Dear Ladies and Gentlemen:
I greet you in the name of our Lord and Savior Jesus Christ. It is my sincere Prayer that you are being Blessed even as you read this email.
Today, we study the Book of Romans chapter 7.
7:1-6 Know ye not? This question connects chapter 7 with chapter 6 and further explains the statement "ye are not under the law" (6:14). Paul is still on the same subject--the sanctified life in Christ. But now he changes the metaphor. Instead of the analogy of slavery, he uses the analogy of marriage. So long as he liveth: Only death breaks the marital union. Loosed from the law of her husband: In the event of the husband's death the wife is free from obligation to her husband and may either remain unmarried or may remarry. Called an adulteress: Under Roman law polygamy and polyandry were forbidden. To marry another while one's spouse was still living and without a legal divorce was adultery. Marriage is an indissoluble union which in general is broken only by the death of one of the partners. Though the believer's identification with the death of Christ he is now freed from the law (6:15), but joined to Christ to bear fruit unto God.
7:5 In the flesh means before before we were saved. We are delivered from the law: Paul is still answering the question raised in 6:15. Its force is especially appropriate for the legalist who sees no legitimate reason for holiness unless there is a rule dictating it. The motivation to holiness in Christ and under grace is equally valid but with a new dynamic (Ephesians 2:10).
7:7, 8 Is the law sin? It might be concluded that the law sinful. Because of what the law does, it appears to be the culprit. Paul shows that the law is not sinful and examines its precise relation to sin in order to dismiss this suggestion. Paul answers his question (1) by giving a direct denial, God forbid (Greek me genoito, "may it never happen," "don't even think that way") and (2) by giving positive instruction. The law reveals the fact of sin, for I had not known sin, but by the law. Sin is unknowable without some law. The law also reveals the power of sin.
7:9 I was alive without the law once: There was a time when Paul lived a complacent life insensitive to the demands of the law. I died: When Paul understood the law he realized that he was accused, guilty, and marked for death.
7:12, 13 The law is holy...just, and good: The law is an expression of God's righteousness and is intrinsically good. Sin, not the law, produced death. The law shows us that we are helplessly under the control of sin and points us to Christ, the only One who can help us.
7:14 The law is spiritual: The law has the characteristics of the Spirit and is consistent with the character of God. I am carnal: What follows is autobiographical and designed to reveal the real struggle the apostle experienced in the flesh. His experience is also exemplary, for it show the problems all believers experience in their battle with sin.
7:18 Flesh: This term is used by Paul in a variety of ways. Sometimes it simply refers to the physical body (Ephesians 2:15; Philemon 16). Sometimes it refers to physical descent (1:3; 9:3). Here it is used in an ethical sense to refer to a condition of being dominated by sin and sinful pursuits.See also verse 25; 8:5-7; Galatians 5:17.
Yours in Jesus Christ,
Bishop William B. Caractor
Dear Ladies and Gentlemen:
I greet you in the name of our Lord and Savior Jesus Christ. It is my sincere Prayer that you are being Blessed even as you read this email.
Today, we study the Book of Romans chapter 6.
6:1 Shall we continue in sin that grace may be abound? If sin generates grace, should we encourage sin in order to cause more grace to be granted?
6:2 God forbid (Greek me genoito): Perish the thought; may it never be; don't even think that way. This expression of unthinkable horror occurs in Paul's epistles more than 60 times. He uses it whenever the thought suggested is too repugnant to entertain. Sin is singular in this verse and throughout this chapter. It refers to sin nature.
6:3 Baptized into Jesus Christ: Baptism joins the believer to Christ. This is a reference to the work of the Holy Spirit at salvation (1 Corinthians 12:13). Water baptism symbolizes this union. It separates the believer from his old life and identifies him, in resurrection, with new life in Christ. In this chapter Paul will dwell on baptism's profound practical significance. Into his death: We were identified with all Christ accomplished. His death forever broke sin's control over us.
6:4 We also should walk in newness of life: We should live our everyday lives manifesting resurrection life, free from sin's control.
6:6 Our old man: This is our old self, the person we were before we were crucified with Christ. Might be destroyed (lit., "rendered inoperative'). The believer now has the power to serve Christ instead of his old master, sin.
6:7 Freed from sin: The believer has been delivered from the guilt and penalty of sin and is set free to serve Christ.
6:11 Reckon (Greek logizesthe, "reckon," "take into account," "calculate"). The believer is to calculate all the facts as to his identification with Christ and his separation from sin, then live accordingly.
6:12 Let not (lit., "stop letting"): The believer is to stop letting sin have mastery over his life.
