First, I thank my God through Jesus Christ for you all, that your faith is proclaimed throughout the whole world. 9 For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you, always in my prayers 10 making request, if by any means now at length I may be prospered by the will of God to come unto you. 11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; 12 that is, that I with you may be comforted in you, each of us by the other's faith, both yours and mine. 13 And I would not have you ignorant, brethren, that oftentimes I purposed to come unto you (and was hindered hitherto), that I might have some fruit in you also, even as in the rest of the Gentiles. 14 I am debtor both to Greeks and to Barbarians, both to the wise and to the foolish. 15 So, as much as in me is, I am ready to preach the gospel to you also that are in Rome.

While still in Ephesus Luke reports his having said, "After I have been there [Jerusalem], I must also see Rome" (Acts 19:21b). From Ephesus he went into Macedonia and then down into Achaia where he spent three months. About the time of his departure a plot by the Jews to kill him was uncovered. These designs against his life caused him to change in his route in going to Jerusalem. He therefore returned through Macedonia, crossed the Aegean Sea and came over to Troas immediately after the days of unleavened bread (Acts 20:6). It was his hope to reach Jerusalem by Pentecost of that year (Acts 20:16). Soon after his arrival in Jerusalem he was arrested and imprisoned. After He made his speech of defense before the Sanhedrin, the Lord on the following night stood by him, and revealed to him that he must also bear witness to Him in Rome as he had done in Jerusalem. From these facts we can see clearly that Paul's plan, as announced by Luke, to visit Rome was in perfect accord with the Lord's program for his future activity. Indeed, the only thing for a Christian to do is to make his plans subject to the will of God, and be certain that in mapping out the future it is in accordance with the Lord's purposes for him.

According to Romans 1:8 Paul was thankful for the church at Rome. Though he had never seen it, he doubtless had heard much about it; for he declared that its faith was being "proclaimed throughout the world." What the Apostle said about the Roman church, he also declared concerning the church at Thessalonica (I Thess. 1:8).

From verse 9 we see that Paul constantly made mention of the Roman church in his prayers. When one studies the various Epistles written by him, he comes to the conclusion that Paul evidently had a very long prayer list concerning which he made petitions to God regularly and constantly. As an illustration of this fact see Ephesians 1:16ff; Philippians 1:3ff; I Thessalonians 1:2ff. In these passages the Apostle reminded these various churches how he unceasingly prayed for them.

He not only prayed for these churches but also for individuals and urged them to pray for him. The Apostle Paul most positively believed in the efficacy of united prayer. (See Matt. 18:19,20; also study carefully Eph. 6:17-19).

We learn from Romans 1:10 that Paul constantly prayed that he might be prospered by the will of God to go to Rome. Like the Apostle one should always submit his plans to the Lord and make them subject to God's will. All too many believers take their plans into their own hands and never ask the Lord for special guidance upon them. James reprimanded the Hebrew believers for doing this very thing. A most interesting and instructive passage on this point may be found in 4:13-15 of his epistle. Even the Lord Jesus Christ in His petition in the Garden of Gethsemane submitted His entire plan to the approval of God. Hear Him praying, "My Father, if it be possible, let this cup pass away from me: nevertheless, not as I will, but as thou wilt" (Matt. 26:39).

Paul did not travel for the pleasure, but for the proclamation of the truth of the Gospel and for the building up of the saints in the faith. From verses 11 and 12 we see that the primary object of his wanting to go to Rome was that he might impart unto them some spiritual gift. An examination of the Biblical account of the early church shows that the Apostles had the power to lay their hands upon chosen vessels in order to impart spiritual powers for the building up and for the strengthening of the church. It seems that the Apostles were the ones who, as a rule, were able to impart spiritual gifts by the laying on of their hands upon the one who was to receive the supernatural endowment. This was the general rule of the Apostolic church, with possibly an exception or two (I Tim. 4:14).

