Romans | Lecture 7 : BC303-Rom-20260901

Good morning everyone. Praise the Lord. Welcome to class. Uh thank you online students for joining us. Welcome to our e-learning students as well. Uh so today we'll begin studying chapter >> chapter >> chapter three. We just did the introduction basic introduction. We'll begin studying chapter three. Okay. So let's just boss for a word of prayer. who can lead us. Thank God for the month of August. We are now in the month of September. The year is running so fast. Okay. And yeah, just lead us in praise. Thank you. >> Thank you, heavenly father. Lord, thank you for this wonderful day, beautiful morning. Lord, thank you for giving this day to praise your name, to worship your holy name, Lord. Lord, today we are going to study your word of God. Lord, open our hearts, open our minds to receive a word into our hearts, Lord, and help us to apply that word in our hearts, Lord. Lord, I'm submitting each and every student into your hand. I'm submitting every session into your mighty hand. Lord, speak to us, Lord. Speak to us through your word and I'm also submitting ma'am into your hand. Lord, she's teaching to us. Lord, give the good health to her. But I'm submitting this prayer into your mighty hand. In Jesus name I pray. >> Amen. >> Thank you. So in chapter 3 I said we having two sets of rhetorical questions. Rhetorical questions means what? Whether answer is very relevant or in the question itself. Okay. Where uh Paul is asking the question and he himself answers. Okay. So um we see here two set of rhetorical questions. The first set talks about God's judgment about the Jews and the law. Okay. And between is sandwiched Paul's main conclusion and the key truth that Paul presents. Okay. So the main conclusion that he presents is all have sinned. And the key truth is that justification and righteousness is through what? How do you receive justification and righteousness? through faith. Yes. >> Yeah. By grace through faith. So the first set of rhetorical questions is in Romans chapter 3 vers 1 to 8. And this talks about God's faithfulness and justice. The first set of rhetorical questions. And Paul anticipates that when his um when his audience or the people that he's writing the letter to, he knows what kind of thoughts or questions or objections that will come up in their minds when they read his letter. Okay? So he's thinking in their terms because he's a Jew and he's already raising these questions and he is already and he is answering it themselves. He's not asking the questions for them to answer, but he's asking the questions and he's going to answer it for them. Okay. The first set of qu first question is in verse one. What advantage then has the Jew? Okay. And the second question is in verse three. For what if some did not believe? Will their unbelief make the faithfulness of God without effect? and verse five, but if our righteousness demonstrates the righteousness of God, what shall we say? Okay, so three questions uh there, okay, that he asks. And then Paul reaches a major conclusion in verse 9. Look at verse 9. Okay. Yes. Somebody raise their hand. >> Ma'am, can just uh spell the scripture? Romans. Romans chapter 3 verse 1 question Romans chapter 3:3 is the second question and verse five is the third question okay and then Paul reaches the major conclusion in verse 9 what is the major conclusion >> Jews and Gentiles water what is the major conclusion he reaches in verse N look at verse M. Yes, all have sinned, both Jews and Gentiles. So he says, "What then? Are we better than they?" Not at all. For we have previously charged both Jews and Greeks that they're all under sin. Okay. So this is the main conclusion of Paul's argument in the first part of Romans. that is everyone has sinned or everyone is under sin and both Jews and Gentiles or both Jews and Greeks alike are guilty before God. Okay. So Paul then presents his key truth in verses 20 to 24. So what is the key truth? He says the key truth in verses 20 to 24 is we are justified by faith in Christ and not by keeping the law. We are justified not by keeping the law but we are justified by faith in Christ. And then you see that Paul moves from all are under sin. Okay. Or all are guilty of sin or all have sinned and he moves on to therefore no can no one can be justified by their works. But God provides righteousness through faith in Christ Jesus. So that is what he's moving from. He's moving from proving that we have all sinned. Chapters 1 and two. So now he's telling us all have are under sin and then he moves on to say there is no one who can be justified by works. And then God provides righteousness through faith in Christ Jesus. Okay. Now uh we see in verses 27 to 31 the second set of rhetorical questions. So after presenting justification by faith, Paul again anticipates or he he's he knows that his Jewish audience or the Gentiles will raise up some questions or have some objections or some doubts in their minds. So he's asking these questions. Verse 27, what is