• Paul's Epistle to the Romans provides foundational truth essential to an understanding ofthe New Covenant of Grace. Paul presents the gospel as a revelation of the righteousness ofGod: that is, how does a man become righteous in the sight of God?

Understanding Paul’s Epistle to the Romans Prepared by Max Ridgway

Chapter One: Righteousness Revealed/All Are Guilty and Condemned

INTRODUCTION - Read Romans 1:1-14

In verse 1 Paul calls himself "a servant of Jesus Christ". "Servant" is doulos, a bond-servant, from the root word deo, meaning "to bind". Exodus 21:1-6 explains what a bond-servant is. He is a servant who has fulfilled his required time of servitude, and is now free, but because he loveshis master, he chooses to serve him forever.

Also in verse one Paul calls himself an apostle. "Apostle" is apostolos, one sent forth. Read Acts 26:15-18 for further background on who Paul is specifically sent to and for what purpose.

In verses 3-4 Paul describes Jesus as both "the seed of David" and "the Son of God". The phrase "seed of David" describes his physical descent from David fulfilling God’s prophetic promise toDavid (read II Samuel 7:12-16). The expression "the Son of God...by the resurrection from thedead" describes his spiritual nature and is probably a reference to Psalm 2:7 (also see Acts 13:33).

Verse 5 says that by Jesus Christ we have received grace. Grace is charis, kindness which bestows what one does not deserve. The word grace is used in Romans 24 times.

Also in verse 5, Paul says that we have received grace for "obedience to the faith". Obediencehere is hupakos, meaning "attentive hearkening".

In verses 6-7 Paul says that believers are "called of Jesus Christ....to be saints". "Called" iskletos, meaning invited or appointed (also read II Timothy 1:9). "Saints" is hagioi, meaning sanctified or holy ones. (To better understand how and why believers are sanctified and madeholy read Heb. 10:10, Heb. 2:11, Eph. 5:25-26).

In verse 11 Paul says that he desires to "impart...some spiritual gift, to the end ye may be established". "Gift" is charisma, gift of grace, specially connected to the manifestations andministries of the Holy Spirit (also see II Timothy 1:6). "Established" is sterizo, meaning to fix, to make fast, to set.

In verse 14 Paul says that he is a "debtor both to the Greeks, and to the Barbarians". "Greeks" ishellen. "Since [the Greek language] was the common medium of intercourse throughout theRoman Empire, the term ‘Greek’ and ‘Gentile’ became more or less interchangeable terms."(W.E.Vine) "Barbarian" is barbaros: "it signifies one speaking a strange or foreign language. Itcame to denote any foreigner ignorant of the Greek language and culture." (Vine) Paul is herereferring to his special calling to take the gospel to those who are not part of the Jewish nation or covenant.

RIGHTEOUSNESS REVEALED - Read Romans 1:15-17

In verse 16 Paul says that the gospel of Jesus Christ "is the power of God unto salvation". Theword "power" is dunamis, meaning mighty, miraculous power of God. The miraculous power of God, which results in salvation is found only in the gospel of Jesus Christ. Furthermore, Paul says that this power is to "every one that believeth". The power contained in the gospel isactivated, or accessed whenever a person simply believes the gospel.

In verse 17 Paul expands his explanation of the miraculous saving power of God contained in themessage of the gospel. He says, "for therein is the righteousness of God revealed..." "Revealed"is apokalupsis, meaning to take the cover off of something, or to disclose that which waspreviously hidden. In other words, the good news of Jesus Christ saves those who believe itbecause it reveals to them how God makes them righteous.

The word "righteousness" is the most important word in Paul’s epistle to the Romans, and must be thoroughly understood in order to grasp the meaning of Paul’s teaching.

The words righteous, righteousness, just, justify, and justification all come from a common rootword, dike, which means "the rule, the standard, that which is right".

Righteous dikaios in accordance with what is right

Just dikaios in accordance with what is right

Righteousness dikaiosune the quality of being right

Justification dikaiosis the pronouncement of righteousness;acquittal

Justify dikaioo to pronounce righteous; to acquit from guilt

God is the moral judge of all mankind, and his own perfect nature is the standard (dike) of judgment. Those who are perfectly aligned with God’s standard are said to be righteous or just(dikaios). Those who fall short, or fail to be perfectly aligned with God’s standard areunrighteous (adikos). When Paul says that the gospel "reveals the righteousness of God", he issaying that the gospel reveals how a person is brought into alignment with God’s perfectstandard. Here are some quotations from Greek scholars and others commenting on the meaningof Romans 1:17:

"He does not speak of the righteousness of God, by which God is righteous, but of that with which he clothes a person when he justifies the ungodly." - Augustine

"Human teachers set forth and teach the righteousness of men, that is, who is righteous, or how a person becomes righteous, both in his own eyes and in the eyes of others. Only the gospel reveals the righteousness of God, that is, who is righteous, or how a person becomes righteous before God, namely, by faith, which trusts in the Word of God." -Martin Luther

"The grand design of the Apostle [in his Epistle to the Romans] is to show that man, having lost his own righteousness, and thereby fallen under condemnation, is provided by God with another righteousness - the complete fulfillment of the law in all it’s threatenings and all it’s precepts - by which, being placed to his account through faith, he is acquitted from guilt, freed from condemnation, and entitled to the reward of eternal life...if men are to be justified, it cannot be by a righteousness of their own, but by the righteousness provided by God, and revealed in the gospel." - Haldane, Commentary on Romans

"Righteousness is a court term. God, who gives us the righteousness of Christ, as a judge,declares us righteous and by his creative verdict makes us righteous." - - William Beck

Paul concludes verse 17 with a quotation from Habakkuk 2:4, "the just [righteous] shall live byfaith". In other words, those who are righteous in God’s sight, live righteously by means of faith.

Romans 1:17 is the most important verse in this chapter, and sets the stage for the presentationof the gospel that begins in chapter 3. Consider these other translations of Romans 1:17 in order to get a better concept of the message contained in this most important verse.

(Today’s English Version) 17: "For the gospel reveals how God puts men right with himself: it is through faith from beginning to end. As the scripture says, "He who is put right with God through faith shall live."

(Phillips Modern English) 17: "I see in it [the gospel] God’s plan for making men right in his sight, a process begun and continued by their faith. For the scripture says: the righteous shall live by faith."

ALL ARE GUILTY AND CONDEMNED - Read Romans 1:18-32

Having introduced the theme of his letter, the righteousness of God revealed in the gospel ofJesus Christ, Paul begins in Romans 1:18 to demonstrate that everyone is guilty and stands in need of this righteousness from God. As though he were a lawyer arguing before a jury, Paulproves his case in a logical, step by step manner, concluding in Romans 3:19 with the statementthat all the world stands guilty before God.

Verse 18 stands in contrast to verse 17; the unrighteousness of men is contrasted with the righteousness of God; the salvation and righteousness of God revealed by the gospel iscontrasted with the wrath of God revealed because of the unrighteousness of men. The point isthat the gospel is not a revelation of God’s wrath and condemnation of sin. (The gospel is a revelation of God’s remedy for man’s sinful condition.) Paul is suggesting that the wrath of God

against unrighteousness is already revealed and well known to all, and that all mankind (apart from those saved by faith in Christ) abides under God’s wrath and condemnation. (Compare toJohn 3:18-19, 36.)

Verse 18 says that men, "hold the truth in unrighteousness". A better translation would be "whohold down or suppress the truth by their unrighteousness." They try to suppress and avoid whatthey know to be true.

Verse 22, "Professing themselves to be wise, they became fools," is a veiled condemnation ofthe Greek philosophers, who, though wise in human wisdom and reasoning, are nevertheless unrighteous in the sight of God. (Also read Acts 17:16-21, I Cor.1:25-31.)

In Verse 28, the word reprobate ("...a reprobate mind") means "rejected, or disapproved". Thisverse, in the Greek language, contains a play on words, "as they did not approve of the knowledge of God (in their minds), God gave them up to disapproved minds (without the knowledge of God)." In other words, God simply gave them up to what they themselves chose.

CONCLUSION

Verses 18-32 provide a detailed description of mankind in general, and the Gentiles in particular. Mankind is fallen from grace, and wholly guilty. Paul asserts in these verses that mankind has aninstinctive knowledge of what is right but chooses what is wrong, and is thereby guilty and justlydeserving of God’s wrath and condemnation.

In the next chapter Paul will demonstrate that the Jews, who have God’s revealed Law are alsoguilty because, though they had the Law, they did not keep the Law. The purpose of Romans1:18 through Romans 3:19 is to prove that every man (apart from Christ) is guilty andcondemned and stands in need of the righteousness of God which comes through faith in Christ.

QUESTIONS TO CONSIDER

1. What do you think Paul means when he says in Romans 1:16 that he is "not ashamed of the gospel"? What is it about the message of the gospel that would cause Paul to say that he is notashamed of it? (see I Cor. 1:18-25).

2. What do you think Paul means in Romans 1:17 when he says that the righteousness of God isrevealed "from faith to faith"? (see Heb. 12:2, Gal. 3:1-3)

Chapter Two: All Are Guilty and Condemned (continued)

OVERVIEW OF CHAPTER TWO

In Romans 1, beginning with verse 18, Paul described the unrighteous condition of mankind ingeneral. In particular he had in view the Gentiles, who were not under the Law of Moses, butwho were guilty nonetheless because they had ignored and turned away from the instinctiveknowledge of God that they did have, revealed through the physical creation and by their ownconsciences.

In Romans 2 Paul specifically addresses the Jews who had God’s Law, but were unable to keepthat same law. Though he is addressing Jews under the Law, his words also have an importantmessage to Christians who have, through ignorance, placed themselves under Law in their thinking, and as a result exhibit the same attitudes and characteristics of the Jews under Law towhom Paul is speaking in particular.

NO ROOM TO JUDGE - Read Romans 2:1-5

In verse 1 Paul warns against judging those who are manifestly guilty (as described in chapter one). "Judge" is krino, to assume the office of a judge for the purpose of condemnation."Condemnest" is katakrino, a strengthened form of krino, meaning to pass sentence or to condemn. (Compare to John 8:1-11).

At the end of verse 1 Paul makes a remarkable statement: "thou that judgest doest the samethings." The Living Bible makes verse one very plain:

2:1 Well, you may be saying, what terrible people you have been talking about! But wait a minute! You are just asbad! When you say they are wicked and should be punished, you are talking about yourselves, for you do the verysame things.

Paul is here making the same point that James makes in his epistle (James 2:10-11): if a person offends in one point it is as though he were guilty of all. Therefore, those who have embraced religion, or Law, are nevertheless still guilty themselves, and have no room to look down uponothers who seem to be guilty of greater crimes. In Romans 3:22-23 Paul will say that "there is no difference, for all have sinned and come short of the glory of God."

