a moment. I would love for you to put a chat in the chat box, especially if you'll tell us where you're from, what's your name, where are you from? It's always a pleasure at the end of the broadcast, go down and look through those. Those encourage me and no doubt others as well as we look through that and consider that. But for now, let's do what we came in to do, and that is to study Romans rightly, divided and verse by verse. And I will look forward to doing just that. Let's see, where are we here? Right here is where you have the book that is available for you. $17.95 for this full color little booklet book, 40, 50 pages, I don't know how many is in there. 63 pages of the book that is there. And because some of you want to use it right away, of course, when you purchase, you get an immediate download for it. So you'll have both the download PDF version of the entire book and you will have also the hard copy, of course, coming in the mail to you and that's at Dispensationalpublishing.com, just click the shop button and we'll go right there. And with that where are we now? To the right place. With that let's go into session one of Romans, rightly? Divided verse by verse. Got a lot of stuff to take care of tonight so we just want to jump right in and get into Bible study. And here we have the screen that so many of you of course are used to and the King James version is what we will mostly use at Bibliphy. Bibliphy worstify.com. We've got the King James, we've got some Greek interlinear here. We got the Young's Literal right here. And if you would like your screen to match my screen, let me tell you something you can do at Bibliphy worship.com right? Yeah, Bibliphy worship.com right over here. When you go there, there is a little button with a sidebar. You push that, it brings up the sidebar and then you go right over here to worship. I pulled that little issue down right there and then right here is where you would want to enter Romans one. Let's see what yeah, it pops up. If you'll just type Romans one it'll pop up right there and then I'm not going to show you from here because it'll get confused trying to show your screen and follow it'll keep mirroring itself. So click right there and then what you will want to do is sync with video. If you only want it to sync with one screen, sync to the target screen. But I would turn off the target screen and just have sync with video. This will work on your laptop, it'll work on your desktop, it'll work on your pad, it will not work on your phone just because of the amount of content that needs to go on it. So yeah just go right there, click the sidebar, click worship, I type Romans one, click that and then it will sync. Now that will also happen by the way, whether you're watching it live or you're watching it archived, it will follow along and keep up. Now I should say that we are a small organization without a huge staff that works all those things. And so if you find a bug just go ahead and let us know or submit it or if something's not working it's because we're a staff of one and therefore it's in the development process. But I think it works pretty well for most people. Check that out. We're going to begin here in the King James side over here with Romans chapter one, verse one. But first let me give you a brief introduction on the outline. I have given you supplemental resources in Romans graphically presented. You can see where to go. Those with those, if you don't get the book, which of course is not completely necessary. If you don't get the book, then you won't go to that supplemental information. But I got you taken care of there as well because we've got it right here and we're going to begin with the supplemental information and that is a brief introduction of the book of Romans. We could spend a lot of time on this. If you want more, I would suggest you go to either worship.com or Randywhiteministries.org or worship, let's say worship or YouTube. YouTube. Comrandywhite. And there look up the Romans graphically presented series. This is the Romans rightly divided series. Look up the Romans graphically presented series and watch session one or sessions one through eight of that weekend study where we spend more time on this and dig a little more into the introduction. But for our purposes, we're going to give a brief introduction about the four premises of this study. I am convinced that every study, every teacher brings some assumptions to their study. I think it's a nice thing to set those assumptions out and to let you know what they are so that of course you can question the assumptions. Now as we look at these particular assumptions, I have four. Number one, I realize it's a little small for you see, but it's also on the outline or just listen here. Here we go. Number one, the book of Romans is written to Jews living in Rome to explain to them the current work of God in the world. Get that a little bigger. There we go. And that understanding I think is going to be fundamental to the way we interpret the book of Romans. I see it as a Jewish book written to Jews saying hey Jews in Rome, let me tell you a little bit about what God is doing right now. That is an assumption. You and I make assumptions, but we also question the assumptions and we will question the assumptions all the way through and say, okay, give me some proof that this is to Jews. So right up front you don't have to buy that argument. I realize that it is a very minority argument. In fact, maybe me and the ones I convinced in Branson would believe that the book of Romans is written to Jews. The vast majority of Christianity, including of right division Christianity, would say the book of Romans is written to Gentiles Romans through Phileaemon. That's ours, that's the body of Christ. I am going to say not so fast. These may be believing Jews indeed I think we'll see that they are, but they are Romans. They are Jews living in Roman. That's to whom the book is written. Now premise number two is that the book of Romans is God's position paper on Israel. It explains to the world and especially to those Jews living in Rome, what God is doing now and now includes this day for Israel both past, present and the future, what he has done, what he is doing, what he is going to do. Premise number three, when Christians, that's the term I'll use for me and you. When Christians apply the book of Romans without regard to its audience, they are forced into theological positions which contradict other clear passages of Scripture. You see, because the vast majority assume, ah, the book of Romans, that's ours. Then they become calvinists because they get into Romans chapter three and chapter six and they get total depravity and then they get into Romans chapter nine and they get this election process and the sovereignty of God and they take. I think. Some positions which are at odds with plain clear Scriptures and yet they have to take them and keep them for us because they're in the book of Romans and Romans is for us. Well, if we start with this premise, we'll avoid the problem of this premise. And then premise number four here, the Book of Romans, contains the poly mystery. The polymistry is the pattern under which you and I live by grace through faith, not of works. It contains the polymistry of the body of Christ, but is chiefly a theological treatise to first century Jews about their position in Christ. These first century Jews, where are they? What's their reason of existing? And what is God doing today? Now that is, as I mentioned, a brief introduction. Again, go to the Romans graphically presented if you want to spend much more time on those and carry this through and get a grand overview of the book of Romans. But for now we are going to take Romans rightly divided and verse by verse. And so let's jump right in to taking it verse by verse. Having set forth those premises right at the beginning, then we come into first of all a section which is Romans chapter one, verse one through chapter five, verse 17. This is the biggest chunk in Romans and it is a chunk that says, hey, I want you to know that there is a Gospel for all. We'll follow that through. Obviously