Romans bible study

[Odell]

I’m not quite sure what you are asking.

I would add that Rom 1-2 goes over how man has the “natural law” written on their hearts, that is why death still reigned before any Mosaic Law punishments existed. Paul is saying the root problem goes back to Adam

Right but can’t you see that someone can take this verse to mean that life came through Moses and that, that life would have been through the law?

Paul is saying the root problem goes back to Adam but what was the purpose in saying death reign from Adam to Moses?

“Is that when life began? Could the life have began with the law?”

We know that could not be the case because the law was not meant to bring about life

So I’m lost in what is the significance of death from Adam to Moses

 

[SyCarl]

Right but can’t you see that someone can take this verse to mean that life came through Moses and that, that life would have been through the law?

Paul is saying the root problem goes back to Adam but what was the purpose in saying death reign from Adam to Moses?

“Is that when life began? Could the life have began with the law?”

We know that could not be the case because the law was not meant to bring about life

So I’m lost in what is the significance of death from Adam to Moses

I believe what is being said is that death did not come about because of the Law. Adam sinned because God had given him a specific commandment (law) not to eat the fruit. The result of that sin was death. Paul says that sin is not accounted when there is no law. But through that one sin death came to all, even though people did not sin in the way Adam did by violating a specific commandment as there were none at that point. This makes Adam a type of Christ who through His act of obedience brought life. With Moses came the Law and sin was accounted. The Law made evident. So while the Law made sin evident and showed our need for a savior, it is not what lead to death and sin.

 

[Odell]

I believe what is being said is that death did not come about because of the Law. Adam sinned because God had given him a specific commandment (law) not to eat the fruit. The result of that sin was death. Paul says that sin is not accounted when there is no law. But through that one sin death came to all, even though people did not sin in the way Adam did by violating a specific commandment as there were none at that point. This makes Adam a type of Christ who through His act of obedience brought life. With Moses came the Law and sin was accounted. The Law made evident. So while the Law made sin evident and showed our need for a savior, it is not what lead to death and sin.

Ok so let me run this by you and are if I am geting this

The fact that Paul said death reigned from Adam to Moses is to show that death did not come by the law death was already there because of Adam

And this being said the law did not bring death Nor life

Please add to it in I’m missing something

 

[Catholic_Dude]

I believe what is being said is that death did not come about because of the Law. Adam sinned because God had given him a specific commandment (law) not to eat the fruit. The result of that sin was death. Paul says that sin is not accounted when there is no law. But through that one sin death came to all, even though people did not sin in the way Adam did by violating a specific commandment as there were none at that point. This makes Adam a type of Christ who through His act of obedience brought life. With Moses came the Law and sin was accounted. The Law made evident.

So while the Law made sin evident and showed our need for a savior, it is not what lead to death and sin.

Yes, this is what I was getting at.
Paul is trying to move the focus off of the Mosaic Law both in the origins of sin and of salvation. The ML was temporary, from Moses to Jesus.

 

[D_M]

Hi,

…So Paul is here talking about the new life we have been born into through Christ…

We are justified by righteous faith, and have come to be reconciled to God through the sacrifice of Jesus…this is really great thing, and I don’t think any shortage of words could be afforded in thankfulness for what has been given to us here.

Now we have received grace and pardon for our sins, and have come to know the hope of sharing in God’s everlasting kingdom.

We still suffer, but we rejoice in that suffering, which Paul, very interestingly, links to endurance, then character and then hope. And true hope, that is hope in God, cannot be disappointed but it will always lead us to our final destination in this life we have entered into.

We have received the Holy Spirit… not as Moses did or the prophets did as a Spirit that came upon them, but we have been baptized into Him and are being made One spirit with Him, and in the Spirit we have come to know the depth of God’s love even in our own hearts.

From here about talking about our new life, Paul then elaborates to describe the great manner in which we have received it.

We were helpless, undeserving of what Jesus would do for us, and even if we were sinless we could not have earned the sacrifice He offered for us on the cross.

He died for the ungodly, and Paul stresses this point in showing how absurd a concept it is in this world that a person should die for an evil person. ‘Perhaps for a good man one will dare even to die’… but not for an evil person.