The Apostolic churches usually consisted of a few converts from heathenism who were associated with a small number of believers among the Hebrews--wherever there was a community of Jews. The Apostles and the evangelists could not remain very long with their new converts to assist them in their faith. All the Scriptures they had were the Old Testament, with which they were not unacquainted as a rule. The books of the New Testament had not been written. In order to supply this deficiency, the Lord conferred certain spiritual endowments upon those who were chosen for the leadership in these small congregations. That a person might see what these spiritual gifts were, he should study the matter as set forth in I Corinthians, chapter 12. There is the one Spirit but a diversity of gifts conferred upon the ones who were best adapted to exercise said gifts. Evidently the church at Rome was lacking in spiritual gifts. Hence the Apostle was very eager to arrive on the scene and to confer upon them these spiritual endowments which were given "for the perfecting of the saints, unto the work of ministering, unto the building up of the body of Christ: till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a fullgrown man, unto the measure of the stature of the fulness of Christ ..." (Eph. 4:12,13).

In I Corinthians, chapter 13, Paul showed that the greatest gift the Spirit could confer upon a person is love, a spiritual power and force that lifts him up and above the common, petty things of life and enables him to live a victorious life for the Lord Jesus Christ. But the other spiritual endowments were of a temporary nature and were to cease when that which is perfect is come, the completed revelation. Various commentators think that which is perfect is the New Testament. It seems quite likely that this is correct.

The Apostle tells us in verse 13 that he often purposed to go to Rome but was hindered from doing so. The Common Version uses the word "let" whereas the Revised Version, following the Greek literally, renders the term in the original by the word, "hinder." Since the King James Version was translated, the word "let" has changed its meaning and now signifies to grant permission, whereas in 1611 A.D. it meant to hinder.

The question arises at this point: If it was the will of God that Paul should go to Rome, why was it that he was hindered from time to time? We have already seen that it it was God's plan and purpose for Paul to go to Rome. There can be no question about that. But the time element also entered into this. It may be that He was wanting to go ahead of time. By making this statement, the reader is not to infer that Paul was determined to go whether or not it was the will of God. Doubtless the date when he was to go had not been revealed to him. Being ambitious to press on to regions beyond and to make Christ known where the truth had never been preached, Paul likely was goaded on by this desire to go forward.

There are elements that often enter into the development of a plan. Satan frequently hinders the carrying out of those things which are in accordance with the will of God. We see the same situation reflected in I Thess. 2:17,18. Here Paul told the Thessalonian church that he would have come to them once again but Satan hindered him. We are living under a moral government. God endowed Satan, fallen spirits, good angels and men with the power of choice. He never forces any of their wills. He works providentially in bringing people and even Satan around to the position where they will fit into His plan. Humanly but reverently do I speak when I say God is not always able to carry out His highest and holiest plans, because all involved are not surrendered to accept His "number one" plan and purpose for their lives or for a given condition. But the Lord, we may be sure, always works things providentially around and brings the best out of every situation.

From the moment of Paul's conversion and his recognizing what the grace of God had done for him and for the world, the apostle always felt a responsibility resting upon him to proclaim Christ as widely as possible. Notice that he felt a responsibility to every class and race. This fact is shown in verse 14 and 15. Paul felt very keenly and strongly on this point. In other words, God gave him a burden and a passion for souls. The Lord doubtless gave him a clear conception of what it was to be lost eternally. His altruistic nature, in view of an eternal hell, heightened this passion and burden for lost souls. He therefore expressed his feelings by saying, "I am a debter both to Greeks and to Barbarians, both to the wise and to the foolish."

In I Corinthians 9:16 appears this statement: "For if I preach the gospel, I have nothing to glory of; for necessity is laid upon me; for woe is unto me, if I preach not the gospel." Some have misinterpreted this passage and construed it to mean that the curse of God would rest upon the Apostle Paul if he did not preach the gospel. This is a rather bold and extreme interpretation of these words. He, like anyone else, was saved by the grace of God through faith--and not by works, his preaching the gospel or or any other of his labors. We must always keep in mind the distinction between salvation by grace through faith on the one hand; and the other hand rewards for service rendered.

