SCRIPTURE: Romans 1:1-7

These verses could well be used as a creedal confession, beginning with "Which He promised" for here is a profound confession on faith: (1)We have the Saviour promised (v.2) (2)His Incarnation (v.3) (3)His Divinity sovereign power, death, resurrection, and impeccability (v.4) (4) The essence of The Great Commission (vv5-7) Let’s look at The Impeccability of Christ (1:3-4)

(A) The fact that Christ is one person with two natures Divine and human in hypostatical union preclude the possibility that He could sin.

(B) Do you believe that Jesus could sin, and if so how could He?

The false doctrine of peccability necessarily assumes a tension in His person, that His humanity cold sin, but His Divinity could not. The position divides the person of Christ an impossibility-- and thus has Gnostic tenets.

(C) Can Christ be divided?

(D) God, the Trinity, has no separate existence. God is one in existence, one essence. Thus, if Christ, one of the Trinity could sin, the essence, the Godhead--one Divine nature. . .under the personal distinction of Father, Son, and Holy Ghost" can sin, and thus self-destruct.

(E) Paul affirms that holiness is innate to the humanity of the Son: (Romans 1:4) And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.

(F) If innate, then immutable, for the Son’s person is grounded in His Divinity.

Accordingly, what He ever was, He IS, and shall ever be.

Read (Hebrews 13:8) Jesus Christ the same yesterday, and to day, and for ever.

(1) As God, He could not be tempted. (James 1:13) Let on man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempted he any man:

States that "God is attemptable (apeirastos) by evil.

(2) As man, He was tempted or tested... In all things according to a likeness (or our nature), except by sin ("choris hamartias," Hebrews 4:15). Note, the adverb (choris state with exactness the range of temptation--except by sin.

(Hebrews 4:15) For we have not an high priest which cannot be touched; but was in all points tempted like we are, yet without sin

(3) Christ was tempted in all aspects of essential human nature (Hebrews 2:14-17) Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that though death he might destroy him that had the power of death, that is, the devil. (15) And deliver them who through fear of death were all their lifetime subject to bondage. (16) For verily he took not on him the nature of angels; but he tool on him the seed of Abraham. (17) Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. Sin is not essential to human nature. Sin belongs to the fallen human nature.

Christ is other than we and DID NOT EXPERIENCE SIN IN ANY SENSE WHATSOEVER, either by TEMPTATION or ACT-NOR COULD HE.

(Romans 1:1) Paul a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

(v.1) The gospel:

Properly, a gospel; literally the gospel is good news. Paul develops the grand gospel theme in Romans, showing that believers are delivered from

Being actually MADE righteous. We are thus restored from the Fall in Christ.

When you teach any other gospel that stripping the gospel or the good news of faith:

We have the Saviour promised (v.2). Christ’s incarnation (v.3)

His Deity, Sovereign power, Death resurrection, and of it’s very essence. The other gospel leaves believers, SO-CALLED, in sin in this life. This is not good news.

(Romans 1:3-6) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh.

(4) And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

(5) By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name;

(6) Among whom are ye also the called of Jesus Christ:

The term "His Son" constitutes an equality of the Son with the Father; hence, consubstantial. . . The very same God. The Incarnation is powerfully stated in two phrases referring to "His Son" kata sarka (according to Flesh) and kata pneuma hagiosunes (according to a spirit of holiness [v.4]

These phrases affirm perfect, complete humanity of the Christ in the flesh and holiness of His spirit.

As the Incarnate Son of God, He is thus Impeccable.

(Romans 1:7) To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.

(7) to all: Here Paul resumes the salutation begun in (v.1). In (vv.2-6), he makes a parenthetical statement, establishing the gospel and his apostolic call firmly upon the Who?

Called as saints: Better: Called holy ones. This phrase translates hagiois (holy one), not "saints" as in the Old Testament sense of consecration or separation, and so ceremonial of declarative.

The term is used here in the moral sense of persons made holy or Christ-like. Holy is doubtlessly used here as a fact-of any of the blood-washed, whether "holy" initially or wholly,

(I Thessalonians. 5:23) And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

(Romans 1:9) For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;

Paul regularly remembered these Christians in prayer, though unseen. This mindfulness bespeaks the health of the "body" life and function in Christ members one another.

(Romans 1:10) Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.

(v.10) by the will of God I may succeed in coming:

Here Paul prays for Divine permission to visit the Roman Church. Read: (Acts 16:6-7).

(Romans 1:11) For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;

(v.11) impart some spiritual gift:

What kind of gifts was Paul talking about? Read, Ephesians 3:7 ; 4:7; Romans 5:16-17 to do with salvation. Thus a spiritual gift is meant here, but UNBELIEF has perverted the Divine intent. WHY?

By a gift given or imparted, the believer is enabled to move in a dimension of power otherwise impossible.

This power is a unique manifestation limited to the "spiritual gifts" (I Corinthians 12 & 14).