6:13 Neither yield ye (lit., "stop presenting"): In the day-to-day confrontations with sin, stop giving in. But yield (lit., "present yourselves"): Paul calls for a determined commitment.
6:15 Shall we sin? Paul now asks a slightly different question than he did previously. In 6:1 he sought to correct any misunderstanding as to the relationship of the believer to grace. Now he wishes to correct any misunderstanding that might arise as to the believer's relation to the law. Neither the submission to the former, nor release from the latter, is to be construed as an encouragement to sin.
6:17 That form of doctrine (lit., "pattern of teaching") which resulted in their conversion. Doctrine profoundly affects one's life. The life tells the type of doctrine that has shaped it.
6:18 The believer is not free to do whatever he wants. He is free only to do that which is consistent with the character of God. True freedom is freedom of sin.
6:19 Holiness: They are set apart from the practice of sin and set apart to the practice of righteousness.
6:23 Wages: Emphasizes what we deserve. Gift of God: Emphasizes God's unmerited favor.
Yours in Jesus Christ,
Bishop William B. Caractor
Dear Ladies and Gentlemen:
I greet you in the name of our Lord and Savior Jesus Christ. It is my sincere Prayer that you are being Blessed even as you read this email.
Today, we study the Book of Romans chapter 5.
5:1-4. Justified by faith (lit., because we have been justified by faith”): It was God’s doing, not man’s. Peace with God: This is not a feeling but a standing. God and the believer are no longer at enmity but have been reconciled (cf. 5:10, 11; 2 Cor. 5:18). This is a primary result of our justification. Access: We can come directly into the presence of God. Jesus Christ is not only our Redeemer, but He is also our Advocate. By Him we gain entrance and acceptance before the Father (cf. 1 John 2:1,2). Wherein we stand: This is the answer to be psalmist’s question: “If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?” (Ps. 130:3). Rejoice (lit, “we boast”) in hope denotes the absolute certainty the believer has of God’s deliverance.
5:5 Holy Ghost…given: The believer has the abiding presence of the Holy Spirit. This is not a “second blessing,” but is just as much a certitude as the believer’s justification (cf. 1 Cor. 12:13).
5:8 Christ died for us: His death was vicarious. That is, He did not die merely for our benefit but in our place. His was a substitutionary sacrifice.
5:9, 10 By his blood...by his life: The death of Christ and His shed blood effect salvation (Eph. 1:7; 2:13; Col. 1:14; Heb. 9:12-15), but the life of Christ sustains it. The reference is to the abiding results of Jesus’ death and resurrection (cf. 4:25).
5:12-21. In this passage Paul compares the imputation of Christ’s righteousness with the imputation of Adam’s sin. Just as Adam’s sin resulted in a sinful race, the gift of grace through the righteous act of Christ results in a spiritual race. The principle of imputation that reduces all men to the same ultimate condition also provides for all men the same ultimate answer-the righteousness of Jesus Christ. By one man sin entered
The entry of sin into the world is traced to its human source from which all mankind came. All have sinned refers to a point in time when all sinned. It points to the moment when all were in one man, Adam. When he fell the entire human race was “constituted sinners” (lit sense of 5:19).
5:13, 14 Sin was in the world: This gives evidence to the universal presence of sin. Nevertheless death reigned from Adam to Moses: The point of verses 13 and 14 is that since there was no specific law between Adam and Moses by which men could be held accountable, the very fact that they all died indicates that God was holding them responsible for the transgression of Adam. This is not unjust, because the principle also works in reverse, Sinners can be constituted righteous, and hence live, through Jesus Christ.
5:15-17. Paul sets forth three contrasts. The first contrast shows that if Adam’s sin caused many to die, Christ’s gift by grace also abounds to the many (i.e., it is equally extensive in its outreach). The second contrast indicates that Adam brings about judgment and condemnation, while Christ brings justification. The third contrast is that Adam’s transgression issues in a reign of death, while Christ’s righteous obedience results in a reign of Life. Note however that the two groups are not coextensive. Paul is not teaching that everyone will be saved. Adam’s sin affects all who are part of the human race. Christ’s righteousness is for all who are a part of His spiritual race. The former includes everyone. The latter includes only believers.
5:18,19 Paul’s reference to Adam shows that he understood Adam to have been a real person Adam was not a mythological figure any more than Jesus was.
Yours in Jesus Christ,
Bishop William B. Caractor
Dear Ladies and Gentlemen:
I greet you in the name of our Lord and Savior Jesus Christ. It is my sincere Prayer that you are being Blessed even as you read this email.
Today, we study the Book of Romans chapter 4.