we're not going to go through five chapters tonight otherwise it wouldn't be verse by verse, would it? We could scarcely read the verses in the time that we have here together for tonight. So we are going to come down and look in a section of Romans, chapter one, verses one through 17. But we're only going to get maybe we're going to get down to verse seven. Now let's see how if I can go the right direction here, let's see how Romans one, one through 17, this is page five of Romans graphically presented. Let's see exactly where this goes. Let me get that a little bit. By the way. If you get the book. Just let me say a couple of things as we see here on page five. The little magnifying glass right there. That means this is something that looks down. It looks inward. It looks at what we've got and that is going to look verse by verse at the case stated. A Gospel for all. Which is in one. One through 511. And then one through 17 is right here. God's work of salvation. The case stated here we are right here. We'll explain more of those at another time. But this particular outline you see on your downloadable outline, if you happen to get one of those, and that is that we are tonight going to look at Romans one, one through seven, Jesus Christ, the seed and the sun. And then we will look at verses one and two, who, verses three, four and five, what? And verses six and seven to whom, who? What? Whom. That is our roadmap for tonight. This is the overview of all of that. But we are going to look at it right here, verse by verse, as we think of who. Now, also on your outline, I've got right after verse one, it says black, verse one, black. That is in my color coding of the book of Romans. Some of you have seen me do this in other books. I am color coding. It black, green and blue. Black I do not believe can be directly applied to us. I believe it is directly written to someone who's not us. Green, we won't get into any green tonight, but green, I believe that it is not written to us. But you could incidentally take it. And then blue, I would say. Now, that's our stuff right there. So everything we've got tonight is going to be in black. And we begin talking about the who in verses one and two, who is the author specifically. And Paul comes along, as he does in all of his books, and he just introduces himself right from the beginning. Paul, here I am Paul, a servant of Jesus Christ, called to be an apostle, separated unto the Gospel of God. Now, as we begin to think about this again, there is no surprise that it's from Paul. We all knew that there's absolutely no debate about the authorship of Paul. If you hold to the integrity of the word of God at all, then it is written by Paul. If you do not hold to the integrity of the word of God, probably you're not watching this video, this session here tonight. So here we are as people who believe in the integrity of the word of God, okay? Paul wrote it. Paul is a servant of Jesus Christ. Not surprised there. Paul is called to be an apostle. Well, no surprise there. We call him Paul the Apostle in many ways and many times. And so we're not surprised they're separated unto the Gospel of God. Now, here we come into this point where we are just a little bit surprised and we'll flesh these out. But let's talk about Paul the apostle. First of all, you remember, of course, there were the Twelve, the twelve apostles, and the Twelve were called directly by Jesus. You remember that? One of those Twelve, of course, was the betrayer Judas and he ended up hanging himself. And in Acts chapter one, he was replaced. He was replaced not directly by Jesus because Jesus was already ascended unto heaven, but very clearly as you read Acts chapter one, his replacement was under the will and the guidance of God. In fact, by the drawing of the Kleras, the lots, by the drawing of the lots, they were using an Old Testament means of saying god, we are not going to decide this. You decide this. There were two candidates there, you remember Matthias and Barnabas. And these were the two that met the qualifications for apostleship. Paul wasn't there. Paul certainly wasn't even a believer in Jesus as Messiah at that point. Paul, whatever he had heard about Jesus, and no doubt he had heard some, was antagonistic towards Jesus again at best at this point. And so Paul is certainly not one that would even be in the running. He would be disqualified because he honestly did not have the qualifications to be and to be in the Twelve, in the position of the Twelve, judging the house of Israel. And so if we were reading, let's say Matthew, Mark, Luke, John, and then read Romans, this would be a total surprise to us because we would say, wait a minute, I don't know anything about Paul. What are you talking about, Paul? Even if we had Romans, I don't know, say one through eight, excuse me, Acts one through eight. And then for some reason it stopped right there and picked up with the Romans. We would say, I don't know, I don't get it. I don't get why Romans, I don't get who Paul is, any of that. We've got to have Acts eight on through 28 to figure out where does this Paul guy come in? So Acts is a transition book that introduces Paul to us, introduces us to him, to us as one who was, I'll borrow from the words of Paul, not from the words of Acts, but it introduces him as one who is untimely born, born out of his time, born prematurely. He didn't fit in with the Twelve. He's different. He's got a completely different ministry. So much so that it caused the church to have to come together and have a great big meeting in Acts chapter 15. Well, this is that guy, Paul. He is an apostle. His apostleship was questioned in the Book of Acts, but here in the Book of Acts it was settled. And here he comes and presents himself as an apostle. But we know him as an apostle who's very different. One of these things doesn't belong here. And it's the apostle Paul. He has a different kind of ministry. So here we're okay. Paul, he is a servant of Jesus Christ, no problem with that. He's called to be an apostle, no problem with that. And then he says he separated unto the Gospel of God. Well, in one sense there's no problem with that. Okay. Yeah. Paul, you know, called to preach the gospel. Yes, I see it. I see it separated unto the gospel of God. The problem is, you and I are persnickety in our biblical interpretation and we say, oh, the gospel of God, what is that? And we don't just use this sort of broad brush where we just take all gospel to be, you know, it's the wonderful saving gospel, the Gospel of God, amen. We know because we're good students of the word again, we know there's the gospel of the kingdom, there's the Gospel of Christ, there's the gospel of Jesus Christ, there's the Gospel of God, there's what Paul many times calls my gospel. So which one is this? And are they all the same? Of course, that would lead us into a little search, into a little study. We would let scripture speak for itself. And if we let Scripture speak for itself, when we look at the Gospel of God, we begin to discover that the gospel of God is this gospel that looks like not the Pauline Gospel. So this sort of shake rally rolls right here before verse one is over when we do the study and the research. Now if we just read it the Gospel of God and sort of skip over it, that's just verse one. Nothing good is ever in verse one. Go on. If we just do that, well, then we don't catch it. But if we stop and say, I want to study here the Gospel of God, and figure that out, well, then it comes in and it begins to confuse us a little bit. Now, the term Gospel of God is used seven times in the New Testament, six times by Paul, one of them right here. Of course, two of them are in the book of Romans, one in Romans chapter 15 as well. And the one I want to go to is in one, chapter four, verse 17. I'll go there just a moment, but again, first peter 417. The reason I go there is because I did a little bit of homework before I got on search the Gospel of God, look through those. When I do that, I want scripture to interpret. Scripture? That's why I'm doing it. So, hey, check out Gospel of God where's that phrase used. See what it means