Christ died for people who not only did not deserve it, but who hated Him and whose sin destroyed Him on that cross.

How much does God love us that He would do that for us?.. it is truly incomparable, and God’s love for us is beyond anything we could know.

And if God would do that for our sake, how much more will He save us from His wrath if we cooperate?

Contextualize all of the times in the bible when God punishes mankind and realize that this same God also would do this for us in sending His Son to die for us. If He would send His Son to die for us, then there is no limit to His mercy and we may rejoice in our hope in Jesus whose reconciliation will save us from wrath.

From here Paul then talks about the greater context of this new life we have received in the history of salvation.

For just as sin and death entered through one man, so will grace and life come through one man.

This chapter has an important aspect in it in that we have referenced the doctrine of original sin. Death spread to all men through the one man’s trespass, because all men likewise trespassed in that one man and we were all conceived as sinners who did sin from our very conception (with the exception of Mary or John the Baptist). We all deserved death from our conception, because we all sinned mortally from our conception. Until we came to Jesus and entered into a new life.

People know that there is such a thing as right or wrong, whether or not they had ever heard of Moses or the true religion, and all people do what they know to be right or wrong without necessarily having the knowledge of it breaking a revealed divine law. Hence, there is sin in the world without the law, but what Moses decreed is not counted as sin among people who were not bound to his rules.

Death and sin reigned from Adam to Moses. The word ‘reign’ is an excellent word here to consider in the choice of language, in that it suggests dominance or rulership… that death ‘ruled’ the world or that death ‘dominated’ the world… just as sin ‘ruled’ the world or sin ‘dominated’ the world, within men’s hearts.

People still did what they knew was right or wrong, whether or not they had Moses’ commandments to teach them what they should regard as right or wrong, and so since they sinned without his law they will also die without his law, even if there sin was not the same as Adam’s sin. This echoes alot back to what Paul wrote in chapter 2 when he wrote about conscience excusing or accusing the gentiles by the law written on their own hearts.

From talking about the context of our new life with regard to how we became sinners, Paul then relates it to our redemption.

The free gift is not like the trespass… even though Paul looks like he is making a comparison, and in some ways he is, it is not the same. The free gift is incomparably greater than the trespass. Grace has abounded more greatly than sin has. Judgment and condemnation followed from the one man’s sin, but the new life has come from many persons’ sin.

Paul makes another one of those remarks here that would have provoked much controversy among his jewish enemies who said he was a false prophet teaching against Moses when he here writes ‘law came in, to increase trespass’… again, it almost looks like Paul is suggesting that the law given by God caused men to sin as though God’s purpose was to make men sin, but this is not his meaning.

Law increased trespass, because it taught us to regard many things as sins which we would not otherwise have known to be sinful, and the law in itself did not cause us to violate it (only our own disobedience did this), but without the law we would not have known these things to be sinful and then we could not have sinned by doing them; since it is necessary to know something is a sin in order to commit that sin oneself.

 

[D_M]

But wherever there was sin committed, grace always abounds incomparably greater.

This relates very much to the exultet at the easter proclamation ‘O necessary sin of Adam’, and the teaching of our sinfulness resulting in a greater good. For the great gift could not be without the sin, in that Christ could not have been sacrificed for sinners if there never was any sin.

Paul is in essence, laying down doctrines in his correspondances with the different churches for the formation of the church which have continued down to us to this very day and we will retain for ever.

His last choice of words is also notable, in sin reigned in death or that grace reigns through the righteousness to life through Jesus. Sin no longer rules, but grace now rules, but only if we cooperate with it.

(anyone is welcome to repeat this if they choose)

Lord, help us, guide us and bring us to reign in righteousness to eternal life through Jesus Christ our Lord. Amen

Verses of potential interest:

The grace of Jesus abounded for many:

Acts 15:11 But we believe that we shall be saved through the grace of the Lord Jesus, just as they will."

Death spread to all who sinned:

James 1:15 Then desire when it has conceived gives birth to sin; and sin when it is full-grown brings forth death.