Since the Apostle enjoyed the marvelous experience which was granted him when he was on his way to Damascus, and which resulted in his turning to Christ instantly, it doubtless laid or imposed upon him a responsibility that no one has today; for no one else has ever had the experience that he enjoyed. Where much is given much is required. It is true that a great responsibility was laid upon Paul because of his advantages and opportunities. He felt this responsibility and voiced it in the passages under consideration.

Some have studied Ezekiel, chapter 33, in which the prophet is compared to a watchman upon the wall who was held personally responsible for giving a warning in time of danger and have drawn erroneous conclusions. As we see in Ezekiel 1:1-3:11, special advantages and privileges were granted to the prophet which none of his contemporaries, unless it be Jeremiah and Daniel, enjoyed. There was a special task to be performed, namely, warning the captives in Babylon concerning the impending doom of the nation, which was laid upon Ezekiel. The Lord therefore warned him and made him understand that he was to be held personally responsible for delivering this specific message to each of those to whom He sent him. Thus this was a special commission given for a very definite work. To draw the conclusion from it, therefore, that God does hold people responsible now as He did Ezekiel is to read into the Spriptures something that is not there.

All God's people should have a passion for souls and should do all that they can to snatch people from a never-ending hell. O God, give us a passion for souls and make us real fishers of men!

Paul was ready, as he states in verse 15, to proclaim the gospel to Jew or Gentile, to Greek or Barbarian, to wise and the unwise, and to rich and poor alike. All souls are precious in the sight of God.
 

For I am not ashamed of the gospel: for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek. 17 For therein is revealed a righteousness of God from faith unto faith: as it is written, But the righteous shall live by faith" (Romans 1:16-17).

Paul's readiness to preach the Gospel to all alike led him to affirm that he was not ashamed of it; in fact, he was proud of it in the proper sense of the term. It was his entire life and nothing could compare to it. When Paul wrote this message, Christianity was simply in its infancy. It had just been introduced into a world of heathenism and vice. Only the bold, courageous truth lovers would take a definite stand for Jesus Christ and confess Him before men. Since the gospel was so very unpopular then, at the begining, only the the genuinely converted would take their stand for the truth. Those who were simply convinced but not converted were ashamed of it when it was held up to ridicule. Even at the present time there are many Christians who are ashamed of the gospel under certain conditions. Many are ashamed to walk down one of our thoroughfares with a Bible in his hand--ashamed of Christ and of His word. May this never be said of any of us!

Paul affirms that the gospel is God's power. The word rendered power is the one from which our English word, dynamite, comes. There is indeed spiritual dynamite in the Gospel, power enough to lift a soul from a never-ending hell and to put his feet upon the solid rock of eternal security. What the world needs today is not so much knowledge as power. In the spiritual realm this is certainly true. Nevertheless, there is all the power necessary for those who will accept the truth and receive the Saviour as Lord and Master.

The gospel is God's power unto salvation to everyone who believes. The gospel has the power to bring a man into a saved condition. "Verily, verily, I say unto you, He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgment, but hath passed out of death into life (John 5:24). The one who believes on the Lord Jesus has everlasting life--has it now, and will never come into condemnation, the reason being that he has "passed out of death into life." This is what is meant by the gospel's being the power of God unto salvation.

The gospel is God's power unto salvation to everyone who believes. Men are saved by the grace of God through faith, not by works. Throughout the New Testament the emphasis is laid upon believing, trusting Christ and the merits of His shed blood for the forgiveness of sins and eternal life. Men are saved by faith and not by feeling. If a person will only take a stand upon the naked, unvarnished Word of God and trust Christ, the Lord will perform the miracle of regeneration in the heart. He cannot afford to depend upon his feelings, which fluctuate. And, finally, his faith must be centered upon the Lord Jesus Christ who is the same yesterday, today and forever (Heb. 13:8).