In verses 2 and 3 Paul makes the point that God alone has the right to pass judgment uponunrighteousness, and that a person who judges another should remember that he is also guiltyhimself.

Verse 4 is especially addressed to the Jews of Paul’s day who, for the most part, rejected JesusChrist and the gospel of his grace. Paul urges them to repentance (a change of mind) withanother remarkable statement: "the goodness of God leadeth thee to repentance." It is thegoodness of God that leads men to repentance. Sometimes it is wrongly assumed that no one willrepent unless confronted with threats of hell and damnation. On the contrary, it is the message ofthe unmerited love and grace of God that leads men to repentance.

NO RESPECT OF PERSONS WITH GOD - Read Romans 2:6-11

It must be remembered when reading these verses that Paul is not yet presenting the gospel. Theintent of this whole section (1:18-3:19) is "that every mouth may be stopped, and all the worldmay become guilty before God" (Rom. 3:19). Paul will soon render God’s verdict uponhumanity outside of Christ: "There is none righteous, no, not one: There is none thatunderstandeth, there is none that seeketh after God" (Rom. 3:10-11).

Therefore when Paul writes in Romans 2:6 that God will "render to every man according to hisdeeds", he is speaking to those outside of Christ, especially Jews under Law, presenting to themthe hopelessness of facing the righteous judgment of God without a mediating savior.

In verse 7 the phrase "by patient continuance in well doing" literally means "perseverance withresistance to all that opposes, namely, all temptations, all snares, all persecutions, and in generalall that could divert from it, even to a small degree" (Haldane, Commentary on Romans). Paul is reinforcing the impossibility of obtaining "glory and honour", "immortality and eternal life" byhuman effort.

In verses 8 and 9 Paul is placing both Jew and Gentile under the "indignation and wrath" ofGod, showing that both Jews under Law and Gentiles without Law are worthy of "tribulation andanguish" if they were judged by their deeds, without a mediating savior.

In verse 10 Paul says that every person that "worketh good" (whether Jew under Law or Gentilewithout Law) is worthy of "glory, honour, and peace". Again, it must be remembered that Paulhas not yet presented the gospel. Furthermore he will soon write that "we have before provedboth Jews and Gentiles, that they are all under sin" (Rom. 3:9). In this passage Paul is proving the impossibility of being worthy of God’s approval and favor apart from Christ.

In verse 11 Paul concludes that "there is no respect of persons with God". He is demonstratingthe necessity of salvation by grace to those who believe themselves to be righteous by virtue of their embrace of the Law. In other words, God will not treat those who embrace his law anydifferently than those who know nothing of his law: all are guilty alike.

OUTWARD COMPLIANCE IS NOT ENOUGH - Read Romans 2:12-16

In verse 13 Paul explains that mere familiarity with the Law cannot justify (make righteous). Ifthere could be justification through Law, it would come, not to the hearers of the Law, but thedoers of the Law. Of course, Paul asserts in many places the impossibility of attaining righteousness by being a doer of the Law. (Compare to Gal. 3:10-12, 21).

Verses 14 and 15 are probably directed at those Jewish Christians who believed that Gentilescould not be saved except by adherence to the Law of Moses in addition to their faith in Christ. (Examine Acts 15:1-11). The Gentiles Paul refers to in verses 14 and 15 are Gentile Christians.

First of all, in verse 14 Paul says that Gentiles do not have the Law. This is an important point toconsider, especially for Christians today who are Gentiles by birth. Christians are not under the Law of Moses in any way, shape, or form, and have no relation to it at all except as seen throughthe eyes of one who is righteous because of faith in Christ.

Secondly, Paul states in verses 14 and 15 that the Gentiles (that is Gentile believers in Christ),though not under the Law, "show the work of the law written in their heart" by doing "by naturethe things contained in the law". A Christian has a new nature, and it is natural for him to live a righteous life because of the life of Christ within. (Please also read Heb. 8:10 and Rom. 13:8-10 to understand what it means to show the work of the law written in the heart.)

Verse 16 is a statement by Paul indicating to his critics that God will vindicate both Paul and the gospel which which he preached.

WHO IS A REALLY A JEW? - read Romans 2:17-29

The concluding verses of this chapter are addressed directly at Paul’s Jewish critics who trustedin the Law for their presumed relationship with God. These verses are full of sarcasm and their intent is to prick the conscience of those who trust in the Law by exposing what they attempt tohide under their self-righteous religiosity.

In verse 17 Paul says that the Jews were resting in the Law, and making a boast of their relationship with God. (Compare to John 5:39-40, 45-47).

In verses 21-23 Paul begins to point out again that merely embracing the Law and agreeing toit’s precepts is not enough to produce personal righteousness. Furthermore he makes those who preach and embrace the Law hypocrites because, though they proclaim God’s Law, theythemselves are unable to live in accordance with it.

Finally, in verse 24 Paul says that the very name of God is blasphemed because of the hypocrisyof those who boast in the Law, and yet fail to live up to it’s standards. When he says, "as it iswritten" he may be referring to either Isaiah 52:5 or Ezekiel 36:20.

In verse 25 Paul makes a direct attack upon the rite of circumcision as a token of obedience tothe Law of Moses. Circumcision was the sign of both the Abrahamic Covenant and the MosaicCovenant, and Paul’s Jewish critics continually sought to compel Gentile believers to becircumcised as a token of their submission to the Law of Moses (in addition to faith in Christ) as necessary to salvation.

Paul here says that circumcision, in and of itself, is meaningless unless the one who iscircumcised also keeps the whole Law. (Compare to Galatians 5:2-4).

In verses 26-27, Paul is again speaking of Gentile believers when he says, "if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision." Heis saying that Gentile believers, though physically uncircumcised, "show the work of the lawwritten in their hearts", and show by their lives that the law has been fulfilled through theirrelationship to Jesus Christ (see Rom. 8:4, 13:10, Gal. 5:14 concerning the Law fulfilled throughfaith in Christ alone).

Finally, in verses 28-29 Paul says that the true circumcision is not outward, in the flesh, but inward, in the heart (see also Col. 2:10-11), and that those who are truly Jews in the sight of Godare those who are "Jews", not in the flesh because of natural birth, but in the spirit through thenew birth. (Compare to John 8:39-44 and Revelation 2:9 and 3:9).

QUESTIONS TO CONSIDER

1. If Romans 2:6-10 are the requirements for salvation, who will be saved? Did you notice thatneither Jesus nor his redemptive work is mentioned in these verses? (see Rom. 3:9-12 and Isaiah 53:6).

2. What do you think Paul means in Romans 2:15 when he says "their conscience also bearingwitness, and their thoughts the mean while accusing or else excusing one another"? (see I John3:20-21).

3. How do you think Paul would answer a Jewish critic who asserted that circumcision was important as an "act of obedience" to God? (see Rom. 5:19).

Chapter Three: All Are Guilty (concl.)/Justification by Faith

THE UNIQUE ROLE OF THE JEWS - Read Romans 3:1-8

Because of what Paul said in chapter two, one might assume that he considered God’s previousdealings with the Jews under the Law to have been meaningless. To the contrary, in verses 1-2of chapter three Paul says that there is indeed at least a potential value to being a physical Jew(as Paul himself was), chiefly because "unto them were committed the oracles of God".

In verse 2, "oracles" is logion, which means "the utterances" [of God]. The entire Old Testament,the Law and the Prophets, the histories and the psalms (all of which spoke of and foreshadowed the person and work of Christ) were committed to the Jews and the nation of Israel.

In verse 3 Paul asks two questions based upon the fact that, except for a small group (called theremnant in chapter 9), the Jews did not believe the Word of God that had been committed to them, especially as it concerns Christ, whom they rejected through unbelief.

Paul asks "shall their unbelief make the faith [lit. faithfulness] of God without effect?" Thewords "without effect" mean literally, "to make void, to put away, to bring to nought". In other words, did their unbelief (especially in their rejection of Christ) nullify the words of Godcommitted to them?

Paul’s answer in verse 4 is "God forbid". The phrase, "let God be true, but every man a liar" means "let everyone take notice that, though every man be faithless, God himself remainsfaithful." God and His Word remain true and steadfast, even if no one were to believe.

In the last half of verse 4 Paul quotes from Psalm 51:4 to confirm what he has just said concerning God’s faithfulness despite Israel’s unbelief. In this Psalm David is repenting after hissin with Bathsheba. He says, "Against thee, thee only, have I sinned, and done this evil in thysight: that thou mightest be justified when thou speakest, and be clear when thou judgest." The thought here is that David is admitting that his trouble was caused by himself alone, and that Godhas remained faithful and steadfast throughout. David (and later Paul) is saying to God that "Youare justified and correct and above reproach in all of your decisions and judgments. Any failuresare on the human side".

In verses 5-7 Paul anticipates an argument his critics might make concerning what he is hereteaching. He (using human reasoning) suggests that a person might argue that because our human unfaithfulness only serves to reveal God’s faithfulness, then God is unjust forcondemning human sin since it only serves to show His holiness and purity more clearly by wayof contrast.

In verse 8 Paul says that some have even falsely reported that, in fact his message amounts topreaching "let us do evil, that good may come."

The Message Translation makes this passage very clear and understandable.

Romans 3:5-8 (Message Translation) But if our wrongdoing only underlines and confirms God’s rightdoing, shouldn’t we be commended for helping him out? Since our bad words don’t even make a dent in his good words, isn’t it wrong of God to back us to the wall and hold us to our word? These questions come up. The answer to such questions is no, a most emphatic No! How else would things ever get straightened out if God didn’t do the straightening? It’s simply perverse to say, ‘If my lies serve to show off God’s truth all the more gloriously, why blame me? I’m doing God a favor!’

NONE RIGHTEOUS, NO NOT ONE - Read Romans 3:9-20

In verse 9 Paul returns to his thought from verse one ("what advantage hath the Jew?") when heasks, "are we [Jews] better than they [Gentile sinners] ?" His answer is "No [we are not betterthan they]...for we have before proved both Jews and Gentiles, that they are all under sin."

In verses 10-18 Paul produces a laundry list of Old Testament quotations (Old Testament Scriptures quoted in Romans 3:10-18, in order of quotation: Psalm 53:1-3, 5:9, 140:3, 10:7, Isaiah 59:7-8, 64:6, Psalm 36:1) in order to demonstrate once and for all that everyone, whether a Jew under the Law, or a Gentile without Law, is guilty before God, and stands in need of therighteousness of God that comes through faith in Christ.