God showed his love for us in that while we were still sinners, Christ died for us:

John 15:13 Greater love has not man than this, that a man lay down his life for his friends.

hope does not disappoints us:

Psalms 119:116 Uphold me according to thy promise, that I may live, and let me not be put to shame in my hope!

suffering produces endurance:

James 1:3 for you know that the testing of your faith produces steadfastness.

God Bless,

(PS: The Canadian elections were today, and I got to choose between five pro-choice candidates in my electoral riding. Democracy isn’t always what it is cracked up to be… I handed in a spoiled ballot.)

 

[mikeledes]

Protestants often point to 5:1 and say this “peace” described here is not a temporary cease fire peace, but a permanent one. They say this because they think Justification is a one time forever completed event.

While it is true this is talking about past tense and peace, that is not a problem. The problem is that you will regularly see Protestants quote 5:1, but nothing else. The fact is Paul’s thought stretches from 5:1-5 (esp 5).

If you keep reading, Paul is describing a perseverance situation, and says this is all possible because “the love of God has been poured into our hearts by the Holy Spirit given to us”! THIS is a perfect description of sanctifying grace, and a passage which Trent regularly looks to. The context here is justification, yet v5 goes directly against imputation of an alien righteousness.

Compare this with 2 Pt 1:3-11, which is very similar.

These are pretty straight forward, for the most part.

One factor I think is very important to mention is the phrase “justified by His Blood” because that could shed some light on justification. Does the Bible say Christ’s blood “covers” us in an imputation sense? Here is a quote from my apologetics article:

Heb 9: 12and not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal** redemption**. 13For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh, 14how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?

Heb 10: 29How much severer punishment do you think he will deserve who has trampled under foot the Son of God, and has regarded as unclean** the blood of the covenant by which he was** sanctified, and has insulted the Spirit of grace?

Heb 13: 12Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate.

1 Jn 1: 7but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and** the blood of Jesus His Son cleanses us from all sin**.

Rev 1: 5To Him who loves us and released [other translations, cleanse, wash] us from our sins by His blood

Rev 7: 14I said to him, “My lord, you know.” And he said to me, "These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb.

The Blood of Christ “sanctifies” us! Thus “justified by His blood” clearly includes a sanctification component, and that is perfectly in line with Catholic teaching, justification is making our souls righteous by infusing grace into it.

(cont)

I just want to touch one of your favorite issues, namely, the nature of the Atonement. The verse in question clearly states that we are justified BY HIS BLOOD. Which means that the atonement was accomplished not through Christ experiencing eternal damnation instead of us on the Cross, but by the offering with intense and perfect charity and obediance a bloody Sacrifice to the Father to turn away the wrath of God and atone for our sins.

Leviticus 17:11

**11’For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement.’ **

Hebrews 9:22

** 22And according to the Law, one may almost say, all things are cleansed with blood, and without shedding of blood there is no forgiveness**.

Forgiveness and atonement occurs through the shedding of blood. Any atonement theory which states that Christ suffered eternal damnation on the Cross instead of us (pernal substitution) makes the shedding of blood purely incidental and unnecessary. But the Bible says that without the shedding of blood there is no forgiveness, that we are justified by His* blood*, and we are washed by His blood. The emphasis is placed on physical suffering and death, not on a spiritual suffering. Christ voluntarily took upon Himself the temporal punishments due to sin (i.e. suffering and death) - suffering the death of a criminal -and offered Himself as a sacrifical offering to the Father for us. In fact, if the atonement consisted of suffering eternal damnation instead of us, then Christ did not have to die. He could have easily suffered eternal damnation on the cross and, once it was finished - which, BTW, goes against the meaning of eternal punishment - He could have freed Himself from the Cross, since this theory makes the shedding of blood and death purely incidental.

God Bless,
Michael

 

[Catholic_Dude]

Forgiveness and atonement occurs through the shedding of blood. Any atonement theory which states that Christ suffered eternal damnation on the Cross instead of us (pernal substitution) makes the shedding of blood purely incidental and unnecessary.

Yes, and I have come across Protestants (even authors) who say the “real suffering” was not physical but rather the invisible spiritual torment of God’s wrath. The outward display of suffering and bleeding to death was incidental at that point, and that is blasphemous, even if they don’t realize it.