according to Scripture. When I do that, the thing that I do then is look for the easiest interpretation, the easiest definition, which one is it? And I think the easiest one to understand is one Peter 417. Now what happens when I take it as the easiest is I then take that easy definition and say, now this is the one that I'm going to use to shed light on all the others. And I may contextually find that, hey, there's some difference in the others. And so this easy one doesn't work in this case, I don't think I do one. Peter, chapter four, verse 17 says for the time has come that judgment must begin at the house of God. And if at first begin with us, what shall the end of them be that obey not the gospel of God? Ah, now that's kind of interesting here. Peter of course is an apostle. Those of us again who are rightly dividers would completely agree with this. Peter is an apostle to the little flock or to those who are going to be given the kingdom. He's an apostle of the kingdom Gospel. The kingdom gospel is under law. The kingdom Gospel is under the words of Jesus. The kingdom gospel is under the Sermon on the Mount. The kingdom gospel is displayed by John the Baptist. The Kingdom Gospel. How do you respond to get ready for it? Will you obey the commandments Jesus says and then add to that repent and be baptized for the forgiveness of sins? Peter says this is the kingdom Gospel. And so Peter says the time has come that judgment must begin at the house of God. Now remember that judgment is a thing of Israel. Judgment is a thing of kingdom. Prior to the kingdom there is judgment. So now is the time. He says that judgment must begin at the house of God. We take that literally. That's not your local Baptist church. That happens to be the temple if you interpret it biblically. So time for judgment to begin in the temple. Broaden that out to the Jewish people a little bit. If it first began at us, he makes the house us. So referring to Israel, if it first begins at us, what shall the end be of them that obey not the gospel of God? Here is a gospel to be obeyed. Now again, this is the easiest of the seven, and I would say from this the Gospel of God is something that belongs under Peter's domain. And so when we come then back to Romans, chapter one, verse one, he says he is separated unto the Gospel of God. We say, well that's a surprise. I wasn't expecting that. I thought he was separated from his gospel, the Pauline Gospel, the Pauline pattern in verse one. I don't think that's what is saying. Now the way I study the Bible again is I will take and I will search the scriptures, do the cross references and make my assumptions and then I'll see if those assumptions are borne out. So I look and I say, paul. I know who Paul is. Servant of Christ. OK, I think I know what a servant of Jesus Christ is. I don't really need to do a word search or a phrase search on that I can figure out. Servant of Jesus Christ called to be an apostle. Well, I've seen lots of defense of Paul's apostleship. I understand he's an apostle. There's twelve apostles over here, there's one over here. He's an apostle born out of due time. He's a different kind of apostle, but he certainly is called to be an apostle. Separated unto the gospel of God. I understand. Separated, set apart, designated unto the Gospel of God. Now that when I say, okay, I want to look that up. And so I look it up, I find seven times I say which one is the easiest to interpret? I go to first, Peter, chapter four, verse 17. Looks to me like the Gospel of God is something for Israel to obey. And then I say, wait a minute, if this was from Peter, then I would understand, but this one's not from Peter, this one's from Paul. Paul separated to the Gospel of God. You must be mistaken, Paul. You must be using the Gospel of God to mean the Grace Gospel. The Pauline Gospel. The Mystery Gospel. Right. But I can't tell Paul what he meant to say. I just have to go with what he said. So then I will make an assumption. This must be different than I was expecting. This must be about Paul really saying right now, right here, I am writing about the Kingdom Gospel, about that which is Peter's domain. I'm venturing out there to those of you who are in Rome because you see me there, you hear me there, you know what I'm preaching in other places. This is going to confuse you if I don't talk to you about what God is doing here. Now with that assumption, then I say that's unusual. It's so unusual for Paul to be separated under the Gospel of God that I better test it. So I write it down. Paul separated unto the Kingdom Gospel. Sounds wrong, but seems to be what it says. Let's check it out. And then we get to verse two. And verse two, of course, adds in the same context, and it says right here, the Gospel of God in a parenthetical statement which he had promised a for by his prophets in the Holy Scriptures. Now, the parentheses given right here in verse two are just to help us to understand in English, because it's a very long sentence and if you were to diagram it out, you would find this is a clause, it is a little clause that is describing the Gospel of God. The gospel of God. Which Gospel? He, God had promised a for by his prophets in the Holy Scriptures. Wait a minute, that seems to go with my assumption. My assumption was the gospel of God is Peter stuff. Peter stuff, the kingdom stuff, the covenants and the promises to the house of Israel, which was promised of four by his prophets in the Holy Scriptures. It seems to confirm what verse one said. So I thought in the thinking process, verse one must be wrong. He must have meant which I've been separated unto the mystery Gospel. That's what he meant to say. But verse two he says, nope, that's not what I meant to say, I want to clarify this for you because there will be followers of Paul. You follow me while I follow Christ, who say, Paul, that's not your domain. You're not talking about that, are you? And here in verse two, he says, yes, I'm talking about that because the mystery gospel we know in verse two was the mystery Gospel. We know from Ephesians chapter three two five. We know that that gospel in Ephesians three five was not made known. It was a mystery, it was hidden in other ages, not made known to the sons of man. Well, can you say verse two is about some things that were in other ages not made known to the sons of man? No, this is oil and water. It doesn't mix. It would be illogical to say that the Gospel of God right here is the gospel which was hidden before, because he very clearly says it was not hidden, it was promised a four rather than hidden afore by his prophets in the Holy Scriptures. So lo and behold, I think we're talking about the Kingdom Gospel. And Paul comes and as clear as day says, I want to talk to you about the Kingdom Gospel. Now, I know that there are some of my right division brethren who would just say, no, Paul cannot write about this. I think Paul can write about it. It's not his chief domain. But he certainly is a Jew. He's a Jew of Jews. He gives that own testimony himself. He cares about his Jewish brethren. He is one of the recipients of the covenants that were given to the Father. He wants to talk to his nation about how that is going to be received. But that's not the chief purpose of the Book of Romans. The purpose of the Book of Romans is to say, let me tell you what's happening with this because there's something else going on. You know, of course, that I keep my favorite poster right here, and this has to do with the transition. I would say this is the Gospel of God right here, and this has already been revealed by the time we get to Romans. But he's explaining to people over here what this is all about. The reason that's beneficial for me and you is not because we're over here, but it's because we're over here. And in explaining it to these people, he gives lots of explanation to these people who are right over here, who happened to be me and you. And so we come here to this gospel. The Gospel of God promised a four. Now, right division, and of course, we're instructed to rightly divide the word of truth. Rightly dividing the word of truth two, timothy 215, rightly