The gospel is to be given to the Jew first. But there are two constructions placed upon this passage, which deserve full and open-minded investigation. Certain excellent brethren tell us that the gospel was, according to Acts 1:8, to be proclaimed first in Jerusalem, and in all Judaea and Samaria, and finally in all the world. In other words according to this interpretation the Gospel was to be given to Israel nationally at the beginning of the dispensation. After this task was completed, the heralds of the Cross were to turn to the Gentiles. This program according to these good brethren, was carried out, as we see unfolded in the Acts of the Apostles. Thus we are told today that the Gospel was given to the Jew first, just as this passage says, and that, since Israel nationally did not accept it, the church is not to concern herself about giving it to her nationally now. According to this theory God is now taking out from among the Gentiles a people for His name (Acts 15:14). Furthermore we are told that, according to Zechariah 12:10, the Jews will look visibly and bodily upon the Lord Jesus when He returns and will be converted by seeing Him personally. The church therefore is not to make any special attempt to get the gospel to Israel now. The conversion of the nation, according to this theory, is the work which the Lord Jesus will perform and not His disciples at the present time. Zechariah 12:10 in the King James Version has the the expression "look upon me whom they have pierced." The Revised Version, following literally and exactly the Hebrew, renders the words: "... they shall look unto me whom they have pierced." There is a vast difference between the two renderings. The inaccurate translation of the Common version teaches that the Jewish nation will look upon Christ bodily and visibly when He returns at the end of the Tribulation and thus will begin to mourn and accept him. But the Revised Version, properly translating the Hebrew idiom, declares that the Jews will look to the Messiah whom they have pierced. They cannot believe upon Him of whom they have never heard, and they cannot hear without a preacher (Rom. 10:14,15). It is God's plan, by the preaching of the Gospel, to save them that believe (I Cor. 1:21). Thus the theory under examination is contrary to the teaching of the Scriptures.

In Romans 1:16 Paul declared that the gospel is to the Jew first, and then to the Gentiles. God has never revoked this order. As we have just seen, the expression, to the Jew first, is so very frequently interpreted to teach that the gospel was to be preached to the Jewish nation in the beginning of the Christian Dispensation only. This is indeed a mistake. It is against all the facts in the case. Its meaning, therefore, must be that which is in accordance with the normal construction, namely, that it is to be given to the Jew first at all times and in all places. Although the Apostle Paul was the one especially sent to the Gentiles, he practiced going to the Jews first in every locality where they were. After having given them the truth, he turned to the Gentiles of the community. For example at Antioch in Pisidia he went to the Jew first. When they rejected the light, then he turned to the Gentiles (See Acts 13:44-49.) From Antioch Paul and Barnabas went to Iconium where they entered into the synagogue upon arrival and preached to the Jews. When Paul arrived in Corinth he went to the Jews of that city first. When they rejected the message, he turned to the Gentiles of that vicinity (Acts 18:6.) At Ephesus he went first to the Jews in the synagogue and reasoned with them for three months. When they became hardended and disobedient, he left them, went to the school of Tyrannus, and there continued preaching for two years to both Jews and Greeks. (Acts 19:8-10.) When he arrived in Rome, he called the Jews to him and preached the gospel to them. He gave the Jews the full opportunity of receiving the truth; but when they opposed, he truned to the Gentiles, (See Acts 28:23-28.) Paul's practice shows what he meant by saying that the gospel is to the Jew first and also to the Gentile. Since God has never rescinded this order, it stands today the same as ever. It is the will of God that every church and every group of believers should put the Jew first on its missionary budget and program. What is true of groups is also true of individual Christians.