the question he's asking in verse 27? >> Where is the boasting then? Verse 29. What is verse 29? >> Verse 29. Is he God of the Jews only? Is he also not the God of the Gentiles? Verse 31. >> Yeah. Do we then make void the law through faith? And Paul answers each one. He's saying no boasting is excluded because salvation is by faith. So no one can boast because of their works or because of their herit their you know their lineage they born into or they're born as Jews or because they have the law, the oracles, the prophets, the commandments, you know. Um and the second one is God is God both of the Jews and the Gentiles because there is one God who justifies both by faith. Okay. And then he says faith does not destroy the law rather on the contrary we establish the law. Faith establishes the law. Verse 31. So the overall structure in chapter 3 is first set of rhetorical questions verses 1 to8. Then he comes to the main conclusion all are under sin that is in verses 9 to 20. And then he comes to the key truth righteousness comes through faith in Christ Jesus verses 21 to 26. And then we have the second set of rhetorical questions versus 27 to 31. Okay. So with that brief introduction to um chapter 3 let's study chapter 3 in detail. Okay. So let's begin. Any doubts before that? Any questions? Any doubts? >> Uh we study um one and two. Can somebody read that please? >> Uh Pastor I just have a doubt. >> Yes. >> Uh in verse 31 it says on the contrary we establish the law. >> What exactly does that mean? Or will you come to it later? >> Yeah. So I'll come to that later. But then he says in verse 31, he asked the question, do we make void the law through faith? That means now we are justified. Paul is making this argument and presenting it and saying that we how are we justified? Not by the law, not by our works, but we are justified by faith. Okay? By grace through faith. So if we are justified by grace through faith then the Jews will ask this question. Is the law void? Okay. Can we make the law void? That means is the is the law now of no use? Is it you know empty or meaningless? What does he say? So he goes on to answer that question which he raises up because he knows the Jews will ask that question. He says no faith does not destroy the law. That means faith does not make the law you know useless or nothing but on the contrary faith actually establishes the law. Okay, that means faith actually moves along with the law. It establishes the law means yes it it makes good the law. It says the law is necessary and also faith. Okay. So that is what he is coming to but I'll explain that in detail when we reach verse 31. Is that okay Sonia? >> Yes. Thank you. >> Thank you. Okay. So, we'll uh look at verses 1 and two. Can somebody please read verses 1 and two please? >> What advantage then has the Jew or what is the profit of circumcision much in every way chiefly because to them were committed the oracles of God. >> Okay. So here why is he starting about um what why is he talking about um circumcision here? Why is he talking about circumcision here? >> Look at chapter two. What did we study in chapter 2? Come on. This is a letter, right? So this is a continuation, right? So why is he talking about circumcision in verse one? Look at chapter two. What does he end chapter two with? >> Circumcision is that of the heart. >> Yes. Circumcision is not just a ritual that you do of the flesh, but it's a circumcision of the heart. That means he's saying, hey, we just cannot as Jews hold on to the law and the circumcision. That's a sign of the covenant and say that you can be made righteous through that. No, but it is a circumcision of the heart. What is the point? If you have the law, you have the sign of the covenant which is circumcision, but you don't keep it. Then what are you doing? You are good as the Gentiles. Okay? And the law and the circumcision is of no use. But the Gentiles who do not have the law and the sign of the covenant which is circumcision. But if they themselves, you know, uh they themselves are good and they do things that are right, then they're circumcised, it says it's good for them. So he's talking about circumcision of the heart. That means transformation of the heart. He's saying that you know we cannot be made righteous or justified by law or by circumcision. So he's continuing the letter. So verse one he says what advantage has the Jew or what is the profit of circumcision. Okay so he starts off by asking the question which is obviously a Jew would ask. Okay. So the the Jew will be thinking all this time we are saying we are the chosen people of God. Okay. And through us all the nations will be blessed. But now Paul is saying we are all sinners. Okay. So we are are we of no use right because we are going to be blessing to the nations but he's saying we are all sinners so we are we of no use or is it useless or unprofitable being a Jew that is the question will arise in their minds if the Jews are reading you know the letter that he's written for us it