In verse 19 Paul makes two extremely important statements concerning the Law and the truepurpose for which it was given. First of all he says that the Law speaks only to those under it.Gentiles were not, and are not, under the Law (see Rom. 2:14). Secondly, the purpose of the Law is not to give mankind rules to live by, but "that every mouth may be stopped, and all the worldmay become guilty before God."

In verse 20 the expression, "by the deeds of the law there shall no flesh be justified in his sight" is possibly a quotation from Psalm 143:2. It means "it is impossible to be righteous in God’ssight by doing what the Law requires". In the last half of verse 20 Paul explains why: "for by thelaw is the knowledge of sin." Paul has just produced a long indictment from the Law that concludes "all under sin". Therefore, he says, it is not possible to be justified [acquitted -declared righteous] by the same Law that has already pronounced condemnation. The purpose ofthe Law is to give "the knowledge of sin".

RIGHTEOUSNESS FROM GOD BY FAITH - Read Romans 3:21-31

Verse 21 takes up the thought introduced in Romans 1:17: the righteousness from God revealedexclusively by the gospel. Paul says that now this righteousness from God has been mademanifest (Gr. phaneroo, apparent). He adds that this righteousness comes "without law", thoughit is "witnessed by the law and the prophets." The Law and the Prophets culminate in andforeshadow the person and redemptive work of Jesus Christ. (See I Pet. 1:10-12, Luke 24:44, John 5:39, 46).

In verse 22 Paul says that this righteousness, which does not come through observance of theLaw, instead comes "by faith of Jesus Christ unto all and upon all them that believe". Thisrighteousness comes by faith and is given to all who place their faith and trust in the savior, Jesus

Christ.

The words "there is no difference" apply equally to verse 22 and to verse 23 which follows. There is no difference in those that believe since this righteousness does not come through theirindividual works or lack thereof, but through their faith in Christ and his work. (Compare to Mt.20:1-16).

Secondly, there is no difference because, as verse 23 states, "all have sinned and come short of the glory of God". Because all have been concluded under sin, there is no difference: there are no "big" sinners and "little" sinners. Likewise there are no "great" believers and no "insignificant"believers: all are alike justified because of their faith in Christ. (see Luke 7:41-42).

Verse 24 says that, in the same way that everyone has been concluded under sin, thisrighteousness [justification] from God is granted "freely" (Gr. dorean, gratuitously, without a cause, as a gift). A person does not earn salvation, or righteousness with God. It is given "freely" as a gift, and therefore is simply received by faith. (See Romans 5:15:-18).

Verse 24 also says that this righteousness is "through the redemption that is in Christ Jesus."God could not simply overlook the sins and unrighteousness of mankind. Therefore it was necessary for Christ to become an atoning sacrifice to deal completely with sin and it’spunishment, and so take it out of the way making it possible for men to be acquitted and maderighteous simply by their faith in Jesus Christ who has redeemed them through his death.

Verse 25 says that Jesus has been set forth by God to be a propitiation through faith in his blood. A propitiation is hilasterion in the Greek. Strong defines this word as "an atoning sacrifice; themercy seat". In the Greek version of the Old Testament this word was used to describe thegolden mercy seat which sat upon the ark of the covenant. Once a year, on the great Day ofAtonement, the blood of a sacrificial animal was brought into the Holy of Holies and sprinkledon the mercy seat to atone for the sins of the people.

Jesus himself is our propitiation. By the shedding of his blood at the cross he forever purged thesins of mankind. Of course, this freedom from sin is made real and effective only to those whobelieve, as this verse says, it is "through faith in his blood". (Read Hebrews 9:22-26 to more clearly see Jesus as the fulfillment of the Old Testament Day of Atonement).

The dictionary definition of propitiation is "a sacrifice sufficient to restore to favor". Apropitiation also implies the end of the anger and wrath of God. Some Bible translations includethis concept in their translation of the word "propitiation". (Also see Romans 5:9).

Romans 3:25 (Living Bible) God sent Christ Jesus to take the punishment for our sins and to end all God’s anger against us. He used Christ’s blood and our faith as the means of saving us from his wrath.

The phrase at the end of verse 25, "to declare his righteousness for the remission of sins that are past, through the forbearance of God" means that God is not unjust even though he did not fullypunish sins, and in fact showed mercy, in Old Testament times (to those like Abraham and Davidwho looked forward in faith to the coming Messiah) because he did so on the basis of the deathof Christ which was to come.

Verse 26 says that God is himself righteous [just], and that He is the one who declares to be righteous those who trust in Christ. Those who believe (place their faith) in Jesus are justified,acquitted of all guilt, made righteous in the sight of God.

In verse 27 Paul makes the observation that there is nothing to boast about because we are maderight with God, not by what we have done, but by what Jesus has done and our faith in him.

Verse 28 concludes Paul’s defense of justification by faith, apart from the works of the law. He has now proved and demonstrated what he asserted in Romans 1:17, "the just shall live by faith".He now says, "we conclude that a man is justified (made righteous in the sight of God) by faith[alone], without the deeds of the law."

In verses 29-31 Paul says that Jews and Gentiles alike, if they are to ever be right before God,must be justified by faith apart from works of law. Furthermore faith in Christ, rather thanmaking the Law void, fulfills and produces in man what the Law was powerless to produce: truerighteousness.

QUESTIONS TO CONSIDER

1. If "by the deeds of the law there shall no flesh be justified in his sight", why did God bother togive the Law in the first place? (see Gal. 3:22-25).

2. Read Luke 18:18-27. In the light of what Paul says is the true purpose of the Law (Rom. 3:19,Gal.3:24), why do you think Jesus answered the way he did? (see Mt. 5:3, Rom. 3:27).

Chapter Four: The Example of Abraham - Imputed Righteousness

ABRAHAM AND IMPUTED RIGHTEOUSNESS - Read Romans 4:1-8

In chapters 1 and 2 Paul demonstrated that all mankind is unrighteous and stands in need of arighteousness from God. Having concluded in chapter 3 that "a man is justified (made righteous)by faith without the deeds of the law" (v.28) Paul now proceeds to illustrate what he hasconcluded.

In verse 1 Paul asks, in effect, "What is so special about Abraham?" This appeal is especiallyaddressed to his Jewish readers who took special pride in their physical descent from Abraham.

In verse 2 he observes that if Abraham obtained a righteous position before God by what he did, he would have something to boast about. Again, this line of reasoning is especially designed toprovoke Paul’s Jewish readers, who believed that, in fact, they were justified [made righteous] by their observance of the Law, and that it was something to boast about. (See Luke 18:9-14).

In verse 3 Paul quotes from Genesis 15:6 to illustrate what he has taught in the previous chapter:that "a man is justified by faith without the deeds of the law".

The word "counted" in verse 3 is logizomai. It means "to reckon" (Vine), or "to enter into theaccount book" (Rienecker). This same word is used 11 times in this chapter. It is variouslytranslated as counted, impute, imputed, and reckoned. The thought is that because Abrahamsimply believed God, righteousness was imputed to him, or placed on his account, as a deposit.

In verses 4 and 5 Paul draws attention to the contrast between believing and working; between gift and wage. The Message translation makes this contrast very easy to see:

Romans 4:4-5 (Message Translation) If you’re a hard worker and do a good job, you deserve your pay; we don’t call your wages a gift. But if you see that the job is too big for you, that it’s something only God can do, and you trust Him to do it (you could never do it yourself no matter how hard and long you worked) well, that trusting-Him-to-do-it is what gets you set right with God, by God. A sheer gift.

The point of verses 4 and 5 is that the idea of being made righteous by faith, apart from theworks of the law, makes righteousness a gift of God’s grace rather than a wage rewarded forwork performed. The idea of a free gift of grace excludes the idea of working for a wage.

Also in verse 4 Paul says that "God justifies the ungodly" who believe. Only God himself cantransform an ungodly person into a godly person; He alone can make the unrighteous righteous.No amount of human effort could ever accomplish such a transformation; it is purely a work of God’s grace, In verses 6-8 Paul quotes from Psalm 32:1-2 to further prove by the scriptures what he is teaching. In verse 8 he says, "Blessed is the man to whom the Lord will not impute sin." Paul says he is quoting this psalm to demonstrate what it means when "God imputeth righteousness without works". He says it means that since God has imputed righteousness to us,He therefore will not impute sin to us; since He has placed righteousness on our account, He willnot also place sin on our account.

The word translated "will not" in verse 8, in the Greek language is called an emphatic negative,and it literally means "not ever". This is the strongest language possible stating that those whohave received God’s forgiveness and have righteousness imputed to them will never have their sins held against them. The language is in the future tense; God has dealt with all sin, past,present, and future through the offering of the body of Christ once for all. (also see Heb. 10:10,14).

RIGHTEOUSNESS THROUGH FAITH ALONE - Read Romans 4:9-16

In verses 9-11 Paul is answering those in his day who taught that faith in Christ alone was notenough for salvation; that it was also necessary to receive circumcision and observe the Law ofMoses (Acts 15:1,5). Having quoted Genesis 15:6 to prove that Abraham’s faith was counted forrighteousness, Paul now asks whether Abraham was counted righteous before or after he wascircumsized.

The answer, in verse 10, is that Abraham was reckoned [accounted] to be righteous before he was circumsized, and that, furthermore, the circumcision he afterward received was merely a"sign" and a "seal" of the righteousness which came by faith alone, received while he was stilluncircumsized.

The word "sign" in verse 10 is semeion, meaning an indication; something that suggests thepresence or existence of a fact or condition not immediately evident. "Seal" is sphragis, a signet, or stamp which serves to authenticate, confirm or attest.

It is important to observe that Paul is here emphatically teaching that Abraham became righteousin the sight of God by faith alone, without any accompanying work (whether circumcision or anyother work). It is faith in Christ alone that justifies the ungodly, and saves the sinner. Water baptism, the Lord’s Supper, prayer, Bible-reading, or any other good works do not save,complete, or contribute to salvation. Like circumcision, they only serve as signs or seals thatconfirm or attest to an inward righteous condition which is the result of faith in Christ alone.

In verses 11 and 12 Paul points out that since it was his faith, not his circumcision, that madeAbraham righteous, he can be claimed as "faith father" of both Gentiles and Jews alike.

Martin Luther writes concerning verse 13, "Here again the Apostle shows that righteousness does not come from the Law, but from faith; for the Law and faith result in the very opposites:the Law in divine wrath and the loss of promise; faith, however, in grace and the reception of thepromise."

In verse 13 the promise "that he should be the heir of the world" is probably a reference toGenesis 12:3 and Genesis 17:4-5.

The logic of verse 14 is this: Abraham’s faith, counted for righteousness, and God’s promisedblessings all preceded the Law by 430 years. If the blessings of Abraham come through the Law and those "of the Law" are heirs, then the promises made to Abraham prior to the Law weremeaningless and irrelevant. (Galatians 3 and Romans 4 are parallel chapters. Read Galatians 3:6-

18 for a better understanding of these verses in Romans 4).