dividing is chiefly about figuring out which gospel is in view on any passage of scripture. And the gospel in view here, it very much tells us which gospel is in view. That is, the one that. Was written for by his prophets in the Holy Scriptures. That's the kingdom stuff. You can go back and read the prophets and this is what you will have. We've been studying Hosea in our ministry here on Wednesday nights. Well, Jose fits right here. Paul's even going to use some quotations from Hosea before. This is out. Now, that is who the Epistle is from. And then we come to verses three, four and five. And it's a little bit of what, what are we talking about here? The Gospel of God concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. Okay? So we're introduced to Jesus here, who is made of the seed of David, okay? He was made of the seat of David, that is, he was incarnated. That's the proper way to speak that word. He was made flesh into the seed of David according to the flesh in his incarnation. So here's Jesus Christ, he is our Lord and made of the seed of David. We happen to know from our study of Jesus Christ, we happen to know that Jesus was of the seed of a woman. Remember Galatians four? Four in the fullness of time, God sent forth His Son, made unto the law, made of a woman. Well, that would fulfill the prophecy of Genesis, chapter three, verse 15 or be part of the fulfillment of 315. Genesis 315 that talks about the seed of the woman would bruise the serpent on my head, would be the victor over the serpent, if you will. So he's the seed of a woman. We also know that he is the seed of Abraham, and we know that from Galatians chapter. Let's see, chapter three, verse 16. Yes, in chapter three, verse 16, he's the seed of Abraham, which has to do with the Abrahamic covenants. And here he is shown to be specifically of the seed of David. Now, Paul could have written about all three. Jesus made of a woman, made of the seat of David, made of the seat, made of the seat of Abraham, made of the seat of David according to the flesh. She could have spoken all three, but he didn't. I suspect he didn't because this is what he wants to focus on right here. Jesus Christ our Lord, he was made of the seed of David. Well, that aspect being of the seed of David, of the house and lineage of David, that aspect which we see in the birth of Jesus, of course, being born in Bethlehem, the city of David. And in the city of David, you know, there is born a Savior who is Christ the Lord. That's the kingly aspect of the ministry of our Lord. He is going to come and sit on the Davidic throne. Once again, this clarifies and helps confirm ah, we were talking about the Gospel of God, which is the one that you have to obey the nation has to obey and the nation of Israel will be judged according to their obedience towards the gospel of God and the one which had been prophesied before. OK, that kingdom stuff and bingo. Right here again concerning Jesus, you know, the Davidic son, the Davidic son who's going to sit upon the Davidic throne. Now, let's just stop and ruminate here for just a moment. How's that? Wouldn't you agree with me that even right here we've only gotten to verse three, that this ought to shake up a little bit the average or the standard interpretation of the Book of Romans, because the standard interpretation of the Book of Romans, I think, is it's for the church, it's for the body of Christ. That's the standard Catholic interpretation. It's the standard, Calvinist reformed interpretation. It's the standard evangelical interpretation, it's the standard fundamentalist interpretation and it's the standard right division of interpretation. So everybody interprets it that way. But verses one, two and three all seem to be saying another way, go another way. Now, I know that it is, I don't know, shall we say, dangerous to reject basically all the interpretation that anybody in the church has ever given and to go a different direction. And I know that some will say, you know, who does that ball headed preacher in Towson, Mexico think he is? You know, how in the world can he just have the right to know? Passage of Scripture is open to private interpretation. Well, I agree with that, but all I'm doing is setting aside all the teaching of the church and saying the Bible is the sole source of our authority. That's it. We don't look to see what the catechism has to say. We don't look at the confession of whenever it is this confession or that confession, this creed or that creed, all that's dust in the wind blowing away, we're not worried about. Can I find this in another commentary? I need to confirm this in another comment. I need to make sure John McArthur says this. I need to make sure Charles Bergen said this. I'd like to see if anselm or origen said this too, because somebody's got to say it in order for it to be right. This is academia has led us into that kind of, shall I say, stupidity, because academia insists that in order to be true, you have to footnote it. Otherwise it's not true. You got to put where somebody else said this. Now, my footnote is Romans, chapter one, verses one through three. Romans is written to Roman Jews about the gospel of God concerning his son, who is the Davidic throne. He's going to sit on the David throne. He's the Davidic child. The Davidic seed. He's going to have the Davidic crown. This is what Romans is about. A lot of stuff right over here. Now, when we get down, we won't tonight, verse eight, I believe it is, next week when we get down he's going to say, hey, there's something that's come up I'd like to tell you about, this stuff is going to be in there. And that was one of my premises. Premise number three, I think it was maybe number four, that it is going to be in here. But right now, the announcement of the book, wouldn't you agree with me? The announcement of the book is this is about Davidic stuff, jewish stuff, covenant stuff, old Testament stuff. That's what I want to write about now, because the reason I said I want to ruminate on this is because it is such a rare opinion that I know probably especially a lot of preachers out there saying, no, he's wrong. I haven't heard him say anything right yet except that, but he hasn't said anything right yet. I would challenge you then to say, where did I go wrong on interpreting verses one, two and three. As I see it, I have just taken it for its plain sense, paul is separated unto the Gospel of God, which all seven times seems to be the theocratic Gospel promise of four by his prophets in the Holy Scriptures. That cannot be the same thing as Ephesians, chapter three, verse five absolutely can't be the same thing. And it's concerning his Son Jesus Christ, made of the seed of David. What's? The promise of David. A child sitting on the throne. This is kingdom stuff, isn't it? Simple to look at it that way? I think it is. And so, in verse three, concerning his Son Jesus Christ, okay, his Son was made of the seed of David, and his Son then also in verse four was declared to be the Son of God with power according to the spirit of holiness, by the resurrection from the dead. Now, we're going to take this two ways, I think either way could be right. Let's take it first of all, in its plain sense, and I suppose we have to default to the plaintiff sense on something like this, but here's Jesus Christ, OK? So he's made to be in the seat of David. Prove it. Show me what's some evidence that Jesus was made to be of the seed of David. Well, he rose from the dead. How's that the promise? Was he's going to be a perpetual king. One of your children will perpetually sit upon the throne. And so how can you do that except you raised from the dead, you have immortality. There's jesus, he was declared to be the Son of God with power according to the spirit of holiness by the resurrection from the dead. So the resurrection of Christ being the proof that Jesus is not only the seed of David, but also the Son of God. Incidentally, I think if you hold their feet to the fire anyway, even a conservative Jew, even an orthodox Jew would say the Son of David is the Messiah, and the Son of David is also the son of God and therefore he