is chapter one and chapter two so they will ask this question uh so are we useless or unprofitable or being a Jew. So he asked the question and he himself answers the question. What does he say? Verse two, what is the what is the answer he gives? >> What is the answer? Is it use >> with the God's word? >> Okay. So is it uh useless being a Jew? >> No. >> No. Why? He says >> God. >> Yes. Yeah. >> Cuz God chosen them very very fast. >> Okay. >> Okay. Thank you. What does he say? Of course not. Being a Jew has the advantage. What is the advantage? Verse two. Look at verse two. What is the advantage? >> They committed the committed to God. What does it say in verse two? Please read verse two. What is committed to them? >> It says that they were the the oracles or the laws of God were committed. >> Yes, they were commit to them were committed the oracles of God. So Paul is telling them, hey, you're truly God's people because God has committed to you his word. So he's not saying that we, you know, I'm totally discrediting the importance of being a Jew. Okay? But he's saying God has chosen us. Us means I'm talking about Paul, okay? Paul will be saying God has chosen us. He has revealed his laws to us. He has given us the oracles. Okay? And so by stating this, he's answering the question that hey, it is profitable to be a Jew. Okay? It is an advantage to being a Jew. Now, is there a difference between law and oracles or law and oracles? Are they the same? What do you think? Is law and oracles the same? Yes or no? At least give me one answer. Yes. No. >> No. Some of you say yes. >> Uhhuh. >> That's what [laughter] So, okay. What is law? When you say law here, what is he referring to? >> Huh? Old testament. What old testament? >> Commandments. >> Commandments. Okay. Uh he's referring to the Torah, the first five books of the of the Old Testament, Genesis, Exodus, Leviticus, Numbers, Deuteronomy, and more specifically in Paul's writing, the law. often in when Paul mentions a law uh in Paul's writing he's referring it to the Mosaic law. Okay, which is what is a Mosaic law? The commandments, the statutes, the rituals, the covenant requirements given to Israel through Moses. So first five books of the Bible, Genesis, Exodus, Leviticus, Numbers, Deuteronomy. In that what do we find in those first five books? The laws of God means what? The commandments of God, the statutes of God. Okay. All the rituals means what are the rituals? Statutes means the law, the decrees, the orders. What are the rituals? What rituals did God give them? Ah, sacrifices. Yes, sacrifices. Kind of foods they have to eat, right? um the the days that they have to special days they have to follow. Okay. And also the covenants, right? The covenants that he made to whom? H what are the covenants that he made to in Genesis, Exodus, Leviticus, Numbers, Deuteronomy? Huh? Who are the who did he make the covenant to? People of Israel. But through whom? >> Moses. Only Moses. Abraham. Okay. Promise and Noah also there was a covenant that was made. Okay. Anyway, so the covenant requirements God gave to Israel through Moses. Okay. So it includes the moral laws which is the ten commandments. It includes the ceremonial laws which includes the sacrifices, the festivals and the temple regulations what they had to do in the temple. Okay. and the civil law that means the laws governing the Israel as a nation. Okay? How to treat the slaves, how to treat visitors, how to treat the Gentiles and all of those things. Okay? So civil laws and um among themselves also how to uh live together. Okay. So we see that you know all of this is containing of the law. So in short, the law is basically the revealed commandments of God to Israel, showing his people holiness and you know how to live a holy life and also the need for a savior. So all of these laws, rituals, sacrifices, temple regulations, everything was pointing to Jesus. Now what is oracles? Now oracles the Greek word is loia means sayings utterances or messages of God. Okay. So oracles are basically the things spoken by God, utterances of God, messages of God and sayings of God. And so Paul says the Jews were entrusted with the oracles of God which refers more broadly to the whole revelation of God entrusted to Israel. whole revelation does not just include the laws but also the promises the covenant promises the prophecies and the scriptures pointing to the Messiah. So all of this contains the oracles. The oracles contains the promises, the covenants, the prophecies and the scriptures pointing to the Messiah. So it basically oracles includes the entire Old Testament revelation that God gave Israel for the world. So in short the oracles basically means the words and revelations of God. That means his prophecies, the promises, the scriptures that are pointing to the Messiah. Okay? And it's not just limited to the Mosaic law, the law that God gave Moses. Okay? So the difference is that law basically is God's commands what to do what not to do. Oracles is basically God's