The reason for the gospel's being the power of God unto salvation to everyone who believes is that a righteousness of God is revealed in the Gospel. It is a righteousness which originates with God, and which is offered to those who believe. In the New Testament the word in the original rendered "righteousness" is derived from a root which means custom; right; and a judicial hearing, etc. The righteous person in the sight of God is one who has been judicially pronounced as righteous; that is, his life after the judicial sentence is given is reckoned as being in accordance with that which is customary and right, viewed from God's standpoint. He and his life are in harmony with "everlasting righteousness" (Dan. 9:24), which, literally rendered, is the righteousness of the ages. Thus the one who is righteous--and who has thus been pronounced righteous--is one in respect to whom all obligations have been met and who is standing in God's sight as one who has met all obligations and responsibilities toward the standards of "the righteousness of the ages." Of course no one can by his own efforts, life, and conduct meet the standards of everlasting righteousness. But, as we shall see in discussing Romans 5:21-51, the Lord Jesus Christ in His atoning death met every obligation of the standard of everlasting righteousness in His dying for us in our stead. Thus in Him as our representative we have met all duties and obligations and are thus pronounced righteous in every particular by the Lord, the righteous Judge.

The term used by Paul, indicating "to justify," "to pronounce one righteous," is employed in the Septuagint, the Greek Version of the Old Testament, to translate the word which in the Piel and Hiphil verb stems means "to pronounce a person right or just." Thus in both the Old and the New Testaments the word rendered "righteous" or "to make righteous" carries the fundamental idea of the pronouncement of a judicial decision which absolves one from all responsibility or guilt and presents such a one as righteous in the sight of God and as having met the standards of righteousness that prevail throughout all the ages of eternity.

This righteousness of God of which Paul speaks in verse 17 is a righteousness which originated with God and is freely conferred upon those who accept it by faith. It is from faith and unto faith. Some have thought that the expression, from faith unto faith, indicates growth and development. This idiom does in certain contexts indicate such progress and development; but it cannot have that meaning here, because Paul is not speaking of growth and development but of an instantaneous act on the part of God. It is pronouncing one as just in His sight. In view of this fact I might paraphrase the expression and write the clause this way: "For therein is revealed a righteousness of God from faith and unto faith ..." This rendering is in perfect accord with the statement found in 3:22 "... even the righteousness of God through faith in Jesus Christ unto all them that believe ..." This righteousness is obtained by faith and it is conferred upon those who believe. Thus it is from faith and unto faith. A similar thought is expressed in Philippians 3:9. Paul did not want a righteousness that was by works, but one by faith in Christ--the righteousness which is from God upon faith. (See R.V., margin.) Salvation and the righteousness of God are taken hold of by faith and are conferred upon those who have such a faith.

In anouncing that the righteousness of God is procured by faith, the Apostle asserted that this thought is expressed in Habakkuk 2:4: "But the righteous shall live by faith." Whenever a passage is quoted in the New Testament from the Old, the student should go back to the original context and study the passage in its proper setting. After he has done that and has gotten all the facts, he is in a position to study the quotation in the New Testament setting and to see the application made. If the situation to which a passage taken from the Old Testament is applied does not fill out the full picture of the prophecy in the original text, we may know that the thing to which it is applied in the New Testament is but a partial, limited, or incomplete fulfillment of the original, and that God will in His own good time fulfill the passage just as foretold.

When we turn back to Habakkuk, chapters 1 and 2, we see that in answer to a complaint of the prophet concerning wickedness in Israel, God foretold that He would raise up the Babylonian conqueror, Nebuchadnezzar, to punish Israel (Hab. 1:5-11). Then the prophet was puzzled concerning God's using such a wicked, ruthless tyrant as Nebuchadnezzar to punish sinful Israel for her misdeeds, since she was not in any sense so wicked and cruel as Nebuchadnezzar and his Babylonian subjects. This we see in Habakkuk 1:12-17. The prophet said that he would get on his watchtower (a figure drawn from familiar sights) and see what God would answer him. Then the Lord spoke to him and instructed him to write the vision and make it plain in order that the one reading it might run. "For the vision is yet for the appointed time, and it hasteth toward the end, and shall not lie: though it tarry, wait for it; because it will surely come, it will not delay. Behold, his soul is puffed up, it is not upright in him; but the righteous shall live by his faith" (Hab. 2:3,4). The Lord told the prophet that the vision was for the appointed time and then declared that it pertains to the end, that is, to the end time. Jehovah admitted that there might be some time before this vision would be fully carried out--"though it tarry, wait for it, ..." This vision of a certainty will be realized. When the end time comes, it will speedily be fulfilled. In this vision the prophet saw Nebuchadnezzar and his hosts coming against Judah, which part of the prediction was fulfilled in the near future viewed from the prophet's day. But the Lord informed the prophet that the attack from Babylon and the consequent exile did not exhaust the prediction. That was but the immediate, partial fulfillment of the vision. The main part of the prophecy would be fulfilled, declared the Lord, in the end of the age. Thus we may be certain that this vision is an illustration of the principle of double reference. Nebuchadnezzar was seen at first as the leader of the Babylonians who were hostile toward the people of Israel. Then there loomed also in the vision a far more powerful figure than Nebuchadnezzar, who will arise in the end time, and who will bring his forces against the people of Israel. When we read this passage in the light of related ones, we see that this is none other than the Antichrist and his forces who will come against Israel in the end time.