must rise from the dead. All of the messianic candidates that the Jewish people consider from time to time are dead rabbis. They say I think he's coming back to life. I think any day now he's going to rise again. There's a resurrection of all these messiah, one of these, I guess you would say, or there's looking for a resurrection. So Paul just comes and says, hey, he was raised from the dead. Now that's the easy interpretation. That's the easiest one to get just from reading the words. Let me give one more possibility on how you can interpret these words. I guess I would call this, as I did on the outline, an alternative reading of verse four. Now he was made of the seed of David. What does that mean? Someday is going to sit on the throne. OK, could this be saying declared to be the Son of God with power according to the spirit of holiness? Now that is to it's not the Holy Spirit, but according to a spirit of holiness by the final resurrection. What if this resurrection from the dead right here is talking about the second coming and then this declared that sounds like past tense to us. And it's simply because this is in the heiress tense and the heiress tense we don't have in the English language, so we have to do something with it. Normally what we do is we just put it in the past tense, but it's really a moment in time tense, a moment in time yesterday, a moment in time today or a moment in time tomorrow, past, present or future. So the grammar allows to say, shall we say, and will be declared to be the Son of God with power according to the spirit of holiness by the ultimate resurrection, the resurrection that takes place at the second coming. That is to say, hey, I'm talking about the Davidic kingdom, the promised Davidic kingdom. Jesus Christ was made to be of the seed of David. And you just wait and watch and you will see that at the resurrection of the dead he is going to take the throne as the seed of David proven to be the Son of God. That is verse four is looking toward his messianic reign rather than his resurrection from Jerusalem 2000 years ago. Now, I think grammatically the passage can go either way. I even think theologically the passage can go either way. And so what I prefer to do with it is to go either way. How's that? There's no need here to necessarily say this is definitely about his resurrection in Jerusalem 2000 years ago or this is definitely about the future resurrection at the day of the second coming. No need to pick and choose because I think we can take both and say this is one of those that can go both ways and probably was meant to go both ways. If you ever ask a question of someone like you want to go out to eat Monday or Tuesday? And they answer yes. Okay, we'll go Monday and Tuesday. So is this about the resurrection from Galgasa or is this about the resurrection at the end times? Yes, I'm good with that. I'm good with both of them and I think it's helpful to go ahead and see both of them that way. So there was or will be this declaration of the seed of David to be the Son of God according to the spirit of holiness by the resurrection from the dead. And then in verse five, still speaking of Jesus, and this book is so much a revelation about Jesus and the work that he is doing. Jesus is the son of God, jesus is the seed of David. And then he says here, by whom we have received grace and apostleship for obedience to the faith among all nations for his name. Now, as you look at this again, if you just run past this, you don't pick up something that I think is fairly important to look at and consider here in verse five. And that is that we have by Jesus we've received grace and apostleship. Now the million dollar question is right here who is can I highlight that? I can't keep talking to the coder about that. I'd like to be able to highlight that word right there. Hint by whom we have received grace in apostleship we tend so much towards ice of Jesus that we immediately want to say, well, of course, by Jesus Christ I've received grace and apostleship. But then conservatives, fundamentalists right dividers would say, wait, I haven't received any apostleship. No apostle. You know, last time I taught Romans, I knew that we weren't apostles, but I wasn't as persnickety about pronouns then. So I went back and looked at my notes. This time when I did Romans graphically presented, I didn't look at my notes. But this time I did look at my notes and I said this is not saying that we are apostles. This is saying that by God's grace we have apostleship. By God's grace we the Gentiles have been put under an apostle, therefore we have apostleship. That sounded pretty good and got me out of a pickle. The problem is that when you look up apostleship in the form that it's used right here and this form is always translated apostleship, it really does mean holding the office of an apostle. Not that you happen to have an apostle. I do have an apostle. His name is Paul. But that's not what the word means. The word means you are an apostle. Like we would talk about the apostleship of Peter and the apostleship of Paul, they are his. So by whom we have received grace and apostleship. So figuring out who the we is has got to be someone who's not only received grace, but they've received apostleship. In fact, I can't really say it that way. I can't say it's got to be someone who's received grace and apostleship. But because it's got to be plural, someone's got to be more than someone. So who has received apostleship? Well, I guess the apostles, right? Could Paul be joining in union with the Twelve and saying, I know that my apostleship is different, but I'm an apostle, Peter's an apostle, the rest here are apostles and we have all received apostleship. I think that's what he's saying. And I think this helps us very much in interpreting the Book of Romans. Because in the Book of Romans we are going to have to determine who the pronouns are about. And the first pronoun we come to, really the first substance of pronoun is we. Who is we? Now, let me just point out the obvious. We cannot be ye. So if you're going to put yourself in verse five, take yourself out of verse six. This is just standard logic and standard grammar. I'm not you and you're not me and we are not ye. So take your pick here. Actually, I'm going to go for a completely different one. I'm not going to be in five or six, but I am going to take and my premise throughout the Book of Romans will be that unless it is otherwise stated in the context we is going to be the apostleship. That means it's always going to be Jewish. I use the apostleship in the broad sense of the word. That is, it includes both the apostles of Israel and Paul, the apostle born out of due time. All of those together. I know we normally don't see them working together with the same groups of people. I read the Book of Galatians, chapter two, verse seven. I've heard that too. Peter to the circumcision, Paul to the uncircumcision. But here it looks to me like Paul is just stating, hey, we've come together here I am aligning with them. I am talking about things that are of the seat of David, things that are Davidic and Theocratic, things that have to do with the resurrection of the dead, the ultimate resurrection of the dead. Things that were prophesied afore by his prophets, things that are concerning the Gospel of God. I'm coming together with Peter's stuff. And it is by Jesus Christ that Peter and I, Paul and the other apostles have received grace and apostleship. And this apostleship was for obedience. Ah, obedience. Well, that goes back really to the Gospel of God. Remember first Peter, chapter four, verse 17, again talked about the obedience to obey the Gospel of God. Peter said so here this apostleship, apostleship, the main unit of apostleship, Israel's apostleship was really about obedience, wasn't it? The apostles were to get Israel to obey and they were to judge their obedience. It's very much about obedience. The gospel of God is about obedience. The prophetic Gospel, which is the Gospel of God, is about obedience. The dividic gospel, which is the gospel of God is about obedience. The apostleship Gospel, which is the Gospel of