Truths About the Incarnation: Part 6

Part of the humanity of Jesus involved His humiliation.[1] There is a biblical doctrine that theologians call “The Humiliation of the Messiah.” His humiliation is seen in twelve different ways.

First, His humiliation included the Incarnation itself. The fact that God had to become a man was a “stepping‑down,” a humiliation (Gal. 4:4; Phil. 2:6‑7; Heb. 2:14).

Secondly, His humiliation is seen in that He was made in the likeness of sinful flesh. He looked like a sinful human being. This, too, is part of His humiliation (Rom. 8:3; Phil. 2:7).

Thirdly, His humiliation is seen in that He was born in a lowly condition. To make matters worse, He was not born into a wealthy family, but into a family that was poverty-stricken. Matthew 2:23states that of all the places to be raised, He was raised in one of the most denigrated towns: Nazareth. Because He was raised in Nazareth, He was called a Nazarene, and that was not considered a favorable title. It was not a title of respect. Can any good thing come out of Nazareth? was a popular saying. It was a city of disrepute. Furthermore, Matthew 8:20 states that He had no wealth of His own. Luke 2:7 says He was born in a stable and laid in a manger. Luke 2:22‑24 teaches that He was born into a family that was so poverty-stricken, that the only offering the parents could afford to give was two turtledoves, a sign of their economic destitution. II Corinthians 8:9 states that, by means of the Incarnation, he became poor.

Fourthly, His humiliation is seen in that He was born under the law (Gal. 4:4). He had to subject Himself to a Law that He Himself had originated. That, too, was part of the humiliation of Jesus.

Fifth, His humiliation is seen in that He had to be in submission to the limitations of humanity. This is the doctrine of The Kenosis, meaning “The Emptying.” This is the point of Philippians 2:5‑11. It means that, while He did not lose any of His divine attributes, He did have limited use of them. This limited use of His divine attributes was also part of His humiliation.

Sixth, His humiliation is seen in that He had to undergo all the miseries of life discussed earlier under the heading “The Humanity of the Messiah,” and this, too, was a mark of His humiliation (Jn. 7:5; Heb. 4:15; 12:3).

Seventh, His humiliation is seen in that He became a servant and ministered as a servant. This is illustrated in John 13:1‑11 when He washed the disciples’ feet. It is also stated as a doctrine in Philippians 2:7.

Eighth, His humiliation is seen in that He bore man’s sins; He had to carry man’s sins. And that was humiliating for One who was absolutely holy and sinless (II Cor. 5:21; I Pet. 2:24).

Ninth, His humiliation is seen in that He endured the curse of the death on the cross. Of all the ways He could have been executed, the most ignoble execution, the most humiliating way to die was by hanging on a tree. This was considered by Jewish culture and custom to be the most degrading death of all. So, this, too, was a part of His humiliation (Gal. 3:13; Heb. 12:2).

Tenth, His humiliation is seen in His death. The very fact that the God‑Man, the Holy and Sinless One, had to undergo death was a part of His humiliation (Phil. 2:8).

Eleventh, His humiliation is seen in His burial. The fact that He had to be buried like every other man was a sign of His humiliation (Mat. 27:59‑60; Acts 13:34‑35; I Cor. 15:4). The humiliation of His burial is seen further in that none of those who were close to Yeshua throughout His life and ministry were involved in the burial. They kept their distance. Jesus was buried by two men who, up until then, were secret, distant believers: Joseph of Arimathaea and Nicodemus.

And twelfth, His humiliation is seen in His descent into Sheol or Hades. He, too, had to descend to that temporary place of confinement for the saints (Acts 2:27, 31; Eph. 4:9; I Pet. 3:18‑19).

These are the twelve points that clearly teach the concept of the humiliation of the Messiah, very much a part of His humanity, which, in turn, is part of the concept of the Incarnation.

As believers look at all these things to which Yeshua submitted Himself, as they look at all these points of His humiliation, they should not miss the opportunity to remind themselves exactly why He did all this. The reason was so that He could become their Substitute. He lived as a man and died as a man, but He died a substitutionary death for man’s sins. As believers undergo the sufferings of human life, as they undergo deprivation or humiliation, they should always have this picture in their minds: that they have not suffered anything nor will ever suffer anything that is anywhere near comparable to the sufferings of Yeshua the Messiah. If this is kept in mind, they will see what a great thing He did, and will understand that He did it for them. Believers should always be grateful that He was willing to be humiliated in order to provide salvation and power for living in this life. When they suffer, let them not react against God. Let them remember that when they suffer, they are co‑suffering with Him. The Bible promises that if they suffer with Him, they shall also be glorified with Him.