Verse 15 says that "the Law works wrath". In other words, the Law cannot produce eitherrighteousness, or the fulfillment of God’s promises. The Law can only produce wrath (seeGalatians 3:10). Paul then says "where no law is, there is no transgression". Abraham had a relationship with God based exclusively upon God’s promises to Abraham and Abraham’s faithin God. There was no law for Abraham to break, and consequently there was never anytransgression on his part. Paul uses this example because the same is true for believers today: weare made righteous through faith in Christ and sin is not imputed to us because we are not underLaw but under grace. The Living Bible makes verse 15 easy to understand:

Romans 4:15 (Living Bible) The fact of the matter is this: when we try to gain God’s blessings and salvation by keeping His laws we always end up under his anger, for we always fail to keep them. The only way we can keep from breaking laws is not to have any to break!

In verse 16 Paul states that because God’s promise is by grace through faith (apart fromperformance and law-keeping), then it is sure and certain to "all the seed", that is to say, to allthose who believe. (See Galatians 3:29).

THE UNSHAKABLE FAITH OF ABRAHAM - Read Romans 4:17-25

The primary thought in verse 17 is that Abraham believed what God said about him, eventhough it seemed untrue and unlikely to ever be true. God told Abraham, "I have made thee afather of many nations" while Abraham was childless. However, Paul tells us that God "calleth those things which be not as though they were".

Verse 18 says that Abraham believed what God said, and so became what God said. The Message translation brings clarity to verses 17 and 18:

Romans 4:17-18 (Message Translation) Abraham was first named "father" and then became a father because he dared to trust God to do what only God could do: raise the dead to life; with a word to make something out of nothing. When everything was hopeless, Abraham believed anyway, deciding to live not on the basis of what he saw he couldn’t do but on what God said he would do.

Verse 19 says that Abraham was "not weak in faith". He disregarded the physical "realities" thatseemed to contradict what God had said, and believed God in the face of his own impotence and Sara’s infertility.

"Staggered" in verse 20 is diakrino, meaning "to have divided judgment, to be of two minds, towaver". This same word is translated "doubt" in Mark 11:23. Abraham settled his mind upon thefaithfulness of God, and believed that God would do what he promised, despite circumstances tothe contrary. Abraham ignored the contrary evidence of his physical senses.

In verse 22 Paul says that it was this kind of faith that was imputed to Abraham forrighteousness: a faith that believes and trusts in what God says, despite all contrary evidence.

Verses 23 and 24 tell us that all these things were not written for Abraham’s benefit alone, butfor ours as well; that if we, like Abraham, believe and trust in the redemptive work of Christ, in

the same way righteousness is imputed to us.

Verse 25 says that Jesus was delivered [to death] for [because of] our offenses. In the same wayhe was raised from the dead for [because of] our justification. In other words, the very fact that Jesus has been raised from the dead means that our offenses have been completely dealt withforever, and that we, as believers, are completely justified (made righteous). Jesus was not raisedfrom the dead until sin was completely taken care of and forgiven and we were completely justified. (Compare to Col. 2:13).

QUESTIONS TO CONSIDER

1. God called Abraham "father of many nations" before it seemed to be real or even possible.Why does Paul give us this example? What does God say about us as believers that we are to believe (like Abraham) even though evidence may sometimes seem contrary? (see II Co. 5:21 forinstance).

2. Several years elapsed between God’s promise of a son to Abraham and the actual birth ofIsaac. Though his wife, Sara, was always infertile, Abraham was not always impotent. Why doyou think God waited until Abraham’s body was "now dead" before giving them the promisedchild?

Chapter Five: Peace with God / Identification:Adam & Christ

PEACE WITH GOD - Read Romans 5:1-11

Verse 1 of Romans 5 begins with the words, "therefore being justified by faith...." The word"therefore" connects what Paul is about to say with what has just been said in the previouschapter.

The last phrase of Romans 4 reminds us of what it means to be justified by faith. It says that Jesus was raised from the dead "to secure our justification (our acquittal), making our accountbalance and absolving us from all guilt before God." (Amplified Translation).

The first section of chapter 5 explains the blessings of those who are justified by faith. First of allPaul says that "we have peace with God through our Lord Jesus Christ". The peace Paul is heredescribing is more than simply a calm, restful state of mind. It is peace in the sense of "no morewar". He means that there is no more hostility or animosity between God and the one who isjustified by faith. Peace of mind is the result of the consciousness that there is no more anger orhostility on God's part toward the person who has received Jesus Christ and has consequently been justified by faith. (Compare to Isaiah 32:17).

Verse 2 says that, by faith, we "firmly and safely stand" (Amplified) in a state of God's grace andfavor. It is important to always bear in mind that we have peace and favor with God, not because of our own good works or performance, but simply and only by faith in the justifying work ofJesus Christ.

Also in verse 2 Paul says that we "rejoice in hope of the glory of God". The word "hope" is elpis,meaning confident expectation. "Glory of God" is doxa, "the manifest perfection of His character" (Vine). The glory of God is the standard of which all have fallen short, with the resultthat all are concluded under sin in Romans 3:23. Though apart from Christ all fall short of theglory of God, believers are destined to be completely conformed to the manifest perfection ofGod Himself. (See Rom. 8:18, 30; Col. 3:4; John 17:10,22).

In verse 3 Paul says that because we are justified by faith, and are enjoying peace with God, weare able to rejoice even in the midst of tribulation. "Tribulation" in this verse is thlipsis, meaning literally, "pressure". Trouble, tribulation, and pressure do not come from God, but are of theworld. (Compare to John 16:33).

The word "patience" in verse 3 is hupomeno, meaning constancy and endurance. (This same word is used for patience in James 1:3-4.) "Worketh" is katergazomai, meaning to work fully, to finish. The thought is that when faith is under pressure the ability to stand steadfast and unmovedby circumstances is developed fully.

Martin Luther makes these apt observations on these first three verses of Romans 5: "He who isjustified by faith has peace with God, but tribulation n the world because his life is spiritual. Theunrighteous have peace with the world, but a disturbed conscience and tribulation with Godbecause their life is carnal. As God is eternal, so also is the peace of the righteous and thetribulation of the unrighteous. Lastly, as the flesh is temporal, so also the tribulation of therighteous and the peace of the unrighteous will be only temporary."

In verse 4 "experience" is dokime. It means "character approved as the result of test and trial"(Rienecker). Hope (confident expectation) is produced by experience and hope, in verse 5, "maketh not ashamed".

The Amplified translation begins verse 5, "Such hope never disappoints, or deludes, or shamesus." Paul says the reason for such confidence is based upon the fact that the "love of God [for us]has been shed abroad in our hearts by the Holy Ghost which is given to us". "Shed abroad" is ekcheo, meaning to pour forth. The Holy Ghost has been "poured out" in order to reveal to us theriches of the love of God to us. (Compare to I Co. 2:12).

Three points can be made about verse 6: First, Christ died, not for the righteous, but for the ungodly. Paul has already established that "there is none righteous, no not one". Everyone is therefore numbered among "the ungodly". However, only those who recognize their ownspiritual poverty are candidates for salvation by faith in Christ. Second, Paul says that theatoning death of Christ took place when (also because) we were "without strength", that is, wewere powerless and unable to help ourselves or repair our own ungodliness. Third, Christ died"in due time", that is, at the time appointed. Hebrews 9:26 says that the death of Christ tookplace in "the consummation of the ages" (Wuest). (Also see Gal. 4:4, Eph.1:10, Mark 1:15).

In verses 7 and 8 Paul introduces us to the kind, or quality, of love that God has for us. The word "commendeth" is sunistao, meaning to show, prove or establish. The point of these versesis that Christ died for us (in our place) not because of our strenuous spiritual efforts or evenbecause of our potential goodness or worth at all, but purely because of His great love for us, even while we were ungodly sinners. This demonstrates that God's love for us does not changewith our performance; Christ died for us when we were at our worst.

In verse 9 Paul begins with the words "much more", a comparative expression used 5 times in this chapter. In verse 9 Paul is arguing that if Christ died for us when we were sinners, our stateof security, now that we have been justified by his death, is that much more certain. The phrase"saved from wrath" is a reference to the idea, first introduced in chapter 3, that Christ is a"propitiation, through faith in his blood" (Rom. 3:25). The definition of a propitiation is "asacrifice sufficient to restore to favor and end all the anger of the deity". Those justified by faith in Christ will never face the wrath of God.

In verse 10 Paul further proves what he asserted in the previous verse by this argument: if thedeath of Christ was sufficient to reconcile sinners to God, and end all of God's anger against them, our security is so much more certain now that we have believed and trusted in Christ, andreceived his reconciling work for ourselves. "By his life" is another reference to the ideaexpressed in Romans 4:25, that Christ was raised from the dead "to secure our justification (our acquittal), making our account balance and absolving us from all guilt before God." (Amplified).

In verse 11 the word "atonement" is better translated "reconciliation". (Compare to II Co. 5:17-21, Col. 1:20-21).

IDENTIFICATION: ADAM AND CHRIST - Read Romans 5:12-21

In verse 12, Adam is the "one man" by whom sin entered the world. Because of sin, death alsoentered the world, and death "passed upon all men", as evidenced by the fact that all have sinned.The death of which Paul speaks here is not physical death, but the spiritual force of death. Before

receiving Christ we were "dead in trespasses and sins", though physically alive. Spiritual death isspiritual separation from God. (See Eph. 2:1,5; Col. 2:13, Luke 15:24).

In verse 13 Paul tells us that even though sin and death were ruling mankind before the Law,God was not imputing sin to mankind. That is to say, God was not "laying sins to men’s account"because, as Paul has said in Romans 4:15, "where there is no law there is no transgression."

Verse 14 tells us that, even though God was not imputing sins to mankind, nevertheless deathcontinued to reign from Adam to Moses, even over those who did not sin precisely as Adam haddone. The thought is this: sin did not begin when the Law came; on the contrary, the Law came to reveal the presence of sin and identify the root mankind’s spiritual problem. (This is whyGalatians 3:24 says that "the Law was our schoolmaster to bring us to Christ".) The Law revealed what was wrong, but could not repair what was wrong. The Message translation makes this verse very clear:

Romans 5:14 (Message) Sin disturbed relations with God in everything and everyone, but the extent of the disturbance was not clear until God spelled it out in detail to Moses.

