Romans 6 through 11 is yet a further attempt by Paul to communicate this divine principle of Christianity wholly over Jewishness, an attempt which rose in intensity starting in Romans Chapter 4 after he began it in earnest in the latter part of Chapter 3. Now after having allocated the legacies of Abraham (4) and Adam (5) to Christianity, in the next six of our chapters Paul expands on the earlier 3:19-31 passage where he defined the Christian religion as being based on the law of faith in Jesus Christ without the Jewish Law and without Jewish racial exclusivity. After the more technical takedown of the Jewish Law in Chapters 6 to 8, he then begins lamentations for the Jewish race in Chapter 9. Chapters 9 and 10 are also perhaps the very harshest leveled at the Jewish people in all of his writings, so naturally in Chapter 11 comes his counterexpression of hope for them. He simply hopes in Chapter 11 that the Jews will stop bowing to Baal and instead bow to Christ so as to be grafted back onto the tree of true belief that is now full of Gentiles with obviously everyone's inclusion defined by Christian faith. As is well known, in our current Zionist-heretical society this section of the letter has been twisted and misused a hundred times more often than any other. To combat what we already know to be satanically wrong interpretations of Romans 11 based on our examination of the Gospels, Acts, and Paul's other writings, let us continue to read what came before it in his unitary letter to the Romans.
The start of Romans Chapter 6 is to clarify Chapter 5's verse 20, which is "Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound." This is a good example why we should be careful about reading any of the post-delineated chapters in isolation, because without reading at least Romans 5:20, one would struggle to fully grasp the passage's conclusion in Romans 6:14, which is that "sin shall not have dominion over you: for ye are not under the law, but under grace." In such instances where Paul names the Jewish Law, he is also talking about the Jewish people since it was their Law alone and came to define their existence. After his discourse on Adam and his original sin ends in 5:19, Paul in 5:20 refers immediately to the Jews' receipt of the Mosaic Law which he says was for the purpose of increasing sin, but that this ultimately had the good effect of grace increasing all the more. Inversely, if one were to just read this statement without Chapter 6, it might seem as if Paul were saying that Christians should follow the Mosaic Law or live like the Jewish people. After all, they and their Law of Moses ultimately showed the world the need for grace. Chapter 6 verse 2 sharply corrects this notion, "God forbid. How shall we, that are dead to sin, live any longer therein?." Paul then appeals to the symbolism of baptism to here separate Christians from Jews — the same baptism that Christ mentioned in conjunction with faith as the dividing line between the saved and the damned (Mk. 16:16). Romans 6 continues, "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death...that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life...in the likeness of his resurrection...that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin...we shall also live with him...he died unto sin once: but in that he liveth, he liveth unto God...likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord." (Rm 6:3-11).
With this expanded reasoning, we can understand the complexity in the conclusion of Romans 6:14 that the Jewish Mosaic Law's ultimate purpose per 5:20 was to increase grace, but that Christians should not partake in the Jewish Law because they have been forgiven. Thus by its demotion Christians will more often avoid the now-useless sin that is not only the middleman that domineers between the exposition of the Law and the salvation of grace, but the frequent inhibitor of the Jews from mentally reaching a faith-based acceptance of that grace enabled through Christianization. The Jewish Law and the Jewish people were and are tragically staged for Christians to see and understand historically, theologically, and philosophically, but not to imitate or be alive to in their daily Christian lives! The underlying reason why Christians should not Judaize or Zionize is that Christians are not under the Mosaic Law but under grace, in other words dead to the old Jewishness but alive in the newness of Christ. God's formation of Christianity predated Jewishness but the cataclysmic resurrection of Christ did come after and each Christian rebirth is as if he or she is imitating Christ by crushing the old Jewish way once and for all - personally as Christ did by making such means to available universally. That opposition to Judaism is a major part of what baptism and Christianity in its essence represents, and to not overcome Judaism is to live as if not a reborn Christian. The sinful (Jewish) life does not rule the right-living Christian because Christ gave us a way to die and to be reborn out of it, and let us always remember what here is declared to be the defeated opponent, causally on a deeper level than sin itself. It is the Jewish Law which coincides with the Jewish people just as grace coincides with the Christian people, and per Romans 6:14 in context, Christ defeated the Jewish Law and Jewish people as he did sin. Someone might object 'Jesus did not come to defeat the Law! He came to fulfill it and he said that not one word of the Law would pass away!' (paraphrase of Mt. 5:17-18). On the surface of this statement, they would be correct, but what Jesus did come to defeat, and did entirely defeat, was the Jewish people's way of misprioritizing lesser law (as is even their Mosaic Law through God and Moses) when He instead restored God's universal law of faith. He defeated the Jewish way of improper legal allegiance for the Christian way of accepting salvation entirely through grace which frees one from the Law's many deleterious aspects and redirects him or her instead to a righteous life centered on a First Commandment thought allegiance to God. Romans Chapter 7 will make this even more clear.
But for anyone to believe verses 14 and 15 of Romans Chapter 6 and to also peddle that Paul was just "refining Judaism" is blatant intellectual dishonesty. If you take away their Law's hold you obviously do not have a refined Judaism but an entirely destroyed Judaism and that is exactly what Christianity did to Judaism by Christ's death and rerise (the "fulfillment"). Christ destroyed Judaism in that His incarnated life completed Christianity and began the publicization to the world that Christianity is the only true religion. In another sense, the Jews had already partially destroyed Judaism themselves for centuries by degrading the Mosaic Law with their scribal laws, and this had already given them a worse Judaism than before. It is still quite amazing however that the Jewish "law," which at best might be referring to the remaining Jewish Mosaic Law, is positioned in Scripture as the primary force trying to keep sin ruling our lives. By extension, it is also the Jewish people whom Paul in verses 14 and 15 sets up as the eternal enemy to Christian grace. It is not a stretch to say that every time anyone accepts Christ that they are choosing to not be a Jew culturally and spiritually, in that they are choosing to instead place themselves under the King's grace. It is almost as if God set it up to be that way in practice as it says in Scripture, to have them as the polar opposite to us, and He did, so that through their opposing combination of legality and sinfulness we can understand our combination of grace and righteousness. Plato taught us this much about the contrarian usefulness of opposites, and the eternal truth he found is here reflected in how Paul teaches us not only our favorable situation apart from the Law but also the non-believing Jews' unfavorable situation under the Law.