[1] This post is a modified version of Dr. Arnold Fruchtenbaum’s original Messianic Bible Study. The full version may be obtained here.

Truths About the Incarnation: Part 5

The Incarnation resulted in a Being who was both God and man: Jesus was very man and very God.[1] What are some of the evidences that Yeshua was truly human, that He was a real man and did not merely have an appearance of man? There are ten ways to show that Yeshua was indeed a real man.

First, His humanity is seen in that He had all the essentials of human nature: body, soul, and spirit. First, He had a real body (Mat. 26:12, 26, 28; Lk. 2:21; 24:39; Jn. 2:21; Heb. 2:14, 10:5, 10). Secondly, He had a soul (Mat. 26:38; Jn. 12:27; Acts 2:27). Thirdly, He had a human spirit (Mk. 2:8;8:12; Lk. 23:46; Jn. 11:33;13:21). Jesus clearly had all the essentials of human nature.

Secondly, His humanity is seen in that He had a real human birth. Again, it is not His birth that was miraculous, but it was His conception that was miraculous. His birth was like that of any other human being (Mat. 1:18‑2:12; Lk. 1:26‑38; 2:1‑20). This is stated as a doctrine in Galatians 4:4 where Paul wrote that Jesus was born of a woman.

Thirdly, His humanity is seen in that He had a human ancestry, being of the ancestry of Abraham  and David (Mat. 1:1;Rom. 1:3).

Fourthly, His humanity is seen in that He had human names. He is called Jesus or Joshua, a common human name of that day. He was called the Son of Man eighty‑two times, a title that emphasizes His humanity.

Fifth, His humanity is seen in that He was actually called a man by others. John the Baptist called Him a man in John 1:30; the multitudes called Him a man in John 10:33; Peter called Him a man in Acts 2:22; and Paul called Him a man in Acts 13:38; Romans 5:15; I Corinthians 15:21, 47; Philippians 2:8; and I Timothy 2:5.

Sixth, His humanity is seen in that He called Himself a man in John 8:40.

Seventh, His humanity is seen in that He was subject to all the laws of human development (Lk. 2:40, 52). Like every other human being, He developed in four areas: mentally, physically, spiritually, and socially.

Eighth, His humanity is seen in that He was subject to all human experiences: He was hungry (Mat. 4:2;21:18); He was thirsty (Jn. 19:28); He was weary (Jn. 4:6); He was sleepy (Mat. 8:24). He was subject to all human emotions: love (Mk. 10:21); compassion (Mat. 9:36); anger and grief, which He demonstrated in weeping and shedding tears (Mk. 3:5; Jn. 11:35; Heb. 5:7). Furthermore, He agonized (Lk. 22:44); He was troubled (Jn. 12:27); He was tested (Heb. 2:18;4:15); He needed to pray (Mat. 14:23; Mk. 1:35; Lk. 6:12). These are all evidences of His humanity.

Ninth, in His humanity, He had limited knowledge; there were things He did not know. Two examples of this limited knowledge are Mark 13:32 and John 11:34.

And tenth, His humanity is evidenced in the fact that He died (Jn. 19:30, 34; Heb. 2:14; 5:8).

[1] This post is a modified version of Dr. Arnold Fruchtenbaum’s original Messianic Bible Study. The full version may be obtained here.

Truths About the Incarnation: Part 4

In His humanity, what kind of character did the God‑Man have?[1] The Incarnation produced seven characteristics in Jesus.

First, He was absolutely holy (Lk. 1:35; Jn. 8:46;14:30; Acts 2:27;3:14;4:27; Heb. 7:26).

Secondly, He was sinless (II Cor. 5:21; Heb. 4:15; I Pet. 2:22; I Jn. 3:5).

Thirdly, He had genuine love. Because He was both God and man, He could love in a divine way and also in a human way. In either case, it was a real and genuine love that He expressed (Mk. 10:21; Jn. 13:1;14:31; 19:25‑27; Gal. 2:20; Eph. 3:19;5:25).

Fourthly, He was truly humble (II Cor. 8:9; Phil. 2:5‑8).

Fifth, He was truly meek (Mat. 11:29; II Cor. 10:1).

Sixth, He lived a life of prayer (Mat. 14:23; Mk. 1:35; Lk. 6:12;22:44; Jn. 17:1‑26; Heb. 5:7).