In speaking of this future world dictator, Habakkuk stated that "his soul is puffed up, it is not upright in him." What is said of him was also true of Nebuchadnezzar, but it will be pre-eminently true of the Antichrist, who will exalt himself above all that is called God or that is worshiped as God, and who will go to Jerusalem and sit in the rebuilt Temple, presenting himself as God. But the righteous one shall live by his faith. The marginal reading is, ''in His faithfulness," which rendering is the normal, literal one and is to be preferred above the text version. In the time of the end, when the Antichrist will put up the strongest possible opposition against God and his plans, those who are righteous--pronounced righteous by the Lord--will live in their faithfulness; that is, continue in this life in their faithfulness, in being faithful to the Lord. Here is a promise that those who are pronounced righteous in this future time of world stress will be preserved if they persevere in their faithfulness; otherwise they will go down (even though they are justified and are saved) under the mighty titanic stroke of this world dictator. Those, therefore, who turn to the Lord during the Tribulation and are saved are promised that they will be preserved and protected during the Tribulation and will go through to the end, provided they continue steadfastly in their faithfulness. If we are to judge the future by the past, we know that many people who have been justified and are saved have not continued in their faithfulness and have perished during times of persecution. In this connection, however, we are not to conclude that all who have fallen under the strokes of the wrath of imperialism during times of persecution have been unfaithful. Such a conclusion is unwarranted by the facts. But this passage is looking forward to the time of the Tribulation when the Antichrist will be in power and is not looking to any other period of time. Thus the prediction is very specific and holds out a promise to the saved people of this future time. They will be preserved through that period of judgment and will enter the great Millennial Age, provided they are steadfast in their faithfulness to God. Such is the significance of the passage in its original setting.