 

[Odell]

**Chapter 6

1
What then shall we say? Shall we persist in sin that grace may abound? Of course not!
2
How can we who died to sin yet live in it?
3
Or are you unaware that we who were baptized into Christ Jesus were baptized into his death?
4
We were indeed buried with him through baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, we too might live in newness of life.
5
For if we have grown into union with him through a death like his, we shall also be united with him in the resurrection.
6
We know that our old self was crucified with him, so that our sinful body might be done away with, that we might no longer be in slavery to sin.
7
For a dead person has been absolved from sin.
8
If, then, we have died with Christ, we believe that we shall also live with him.
9
We know that Christ, raised from the dead, dies no more; death no longer has power over him.
10
As to his death, he died to sin once and for all; as to his life, he lives for God.
11
Consequently, you too must think of yourselves as (being) dead to sin and living for God in Christ Jesus.
12
Therefore, sin must not reign over your mortal bodies so that you obey their desires.
13
And do not present the parts of your bodies to sin as weapons for wickedness, but present yourselves to God as raised from the dead to life and the parts of your bodies to God as weapons for righteousness.
14
For sin is not to have any power over you, since you are not under the law but under grace.
15
What then? Shall we sin because we are not under the law but under grace? Of course not!
16
Do you not know that if you present yourselves to someone as obedient slaves, you are slaves of the one you obey, either of sin, which leads to death, or of obedience, which leads to righteousness?
17
But thanks be to God that, although you were once slaves of sin, you have become obedient from the heart to the pattern of teaching to which you were entrusted.
18
Freed from sin, you have become slaves of righteousness.
19
I am speaking in human terms because of the weakness of your nature. For just as you presented the parts of your bodies as slaves to impurity and to lawlessness for lawless ness, so now present them as slaves to righteousness for sanctification.
20
For when you were slaves of sin, you were free from righteousness.
21
But what profit did you get then from the things of which you are now ashamed? For the end of those things is death.
22
But now that you have been freed from sin and have become slaves of God, the benefit that you have leads to sanctification, and its end is eternal life.
23
For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. **

 

[Pax]

I love this chapter. It removes any and all doubt about what it means to be born again and living in the Spirit. Sin no longer has power over us if we walk in the light[1 Jn 1:7], are under grace[Rom 6:14], and are led by the Spirit[Rom 7:6].

This is the grace and power of God working in our lives to make us holy and righteous. Enslavement to the flesh brings death, but being set free from sin and slaves of God brings sanctification and its end, eternal life.[Rom 6:22-23]

 

[Catholic_Dude]

I agree with Pax, this is a cool chapter!

Chapter 6
1
What then shall we say? Shall we persist in sin that grace may abound? Of course not!
2
How can we who died to sin yet live in it?

Notice how salvation took place you “died to sin,” which doesn’t fit with the Protestant imputation view.

As for the comment in v1, many Protestants say this proves that while we cannot lose our salvation but that we should chose not to sin. The correct interpretation is that of Rom 3:1-7 which was talked about in post 38 (I think).

3
Or are you unaware that we who were baptized into Christ Jesus were baptized into his death?
4
We were indeed buried with him through baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, we too might live in newness of life.
5
For if we have grown into union with him through a death like his, we shall also be united with him in the resurrection.
6
We know that our old self was crucified with him, so that our sinful body might be done away with, that we might no longer be in slavery to sin.
7
For a dead person has been absolved from sin.

This is an awsome quote, it is all about Baptism and its amazing transformation of our soul! How can you read this and call Baptism symbolic?
These comments fit nicely with Paul’s theme of our souls “dying to sin” and “rising to new life” which is a theme in all Paul’s writing (eg Phil 3:9-11).

What is very important here is verse 7 because the Greek word for “jusitfy” which Paul uses elsewhere (eg Rom 4) is used in verse 7. The term here appears as “absolved” but most translations say “freed from,” or more literally “justified from sin.” This is solid evidence that “justify” can mean (and in this case clearly does mean) “to make righteous.”