Seventh, He was an incessant worker (Jn. 5:17; 9:4). However, He was not a “workaholic,” for He knew when to step aside and rest. He knew when to withdraw from the masses, and He knew when to go into the deserts for a time of rest and prayer.

These are the seven characteristics of Yeshua which resulted from the Incarnation. As previously mentioned, one of the purposes of the Incarnation was to set an example for living. These seven characteristics do exactly that and they should be imitated by believers in their day‑to‑day spiritual lives.

[1] This post is a modified version of Dr. Arnold Fruchtenbaum’s original Messianic Bible Study. The full version may be obtained here.

Truths About the Incarnation: Part 3

What are the reasons or purposes for the Incarnation?[1] There are twelve specific reasons why the Incarnation occurred.

First, the Incarnation was conditioned by human sin. Luke 19:10 states:

For the Son of man came to seek and to save that which was lost.

A more extended passage that states this as a reason for the Incarnation is John 3:13‑21. The purpose of the Incarnation was to save sinners. In order to pay the penalty for sin, Yeshua had to be made “like unto” or “in the likeness of” sinful flesh. He was not made sinful, but in outward appearance, He looked like any other man. It was necessary for Him to be made in the likeness of sinful flesh, because He came for the purpose of dying for sinners. The Incarnation was conditioned by human sin in that human sin necessitated the Incarnation. As Hebrews 2:14 states, it was necessary for Him to become a sharer in flesh and blood in order to deal with the issue of sin.

Secondly, the Incarnation was to reveal God to man concerning the truths of the Father (Mat. 11:27; Jn. 1:18; 14:9). He came for the purpose of revealing the Father, according to John 1:18:

No man has seen God at any time; the only begotten Son, who is in the bosom of the Father, he has declared him.

He came to reveal the Father; therefore, in His sermons and discourses, He revealed the nature of the Father. In John 14:8‑9, when one of His own disciples eventually asked Jesus: Show us the Father, He answered: If you have seen me, you have seen the Father. Everything that is true of the nature of the Father is true of the Son.

Thirdly, the Incarnation was to provide believers with an example for living (I Pet. 2:21; I Jn. 2:6). In His humanity, Yeshua lived a lifestyle that the believer should imitate. This includes not only during the good times, but also in bad times. Not only is His strength to be their example, but also His sufferings are to be their example. He underwent a suffering in a meek manner and, they too, should undergo their suffering in the same way. He became a man to provide an example for living.

Fourthly, the Incarnation was to provide a sacrifice for sin (Heb. 2:9; 10:1‑10; I Jn. 3:5). He came as the Incarnate Man to provide a sacrifice for sin. While animal sacrifices were allowed temporarily, all they could ever do was cover the sins of the Old Testament saints; they could never take away the sins of the Old Testament saints. The removal of sin required better blood than animal blood. The better blood was human blood, but it had to be sinless human blood. This ruled out every human being that had existed since the fall of Adam with one exception, and that was the God‑Man, Yeshua. As a result of the Incarnation, He became a man. Being in the form of a man, He had human blood and, therefore, better blood than animal blood. Jesus had sinless human blood; for that reason, He was able to become the sacrifice for sin.

Fifth, the Incarnation was to destroy the works of the Devil; to render his works inoperative (Jn. 12:31;16:11; Col. 2:15; Heb. 2:14; I Jn. 3:8). Of these five passages, perhaps the clearest statement of this fact is Hebrews 2:14:

Since then the children are sharers in flesh and blood, he also himself in like manner partook of the same; that through death he might bring to nought him that had the power of death, that is, the devil; . . .

Sixth, the Incarnation was to enable Yeshua to be a merciful High Priest. This is especially stressed in the Book of Hebrews (Heb. 2:17‑18; 5:1‑2; 8:1; 9:11‑12, 14). Hebrews 2:17‑18 follows the statement on the Incarnation in verse 14, and then states that it made Him a merciful and faithful high priest. The Hebrews 5 passage emphasizes that for one to be a genuine priest, he had to be human. Thus, if Jesus had not become a real man, He could not have been a high priest. By becoming a man, by becoming Incarnate, He could become, and continues to be, the High Priest of believers. This also enables Him to offer sacrifices, as only priests could do. He was able to offer a better sacrifice¾His own blood¾not animal blood.