God, is about obedience. It's just this Pauline thing that really is not so much about obedience. This Pauline thing is about a gift. It is about being sanctified in Christ, being complete in Christ, being pure in Christ, not having our trespasses held against us. It's not about works. In fact, works are not even allowed, not even let in the door, and not even considered in any way. Well, obedience would not be the word that I would use for the Pauline Gospel, or what Paul later even in this book, will call my Gospel. But the Kingdom Gospel, I sure, would see it here, by whom we have received grace and apostleship for obedience to the faith among all nations. You say, I got you, I got you. Here. It's for the gentiles. Oh, is it? Now? To me this echoes the so called Great Commission. Remember that I say Socalled, because the Bible doesn't call it that. But let's go to Matthew, chapter 28, verses 19 and 20. Go ye therefore, and teach all nations. This case, ye, happens to be those apostles there to teach all nations, baptizing them in the name of the Father, Son and the Holy Spirit. And then guess what? Teaching them to observe all things whatsoever I have commanded unto you. Wait, teaching them to observe lord, do you mean obey? Oh, yeah, exactly. Observe, obey all things that I have commanded you. So let's get back here again in Romans, chapter one, what was that? Verse five, I think. Yeah. By whom we have received the grace and apostleship for obedience to the faith among all nations. That is, hey, we're to take this kingdom message, just like the Great Commission, just like Matthew 20 819 and 20, we're to take this out. And Jews living in Rome, they're supposed to get that message too. It's a message of obedience. Once again, we've only gone through five verses, but every one of those five verses has said, in effect, this is about the National Gospel of Israel. So far, we do not even have a hint of that which is Pauline other than one word, Paul. That's the only hint that there was there. Everything else shouts Kingdom Gospel. We get confused because he said Paul. And you know, in our mind we say, well, Paul's over here, this is Paul's. But we forget to that Paul said, rightly, divide the word of truth. This is certainly word of truth, and we have to say, okay, Paul wrote it, but which side does it belong on? I think it belongs over here. Now, again, as I said, even in my premise that premises that this is going to show up. And I believe that Paul is writing to this group and about this group, telling this group what's up now that we got this thing in the game this has been added to the poster. That's my premise for the book of Romans. So here he says, hey, great commission kind of stuff right here. Apostleship for the obedience of the faith among the nations. And then he's speaking about the nations. Now, among whom among these nations are ye also the called of Jesus Christ? Now, ye is not we. So these are not those who received apostleship. These are somebody else ye. Can we include ourselves the body of Christ in the ye? I don't think so. Yet I would say here it is. Ye Romans. The Romans, I will contend, are Jews. And so we in the book of Romans is always going to be Jewish. It's about the apostleship, it's about the kingdom. Ye is unless there's something in the context that states otherwise, and there will be. But ye, our default is going to be that's about Jews, that's about Roman Jews. So you and I are neither we nor ye in the book of Romans. We are going to be something else that we haven't gotten to yet, nor will we tonight. So among whom are ye Roman Jews? Also the call of Jesus. I dropped my notes down here, and the word called can be used both of Jews and of Greeks. We see that in one Corinthians, chapter one, verse 24. So that is not a word that we can use to say here. I know exactly who we're talking about. Because you can be called as a Jew, you can be called as a Greek. Called does not narrow this down. I am going to take verse six in the most mundane way possible. Sometimes mundane is a good thing among the nations you Roman Jews are called of Jesus Christ. Now, I'm just going to take it called really means this is what they call you. Oh, look, there goes andronicus he's one of those of Jesus Christ. His wife Junius too, both of them, they're of Jesus Christ. Priscilla, there she is over there. She's of Jesus Christ. That's what they're called of Jesus Christ. We find from the book of Acts. They are of the sect of the Nazarenes, that is, this Nazarene Jesus Christ, they're in his group. That's the sect that they're in. A group that they're in. By the way, that word sect, when it talks about the sect of the Nazarene, the word sect is the Greek word irisy. Irisy. We get the word heresy out of it. Here they're from that Jesus Christ heretical group over there, that heretical group of Jews. And that's what they were considered. That's why Saul of Tarsus was out to slaughter and their group of heretics, I mean, he was just defending his faith. These guys are following Jesus Christ as a messiah. What are heretics? Well, now we know that the group that he is writing to are of Jesus Christ. That is, they are Jews living in Rome, living out their Judaism faithfully and believing that Jesus is their Davidic King, the Son of God, believing that Jesus is the Messiah. So they're in the way that way, the way, that way, this way, as it's called in the Acts, and they're in the sect of the Nazarenes, they are called of Jesus Christ. So, again, I'm not going to take this in any kind of Calvinist sense at this point. And the reason I know a Calvinist would want to do that, and obviously I'm not a Calvinist, and the Calvinists might be saying, well, you don't want to take it in a Calvinist sense because you're not a Calvinist. But really it is in a Calvino sense. The problem is called here. It really can be a mundane word. It can be a very spiritual word, but it can also be a very mundane word. I'm just telling you I'm taking it the mundane way. It's kind of like what's the old joke? What do you want me to call you? I don't care what you call me, just call me for supper. A call can be that sort of mundane kind of thing. You sit down with a pastor search committee and they're going to say, well, tell me about your call. I said, Well, I get several a day, actually. They come through. You want my phone number? What do you want? No, not the mundane way. We went the spiritual way, okay? I'm just using it the mundane way here is what I'm saying. So, hey, this tells us about these Jews. Are these people I'm proven they're Jews yet. I suspect they are, but these people certainly are of Jesus Christ. They are in his boat, in his category two all that being Rome here, it gets a little more official here. Now, we know that they're in Rome and called of Jesus Christ to all that be in Rome, beloved of God. Now, if you just take that in a broad biblical sense, the beloved of God, I didn't look up the phrase we should and to see if there's any insight here. But again, if I were just to say in the Bible, what people group are the beloved of God? I think it's the Assyrians, or was it the Babylonians or was it the Egyptians? Oh, no, wait a minute, that's the Jews, wasn't it? The Jews are the beloved of God? Yeah, to all who are in Rome, but not everybody in Rome. He's not writing to the entire Roman population. That's clear from this verse. To all that are in Rome. And then he begins to describe those in Rome that he's talking about narrowing the list here to be in Rome, beloved of God, called to be saints. Now, here, beloved of God, I think speaks of Israel, called to be saints, I think speaks of Israel. Again, there is the standard evangelical interpretation that saints are just all believers. We've talked about it before. Obviously, we're not going to spend a whole lot of time on this, but I think the evidence that saints are all believers is woefully lacking. So I've tried to defend my position a number of times on saints. How did I word it here on the outline? Let's see. Saints, saints of the New Testament are believers under the kingdom mandate. Okay? Believers under the kingdom mandate. That