8
If, then, we have died with Christ, we believe that we shall also live with him.
9
We know that Christ, raised from the dead, dies no more; death no longer has power over him.
10
As to his death, he died to sin once and for all; as to his life, he lives for God.
11
Consequently, you too must think of yourselves as (being) dead to sin and living for God in Christ Jesus. Therefore, sin must not reign over your mortal bodies so that you obey their desires.
13
And do not present the parts of your bodies to sin as weapons for wickedness, but present yourselves to God as raised from the dead to life and the parts of your bodies to God as weapons for righteousness

More of the same “dying to sin” and “rising to new life.”

14
For sin is not to have any power over you, since you are not under the law but under grace.
15
What then? Shall we sin because we are not under the law but under grace? Of course not!
16
Do you not know that if you present yourselves to someone as obedient slaves, you are slaves of the one you obey, either of sin, which leads to death, or of obedience, which leads to righteousness?
17
But thanks be to God that, although you were once slaves of sin, you have become obedient from the heart to the pattern of teaching to which you were entrusted.
18
Freed from sin, you have become slaves of righteousness.
19
I am speaking in human terms because of the weakness of your nature. For just as you presented the parts of your bodies as slaves to impurity and to lawlessness for lawless ness, so now present them as slaves to righteousness for sanctification.
20
For when you were slaves of sin, you were free from righteousness.
21
But what profit did you get then from the things of which you are now ashamed? For the end of those things is death.
22
But now that you have been freed from sin and have become slaves of God, the benefit that you have leads to sanctification, and its end is eternal life.
23
For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

Paul clearly is talking about sanctification here, yet he constantly uses the term “righteousness” which undermines the Protestant notion that “righteousness” of the last few chapters was an imputed one. And Paul is clearly not teaching OSAS here because he warns not to become slaves to sin again.

 

[ryanoneil]

Good posts from you both.

**Do you not know that if you present yourselves to someone as obedient slaves, you are slaves of the one you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? (Rom. 6:16) **

Obedience leads to righteousness. God provides the grace and we cooperate with it. Obedience is a “good work,” an act of the will, which leads to righteousness before God.

**For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. (Rom. 6:23) **

There is a difference between works of the law and good works. This is why Paul says the “wages” of sin is death. Eternal life is a free gift from God. We cannot obligate God to pay us for our works; otherwise, we are in a system of law, not a system of grace.

 

[Odell]

I also think the choice of words in the OT context is significant when it says:

“Behold, he whose soul is not upright in him shall fail, but the righteous shall live by his faith.”

The soul is either upright “in” the person or it is not upright “in” the person, and the righteous shall live by faith. This needs to be kept in mind when thinking about righteousness.

We are still keeping this in mind as we read Ch 6

Mike you said this in response to me saying

I just re read mikledes post and I think im starting to get it.

they did not do the law in a state of grace but now that Jesus has came we can uphold the law because of his grace. And we will be rewarded in the long run

correct me if im wrong

God has empowered us to use our members (bodies) as instruments of righteousness, as Paul will explain in Romans 6. We can now fulfill the moral law of God when we fulfill the Law of Christ (love). And we shall be judged according to the Law of Christ.

God Bless,
Michael

could you now touch on this a little more and how this relates to my question earlier? thanks

Romans 5:19
For as by one man’s disobedience many were made sinners, so by one man’s obedience many will be made righteous.

The reference to “made righteous” is in this case the new creation in justification. This is an ontological change.

We do not receive Christ’s personal level of righteousness (which is impossible), but we are made righteous on His account by God’s mercy and the Lord’s work on the cross. The word “made” in Greek is “katestathesan” which refers to a real, actual, ontological change in the person’s soul. NOT a merely legal declaration.

Good posts from you both.

**Do you not know that if you present yourselves to someone as obedient slaves, you are slaves of the one you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? (Rom. 6:16) **

Obedience leads to righteousness. God provides the grace and we cooperate with it. Obedience is a “good work,” an act of the will, which leads to righteousness before God.

**For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. (Rom. 6:23) **

There is a difference between works of the law and good works. This is why Paul says the “wages” of sin is death. Eternal life is a free gift from God. We cannot obligate God to pay us for our works; otherwise, we are in a system of law, not a system of grace.