Seventh, the Incarnation was to fulfill the Davidic Covenant. The Davidic Covenant promised that a Descendent of David would sit upon David’s throne forever. It was necessary for Yeshua to become a real man through the Virgin Mary, because she was a member of the House of David, therefore, Jesus was a member of the House of David. Because He is both God and man, He now lives forever, and He will rule upon David’s throne forever (Lk. 1:31‑33, 68‑70).

Eighth, the Incarnation was to confirm the promises of God (Rom. 15:8‑9) that were predicted in the Old Testament. In order for these prophecies to be fulfilled, the Incarnation was necessary.

Ninth, the Incarnation provided for Yeshua the Messiah to become highly exalted (Phil. 2:9‑11). The exaltation could come only by means of suffering. God, as God only, is incapable of suffering. But when God the Son became a man, He then became capable of suffering. He certainly did suffer; He suffered humiliation and much more. As a result, He became highly exalted. This, too, was the purpose of the Incarnation.

Tenth, the Incarnation was to restore dominion over the earth to man (Heb. 2:5‑9). It was to man that God gave dominion over the earth. But man lost it when Satan caused him to fall; Satan usurped the authority over the earth which had been given to man (Jn. 12:31;14:30;16:11; II Cor. 4:4; I Jn. 5:19). The Messiah defeated Satan; now, as a man, He must restore man’s dominion over the earth, which He will do in the Kingdom.

Eleventh, the Incarnation was to bring many sons to glory (Heb. 2:10‑11). This, too, required the Incarnation.

And twelfth, the Incarnation was to deliver believers from the fear of death (Heb. 2:15). This, too, was accomplished through the Incarnation.

[1] This post is a modified version of Dr. Arnold Fruchtenbaum’s original Messianic Bible Study. The full version may be obtained here.

Truths About the Incarnation: Part 2

In light of our last post, we may ask: “What is the means of the Incarnation?” “How did God become a man?” The means of the Incarnation involved three things.[1]

First, the Incarnation involved the Holy Spirit (Lk. 1:35). When Mary asked how conception was possible because she was a virgin, the angel answered that the Holy Spirit would overshadow her and bring about a miraculous conception. The Generator of the Incarnation was the Holy Spirit. The Holy Spirit came upon Mary, and the power of the Most High overshadowed her. The Spirit worked to beget or conceive the humanity of the Messiah. He was always God, so deity did not need to be generated; only His humanity needed to be generated. Deity partook of Mary’s humanity but, at the same time, precluded Mary’s sin‑nature. By means of the overshadowing of the Holy Spirit with the power of the Most High, the Holy Spirit generated the humanity of Yeshua (Jesus) the Messiah. The Holy Spirit generated the conception. The product, according to Luke 1:35, was to be two things: first, holy; and, secondly, the Son of God, the God‑Man.

Secondly, the Incarnation involved the Virgin Mary. Her virginity was affirmed by two of the four Gospels (Mat. 1:18, 22‑23; Lk. 1:27, 34). The conception was supernatural. Because Mary was a virgin, it was necessary that there be a supernatural conception. People often speak of the miracle of the Virgin Birth, but, technically, it was not the actual birth that was the miracle; Yeshua was born just like any other baby. It was not the birth that was miraculous, but the conception. The female egg was that of Mary, so Jesus was the real son of Mary, but there was a total absence of the male sperm. Therefore, Yeshua did not have a natural father, and that is why the conception required the generating power of the Holy Spirit. On one hand, the Holy Spirit was the means, but on the other hand, the Virgin Mary was a means as well.

Thirdly, the Incarnation involved the Virgin Birth that produced the Incarnate Man. This was predicted in Genesis 3:15and Isaiah 7:14and finally came into fulfillment in Matthew 1:16.

[1] This post is a modified version of Dr. Arnold Fruchtenbaum’s original Messianic Bible Study. The full version may be obtained here.

Eternal Security: Problem Passages, part 2

Another area of passages some people use to show that one can lose salvation are those that actually speak of false teachers who were never saved to begin with.[1]

Some people use Matthew 7:15 to show that a person can lose his salvation if that person disguises himself in sheep’s clothing. But Yeshua was not dealing with people who were believers who became false teachers; rather, he was dealing with people who were never saved to begin with. They never were “sheep,” but were always “wolves” pretending to be sheep.

Acts 20:29‑30 is also a message dealing with false teachers, either false teachers who may enter in from outside or false teachers who may arise from the inside. However, in neither case were these people saved to begin with. Both are distinguished from the disciples, who are believers.