is, saints are right here. That's saints of the New Testament. They're the people right here. And I've given some evidence to prove that. And I might add one piece here in just a moment, but let me flip that around to those who say no, saints are all believers. Prove it. That's what I've always been told, therefore it's right. No, it's not right. Biblically prove saints are all believers. I think you hadn't got enough evidence to convince the ladies and gentlemen of the jury. I think the only reason we accept that one is because we're comfortable with it, because we've always heard it. And if we've always heard it, it's good. But I think saints do the same thing we did with the Gospel of God. Look up all the time you have saints and then take the easiest one and let that be the default. That's the way you let the Bible speak for itself here's. The definition might be some words have a different definition, maybe, but it'll tell you that. And some of those, like, let's just look at one of them. We're trying to figure out who the saints are. We could look, for example, at Acts, chapter 26, verse ten, which thing I also did in Jerusalem. And many of the saints did I shut up in prison, having received authority from the chief priest. Okay, this is Paul talking about the days when he was Saul of Tarsus, and he's talking about when he out to persecute the saints. Who were those saints? Oh, they were Jews living under the kingdom mandate, under the apostleship of Peter. That's who they were. Okay, can I take that easy definition right there? Because Paul did not go out persecuting the Grecians ever Saul, I should say persecuting Roman pagans, only people he cared about, those under that kingdom mandate, those under the apostleship of Peter. That is absolutely who is in order here and nobody else. Those under Peter's apostleship. So if I know that with zero doubt, it is 100% sure we're talking under Peter's apostleship, why don't I take that as the definition and then use it with all the other passages and say, all things being equal, I'm going to use the definition I know. And then we come back to Romans one, verse six, and he says, there's your group session there, little bugs. So if you're following along, it's probably going to quit following right there. But Romans, chapter one, verse six, we're almost done anyway, among whom you are the call of verse seven actually, is where we are to all that be. In Rome, beloved of God, called to be under Peter's apostleship. I'm just going to use the easy biblical definition. No, I'd rather use the passion of the theologians of the church because they are so trustworthy. You've been smoking something. Just use the biblical definition. Okay, so I'm writing to those under the apostleship of Peter, those under the kingdom mandate, who are in Rome, grace to you and peace from God our Father and the Lord Jesus Christ gives that wonderful word of grace and blessing that he's got. Now, when you look at that and let's just back up here to the beginning of Romans, chapter one, and kind of summarize this a little bit here, he says, okay, this is from Paul. I'm expecting it to be Pauline, a servant of Jesus Christ. That's good. Called to be an apostle. Yeah, I'm sinner separated into the gospel of God. Wait, wasn't expecting that. Maybe this one is going to take a little turn. Maybe it's not going to be exactly what I thought, but Martin Luther told me it was about me. Martin Luther also said kill the Jews. So Martin Luther paraded under the Gospel of God, which everything I can tell appears to be the kingdom judgment gospel. Any confirmation? Yeah, sure enough. Write the confirmation in verse two. Promised to four by his prophets. That didn't go with that which is Pauline concern. Jesus Christ made of the seed of David. Oh, that goes with the Gospel of God. The Davidic throne right there. Declared to be the Son of God with power. Oh, this looks like the ministry of Jesus who is a minister. I mean, the promises to her or if I take it in its futuristic sense, it definitely looks like here he is declared to be the Son of God when he sits on the throne. To add some evidence to that futuristic sense, remember psalm two. Behold, today I have made you my son day, in which is the resurrection of the dead and Jesus establishes the Davidic throne. Yeah, it looks to be Davidic. By whom you receive. We received grace and apostleship. If Peter said I, I'd have gone with Pauline apostleship, but he said we, he's including someone else here, like maybe Peter and the others, to the obedience of faith among the nations. That sounds like great commission stuff. That sounds like it is of the kingdom sort, among whom you are the cult of Jesus Christ. Okay, that narrows it down in Rome. To all but be in Rome, beloved of God, called saints. Again, a Monday way, we call them saints. That is, they're under Peter's apostleship. Grace to you and peace from God our Father and our Lord Jesus Christ. And so even then, at that quick juncture of seven verses, we come and I think we begin to say, you know what I think to rightly divide Romans, we're going to have to take the book of Romans and say this is a book which is written to Roman saints, that is, those under Peter's apostleship. And I suspect that we've only gone through seven verses, but I suspect he's going to explain to them what God is up to now in the new revelation that has been given. I hope that I can convince you of that as we come along and look week by week. And let me say that even a different way, I hope that the Bible will make itself clear to us, because I'll make a pledge to you if we get into the book of Romans and find nope, I was totally wrong on session one. You know what I'll do? I've done it before. I'll say let's redo session one. I missed it. I thought I was headed in the right direction, but I missed it. That's not right at all. Okay, excellent. And I appreciate that. Would love to say you. I got all the YouTube comments on that, don't I, Nathan? You're checking all that, make sure everybody's here. But I must say something because I'm looking at the comments here about mayonnaise on hamburgers. And Jim says he taught dispensationally for over 50 years. And I agree with Randy more. Mostly, I do disagree with him about not putting mayo on hamburgers. Pinkies and girls put mayo on hamburgers. And Jim, and you're a man. When I was a child, I ate as a child. But now that I am a man, I eat as a man. Now, Nancy, she says, absolutely need mayo on burgers. Nancy's a girl. Okay, girls can do that. We got this one guy that puts ketchup on his scrambled eggs at our men's breakfast and we make fun of him every time. You can put hot sauce on your eggs, but ketchup, that's for not only girls, but little girls. So we just make fun of him. There is no grace at our men's breakfast, nor when we get a green chili cheeseburger. Anyway, let's get to here. Let me say hello and have a word of prayer before we go. Before I do that, one more thing that I want to say right here. That is again, if you want to get the book 1795, it'll download as you get it. And then we'll put one in the mail to you. I think you will find it useful as a supplement, but just like tonight, where I will be like this, putting up the ones we need on the screen, but you might like that. And put a little note there and all that kind of stuff. Now, while you're there, see right here where it says Blog. You ought to go over to Blog and click that right there. And it is going to have right at the top right now. Anyway, travel to Israel in 2023. Our next trip is up and it is coming right around the corner, so you don't have a whole lot of time to think about this one. But it's January 31 through February 10. Here's the itinerary the schedule. You do not have to have any kind of COVID vaccines or anything like that. And there's the cost and the how to register and a click here to register. And I would love it if you would love to travel to Israel with me and be a part of that. It really will be a huge blessing to be in Israel again. I am going. I'll be teaching boaz. My friend will be with us and we'll have a great time there and I appreciate all