4:1 Abraham is a classic example of the principle of justification by faith. In this chapter Paul uses Abraham’s experience as evidence that this is not a new principle, but the same one God has always used in justifying the ungodly. Abraham our Father: Abraham is important for two reasons: He is the acknowledge father of the Jewish nation, and God justified him before the law as ever given.
4:4 Worketh…debt: Wages received are not a manifestation of grace; they are earned.
Works remove grace from salvation. Justification is by faith alone.
4:5 Faith is counted for righteousness: Faith is not w a work performed to earn righteousness. Rather, it is the means through which God can impute the righteousness of Jesus Christ to the sinner. He is thus “accounted” righteous, not “made” righteous. The former is the work of justification. The latter is the process of sanctification. See chapters 6-8.
4:6-8 David: The appeal to David, the second most esteemed man in the history of Israel, shows that the giving of the law subsequent to Abraham does not abrogate the principle of justification by faith. It is still in force.
4:9-12 This blessedness is a reference to the twofold blessedness of having God’s righteousness imputed (v. 7) and of not having sins imputed (v.8). Circumcision only, or upon the uncircumcision: Paul anticipates the argument that circumcision, not faith, brought about Abraham’s justification. Again, Abraham establishes Paul’s point in that he was justified 24 years before he was circumcised. The sign of Circumcision: Circumcision is a sign (a testimony) or a seal. It has no value in itself, but represents the value another places on the thing sealed. Circumcision represented the value that Abraham placed on the promises of God and which he demonstrated by taking this “sign” in his flesh. Abraham as not justified because he was circumcised; he was circumcised as a testimony to the fact that he was justified.
4:13 The promise: Many Jews thought that the privileges they enjoyed came from their adherence to the Mosaic Law. This is false. The promises were given to Abraham 430 years before the law was given; hence the law does not annul the Abrahamic covenant. It was merely added alongside until Christ should come to fulfill it (cf. Gal. 3:17-19).
4:13 Heir of the world: This promise is not stated directly but is drawn from Genesis 12:3. Paul understands this as being fulfilled in Jesus Christ (cf Gal. 3) The Messiah would rule more than the geographical area promised to Abraham (Gen. 15:18-21). Hence, both the law and the promise have their ultimate focus and fulfillment in Jesus Christ.
4:16 Father of us all: Only those who have the faith of Abraham are the spiritual seed of Abraham, whether Jew or Gentile.
4:17-22 There are five essential characteristics of faith. (1) Faith must have a valid constant. Paul quotes Genesis 17:5: the content of Abraham’s faith was valid because that content was the revelation of God (v. 17a). (2) Faith must have a valid object. The object of Abraham’s faith was God, the giver of the revelation (v. 17b). (3) Faith is contrary to hope and yet rests upon hope. This is a hope in which there is no element of uncertainty (v 18a). (4) Faith has a purpose. The purpose of Abraham’s faith was that he might become the father of many nations, realizing the promises given him the Abrahamic covenant (cf. Gen 12:1-3; v. 18b). (5) Faith produces works. Abraham’s faith conditioned the way he lived. He staggered not at (did not doubt) god’s promises.
4:23-25. But for us also: The principle of justification valid for Abraham is valid for all believers. Raised again for our justification: Because Jesus was raised from the dead we know that His sacrifice on Calvary was accepted in God’s sight and Jesus’ righteousness is available for all.
Yours in Jesus Christ,
Bishop William B. Caractor
Dear Ladies and Gentlemen:
I greet you in the name of our Lord and Savior Jesus Christ. It is my sincere Prayer that you are being Blessed even as you read this email.
Today, we study the Book of Romans chapter 1.
1:1 Called to be an apostle means “an apostle by way of God’s sovereign call.”
1:3, 4 Was made of the seed of David: This emphasizes the humanity of Christ and His human lineage (cf 2 Samuel 7:13; Jer 33:17). Declared (lit. “marked out”)…Son of God: Jesus could not come to God. He could only receive this designation as recognition of an eternal truth. By the resurrection: The proof of Jesus’ deity is His resurrection from the dead. The spirit of holiness is the Holy Spirit.
1:5 Grace (Gr. Charin, “unmerited favor”) and apostleship: “Grace” emphasizes the ministry in relation to Paul; he did not deserve or earn it. “Apostleship” emphasizes the ministry in relation to others: to teach revelation authoritatively and establish churches.
1:7 Called to be saints: This tells how they got to be saints, namely, by way of God’s call (cf. 8:30). Grace is the typical Greek greeting, whereas peace is the traditional Hebrew greeting. Note Paul’s greeting in his other epistles for this characteristic expression of Paul.