Romans 16:17‑18 speaks of false teachers who corrupt the church, but it does not say that these false teachers are people who were saved and then lost their salvation.

2 Corinthians 11:13‑15 is a passage that speaks of false teachers and not people who lost their salvation. Verse 13 states that these are false apostles, and in verse 15, they are called Satan’s ministers, not the Messiah’s ministers. Furthermore, it never states that they were apostles of Christ, only that they fashioned themselves to sound like and seem like apostles of Christ. Verse 15 does not state that they “used to be ministers of righteousness,” but that they tried to fashion themselves as ministers of righteousness.

1 Timothy 4:1‑2 deals with the issue of false teachers who were not saved to begin with. This is the area of apostasy. The basic meaning of apostasy is “to fall away from the faith that one professed to have, but never really had.” It has to do with people who made a show of faith, claiming to be believers but then, little by little, gave in to seducing, demonic spirits and teaching of false doctrines.

2 Peter 2:1‑22, particularly verses 19‑22, deals with people who are false teachers and who were never saved to begin with. Verse 1 clearly talks of false teachers coming into the body with destructive heresies, denying even the Master that bought them. Furthermore, Peter said that these were bondservants of corruption (v. 19); they were never the Messiah’s bondservants, who later lost their salvation. These are people who knew the way of righteousness (v. 21); they had a clear knowledge of the truth and were not ignorant of the gospel. But, having rejected the gospel, they then went on a teaching campaign to deny the truths concerning Jesus the Messiah.

1 John 2:19 actually speaks of people who were part of the local body as far as membership was concerned, but were themselves never really saved. Because, as John points out, if they were really saved, they would have continued with us. He did not say, “They used to really be one of us, but lost their salvation and then went out from us.”

Jude 3‑19 speaks of the same group of people: people who knew what the truth was, knew the content of the gospel, but rejected it and then began actively teaching against the doctrine of the Messiah.

[1] This post is a modified version of Dr. Arnold Fruchtenbaum’s original Messianic Bible Study. The full version may be obtained here.

Eternal Security: Problem Passages, part 1

There are many so-called “problem” passages on the issue of eternal security that various groups use certain to try to prove that it is possible to lose one’s salvation. We shall deal with these briefly below in multiple parts.[1]

Some passages of Scripture have been “dispensationally misapplied.” Take for example these two passages in Ezekiel. People often use this passage to show that it is possible to lose salvation. However, these passages are not dealing with the individual’s salvation in the Age of Grace, but are dealing with Israel as a nation at some other period of time.

These passages are not actually speaking of the spiritual salvation of individuals. Rather, they concern Israel as a nation under the Mosaic Law, individual accountability, physical life and physical death.

Another passage that has been dispensationally misapplied is Matthew 18:21‑35, in which Yeshua dealt with the issue of forgiving the brother and told the story about the unforgiving steward. He then made the point that if a believer does not forgive others, then he should not expect to be forgiven himself (v. 35). However, in this context the issue is not salvation forgiveness; instead, it is family forgiveness. Salvation forgiveness is the means by which one enters into God’s family, and the only way of receiving salvation forgiveness is by grace through faith apart from works. But once one is in the family, sin in the believer’s life; such as, holding a grudge against a brother, can cause a breakup in the relationship within the family of God. And it can break one’s fellowship with God the Father. The way a believer receives family forgiveness of sins is by means of confession (I Jn. 1:9). The point of this Matthew account is that confessing sins is not going to gain family forgiveness if the confessor is not willing to forgive people who have wronged him or offended him.

[1] This post is a modified version of Dr. Arnold Fruchtenbaum’s original Messianic Bible Study. The full version may be obtained here.

Eternal Security: Part 5

Here are eleven additional points to consider regarding eternal security:[1]

1)  When Yeshua died for the sins of the world, He died for all of the sins of the world, not only until the next sin was committed. The very fact that the work of Jesus was finished -the fact that He does not need to come and die again – shows that those who have received the benefits of His work cannot lose it. Those who have received salvation cannot, therefore, lose it, because it would require the Messiah to do His work all over again (Heb. 10:12‑18).

2) In I Peter 1:4‑5 we see that believers have been kept through faith, and are kept unto the final consummation. God is doing the keeping. Indeed, if the retaining of salvation were dependent upon the believer, everyone would lose it.

3) Every believer is a new creature or creation (II Cor. 5:17). This fact means that one cannot suddenly now eternally cease to exist.