that. Okay, now, let me say little hello here. Sometimes I miss some of those on the hello list. Sorry about that. Jim, who puts mayo on his hamburgers in South Carolina oh, my goodness, is here. Piedmont, south Carolina. Good to see you. Darryl and Debbie and Crystal Springs, Mississippi. I bet they put mustard on their burgers. Good to have you. Shoo, Arizona. The Sholo branch campus of the Tau theological Seminary, as Everett usually says. Greetings to the rest of the class. Dr. Mike, good to see you. The Benner is at Pittena, Auburn, kentucky. I'm glad that you are here. And oh, wow, you were busy, weren't you? 84 1st graders at an apple pumpkin farm. Started with 84, but how many did you invest? That sounds like fun. The halls in Auburn, Kentucky. Volcan, Alberta, Canada. Good to see you. Neil, always. Thank you. Deb in the Ozarks. Keith and Deb, good to see you. And let's see, Scott is here down in the hill country of Texas. Thank you. Mary Lodger, always with us from Wabasha, Minnesota. Thank you. And we've got Darrell and Lisa in Moundridge, Kansas. Good to see you. Roger. And I suppose Carol with him also in Fresno, California. Welcome. Good to see you this evening. Nancyder in below West, Colorado. Probably got Ed and Forrest and maybe Lisa with you tonight as well. And good evening, Charles from the great Muskogee Creek Nation, Oklahoma. I'm glad her darlene, glad to see you in 75. Deg Chula Vista, California. You know, darlene, I was looking here. I've got somewhere your bulletin sitting on my desk. She was our featured family, darlene and her cats on the extended family. And still sitting here, darlene, I got to mail that you're 75 degrees. Chula Vista. You're just rubbing it in there, aren't you? Jack and Teresa down in Houston. Thanks for being here tonight. Edith, good to see you up in Missouri. I like that. This is my favorite book of the Bible. Certainly, if you just had to have one book, it's always a crazy scenario that doesn't happen. But if you're on the island and can only have one book, one book of the Bible, I agree. I think I'd choose Romans because I could probably study the rest of my life. Rich and Jody POCA, West Virginia. Glad you're here. Thank you very much. And Lisa, darryl and lisa already said hi there, didn't I? Chuck, good to see you. From Weatherford, Oklahoma. God bless you, john and Bev. And St. Croix County, Wisconsin. Had a beautiful day here. Hope both of you are feeling well, too. I know you've been a little under the weather and glad you had a beautiful day. We had a beautiful day here in Taoist, too. I don't know, what was it? 60 degrees, maybe six areas. I like this time of year. It's beautiful days. You know, you'd be out short sleeve and then it's cool. Nights. Need a jacket at night. It's a good time. I'll say that. It was 25 degrees when I left the house this month, so, yeah, you need a jacket. Roger and Kim, good to see you. Thanks. Tonight a little bit late, but that's okay. And, Roger, I've been meaning to look up your phone number. I got a question. I'll contact you. Thanks for being here tonight. From Cannes. Laurie Anne, good to see you. That you and your husband here from Blanc. Did I get that right? Tennessee vena down under. Glad you're here with us. And Jennifer yacold washington. Thanks for being here today. JT. Nicholas just downloaded the book. Good. I'm glad that all worked out well for you. We'll get your copy in the mail tomorrow and appreciate that. Madison will do that. Stick it in the mail and let me sign it for him. How about that? And anybody else who's done it as well. I'll just sign it and that way it's not worth any more than you paid for, but you'll have it. Eric in Ohio, greetings to you. Thanks for being here tonight. Cliff up in Ontario. I appreciate it. Cliff's also helping us out, monitoring the YouTube chats because we get lots of filth on there. Not from you all, but Bots come in and put in lots of filth. And thanks for taking care of all that. Gerard, good to see you in the Netherlands. Glad to have you early in the morning there. Shirley out in Ridgecrest, California. Blessing to have you as well and miss you, Mike. Well, thank you. I'm glad to have you. I haven't seen that username before. Great points on the gospel of God. I appreciate that. Thanks for being here with us tonight. I look forward to getting to know you and maybe I know you and I just don't know the handle. Jerry down in Georgia. Welcome. Glad you're. Looks like Randy's making sparks fly tonight. Imagine in those circles. Yeah. Wow. Tammy, good to see you. From Wichita Falls, Texas. Blessing to have you. Scott. I think I've already mentioned Scott. And let's see, we have who have I missed here? From Louisville. I think you get several different accounts. Concepts and health is here. Glad you're. What about Paul's use of saints in almost all his greetings in the other pills? Signaling out Jews in those assembly? I think so. If you look on either worship I or YouTube. Who are the saints? I think is the name. There's a two part series who are the sped out, but yeah, I think he is singling out Jews within those assemblies. Sometimes it's only to the saints, other times like Romans, it's only to the saints, other times it's like saints and faithful believers or something along those lines in which it is both. Like the Book of Ephesians there. Excellent question. Thanks, Curtin. Brenda, good to see you tonight in Wasau, Wisconsin, and always a blessing. Sarasota, Florida, good to see you tonight. That's what we like to hear, you is breaking up, but worship I is not and we're glad. It's always hard to tell if that's our end on your end, something in between and all that. Neil, I'm questioning your salvation only because he just said ketchup goes ice cream. What in the world? Neil, we have to go to bed thinking about that. But anyway, thank you all for being here. I appreciate each one of you being a part of our study here tonight. The first of no doubt many Romans will not be a quick study, as you can imagine, but we've been for a little over ten years now, we've been studying on Thursday nights and so if you go ten years, you can just keep going verse by verse, can't you? And I do hope, as I know I missed some because I remember seeing Bill on there earlier and I hope that, as Bill said, it gets better every time. Bill, who's been with us three or four times through two, three, four times, I don't know how many, has been through the book of Romans. I hope we will eventually get it. I think it'll be a blessing. Now let me lead this in the word of prayer. Heavenly Father. Thanks for the gathering here tonight. Those we've said hi to and those that perhaps we missed here. Heavenly Father. But nonetheless we're encouraged by the gathering of around this great big electronic table tonight as we take our Bibles and look into it and we question the Assumption. My Father. If we get it wrong. If I get it wrong especially. I pray that through the study of the Word. Through others who come and say. Hey. Wait a minute. Did you forget this or have you thought about that? I pray that iron would sharpen iron and we would have the humility to come back and get it right. Dear Heavenly Father. We come to Romans one more time seeking to get it right and to understand this very important epistle that in the providence of God not written first. But was chosen by God. I believe to be put first in all the Pauline Epistles and help in this revelation of transition that was given in the book of Acts to where we saw it historically. To hear. To see it theologically. Give us the eyes to see and the mind. To understand. To ask. In Jesus name, amen. And many blessings to each one of you all again. Thank you for being with us and we look very much forward to seeing you again tomorrow morning for Ask the Theologian. Go check out that Israel information. God bless you and we'll see you soon. Sorry. That still says James. It's the first study of Romans. We got to get there, don't we? But we're in Romans here. Maybe I can do it that way. Let's see now. Maybe still not Romans, but it's close. God bless you. We'll see you tomorrow. For ask for theologian music video.