At the end of verse 14 Paul says that Adam was "a figure of him who was to come". In theseverses Paul presents us with the concept of identification. Adam is a figure (Gr. tupos, "a type or pattern") of Christ because they are both "representative" men. When Adam sinned in the beginning, sin, judgment, and condemnation passed upon all men. Because all men are fleshly descendants of that first man, Adam, all men were "in Adam" (yet unborn) when he sinned.When Christ went to the cross he was also representing all men. Jesus identified Himself withfallen man and suffered the judgment and condemnation for sin on behalf of all mankind. Just asall men were "in Adam" (yet unborn) when he sinned, likewise all men were "in Christ" when hesuffered the judgment and condemnation for sin on behalf of all men (see Heb. 2:9). Ourphysical birth was "in Adam"; when we believe on Jesus, our spiritual re-birth is "in Christ", and our former connection with Adam is broken forever.

In verse 15 Paul begins a series of comparisons between Adam and Christ. They are not ordinarycomparisons, but "negative comparisons". For instance, when Paul says in verse 15, "not as the offense, so also is the free gift," he is comparing Adam’s offense to Christ’s free gift butemphasizing the fact that the free gift of Christ far exceeds the offense of Adam. The New English Bible translates verse 15 his way, "God’s act of grace is out of all proportion to Adam’swrongdoing, for if the wrongdoing of that one man brought death upon so many, it’s effect is vastly exceeded by the grace of God and the gift that came to so many by the one man JesusChrist."

In verse 16 we see that it was Adam’s sin, not ours, that brought judgment and condemnation upon all men. (Our personal sin merely confirmed our descent from and connection to Adam). We also see Christ dealing with "many offences" in order to grant the free gift of justification(being made or declared righteous).

In verse 17 we see death reigning because of Adam’s sin. But we also see that through Christ "they which receive the abundance of grace and the gift of righteousness" reigning in life. This is an important verse because it shows that it was Adam’s transgression that gave death dominion over all men. Paul has already said that death reigned even over those who had not sinned

exactly as Adam did. Nevertheless, no one after Adam had any choice in the matter: death reigned as a tyrant over all mankind. But God is not a tyrant; the gift of righteousness and theabundance of grace through Christ must be received by faith by each individual. This is why the gospel is preached: to present to all men the offer of the gift of salvation so that those whobelieve may receive it for themselves.

Verse 18 tells us that condemnation came upon all men, not because of their own sins, but because of Adam’s sin. Likewise men are justified, not because of their own righteousness, but because of "the righteousness of one" (that is, Christ).

Verse 19 says that men are sinners, not because of their own disobedience, but because of Adam’s disobedience. Likewise men are made righteous not by their personal obedience, but because of the obedience of Christ [and our faith in him].

In verse 20 Paul tells us that the Law entered so that the offense "might abound". The Law did not curb sin, but revealed it, and thereby strengthened it. (Compare to I Co. 15:56). But God’sgrace, expressed through the redemptive work of Christ, is a far greater in force and impact than all the sin of man.

In verse 21 Paul compares the former condition (before Christ) in which sin reigned over men,resulting in death, to the present condition in which grace reigns through righteousness (madeavailable by faith in Christ) so that those who receive God’s righteousness and grace reign in life (verse 17), completely free from the former domination of sin and death.

QUESTIONS TO CONSIDER

1. When God warned Adam not to eat of the Tree of the Knowledge of Good and Evil, He said,"In the day you eat of it, you will die." Paul says that, because of Adam’s sin, death "passed upon all men" (5:12). Apart from physical death, what are some of the characteristics of the death that"passed upon all men"? (see Gen. 3:10, Rom. 8:6).

2. If death passed upon all men through Adam’s sin (5:12), and all men stand condemned before God because of Adam (5:16), how is it possible for men escape the death and condemnationunder which Adam’s sin has placed them? (see John 5:24, John 3:16-18, Heb. 2:14-15).

Chapter Six: Freed from Sin by Identification with Christ

IDENTIFIED WITH CHRIST IN HIS DEATH - Read Romans 6:1-11

Paul concluded chapter five with this concept: in the same way that sin once reigned over all theworld (through Adam), now grace reigns over those who believe (through Christ). "Where sinabounded, grace did much more abound" is his statement from the end of chapter five.

In chapter six he begins verse 1 with a question he was probably asked often after preachinggrace: "Shall we continue in sin, that grace may [continue to] abound?" His answer, in verse 2, may seem surprising at first glance. The Wuest translation says, "How is it possible for such aswe who have died once and for all from sin, and have been separated once and for all from the sinful nature, any longer live in it’s grip?"

Notice that in verse 2 Paul does not say that believers are dying to sin, or trying to die to sin, but that we are dead to sin. The reason is found in the previous chapter: we sinned because we inherited from Adam a spiritual nature of sin. But because we are now in union with Christ, we have a spiritual nature of righteousness. Our previous connection with Adam and his sin nature issevered forever.

Death in a spiritual context means separation. When Adam sinned in the beginning, the spiritualdeath that came upon him (and all mankind) was characterized by separation from God. Likewise Paul says that through Christ we are "dead to sin". That is, through our identificationwith the death of Christ, we are forever separated from the power and penalty of sin.

In verse 3 Paul says, "Know ye not...?" This means that what he is about to say is something thathe wants his readers to know (to have knowledge of). What he wants us to know is that our baptism was an act of identification with the death of Christ.

In verse 4 Paul says that, just as we identify with Christ in his death, we should also identifywith him in his resurrection and walk in newness of life by his power working in us. "Newness"in this verse is kainotes, expressing the idea of being new in quality. A believer is a "new creation in Christ" (II Co. 5:17), living by a new kind of life (the very life of Christ).

In the context of this chapter, verse 5 is still referring to our identification with Christ in hisdeath and resurrection, and the subsequent effect upon our manner of life. He is not herespeaking of the future resurrection of believers.

Verse 6 begins with the words "knowing this". Paul especially wants to attract our attention towhat he is about to say. It is something he wants us to know. What he wants us to know is that "our old man is crucified with him".

First of all, in verse 6 it is interesting that Paul says, "our old man", implying that we shared a common "old man". The old man refers back to chapter five and speaks of our former spiritual self, in union with Adam. By contrast, the new man (see Eph. 4:24) refers to our new spiritual self, in union with Christ.

Paul says in verse 6 that our old man was crucified with Christ. Again, he does not say that weare trying to crucify our old man. He is stating a fact of the finished work of Christ. On the cross

Jesus identified himself with all of fallen humanity. On the cross he "drew all men to himself"(John 12:31-33). All of fallen humanity was crucified with him. II Corinthians 5:14 says that because one man died for all, therefore "all mankind has died with him" (New English Bible).This was accomplished by the act of Jesus on the cross identifying himself with all of fallenmankind. Of course, that is only half of the story. As Christ has identified himself with us, we must each identify ourselves with him. Each individual must believe and receive Jesus Christ forhimself in order to enter into the benefits and reality of salvation. (Compare to Galatians 2:20).

The next part of verse 6 says "that the body of sin might be destroyed". The word "destroyed" inthis verse is katargeo. It means "to render idle or powerless; to reduce to inactivity". (This sameword is applied to the devil in Hebrews 2:14). The "body of sin" will be explained more fully in chapter 7. It refers to the flesh, with it’s carnal impulses.

The thought contained in verse 6 is that by knowing that our old man was crucified with Christ, the flesh is rendered powerless and reduced to inactivity, with the result that we will not afterward (after thoroughly knowing this fact) serve sin. A Christian does not have a sinproblem; he has an identity problem.

Verse 7 does not refer to physical death, but to our identification with the death of Christ.Because we were crucified with Christ, our old man is also dead with him. That death on thecross which we shared with him was a death to sin, for sin, and because of sin. That deathforever separated us, as believers from sin. The Wuest translation of verse 6 reads, "our old self was crucified once for all with him..." and therefore in verse 7, "the one who died once for allstands in the position of a permanent relationship of freedom from the sinful nature."

In verse 8, the phrase "we shall live with him" is translated by Wuest, "we live by means of him." This is a parallel concept to the one found in Galatians 2:20, "...it is no longer I who live,but Christ who lives in me." Christ not only died our death, he now lives our life.

Just as our being "dead with him" does not refer to physical death, but to our identification with his death, verse 8 does not refer to the future bodily resurrection, but to our present identificationwith his resurrection. The thought is this: through the death of Christ, God forever separated usfrom the power and penalty of sin and from it’s source, that is, our old self "in Adam". Likewise,through the resurrection of Christ, God has forever placed us in Christ, and we now live a newkind of life, with Christ himself as the source of that life.

Verse 9 makes the point that what is true of Christ concerning his death and resurrection is alsotrue of us with the result that death has no more dominion over Him, or over us. (Compare toJohn 5:24).

The thought contained in verses 10 and 11 is that since the death and resurrection of Christ areaccomplished facts, we, as believers, because we have identified with that death and resurrection,should view ourselves as dead and separated from sin and it’s demands, and alive and united toGod Himself through Jesus Christ.

SERVANTS OF RIGHTEOUSNESS - Read Romans 6:12-23

The primary thought in the concluding section of this chapter is this: since we have beenseparated and freed from sin and it’s demands through the death of Christ (and our understanding

that, by the grace of God, we died with him), sin has no "legal right" to rule or dominate us asbelievers. In his translation, Kenneth Wuest emphasizes this point of view in verse 12: "Stop allowing [sin] to reign as a king in your mortal body with a view to obeying it..."

When Paul refers to our "mortal bodies" in verse 12 he is emphasizing the fact that what he is teaching in this chapter is meant to be a reality in this present world. Sin has no right to dictate our behavior. Paul does not deny that there is a fleshly impulse to sin and that sin does exert pressure on believers. He merely says we are not bound to obey it because it’s power andauthority over us has been broken forever.

In verse 13 "members" is melos, a limb or part of the body. Believers have a new life within to which they should now submit their behavior and actions.

Verse 14 contains a very important truth: the reason sin has no dominion over us is because we are not under the Law, but under grace. This implies that if we allow ourselves to come under Law in our thinking or attitudes, we also allow sin to dominate and dictate to us. (Compare toGalatians 5:4). Grace alone frees us from sin.

In verse 15 Paul asks a question he was no doubt asked himself: Does being under grace meanthat we should go on sinning?

His answer, in verse 16, is simply a reminder that when a person believes on Christ and receivesnew life from Him, he has yielded himself to a new master and the former master (sin) has nofurther right to dictate behavior. Believers are no longer the servants of sin; they are the servantsof of righteousness.

In verse 17 Paul gives thanks to God that his readers, though once the servants of sin, haveresponded to and obeyed the gospel. In The Message, Eugene Peterson translates verse 17 this way, "Thank God you’ve started listening to a new master, one whose commands set you free tolive openly in his freedom!"