revelations. That means the words that he spoke the promises the prophecies and the scriptures um you know uh containing the covenant promises the promises and the uh coming of the Messiah. Okay. Is that fine? Okay. The next question. Yes. SJ >> no ma'am just it got dash sorry >> okay so let's move on any questions versus one and two okay there no questions let's move on to verses 3 and four verses 3 and four. Can somebody read that please >> for what? If some did not believe will their unbelief make the faithfulness of God without effect. Verse four, certainly not. Indeed, let God be true, but every man a liar. As it is written, that you may be justified in your words and may overcome when you are judged. >> Amen. So vers was vers three says if we do not believe how does it affect all of this. Okay. So the next question what if some did not believe? So he says if you do not believe the law will not change anything about God. Okay. So Paul says even if you don't believe it does not change who God is because God is still faithful. Okay. And verse four, he says, "Let God be true, but every man a liar." So, somebody not receiving the word or somebody not believing the word does not change who God is. Paul is saying God is still faithful. God is still true. So, the answer is quite obvious, but for the sake of his audience, you know, Paul is asking these questions and then he is answering. Okay? And then Paul quotes a portion from David's prayer um of when he sinned and you know he repents and uh so he he's um you know quoting his u David's prayer uh taken from Psalm 51:4 where he says against you you only I have sinned and that what is evil in your sight that you may be found just when you speak and blameless when you judge. So this is quoted once again here by Paul. Why is he quoting it here? To reiterate the fact that our unbelief does not do away with the truth that we have sinned against God. And God is still just and blameless when he judges us for our sin. Okay. So that way he answers the second question. Now let's move on to verses 5 to 7. So can somebody read verses 5 to 7 please? But if our unrighteousness de demonstrate the righteousness of God, what shall we say? Is God unjust who inflicts wrath? I speak as a man. Uh certainly not for them. How will God judge the word word? For if the truth of God has increased through my lies uh lie to his glory, why am I also still judge judged as as a sinner? >> Okay, so what is he trying to say here? Okay, what is the argument here? So Paul is thinking like a Jew and he's saying a Jew might think or reason like this. So Jew might think if my sin actually demonstrates God's righteousness or a Jew is thinking if when I sin it actually shows how righteous God is then why should God judge me for my sin because only when I sin God is shown as righteous and just and truthful then if God is being glorified if God is being highlighted through my sin then Why should God judge me for my sin? Okay. So let's understand the reasoning behind this objection. Okay. So it is when I do something wrong. Okay. My right unrighteousness provides a contrast that makes God righteousness more obvious. So Jew must be thinking when I sin I become unrighteous. But it is who's who's being shown as righteous? Who's being shown as righteous then? >> God. >> God. Yes. God is shown as righteous. And it becomes more obvious that he is righteous and I am unrighteous. Unrighteous. So my sin makes God's holiness and righteousness stands out. So that is what a Jew might be thinking. Hey, when I sin, it makes God more shows God more holy and righteous or highlights him as more holy and righteous and he stands out. So, for example, if I lie, my lie provides a contrast to God's truthfulness, right? It shows that God is truth and I am a liar because there is a standard. There is truth and there is lie. So I am lying and it it is it is uh in in contrast it's showing that God is truthful. So God is true when I am a liar. So in that sense my lie highlights the fact that God is truthful. Okay. So the person might argue okay that is what he's saying. If my sin uh you know makes God's righteousness and truthfulness more evident and this ultimately brings glory to God then why is God judging me for the very thing that makes him look good. Okay. So if my sin is making God look righteous and fruitful and good then why is God judging me? Because my sin is ultimately bringing glory to God. Okay, that that is the argument Paul is addressing here. So Paul gives us an example of this reasoning in verse 7. So he says the objection could be expressed in this way. If the truth of God is increased through my lie and my lie ultimately brings glory to God, why am I still being judged as a sinner? In other words, if God can use my sin to display his glory, right? Then why should I be punished for that sin? All of you are able to understand? Yes. No. Okay. So, if you are a sinner, right, then there should be somebody who is not a sinner. If you are unrighteous then there is a standard that