1:9 Whom I serve: The word for service (Gr. Latreuo) signifies “priestly service.” Here the reference is to his regular intercession on their behalf.
1:11 Spiritual gift: Anticipates the discussion in 12:1-8.
1:12 Mutual faith: See Jude 3
1:13 Let (lit, “hindered”). Fruit: See John 4:36, 15:16; Philippians 1:22; Colossians 1:6.
1:14 Debtor signifies one who is morally obligated. Because of his call and gift of apostleship (1:1, 5), Paul was obligated culturally to the Greeks. These people were cultured and refined. To the Barbarians: These were strangers to the Greek language and culture. Educationally, he was indebted to the wise, whether they were wise in handicraft, the affairs of life, the sciences, or learning. He was also indebted to the unwise, or lunch learned. This was Paul’s way of expressing his burden to get the gospel to everyone.
1:16 The power of God: The English words dynamite and dynamo are derived from the word “power.” If Paul were writing today he would probably speak of atomic power. The gospel is so powerful hat it takes people all the way into heaven. Salvation: This is past (cf Luke 7:50; Rom. 1-3); present (cf Rom. 6:3-11), and future (cf 2 Cor. 4:16-5:10; Rom 8:16-25). Paul will develop the full breadth of this truth throughout this epistle. Every one that believeth: The basis of salvation is God’s gracious provision (Rom. 3:23-26). But the only means by which the sinner can appropriate this gift is faith (10:9-17). The gospel is the essential content of that faith. This is why Paul is so burdened to preach Christ to the world.
1:17 Righteousness, God’s essential attribute, is revealed. It is not man’s invention; it is God’s revelation. Left to himself, man would never have thought of it. From faith to faith: Its source and end are the same. To those who possess God’s righteousness Paul pronounces, The just shall live by faith. What one believes does make a difference. If he believes the gospel he has life (union with God); otherwise his death (separation from God).
1:18 The wrath is not the revelation of a future judgment of God or of the Great Tribulation, but a present revelation that parallels the present revelation of God’s righteousness (cf. 1:17). This revelation comes from heaven. Ungodliness is failure in the religious realm. Unrighteousness is failure n the moral sphere or injustice toward man. Who hold (lit. “hold down,” “suppress”) the truth in unrighteousness. They received the truth concerning the wrath of god but hindered it and prevented it from completing its work.
1:20 God’s creation reveals two things about Him: his eternal power and Godhead (Gr. Theiotes, “divine nature, “divinity”). Creation reveals that God is powerful; hence, man is obligated to Him and the fact that He is God. Without excuse: No man is able to stand before God and say that he turned away from God because God did not give any light. All men have had the revelation of god; therefore, all men are accountable to Him.
1:24-32. God gave them up (cf vv. 24, 26, 28): This giving is not permissive (i.e., God lets them do what they want to do) or privative (i.e., God withdraws His gracious help); it is judicial They were blinded not because God withdrew His light, but because of the judicial acts of God whereby He delivered them over to the natural result of their unbelief and action. When they followed the lie they began to walk in conformity to the lie. This is the kind of life-style described. Three results of the Gentiles’ rejection are given: God gave them up to all forms of uncleanness and its consequent actions (vv. 24, 25); God gave them up to all forms of sexual depravity and its consequent actions (vv. 26, 27); and God gave them over to a mind that would not retain Him in its knowledge and its consequent actions (vv. 28-32).
Yours in Jesus Christ,
Bishop William B. Caractor
Dear Ladies and Gentlemen:
I greet you in the name of our Lord and Savior Jesus Christ. It is my sincere Prayer that you are being Blessed even as you read this email.
Today, I would like to speak to you regarding God's call to ministry.
Man has a misconception of who God should call, and where they should be called from, and those that are called, whether they should be male or female.(God is God.)
Let's take a look at the Book of Isaiah chapter 6, where the Prophet Isaiah cries "Woe is me, for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips." In society today, there are many conceptions, preceptions, thoughts, and deeds, and a whole lot of sin. Man, when it comes to the call of God, has always thought that the call should come to those that have a royal background, a holy family, a political family, or from someone that has a father or mother that has taught them the word of God. But God sees a different picture, that picture is "I came not to call the righteous, but sinners to repentance."
Yes, the Lord reaches into the midst of drug dealers, and call a prophet. He can reach into the midst of whoredom, and call an evangelist. He can reach into the midst of prison life, and call an apostle. He can go into a hospital, where the doctors have given up upon a patient, and call a teacher from their death bed to life everlasting. He can reach unto those that call themselves atheists, and call a pastor. God does not see as man sees.