In verse 18 Paul reminds his readers that, having obeyed and responded to the gospel, they haveswitched allegiances; they are now free from the tyrannical demands of the former master, sin,and have become servants of righteousness.

When Paul says in verse 19, "I speak after the manner of men," he means that he has been usingthe metaphor of servants and masters to illustrate the truth he is presenting. The Message translates verse 19 this way:

Romans 6:19 (Message translation) I’m using this freedom language because it’s easy to picture. You can readily recall, can’t you, how at one time the more you did just what you felt like doing - not caring about others, not caring about God - the worse your life became and the less freedom you had? And how much different is it now as you live in God’s freedom....

The thought contained in verse 20 is that, before Christ, we were servants of sin (obeying it’s demands) and were consequently free from the demands of righteousness.

In verse 21 Paul asks his readers to remember their former state, as servants of sin, and asksthem to consider the fruit, or the result, of those things of which they are now ashamed.

The Amplified translation says, "What benefit, or return, did you get [from those things]..." Paul reminds them that the end, or consummation, of those things is death (in both the physical and ultimate spiritual sense).

By way of contrast, in verse 22 Paul points out that, now having been freed from the demands ofsin, and having become the servants of righteousness, the fruit (or benefit) which is produced isholiness and the end, or consummation, is eternal life (in both it’s present inward reality and future external manifestation).

In verse 23 Paul makes a comparison between wage and gift. A wage is something that is earnedthrough work whereas a gift is given freely by the grace and good will of the giver, apart fromany work. "The wages of sin" refers to the slave/master metaphor which Paul has been using inthe last half of chapter six. The wages paid to those outside of Christ, whose master is sin, isdeath (in both the physical and ultimate spiritual sense).

On the other hand, by contrast, God offers, not wages for work performed, but a gift, based uponhis grace alone, eternal life. It is important here to point out that eternal life is a present-tense possession of every believer. Though there is a future-tense fullness in the external manifestation of that life, every believer possesses eternal life, now, within them, in their spirit. (See John 3:15-16, 36; 4:14; 4:24; 6:47; 10:28; I John 5:11-13).

QUESTIONS TO CONSIDER

1. When and how do you think a believer becomes "dead to sin"? (see Rom. 6:6; I Peter 2:24)

2. Read again Romans 6:14. What do you think Paul means by this statement about sin, law, andgrace? (also see Titus 2:11-12; I Co. 15:56; Rom. 7:5, 8-9).

3. In Romans 6:21 and 22 Paul speaks of "fruit" in our lives. Speaking of trees, does fruit determine what the root is, or does the root determine what the fruit is? Which do you think ismore important? (see Matt. 7:17-19, John 15:4-5; Rom. 11:16)

Chapter Seven: Married to Christ /Dead to the Law and the Flesh

MARRIED TO CHRIST - DEAD TO THE LAW - Read Romans 7:1-6

It should first be pointed out that these verses are not a teaching on Christian marriage anddivorce (Paul’s teaching on marriage is found in I Corinthians 7). In the first six verses ofRomans 7 Paul merely uses marriage as an illustration of the believer’s union with Christ. The point of this analogy is to say that because we, as believers, have been identified with Christ inhis death (Rom.6:3), we are now "dead" to the former covenant of Law and are now "married" to Christ.

In verse one Paul appeals to those who "know the Law". He is especially appealing to his Jewishreaders who would have been familiar with the fact that the Law binds a man and a womantogether as long as they both live. (Jesus made this same point about the Law and explained thatdivorce was added later because of the "hardness of their hearts" - see Matthew 19:7-9).

In verses two and three Paul points out that the woman is only bound to the husband as long as he is alive; if he is dead she is free from the law which bound them together, and therefore free tobe married to another.

In verse four Paul makes the application of the marriage analogy: through the death of Christ(and our identification with that death) we have become dead to the Law and it’s demands, and are now married to Christ. When Paul says we are "dead to the Law by the body of Christ", andmarried to "him who is raised from the dead", he is calling attention to our identification with thedeath of Christ, which freed us from our union with Adam (who brought sin into the world), andthe Law (given to reveal that sin), and likewise, our identification with the resurrection of Christwhich gave us new life, through union with Him.

Also in verse four, Paul says the purpose of this union with Christ is that we "should bring forthfruit unto God". The idea of "fruit" was introduced in chapter six, verses 22 and 23. "Fruit" refersto the manner of life which is produced because of our spiritual connection to either Adam or Christ. In chapter six Paul said that before Christ we produced fruit of which we are now ashamed, whose end (consummation) is death. But now, because of our union with Christ, we produce the fruit of holiness whose end (consummation) is eternal life (fully manifest and expressed). Fruit is produced externally as the result of the kind of life that is present internally. A holy root produces holy fruit. (Compare to John 15:4-5).

In verse five Paul describes our former condition, before our union with Christ, as being "in the flesh". By contrast, in chapter eight, Paul will describe our new condition, in union with Christ,as being "not in the flesh, but in the spirit" (8:9). The word "in" as it is used by Paul in this context denotes relationship, not location. Before Christ we were "in the flesh" in the sense thatwe were "in" Adam, the father of all fallen flesh.

As believers we are no longer "in" Adam, but "in" Christ; we are not in union with Adam (fromwhom we inherited "flesh" life), but in union with Christ (who gives spiritual life); we are not inthe flesh, but in the spirit.

Next, in verse 5, Paul uses the phrase, "the motions of sin". The word "motion", as used here, isan old English expression meaning "emotion", or "impulse" (Vincent’s Word Studies). Paul

makes a remarkable statement here. He says that the impulse to sin was "by the Law". The function of the Old Testament Law was to bring sin to the surface; to reveal it clearly, to theintent that those under the Law would understand their need for a savior.

In verse 6 Paul says that we are now, as believers, dead to that in which we were formerly held,that is, the Law. He is here reiterating what he has already said in verse 4. In verse 4 he said thatthe result is that we "should bring forth fruit unto God". In verse 6 Paul brings clarity and definition to this idea by saying, "that we should serve in newness of spirit, and not in theoldness of the letter." The Amplified translation says that we now serve "under obedience to the promptings of the spirit, in newness of life".

THE LAW, SIN, AND THE FLESH - Read Romans 7:7-13

In verse 7 Paul asks another rhetorical question: is the Law sin? The answer, of course is no, theLaw is not sin, but it does reveal the presence of sin in the flesh. Paul says that he would have never known what sin was, except for the Law which revealed it and brought it alive in him.

In verse 7, the words "lust" and "covet" are both translations of the Greek word epithumia. It means, "a passionate craving"; "the desire for what is forbidden is the first conscious form ofsin...Paul says that the consciousness of sin awoke in him in the shape of a conflict with aprohibitive law". (Denney, Expositor’s Greek Testament).

In verse 8, the word "concupiscence", is again epithumia ("lust" and "covet" in verse 7). The first part of verse 8 in the Amplified translation reads, "But sin, finding an opportunity in thecommandment [to express itself], got hold on me and aroused and stimulated all kinds offorbidden desires."

At the conclusion of verse 8 Paul says, "without the Law, sin was dead", that is to say, dormantor inactive.

When Paul says, in verse 9, "I was alive without the law once", he means, "spiritually alive andresponsive to God", in the same opposite sense in which death is spiritual separation from and unresponsiveness to God.

Paul is referring to a time, before what is called "the age of accountability", before he wasconscious of the Law, at which time he was "alive". This is the same condition in which Adam and Eve lived before they ate from the Tree of the Knowledge of Good and Evil. With no Lawand no knowledge of good or evil, Adam and Eve (and Paul) had only knowledge of God.

In the last half of verse 9, Paul explains that the knowledge of the Law caused sin (formerly dormant) to revive, and he "died" (not physically, but "dead in trespasses and sins" as in Eph.2:1; separation from God).

In verses 10-13 Paul explains that there is nothing wrong or sinful about the Law, but that theLaw revealed and defined the presence of sin (in the flesh), and made sin to be "exceedingsinful". In other words, the Law revealed the full extent of Paul’s fallen condition of separationfrom God.

THE LAW AND THE DEFEATED CHRISTIAN - Read Romans 7:14-25

In the first part of this chapter Paul has said that believers are "dead to the Law" (v.4) and havebeen "delivered from the Law" (v.6) in order to be married to Christ, and to serve in "thenewness of the spirit". In the last part of this chapter Paul demonstrates the futility of attempting to live the Christian life under the Law. The concluding verses of this chapter could apply eitherto an unbeliever attempting to live a God-pleasing life by means of the Law, or to a believer whotries to live a holy life by means of the Law. (If it were possible to be holy by keeping the Law,we would not need a savior.)

In verse 14 Paul begins by describing the dilemma he will develop in the following verses. Theessence of this statement is that the demands of the Law exceed the capacity of human compliance through carnal, or human strength. Weymouth’s translation says, "The Law isspiritual, but I am unspiritual". In other words, I am unable to fulfil what is required.

Verses 15 and 16 describe the frustration of a person trying to comply with the Law, but discovering (as Paul has asserted) that the only thing the Law can do is reveal the presence of sinin the flesh. The Living Bible makes these verses very easy to understand.

Romans 7:15-16 (Living Bible) I don’t understand myself at all. for I really want to do what is right, but I can’t. I do what I don’t want to - what I hate! I know perfectly well that what I am doing is wrong, and my bad conscience proves that I agree with these laws I am breaking.

In verse 17 Paul says, because of this fact (v. 15-16), the acts of sin he observes in his flesh are not really instigated by Paul himself (the born-again, new creation, in union with Christ in spirit), but sin which is dwelling in his flesh [revived, strengthened and empowered by the Law].

In verse 18 Paul says that he knows that in his flesh there is nothing good dwelling. The fleshlybody is unchanged by the born-again experience. Salvation is a spiritual experience. Paul is heredescribing the frustration of knowing what is right inwardly, but trying to perform what is right by external, human strength.

In verse 19 Paul says, "When I want to do good, I don’t; when I try not to do wrong, I do itanyway." (Living Bible). The Law can only point out [and thereby strengthen] the impulse to sin which dwells in the flesh, it cannot produce holy conduct.

In verse 20 Paul restates and re-emphasizes what he has already said in verse 17, that theproblem is not with the true Paul (the inner man, the spirit man), but with the outer man, becauseof the impulse to sin, dwelling in the flesh.

The term "law" in verse 21 means "a principle" (not the Law of Moses). The principle is this:when one tries to do good through human strength (through the flesh) instead, evil comes to thesurface (because the principle of sin dwells in the flesh).

In verses 22 and 23 Paul draws a distinction between the inward man and the outward man. Theinward man refers to the born-again spirit of a believer, in union with Christ. The inward mandelights in God’s laws because they are "written upon his heart"). (Compare with Jeremiah 31:33; Ezekiel 36:26-27).