I think this is important as well. Abraham was declared righteous because he was actually righteous. We can be righteous by Gods grace. We are not declared righteous because Christ righteousness is imputed but because we obey.

We have Abraham who was righteous by faith and we have people who are righteous because they obey

these go together and I think this is how I touched on it earlier

Paul speaks of faith, he means a faith that loves, and thus a faith that is obedient, not an intellectual belief alone, and so he says that Christ seeks “the obedience of faith” (Romans 1:6, 16:26).

 

[Odell]

I have read and read and I could go back and read it again but could someone please give me a short explanation on it.

Rightousness?
Justified?
Sanctified?

and the difference between Protestants and Catholics I think it will help me at this point in the study and maybe some scripture along with it.

I think where I get lost is most explanations are just to detailed and long.

Could you all give me your best explanation and as basic as possible?

thanks

 

[ryanoneil]

I’m no expert. Someone please correct me if I’m wrong.

Righteous= acting in accord with divine law through God’s grace.

Justification =The transformation of a sinner from unrighteousness to holiness and sonship of God.

Sanctified = Holiness that only comes from being in union (participation) with God who is holy. (divine gift)

 

[Odell]

I’m no expert. Someone please correct me if I’m wrong.

Righteous= acting in accord with divine law through God’s grace.

Justification =The transformation of a sinner from unrighteousness to holiness and sonship of God.

Sanctified = Holiness that only comes from being in union (participation) with God who is holy. (divine gift)

If it is right this is what im looking for. maybe some scripture That way I can apply to what I have learned so far in this study.

that’s only if I can absorb all this. Im a slow learner

thanks

 

[Pax]

There is a distinction to be made between justification and sanctification but there is no bright line separating the two. Sanctification refers to holiness and union with God. We grow in holiness in our union with God in our Christian walk.

Likewise, when we are justified we are also made holy. This is exemplified in Paul’s statement in 1 Cor 6:11 where he says:

“But you were** washed**, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.”

CD pointed out in post #170 that Romans 6:7 uses the Greek word for justified in saying that we are “freed from sin.” Most non-Catholic commentaries look at all of Romans 6 as referring to sanctification.[see for example Matthew Henry’s Commentary here: http://www.ccel.org/ccel/henry/mhc6.Rom.vii.html]

Unfortunately, overlooking the use of the word “justify” in verse 7 skews the meaning and blows out the inextricably intertwined relationship of justification and sanctification. One way to appreciate the relationship of sanctification and justification is to look at how they are used in scripture. Both terms are often used in the same way and both are achieved in the believer by the same mechanisms. The following paired verses are good examples:

Romans 5:9
Since, therefore, we are now justified by his blood,

Heb 13:12
Therefore Jesus also suffered outside the city gate in order to **sanctify **the people by his own blood.

---

Acts 20:32
And now I commend you to God and to the message of his grace, a message that is able to build you up and to give you the inheritance among all who are sanctified.

Romans 3:24-29
So that the law was our custodian until Christ came, that we might be justified by faith… And if you are Christ’s, then you are Abraham’s offspring,** heirs** according to promise.

---

Romans 3:28
For we hold that a man is justified by faith…

Acts 26:18
to open their eyes so that they may turn from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are **sanctified by faith **in me.’​

This is not an exhaustive pairing but it should be sufficient to demonstrate that sanctification and justification are closely related terms and that you do not have one without the other. Likewise, both are necessary for salvation. This latter point is hammered home by Paul when he says:

“But now that you have been set free from sin and have become slaves of God, the return you get is sanctification and its end, eternal life.”[Romans 6:22]

 

[ryanoneil]

If it is right this is what im looking for. maybe some scripture That way I can apply to what I have learned so far in this study.

that’s only if I can absorb all this. Im a slow learner

thanks

I’m a slow learner too.

And thanks for explaination Pax. That is helpful. I think your link is busted though.

 

[Pax]

I don’t know why that link is not workable, but you can navigate from that point to the commentary and then to Romans 6. Sorry for that.

 

[ryanoneil]

No problem. Thanks again.