This prediction is again quoted by the writer of Hebrews in the tenth chapter. Let us look at this passage to see how it is here applied. In Hebrews 10:26-31 the inspired writer speaks of certain ones who had heard the truth, but who had not accepted it; on the other hand, they, figuratively speaking, trample the Son of God under their feet, count His blood an unholy thing, and do despite unto the spirit of grace. There were such characters in the Apostolic Age to whom special privileges and advantages had been granted in order to prepare them for witnessing to the truth if they would accept it. We may be certain that the ones mentioned in this passage are the same as those described in Hebrews 6:4-8. Unparalleled opportunities and advantages had been granted to them in a miraculous manner. Nevertheless, they rejected all this light and refused to accept Christ. There is therefore now no sacrifice for such willful sinning. These turned back from the light and from the Saviour, drew back unto perdition, and were absolutely and eternally lost. In Hebrews 10:32-35 the Apostle called the attention of the Hebrew Christians to the sufferings which they endured when they accepted Christ. Great were their afflictions. The enemy seized their earthly possessions and yet, they took all of this with great joy, knowing that they had a better and abiding inheritance in glory. He called their attention to the past and to their heroic stand for Christ. The writer urged them not to cast away that boldness but to press forward and declared to them: "Ye have need of patience, that, having done the will of God, ye may receive the promise. For yet a very little while, He that cometh shall come, and shall not tarry. But my righteous one shall live by faith: And if he shrink back, my soul hath no pleasure in him. But we are not of them that shrink back unto perdition; but of them that have faith unto the saving of the soul" (Heb. 10:36-39). In enforcing the necessity of patience on the part of one who had accepted Christ and had thus done the will of God our writer quoted in a free manner from Isaiah 26:20 and blended this prediction with the one from Habakkuk 2:5. Thus the words, "For yet a very little while," are from Isaiah; but in the Book of Hebrews this quotation blends with the one from Habakkuk. When we look at Habakkuk 2:3 we see that Jehovah mentioned the vision and referred to it in an impersonal way by saying that "it hasteth toward the end ... though it tarry, wait for it ..." The antecedent of the pronoun it is vision, but the prophet definitely saw the vision very clearly and distinctly. The writer of Hebrews inserts the personal pronoun "he" for the impersonal pronoun "it" and interprets the passage as a prediction of the second coming of our Lord, which will occur at the end of the Tribulation. The idiom, the coming one, which is translated, he that cometh, is a purely messianic designation. We therefore know that this is the Messiah who appears in this prediction. Thus the words, "For yet a very little while," are from Isaiah; but in the Book of Hebrews this quotation blends with the one from Habakkuk.

In the next line of this prediction (Heb. 10:38) the statement is made: "but my righteous one shall live by faith: and if he shrink back, my soul hath no pleasure in him." Those who turn to the Lord in the Tribulation and become righteous upon the basis of the righteousness of Christ, whom they accept, will live in their faithfulness to God; that is, if they are true to their convictions and are bold in their stand for the Lord, He promises to keep them alive and preserve them to the end of the Tribulation that they may enter the Millennial Age without passing through the portal of death. On the other hand, if they shrink back, even though they are saved, His soul will not have any pleasure in them--that is, in their shrinking back and failing to give a clear ringing testimony for Him who has saved them.

But the author of the Epistle declared that he and these Hebrew Christians were not of them that shrink back unto perdition, but were "of them that have faith unto the saving of the soul." Those who shrink back unto perdition are the ones that are mentioned, as I said in the beginning of this discussion, in Hebrews 10:26-31. Thus when anyone examines the context of Hebrews, chapter 10, he sees that the inspired writer interprets and applies the language of Habakkuk to the same situation in the end of this age and at the time of Christ's second appearing.

The Apostle Paul in Galatians 3:11 quoted Habakkuk 2:4 declaring: "... The righteous shall live by faith ..." From this context it is evident that the Apostle is not speaking of one's faithfulness in conduct, but rather to the initial faith of anyone when he accepts the Lord Jesus Christ as Saviour. The entire tenor of the Galatian Letter is to the effect that men are saved by faith, trust. All conduct and deportment are excluded from this context and yet Paul quoted from Habakkuk 2:4. In view of this fact, then, we realize that Paul saw, lying behind one's faithfulness, trust in God. Faithfulness implies faith in the abstract sense of the term. Expressed differently, faithfulness is but the outward manifestation of faith. Thus Paul was logical in applying this passage to his discussion of justification by faith in the Galatian Letter.

When anyone looks at the entire scope and teaching of the Epistle to the Romans, and when he remembers that in Romans 1:17 Paul quoted Habakkuk 2:4, it becomes quite evident that he is using the passage here as he did in Galatians 3:11. Thus men are saved by the grace of God through faith. They are to be rewarded according to their works. In the Tribulation when the Antichrist will be persecuting those who turn to the Lord at that time, the reward of faithful consistent living that is held out to such persons is that of preservation during those difficult times. Thus in their faithfulness they will be preserved unto the end of the Tribulation and will enter that golden Kingdom Era, not through the portals of death, but by being translated at the end of the Tribulation, when Jesus comes all the way to the earth.

From this discussion one can see the richness and the fullness of the meaning of the Scriptures, when they are properly handled--in a scientific and scholarly manner.