In verse 23 Paul observes that the law (or principle) of sin in his members (his body) warsagainst and dominates the inward man, which delights in the law of God. It must be remembered that in these verses Paul is describing a defeated Christian who is carnal (v. 14). In Paul’stheology, a carnal Christian is a "babe in Christ", one who is living as a mere man, dominated bythe flesh (I Co. 3:1-3). In chapter eight he will describe a victorious Christian, who is walking"not after the flesh but after the spirit". (Galatians 5:16-18 is a parallel teaching that will shed more light on this subject.) Verse 24 is the defeated cry of a carnal Christian, who knows what isright but is doing what is wrong. He is held in bondage to the law of sin in the flesh because he is trying to relate to God through the keeping of the Law. Instead he finds that the Law of God onlyreveals and thereby strengthens the law of sin in the flesh.

The answer for the defeated, carnal Christian is found in verse 25, which introduces the spiritual victory explained fully in chapter eight. The Living Bible makes verses 24 and 25 exceedingly plain and easy to understand.

Romans 7:24-25 (Living Bible) Oh, what a terrible predicament I’m in! Who will free me frommy slavery to [the flesh]? Thank God, it has been done ! Jesus Christ has set me free!

QUESTIONS TO CONSIDER

1. What do you think Paul means when he says at the end of Romans 7:25, "So then with the mind I myself serve the law of God; but with the flesh the law of sin." ?

2. Why do you think Paul stresses the fact that we are "dead to the Law" and "delivered from theLaw" in Romans 7:4 and 7:6 ? Why is it important to be "dead to the Law" ?

Chapter 8:Life in the Spirit/Sons of God - Led by the Spirit/If God be For us...

LIFE IN THE SPIRIT - Read Romans 8:1-13

The word "condemnation" in verse one is katakrima, meaning "an adverse sentence or verdict". II Corinthians 3:9 calls the Law a "ministration of condemnation". The Law was God’s "adversesentence" against us. However, by grace alone, apart from the Law, God has set forth Jesus asthe propitiation for our sins (Rom. 3:25). Those who do not believe on Christ are said to becondemned already (John 3:18) Those who believe on Christ have accepted God’s method ofdealing with their sins will not afterward be condemned for those same sins. Jesus himselfpromised that those who believe on him "shall not come into condemnation" (John 5:24).

The King James Version mistakenly interpolates the words, "who walk not after the flesh, butafter the spirit" from verse 4, where they rightly belong, to the end of verse one where they do not belong. Most modern translations, based upon better and earlier manuscripts, leave out this final phrase. The Beck translation reads simply, "Now those who are in Christ Jesus cannot becondemned." Freedom from condemnation for those in Christ is unqualified and unconditional.

The most important words in verse one are the words, "in Christ Jesus". The word "in" denotesrelationship. In this context it means "united to" or "in union with". The New English Biblereads, "There is no condemnation for those who are united with Christ Jesus."

The word "law" in verse two does not refer to a "law" in the sense of rules and regulations, suchas, for instance, the Old Testament Law, but is used in a secondary sense meaning "a force orinfluence impelling to action" (Vine). Paul has introduced this idea in the previous chapter, in Romans 7:21 and 23 when he spoke of the "law" he discovered in his members that compelledhim to sin.

Now Paul speaks of higher "law" which is found "in Christ Jesus" [in union with Christ Jesus].This law he calls "the law of the spirit of life", and it is this new "force or influence impelling to action" that sets him free from the "law of sin and death" he discovered dwelling in his flesh inchapter seven. The Williams translation reads, "The life-giving power of the spirit through union with Christ has set us free from the power of sin and death". The Berkley translation reads, "Thelife-giving principles of the spirit have freed you in Christ Jesus from the control of theprinciples of sin and death."

There is a natural law called the law of gravity. The principle of the law of gravity holds everyone and everything to the earth. However, when an airplane employs the laws of physicsthat allow flight to take place, the law of gravity is superseded by a higher law makes the law ofgravity ineffectual. In the same way the law of the spirit of life, through union with Christ, makesthe law of sin dwelling in the flesh ineffectual and inoperative; the life of Christ operating in abeliever is more powerful and of greater effect than the urge to sin found in the flesh.

The word "law" in verse 3 refers to the Old Testament Law. The words "what the Law could notdo" mean literally, "the impossible thing of the Law" (Wuest).

The "impossible thing of the law", it’s weakness, is that it had no power to produce righteousness; the Law only served to reveal sin in the flesh. Because the Law could never makemen righteous (because of their sinful flesh), God sent Christ "in the likeness of sinful flesh" for

this purpose: to condemn sin in the flesh. This thought refers back to verse one. The reason those who are united to Christ cannot be condemned is because Christ has already been condemnedwith the condemnation that was due to us because of our sin. Jesus came in the "likeness ofsinful flesh" in order to take the condemnation for sin in the flesh which was justly due to us, andthereby free us forever from that same condemnation.

Verse 4 is the result of verse 3: because God has condemned sin in the flesh in the body of Jesus,now "the righteous requirements of the law" (Wuest) are fulfilled in us, who do not walk afterthe flesh (where the principle of sin dwells), but walk after the spirit (in which the principle ofthe life of Christ dwells). In other words, because we, as believers, are spiritually united with Christ we share in common a life which is righteous by nature.

In these verses the word "spirit" is capitalized in the King James Version, seeming to refer to theHoly Spirit. Since the capitalization is not found in the original manuscripts, and was added by the translators, there is understandable confusion about whether Paul is referring to the HolySpirit or to the human spirit. In his Commentary on Romans, Martin Luther writes,

The term "spirit" here must be taken for the inner (spiritual, or new) man, as the contrast between flesh and spirit shows. The Apostle says in verse 10, "The spirit is life because of righteousness." But there is no inner (new) man unless the Holy Spirit is there because in verse 9 the Apostle writes, "ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." The inner man is like the good tree which bears good fruit, and the flesh is the corrupt tree bearing corrupt fruit (Mt. 7:17). It is more fitting to say that the Holy Spirit creates the good tree in us than to say that He Himself is the good tree.

The phrase "after the flesh" in verse 5 means those who are dominated by the flesh. It certainly refers to unbelievers who have been "born of the flesh" (John 3:6), but not born of the Spirit, and, therefore, cannot be dominated by the life of Christ within. This phrase could also refer tobelievers who, though born of the Spirit, are "yet carnal" and "walk as men" because they arestill "babes in Christ" (I Co. 3:1-2). This is the condition described by Paul in the last half of Romans 7.

Paul says those who are "after the flesh" [dominated by the impulses of the flesh] are in thatcondition because they "mind the things of the flesh". In other words, their minds are not yetrenewed to the spiritual truths of the finished work of Christ, and they are viewing themselvesand life in general from a carnal, natural point of view. Babes in Christ grow out of thatcondition by receiving the Word of God which renews their minds and causes spiritual growth. (See I Peter 2:2).

In the same way, those who are "after the spirit" [dominated by the impulses of spirit] are sobecause they "mind the things of the spirit". Paul instructed the Colossians to "set your minds[KJV - affections] on things above", i.e. things of the spirit, and of the Kingdom of God.

The Message translation brings a helpful perspective to verse 5. In the Message those who are "after the flesh" are those who trust in the power of the flesh. Those who are "after the spirit" arethose who rely upon the power of God’s Spirit within.

Romans 8:5 (Message) Those who think they can do it on their own end up obsessed with measuring their own moral muscle, but never getting around to exercising it in real life. Those who trust God’s action in them find that God’s Spirit is in them - living and breathing God!

The Amplified translation brings helpful clarity to the concepts of "carnally minded" and"spiritually minded" as found in verse 6.

Romans 8:6 (Amplified) Now the mind of the flesh [which is sense and reason without the Holy Spirit] is death [death that comprises all the miseries arising from sin, both here and hereafter]. But the mind of the Spirit is life and [soul] peace [both now and forever].

The word "enmity" in verse 7 is echtra, meaning hostility. In other words, a mind which is notdominated by the new creation spirit within, can only be in a state of opposition and hostilitytowards God. Paul’s primary intent in this statement (as the next verse shows) is to point out thatthose outside of Christ, who do not have a born-again spirit within, can never please God by the effort of the flesh.

"They that are in the flesh" in verse 8 refers to those who are unconverted, who have never beenborn again. They are "in the flesh" in the sense that the unconverted are also "in Adam", born of,and controlled by, sinful flesh. The "natural" man, in the flesh, can never please God by hishuman effort. This is what Paul discovered in Romans 7:18 - that in his flesh "no good thing" was present, and furthermore, he was not only prevented from doing what was good, but hisflesh compelled him to do what was evil.

In verse 9 Paul says that believers are "not in the flesh, but in the Spirit". In these verses theword "in" denotes relationship and origin. Just as the unconverted are "in the flesh", that is, bornof, and in union with, sinful flesh, believers are born again, and now born of, and in union with,the Spirit.

Paul qualifies and explains what he means here by "in the Spirit" when he says in verse 9, "if so be that the Spirit of God dwell in you". The believer is indwelt by the Spirit of God. (See II Co.6:16, Ez. 36:26-27).

There is no substantive difference between the Spirit of God and the Spirit of Christ, though bothterms are used in verse 9. In I Corinthians 6:17 Paul says "he that is joined unto the Lord is one spirit." The believer, Christ, the Holy Spirit, and God Himself are all joined together in aspiritual union and share a common life.

The terms "dead" and "life" used in verse 10 are to be understood in their spiritual sense, because of our identification with the death and life of Christ. Paul has already said of Christ, inRomans 6:10, "in that he died, he died unto sin", and of the believer, in 6:11, "likewise reckon yealso yourselves to be dead indeed unto sin." Therefore, the body is "dead because of sin" in thatwe died with Christ and were buried with him in baptism. The spirit (our born-again spirit) is "life because of righteousness" because Jesus was "raised again for our justification

[righteousness]" (Rom. 4:25).

In verse 11 Paul follows the same spiritual logic of verse 10. We reckon our fleshly bodies to be"dead" because of our identification with the death of Christ. Paul asserts that in the same waythat Jesus died carrying our sins, but was made alive and raised from the dead by the Spirit ofGod, likewise we, who are dead with Christ, are "quickened" [made alive] by that same Spirit ofGod, who now dwells in us.

This "quickening" means more than our born-again experience in which the life of God was imparted to us. Paul is suggesting here that, though the our bodies are "dead" because of sin, theymay be "animated" and motivated by the life of Christ within, which is imparted to us throughthe Holy Spirit in union with our spirits.