is how can somebody prove you are unrighteous only if there is somebody who is righteous. So a Jew might be saying hey if I sin God is being shown as righteous. Why? Because he judges the sin and I am unrighteous and he is righteous. There is a standard right and I am being you know um I am being shown as unrighteous. That means it highlights God as righteous. When I lie, it highlights God as being truthful because he's somebody who judges sin. So he's a, you know, he's just, he's righteous. So if my sin is bringing glory to God, that means he's showing him as righteous and truthful and honest and holy, then why should God punish me? Actually my sin is helping him to be glorified. Right? So that is the argument that a Jew can think or something that they can reason or object to. Okay. So Paul answer is very clear. What does he say in verse six? What does he answer? Certainly not. Okay. Certainly not. That means God's ability to use something sinful for his purpose does not make the sinful action right. Okay. God can use our sin yes to you know glorify him but uh you fulfill his purpose but that does not make the sinful action right. Okay. Now in your notes you have uh an example that is given of Judas Escariat. Okay. Now Judas's Scariot. You know who's Judas's Scariot, right? Okay. He may he could have made this his argument like this. Lord, if I had not betrayed Jesus, Jesus would never have been crucified. People would not have been saved. So why are you judging me for betraying Jesus Christ? I know that I betrayed Jesus, but you used it for for his glory, for good. In fact, if I hadn't done what I did, Jesus was be Judas is saying this, okay? If I in fact, if I hadn't done what I did, Jesus would not have gone to the cross at all. People would not be saved. So what I did even fulfill the scriptures then how can you judge me for what I have done or how can you judge me at all. Okay. So that illustrates the kind of reasoning that Paul is confronting here or that people will have in their minds. But we must understand the error in that kind of a reasoning or argument. The fact that God can bring good out of evil does not make evil good. God can bring some good out of the evil. But that does not mean that God can make evil good. Okay? God may sovereignly use even sinful actions to accomplish his purpose. But the person who commits the sin is still responsible for his or her sin because that is their choice. God can bring out something good from their sin but does not justify them and the person who commits a sin is still responsible for that sin. So the key point here is Paul is not saying that our sin actually makes God more righteous. Okay? And he's telling a Jew, hey, our sin doesn't make God more righteous. Rather, he's responding to the argument that if God receives glory when his righteousness is contrasted with our righteousness, then perhaps God has no right to judge sin. That is what they are saying. Okay. If God is shown as righteous because of our unrighteousness or God is glorified because of our sin, then God has no right to judge our sin. So that is the argument he is confronting here. So Paul completely rejects that kind of reasoning or argument. And if that argument were true, what would have happened? God could not judge the world at all. Yes or no? Because every sin is going to glorify him and bring our righteousness. And God could not judge the world at all. And that is Paul's point in verse six. He says, "For then how will God judge the world?" Okay. So, God's judgment is righteous because he judges sin according to his righteousness. Okay. God's judgment is righteous because he judges sin according to his righteousness regardless of the fact that he can use even human sin to accomplish his purpose. So, the argument is my sin brought glory to God. My sin means a Jew saying my sin brought glory to God. Therefore, God should not judge me is completely incorrect and false. So the principle we need to understand here is God's ability to use our sin for his purpose does not excuse our sin. Okay? Doesn't mean God uses all of our sin to accomplish his purpose. Even without our sinning, he can still accomplish his purpose. But God's ability to use our sin for his purpose does not excuse our sin. God remains righteous and human beings remain accountable for their actions. So this prepares us for Paul's larger conclusion in verse 9. He says, "Are we better than they? Not at all. For we have previously charged both Jews and Greeks that they're all under sin." So he's saying the Jews cannot escape God's judgment simply by arguing that God can use their sin to display his righteousness. You cannot use that argument and say that you cannot be you will not be judged. Okay? God is righteous. We are responsible for our sin and God's grace does not turn sin into righteousness. Okay? So that is what we need to understand. And then look at verse eight. Can somebody read verse eight please? Verse eight. >> Join not say as some slanderously claim that we say let