Class Notes: 5/21/2023

The book of Romans part 134; Rom 3:2; Doctrine of the importance of doctrine

In our verse-by-verse study of Romans we have stopped at Rom 3:2; to look at the doctrine of the importance of doctrine.

We have noted that understanding Bible Doctrine is the predicate for the believer understanding God's essence, His policy of grace and His plan for mankind.

Bible doctrine in the soul is how the believer attains and maintains spiritual maturity, Phil 3:12-14.

It is how the believer becomes the target for eternal grace blessing from God, Heb 11:9, 10, 13; James 1:25; James 2:12-13;

We have noted the Biblical words that describe maximum Bible doctrine in the soul include the Hebrew word "chakmah" and the Greek word "epignosis.

Theologically maximum doctrine in the soul is described as "megas charis," it is translated as super or greater grace. James 4:6.

Heb 13:10, describes an "altar of the soul" that is built using metabolized doctrine that is the place where church age believer priests worship God on the basis of truth.

Bible doctrine is how God equips believers for their service of building up the body of Christ. Eph 4:12, 16;

It is also how the believer relates to God and maximizes their use of time. Eph 5:15-18; It addresses how the believer is to relate to unbeliever for maximum spiritual impact in Col 4:5;

Eph 6:10; describes doctrine as God's power that the believer can deploy to take control of their life.

Doctrine is described in a military sense as the means of deploying the spiritual armor that God supplies to the believer in Eph 6:11-18;

These spiritual weapons are then deployed to follow our leader Jesus Christ who set the example of their deployment in Heb 12:1-2 for the purpose of taking and holding the high ground of the spiritual battle through their deployment Heb 11:1-3;

The spiritual war is a conflict between opposing ideas and ideology. Col 2:5-8; that can only be won with the superior thinking of Jesus Christ.

Crucifixion: Mark 8:34; Matt 10:38; Luke 9:23, 14:27, "Taking up your cross" and "follow Me," emphasizes the impersonal love of the mature believer.

Chemical preservative: Matt 5:13; Mark 9:50; Col 4:6; Luke 14:34, "Salt of the earth."

Sanctification: 1 Tim 6:3-4; 2Pet 1:3; The NASB refers to this as "Godliness."

Bible doctrine in the soul is the means of promotion, 1Chron 11:1-2.

Bible doctrine in the soul is the true source of happiness, Luke 11:27-28. "Happiness is hearing and retaining the Word of God." Life without learning doctrine is death.

Some important Bible passages on the importance of doctrine are Heb 11, Heb 11:6; Prov 8, 2Pet 1:12-21; and Isa 53:12.

Thinking is the application of Bible doctrine to experience.

Learning is understanding. Understanding is thinking. Therefore, thinking is the application of understanding so thinking doctrine is the application of doctrine

Learning Bible doctrine under the Holy Spirit is tantamount to understanding Bible doctrine because the Holy Spirit causes us to understand. Therefore, thinking Bible doctrine is synonymous with application of Bible doctrine.

God teaches us the doctrine so the issue is our volition. First we must choose learn doctrine, then we must choose to think doctrine.

You have to learn Bible doctrine before you can think Bible doctrine or apply Bible doctrine.

No believer can apply doctrine to his experience until he has used his volition to believe it. Believing it results in metabolization and its being resident doctrine in the right lobe of the mentality of the soul.

Application of doctrine requires metabolized doctrine that is available for recall because you have to recall and think metabolized doctrine before you can apply it.

The concepts for the environment of application are learning, thinking, and solving.

Learning is equivalent to the perception and application of Bible doctrine. Thinking is the application of metabolized doctrine to experience. Solving is understanding and using the problem-solving devices of the protocol plan of God.

The function of the application of the doctrine is determined by how it is directed. Doctrine directed toward God includes worship, personal love for God, and occupation with Christ. Doctrine directed toward people means impersonal love for all mankind.

Doctrine directed toward self refers to confidence from spiritual self-esteem. Doctrine directed toward dying means the peace and tranquility from application of the doctrine of dying grace.

This brings us back to our verse-by-verse study of Romans.

Rom 3:3; "What then" literally "for what" from the explanatory use of the postpositive conjunctive particle "gar," plus the interrogative pronoun nominative neuter singular from "tis" but this is an idiom.

In the Koine Greek the idiom means, "Well then, how stands the case with regard to the alternatives?" So "tis gar" introduces alternative possibilities regarding God's integrity or God's justice.

The question being posed is "What is the situation with regard to the alternatives related to God's justice."

According to the principle of the advantages are not advantageous without the advantage the Jew can only be benefited by being adjusted to God's justice. The idiom, "tis gar," introduces the problem of the Jew's maladjustment to God's justice from unbelief in a conditional sentence.

A conditional sentence is composed of a protasis and an apodosis

The protasis is the suppositional clause "if" while the statement is based on the supposition "then" that is called an apodosis. In this verse we have a first class condition of "if" that makes a supposition from the viewpoint of reality.