We would look at the fore mentioned people and say "Huh! They are not fit for God's use." But God has already looked into the heart of men. Whether the man be on drugs, or the woman a whore, whether the man is a thief, or whether they both (male and female) are in prison, or whether they are hiding in the midst of society, God is God.
It is up to us to yield to the call of God and say "Here am I, send me." Let us hear the conclusion to my statements here today. In order to fear God, you must know God. In order to keep His commandments, you must know what they are. For the whole duty of man is to serve God, and it is God and God only, that shall bring every man's work into judgment. Whether you were called by Him, or one that decided to go into the ministry yourself, God knows what is His and whom to call.
Just be ready to say "Here am I, send me."
Yours in Jesus Christ,
Bishop William B. Caractor
Dear Ladies and Gentlemen:
I greet you in name of our Lord and Savior Jesus Christ. It is my sincere Prayer that you are being Blessed even as you read this email.
Today, we study the Book of Psalms chapter 18.
Psalm 18 This psalm is a royal song of thanksgiving that rehearses God's deliverance of David from all his enemies. It appears to be popular version of the song in 2 Samuel 22. The title servant of the Lord places David in an elite company, namely, that of Moses, Joshua, and the Messiah, who also bear the title. The psalm includes a declaration of David's love and trust in the Lord (verses 1-3), a narrative of his deliverance by the Lord (verses 4-19), and explanation of the cause for David's deliverance (verses 20-24), an exposition of the display of God's attributes to those who trust in Him (verses 25-30), a further description of David's victory (verses 31-45), and concluding word of thanks for God's deliverance (verses 46-50). The description of the Lord's intervention given in verses 7-19 is called a theophany, one of many in the Old Testament, in which God visibly manifests Himself. The theophany characteristically has two parts: the Lord leaves His residence and nature reacts. It is thus a highly poetic and vivid way of describing the fact that God of Israel intervened in history on David's behalf. The entire psalm is a celebration of that fact.
Yours in Jesus Christ,
Bishop William B. Caractor
Dear Ladies and Gentlemen:
I greet you in the name of our Lord and Savior Jesus Christ. It is my sincere Prayer that you are being Blessed even as you read this email.
Today, we study the Book of Romans chapter 2.
2:1 Thou…that judgest: Paul now turns his attention to the self-righteous moralist.
2:3. Escape the judgment of God: Jewish tradition taught that Abraham sat at the gate of hell to prevent any Jew from entering. They were not ignorant of God, but of God’s design to bring them to repentance.
2:6 In this parenthetical discourse setting forth the controlling principle of God’s judgment, Paul explains how and why God will judge, and how He can judge both Jew and Gentile and be complete fair in the process. The controlling principle will be according to deeds because deeds give incontrovertible proof of what is in the heart.
2:7-10 For the regenerate the judgment will result in eternal life; for the unregenerate it will result in indignation and wrath. To the Jew first: Unbelieving Jews will have prominence it condemnation; believing Jews will have prominence in reward.
2:11-15 God can judge on the basis of works because He is impartial and because the law is immaterial. The Gentile will not be judged on the basis of the Jew’s law, and the Jew will not be excused by the Gentiles’ lack of law. Works demonstrate the hart’s rue condition. Conscience is sufficient grounds for condemnation because it establishes a framework of right and wrong and reflects the law written in their hearts.
2:17, 18 Five phrases express the Jews’ five God-given privileges: Called a Jew (Gr. Ioudaios) emphasizes a national difference resulting from the theocratic appointment of Genesis (12:1-3). Restest in the law: The Jews have the objective revelation of God’s law whereas the Gentiles had only the variable law of conscience. Makest thy boast of God: God was revealed as the God of Israel, and Israel was the only nation to have unique relationship to the only God of the universe. Knowest his will, and approvest the things that are more excellent: They gave approval to the things that were in keeping with the character of God, because they were instructed out of the law. The “law” was their teacher and taught them God’s specific will.
2:19, 20 Them which are in darkness: This is a reference to those without a specific revelation from God (cf Is. 9:2). Form of knowledge: As Jesus was “in the form of God” (Phil 2:6), the Jews possessed in the law the very “form” of that sacred knowledge which would impart salvation (2 Tim 3:15).
2:24, 25 Israel’s superior privileges should have produced a corresponding life-style, but they did not. This inconsistency has caused the name of God to be blasphemed among the Gentiles. In addition, their circumcision is made uncircumcision. The rite of “circumcision” was distinctively characteristic of the Jews. It was a testimony of the father’s belief in the promises given to Abraham (cf Gen. 17:9 ff). The rite without the reality of personal devotion to God is meaningless and is really unrighteousness.
Yours in Jesus Christ,
Bishop William B. Caractor