us do evil that good may result. Their condemnation is just. Amen. >> Amen. Thank you. So why not say let us do evil that good may come as we are slanderously reported and as and and as some affirm that we say their condemnation is judged just okay so verse eight some people are falsely accusing Paul that he's teaching people no let us do evil that good may come or god may be glorified so they saying that Paul is actually teaching these kind of things that we can do evil that good may come or God can be glorified. So Paul in those days had to deal with the false reports about him and his ministry. So Paul here is basically opening up and he's teaching them the right uh thing and in the right context. Okay. So Paul is responding to their objections and you know uh the uh the the false things that they're bringing about his teachings. And here in Romans chapter 3 he has just explained that human sin you know um uh highlights God's righteousness. When people are unfaithful God remains faithful. But some have twisted this to mean that if our sin makes God looks good, then isn't that sin actually helping his plan? And shouldn't we just keep on sinning since our evil makes God's goodness shine brighter? Okay, so that is what is what people are saying that Paul is teaching that our sin makes God look good. Then isn't sin actually helping God in his plan and his purpose? And shouldn't we just keep on sinning since our evil makes God's goodness shine brighter? Okay, so Paul is saying this is actually a perversion of God's grace or deviation from God's grace or it's turning God's truth into an excuse for sin. And that is why Paul says there is condemn their condemnation is just okay. So their condemnation is just means that God condemning them for their thoughts and their way that you know they're thinking and living is just what he's doing is right. So Paul declares that those who argue this way deserve condemnation. Why? Because they have misinterpreted the gospel. Paul never thought that we should sin so God's grace may abound. But he addresses this more directly in verses 1 and two where he says, "Shall we continue to sin that grace may abound?" And what does he say? Certainly not. We cannot keep on sinning so that grace may abound. So those who accuse him of this twist of his words, you know, are just perverting the truth. The second thing why he says they deserve condemnation is because they treat sin as a tool instead of rebelling against sin. Okay. So to deliberately choose evil that thinking God will somehow you know use it for good is to mock God's holiness and it is willful rejection of his righteousness. Okay. And the third thing why he says they should be condemned is it removes moral accountability. That means people claim evil brings good. That is what is written there. Right? If you look at verse 8, he says um you know let us do evil that good may come. Okay. So when people claim evil brings good then no sin could ever be condemned. Yes or no? Yes. Since everything could be excused as we are helping God fulfill his plan and purpose or we are helping God be glorified or we are helping God to be shown as more righteous and more holy. So this is actually dangerous and it is undermining God's judge uh justice. And the fourth thing why he says they need to be condemned it's it's a heart issue that those who say such things reveal that they do not love God or righteousness right they're looking for ways that they keep on sinning and their sin can be justified or covered you know and he says for such hearts judgment is right and deserved okay so Paul's uh response uh to That is in verse six. Does God want us to do evil so that he can look good? No. God does not want us to speak lies so that he can look good as a God of truth. And God does not want us to commit unrighteousness so that his righteousness can be shown. Okay. So that is why he says this answer this question. Is God unjust who inflicts wroth? I speak as a man. Verse six, certainly not. For then how will God judge the world? So God is not unjust. He's not an unjust God. He's not, you know, going to judge. He's going to judge the world and he's judging our deeds. So what do you think God's response would be to Judas, which we just now read, right? What would you think God's response would be to Judas? It's your responsibility that you need to be away from sin. >> Okay? >> God can still accomplish. Okay? God will tell Judas, "Yes, you know, um, God used your wickedness, but it was still your wickedness, right? There was no good or pure motive in your heart at all." Okay? So it is no credit to you that you brought good out of evil. You stand guilty before God. Right? So Judas will be judged on three counts. What are the three counts? His deeds, his desires, and his motives. Okay? So on all three counts, he will be judged. He judged on his deeds, his desires and motives. Okay? uh and his deeds was an act of betrayal of his friend, of his master and his teacher. What was his desire to do this? Yeah. 30 pieces