This condition is used when one wishes to assume the reality of his premise. The protasis is introduced by the conditional conjunction "ei", plus any mood or tense.

So we have the protasis of a first class condition, "if some did not believe," starting with the conditional particle "ei " that used to introduce a first class condition.

With it is the nominative masculine plural of the indefinite pronoun "tis," that is used to define a category, namely Jews who are maladjusted to God's justice because they have rejected the gospel.

"if certain ones." (An indefinite pronoun in the Greek always refers to something definite) Plus the aorist active indicative of the verb "apisteuo"(a = negative; pisteuo = to believe) meaning not to believe.

It really means to refuse to believe because it refers to someone who understands the issue because God the Holy Spirit has revealed it to them and they still say no, to disbelieve or to refuse to believe.

The aorist tense is a constantive aorist, that contemplates the action of the verb in its entirety. It gathers into a single entirety every Jewish unbeliever's maladjustment to God's justice from the beginning of the race, down through the nation, including all of those who rejected Christ to the moment in time that Paul wrote.

The active voice: the Jewish unbeliever produces the action of the verb by rejecting Jesus Christ as savior. As we have seen, this destroys the advantage of being a Jew. All the advantages of being a Jew are related to God's integrity and therefore require adjustment God's justice by believing in the Lord Jesus Christ.

The indicative mood is declarative viewing the action of the verb from the viewpoint of historical reality.

Now the apodosis: "shall their unbelief" the particle of unqualified negation "me" translated "not" is at the beginning of the question. The apodosis is a question. In questions where you have the negative "me" it infers no or not as the answer.

If the question begins with the negative "ouk" the answer is yes. The nominative singular subject "apisteo" means "unbelief," referring to maladjustment to God's justice for salvation that is based on rejection of Jesus Christ at the point of gospel hearing.

Plus the possessive genitive plural from the intensive pronoun "autos" used as a possessive pronoun that indicates that each individual Jew was responsible for his own choice of rejecting Jesus Christ, so that that spiritual heritage of his past was of no advantage to him.

"nullify the faithfulness of God will it?" from the future active indicative of the verb "katargeo" that means to abrogate, to render null and void, or cancel. It has to be translated "cancel."

This is a deliberative future tense, it deals with questions of uncertainty, but the questions are merely rhetorical to communicate doctrine in place of a direct assertion. Since the question begins with the negative "me" it is a rhetorical question with a preconceived answer that is put in the form of a question to replace direct assertion.

The active voice: the unbelieving Jew produces the action of the verb through maladjustment to God's justice by refusing to believe at point of gospel hearing. This is an interrogative indicative that expresses the viewpoint of reality as it is implied by the question.

The cancellation is a reality in the thinking of the hearer but it is not in the thinking of the communicator. That is what the interrogative indicative means.

There is also an accusative singular direct object from "pistis." While "pistis" means "faith" we are going to see that "pistis" also has other meanings. There are three basic meanings for "pisits." The active voice meaning is trust, confidence, or faith. There is a passive sense where" pistis" means doctrine or what is believed, aka the body of faith.

There is a third connotation of the noun as that which causes faith, and under this condition it is translated "reliability" or "faithfulness." In this case "pistis" has a definite article to indicate that the word and its meaning in context is familiar to those who hear or read it.
So in this case the word means "integrity" or "faithfulness."

It is worded, "shall their lack of faith (rejection of Christ) cancel God's integrity or faithfulness? No."

Rom 3:3; Expanded Translation: "Well then how stands the case with regard to the alternatives? If certain ones (the Jews) refuse to believe (and they do), shall their lack of faith cancel God's integrity? No."

The failure of some members of the human race to refuse to respond to the gospel and to believe in Jesus Christ for salvation never abrogates or cancels God's integrity or faithfulness.

God's integrity cannot be cancelled by man's unfaithfulness. And that means not only unfaithfulness at salvation, but it also includes unfaithfulness in the function of learning doctrine under God's GASP system. 2Tim 2:12-13;

This is why it is so important to distinguish between God's justice or integrity that we must relate to, and the anthropopathism described as "the love of God" that we do not relate to.

We are not saved by God's love. We are saved by God's justice. God's love does not compromise His justice.

The question is based on the fact that just like many believers do today many were confusing the integrity of God, as well as the divine attribute of God's love with the anthropopathism of the "love of God."

When rejected, human love cancels or rejects the rejecter; but we should not superimpose human love, frustrated love, or rejected love on God because God is immutable so He does not ever change.

Because human beings cancel their faithfulness when rejected in love does not imply that God cancels out his faithfulness or His integrity because we have rejected Him. He does not.

We do not deal with or relate to God on the basis of anthropopathisms. There are many anthropopathisms in scripture and they teach principles that are important at a certain stage of our spiritual growth, but an anthropopathism only goes so far and it should not be overextended.

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