4) Just as no one can obtain salvation by works, but only through faith, even so, no one is going to keep his salvation by works. Read Ephesians 2:8‑9.

5) According to John 6:37‑40, the believer is a gift given by God the Father to the Son because of the Son’s obedience.

6) In I John 3:9, we read that the seed abides. The seed is the gospel seed that produces eternal life. This eternal life continually abides; it does not at some point become inoperative.

7) Salvation is a free gift (Rom. 11:29). A free gift is not truly free if it can be demanded back. When God gives a gift, it is a free gift of grace; it is not something that He will take back from the one to whom He has given it.

8) Salvation is also a birth, a new birth (Jn. 1:12; 3:3; Jas. 1:18; I Pet. 1:3, 23). The fact that salvation is a birth makes it final and unchangeable. Just as a child’s physical birth is final and unchangeable, so that it cannot be put back into the womb to start all over again, even so, believers are born again.

9) A believer is not able to keep himself saved any more than he was able to save himself in the first place (Gal. 3:3). Just as God saves, God is the One who is going to keep.

10) God has paid the highest price for believers: the blood of His Son. That is too high a price to give them up now.

11) Gross sins are punished, but never at the loss of salvation (e.g. I Cor 5:1‑5; 11:29‑32).

[1] This post is a modified version of Dr. Arnold Fruchtenbaum’s original Messianic Bible Study. The full version may be obtained here.

Eternal Security: Part 4

Another argument for eternal security is based upon the meaning of the word “eternal.”[1] The very meaning of the word “eternal” rules out the possibility of the loss of salvation, because if “eternal” means anything, it means “forever.” If someone could lose his salvation, then it is not eternal, but temporary instead. Involved in our salvation are ten eternal things:

First, there is an eternal plan that God has for our lives (Eph. 3:10‑11).

Second, based upon what the Messiah has done, we now have eternal salvation (Heb. 5:9).

Third, we have eternal redemption (Heb. 9:12).

Fourth, believers have an eternal inheritance (Heb. 9:15).

Fifth, those who have this eternal redemption, inheritance and salvation are destined for eternal glory (II Tim. 2:10; I Pet. 5:10).

Sixth, there is an eternal hope, because we have the guarantee of eternal glory (Titus 3:7; Heb. 6:17‑19).

Seventh, eternal hope, in turn, provides eternal comfort (II Thes. 2:16).

Eighth, God has made an eternal covenant with us, and by virtue of His being the covenant-keeping God, He will keep us saved (Heb. 13:20).

Ninth, we are destined for an eternal kingdom (II Pet. 1:11).

Tenth, we do indeed have eternal life now; we have it presently. It is not something we will receive later upon death, but we have eternal life right now (Jn. 3:14‑16, 36; 6:47; 10:28; Titus 3:7).

It cannot be overemphasized that eternal life must mean what it says: if it is not eternal, if a person could lose it, then it is only temporary life.

[1] This post is a modified version of Dr. Arnold Fruchtenbaum’s original Messianic Bible Study. The full version may be obtained here.

Eternal Security: Part 3

Another important area of evidence for eternal security is based upon the lengthy passage of Romans 8:1‑39.[1]

Verse 1: There is therefore now no condemnation to them that are in Christ Jesus means that the believer is no longer under any condemnation, no matter how often he may personally sin.

Verses 2‑8: the believer has been delivered from the Law, and the Law can no longer condemn him.

Verses 9‑13: the divine nature is present within the believer, and this divine nature is not capable of spiritually dying.

Verses 14‑17: the believer is an heir of God; as an heir, he will not lose his inheritance.

Verses 28‑30: the divine purpose is that the very ones who have been justified-and every believer has been justified-will some day also be glorified.

Verses 31‑33: Paul emphasizes the execution of the divine purpose, and indeed the ones whom He has justified He will glorify, because He will not accept any charges [against His] elect.

Verse 34: in light of the Messiah’s achievement, the believer’s security is guaranteed to be eternal.

Verses 35‑39: Paul points out the incompetency of celestial and mundane things to keep one eternally. Believers do not have the power to keep themselves, so God is the One who is going to keep them. On the other hand, these verses emphasize further that there is nothing – absolutely nothing – that can now separate us from the love of God. Nothing outside of us, nothing inside of us, not even we ourselves can separate us from the love of God.

[1] This post is a modified version of Dr. Arnold Fruchtenbaum’s original Messianic Bible Study. The full version may be obtained here.