of silver. And what was his motive? >> What was the motive? >> Become rich. >> Huh? >> Become rich. >> To become rich. Okay. Yes. His motive was to please the chief priest rather than staying faithful to his master and his teacher who had trained him the last three years. So even though God brings out something good out of the wrong as in Judas's case, God's purpose was carried out yet he judges Judas's sin. The same way we will also be judged on these three counts. What are these three counts or three things? Our deeds, >> desires, and our motives. So God is not going to overlook the wrong we have done because he brought out something good out of the wrong we did. Okay. So the apostle Paul does not take time to hear respond to his slander and false report about himself, but he simply states their condemnation is just. That means what? He essentially leaves it to God to handle such people knowing that God will judge righteously. Okay. So this is something that important lesson that we can learn on how to deal with people who slander, who speak evil and falsely accuse you in the ministry. You know, let God deal with them. You don't deal with them. Let God deal with them, you know, because he's a righteous judge. Okay, before we move on to verse 9, any questions? You understand the whole thing about you know uh our unrighteousness making God righteous being glorified? Yes. Any questions? Any doubts? >> Ma'am, uh I have a question. >> Yes. >> Yeah. when uh uh Paul and Silas were there in the prison uh when they've been uh uh taken out there was a uh uh uh religion of uh soldiers who died who have been killed for their sake. >> Okay. >> So how God is going to judge them? >> How God is going to judge them? Judge whom? >> Judge the soldiers because soldiers who died? >> Yes. >> That judgment is death, right? >> Yes. >> But after death, we have the judgment. >> Oh. Oh. That ways. So we know what happens to those who do not believe, right? We know what happens to those who do not believe. What happens to those who do not believe? There's eternal death, eternal condemnation for those who do not believe. Do you have a doubt about that? SJ. >> No, ma'am. >> Okay. Okay. There's eternal death or there is eternal life. One of the two. Yes. You choose. Believe in Jesus. Eternal life. You don't believe eternal death. Okay. Why you looking so lost and puzzled, Sukkesh? Huh? Okay. Any other questions? Okay, no questions all of you. I hope you understand verses one to eight. Yes. Huh? >> So, uh, Sri Raj he said right ma'am that soldier died and how they are judgment and and you said that uh maybe it can have they can have eternal life or >> what maybe? >> Oh yes. Ah when you choose even Jesus I said eternal death if you choose Jesus you have eternal life if you don't eternal death >> if [laughter] question didn't come properly >> a soldier kills people huh take the mic uh Rajuh >> quickly quickly If if soldier kill people so it will be how it will be counted like >> kill a Christian >> a policeman is a Christian >> so what do >> he encounters >> yes Yes, >> a military man is a believer. Okay, please take the mic and you have are all my students also need to hear >> and he's in a war and he shoots >> and he kills people. >> Uh what is uh what happens? Okay. When when it comes to police people and their encounter, they don't have to shoot them down there. They always try shooting them on their their legs, their feet. >> It's not that like that. Okay. But you try at the mo you tryh you try your best not to kill the person. You shoot at their legs so that they don't run. That's it. But when it comes to milry, the person is dead. >> The person is dead. God will judge them separately. I don't know how. >> Yes, >> that's a question. >> He's a criminal >> or a terrorist and a military uh trying to protect judge, >> how will we judge? I think God has uh his own way of judging them, seeing their um seeing their situation. Yes. So for example, even you know, I don't know if I give should give that example, but let's just leave it. Somebody's protecting their own life, right? And accidentally in that whole thing they they they do something to protect their own life. And the person the the person who's trying to you know um uh to to harm them sorry the person is trying to harm them you know and uh the person is trying to defend themselves but ultimately kills the person who's trying to harm them. I'm sure God sees he understands. So we'll be judged on three things. Our deeds, desires, and our motives. Why we did what we did, right? So God knows that. He knows. He judges the desires and our motives. Our desire is as a so policeman, military man, just shoot down everybody. God knows. So the the the motive is to save somebody and protect somebody. God knows. So those three three things he will judge on deeds, desires and motives. So we'll come back after the break and continue. Thank you. >> Excuse me madam. >> Yes. Yes. >> Yes. It's just a clarification from what Siraj was asking. >> Okay. They