In verses 12 and 13 Paul explains that we have been made free from the impulses andcompulsions of the flesh, and owe no debt or obligation of obedience to the flesh in any way. Inverse 13 Paul explains that it is "through the Spirit" that we "mortify [put to death] the deeds of the flesh". That is to say, by the power of the spirit of life within we may ignore (as dead) theimpulses of the flesh, and simply live by the motivations of our born-again spirit and the Holy Spirit within. (Also see Galatians 5:16).

SONS OF GOD, LED BY THE SPIRIT - Read Romans 8:14-25

In verse 14 Paul is simply saying that those who are born of God, and are therefore sons of God,are "led" [motivated, compelled to action] by the Spirit of God within. (Compare to John 1:12-13; I John 3:1).

In verse 15 Paul contrasts the "spirit of bondage" with the "spirit of adoption". The word"bondage" is used in the same sense as in Galatians 4:25 and 5:1, speaking of the bondage of theOld Testament Law. In other words, we have not come into a performance-based relationship with God, where compliance is motivated by fear of rejection; where our acceptance by God isdetermined by our actions and obedience. Rather, we have "received the spirit of adoption" andare accepted by God as those adopted by him into his family.

"Abba, Father" in verse 15 is a term of intimate relationship, "abba" denoting the "unreasoningtrust and confidence of a child" (Vine).

The Message translation captures the essence of verse 16 well: "God’s Spirit touches our spirit and confirms who we really are."

In verse 17 Paul emphasizes our union with Christ by the words "joint-heirs" (sugkleronomos, a co-heir, participant in common) and "suffer with him" (sumpascho, to experience pain jointly, especially persecution, to sympathize) and "glorified together" (sundoxazo, to exalt to dignity in company).

To "suffer with" Christ is not mere suffering in a general sense. It is identification with Christ inhis redemptive sufferings and death (Phil. 3:10), and secondarily, with the individual members of the body of Christ (I Co. 12:26). Individual suffering is not, in and of itself, useful or redemptive.Only the suffering that arises from our identification with Christ is beneficial.

In verse 18 "revealed" is apokalupto, meaning to "take off the cover" or to disclose (Strong).Paul says that the glory (doxa, manifest nature of God) will be revealed in us, and that our present hardships, arising from our faith in Christ, are not worthy to be compared with it.(Compare with II Corinthians 4:17).

In verse 19 "creature" is ktsis, and means "that which is created". This word may be translated ascreature or creation (v.22). The reference is possibly to all of God’s natural creation, in a fallencondition because of Adam’s sin, or to mankind, as in the Aramaic New Testament.

Either way, the creation [or mankind] is in "earnest expectation" (the Philips translation says,"standing on tiptoes") eagerly waiting for the "manifestation" of the sons of God. All believersare presently "sons of God" in their spirits, but that fact of being is not yet made manifest in theflesh. (Compare to I John 3:1-3).

"Vanity" in verse 20 is mataiotes, meaning "emptiness as to results", or "failing of the resultsdesigned" (Vine). The phrase "not willingly" means not by choice or not by will. The AramaicNew Testament reads, "Man was made subject to vanity, not willingly, but by reason of Himwho gave him free will in the hope that he would choose rightly."

"Corruption" in verse 21 is phthora, meaning decay or ruin. Paul is saying that the entire naturalcreation, including mankind, will be affected and liberated from it’s present state of decay andruin by the manifestation of the sons of God.

In verses 22 and 23 Paul says that the we, who have the "first-fruits of the Spirit", groan together with all of creation, waiting for the "redemption of our body" (the manifestation of the sons ofGod mentioned earlier). (Compare with II Corinthians 5:1-5).

In verses 24 and 25 "saved by hope" refers to the redemption of the body. The spirits of believers are saved by faith, which is a present reality. (We have the first-fruits of the Spirit). Hope is always a future expectation. Therefore, because we wait "with patience" for theredemption of our bodies, that ultimate, bodily form of salvation is by hope, rather than by faith. (Compare to Phil. 3:20-21; I Co. 15:51-54).

IF GOD BE FOR US... - Read Romans 8:26-39

"Infirmities" in verse 26 is astheneia, meaning "feebleness or moral frailty" (Strong). In the context of this passage it refers to the fact we are "groaning", waiting for the redemption of ourbodies. In this "groaning" the Spirit [the Holy Spirit within] helps. The word "helpeth" is acompound Greek word, sunantilambano. The individual parts of this word are: sun = with, anti = against, lambano = take hold. Therefore, the Holy Spirit "takes hold with us against" ourinfirmity, that is, our weakness due to the fact that we are living in frail, mortal bodies.

Paul stresses the fact that we do not know how to pray about our condition with sufficient clarity,but that the Holy Spirit "makes intercession" with "groanings which cannot be uttered". TheHoly Spirit does not pray for us independently, but takes hold together with us, against our infirmities. In John 14:16 Jesus called the Holy Spirit "the Comforter". In Greek it is parakletos, meaning "called to one’s side; to one’s aid". The Holy Spirit is the helper of the believer. In this context, he helps us to pray according to the will of God.

When Paul speaks of "groaning" in this verse, he does not mean literal groaning sounds, but ofthe fact that the Holy Spirit comes alongside us in our condition of infirmity with such sympathy and understanding that he joins us in our "groaning" and helps us to pray when we do not know how.

Verse 28 is, perhaps, one of the most misunderstood in the entire Bible. It is usually taken tomean that God orchestrates and personally manipulates every event in life to conform to Hismysterious will. The proper understanding, however, is found in considering this verse in it’scontext. In verse 26 the Holy Spirit "helpeth" (takes hold together with us against) our infirmities. The wording of verse 28 in the King James Version is unfortunate. Rather thanmysteriously causing "things to work", the Holy Spirit works with us in all things. Martin Luther gives the literal translation from the Greek together with his commentary on this verse:

Panta sunergei ho Theos: "In all things God works together with us for good." This is the Apostle’s meaning: We must not be surprised that the Holy Spirit intercedes for us, since He works together with God’s saints in all that they do. That is the true exposition of the statement, He makes intercession for the saints. In this intercession He works together with us, as He works together with us in all things.

In the conclusion of verse 28 and through verse 31 Paul begins to introduce the concepts of foreknowledge and predestination. Again, these verses must be considered in their context. Verse 31 reveals the intent toward which Paul is driving: that because God is for us, nothing can be successful against us; God, who is for us, has foreseen us and our condition and made fullprovision for us.

In verse 28 Paul has said that the Holy Spirit is working with those that love God, and that theyare "called according to his purpose". This statement is not meant to exclude. In verses 37 and 39Paul emphasizes, not those who love God, but those whom God loves. Does God love some andnot others? John 3:16 says that He loved and sent Jesus to die for the world.

The word "called" in verse 28 and 30 is kletos, meaning simply "invited". God’s purpose,expressed in the redemptive work of Christ, was to redeem mankind. Having accomplished hispurpose at the cross, He sent out invitations. The invitation is stated succinctly in Revelation22:17, "The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely."

Verse 29 tells us that God made preparation for us: because he "foreknew" us he also"predestinated" us to be conformed to the image of his Son. "Predestinated" is proorizo, meaning to fore-ordain, to appoint beforehand. The thought is not that God pre-determined who would be saved and who would not by choosing some and rejecting others. (This would flatly contradictwhat Paul has already stated in Romans 1:16 and 3:22). Rather, God, because of hisforeknowledge, made preparation for those who would believe, planning redemption (not damnation) from the very beginning.

The best way to understand predestination is to consider it "a pre-arranged destination". The pre-arranged destination for believers is "to be conformed to the image of His Son."

The Message translation sums up verses 29 through 30 very well:

Romans 8:29-30 (Message) God knew what he was doing from the very beginning. He decided from the outset to shape the lives of those who love him along the same lines as the life of his Son. The Son stands first in the line of humanity restored. We see the original and intended shape of our lives in him. After God made the decision of what his children should be like, he followed it up by calling people by name. After he called them by name, he set them on a solid basis with himself. And then, after getting them established, he stayed with them to the end, gloriously completing what he had begun.

Verses 31 and 32 explain the intent toward which Paul has been writing: God knew us, loved us,and planned redemption for us from the beginning. How can anyone or anything be successfulagainst us? Furthermore, having given Jesus himself to redeem us, is it even conceivable that hewill not also give us "all things"? (Compare to Mt. 21:22).

In verses 33 and 34 Paul concludes, logically, that since Christ died for us, it is impossible for him to afterward condemn us. Furthermore, it is impossible even to bring a charge against us, since God himself has justified us [made us righteous; acquitted us; rendered the verdict of "not guilty"].

The concluding verses of this chapter, 35 through 39, are written to emphasize the fact that it is impossible for anyone or anything to separate believers from the love of Christ.

Verse 36 is a quotation from Psalm 44:22. Paul brings up this thought as if to say, (in verse 39) "Though we may feel like sheep led to the slaughter, it is not so! On the contrary we are morethan conquerors because of the one who loves us!"

"More than conquerors" is hupernikao in Greek. The ordinary word for "conqueror" is nikao (translated "overcomer" in Revelation). Hupernikao is like saying "hyper-conquerors", "to gain a surpassing victory" (Vine). We are more than overcomers because it is Christ himself whoovercame on our behalf, and we are simply made partakers of his victory through our faith inhim, and are, therefore, hyper-overcomers, or more than conquerors because of his love for us.

Chapter Nine: What Happened to Israel? (pt. 1)

INTRODUCTION

Structurally, Paul’s epistles are ordinarily divided into two parts: first, the spiritual and doctrinaltruths of the gospel are presented, and afterwards the practical application of those truths toeveryday life is considered. In Romans that structure is expanded to three parts by the inclusion of a section dealing with the nation of Israel. Chapters 9 - 11 are like a great parentheses inserted between the spiritual section (chapters 1 - 8) and the practical application section (chapters 12 -16).

WHAT HAPPENED TO ISRAEL? - Read Romans 9:1-16

In verses 1-3 Paul introduces the subject of the next three chapters: God’s rejection of the nationof Israel, Paul’s "kinsmen according to the flesh". As Henry Alford puts it, "a question naturallyarises, not unaccompanied with painful difficulty, respecting the exclusion of that people, as a people, to whom God’s promises were made. With the national rejection of Israel the apostlenow deals." The important thought to be retained from these verses is found in verse three: Paul is considering the nation of Israel "according to the flesh".

In verses 4-5 Paul lists the historical factors that would reasonably seem to qualify Israel forcommendation rather than rejection. Most notably, concerning the flesh, Christ himself came. It is significant to note that in his earthly ministry Jesus Christ ministered exclusively to the nation of Israel and fulfilled all the promises made to them in the Old Testament. (See Mt.10:6; 15:24,Rom. 15:8).

In verse 6 Paul points out that "they are not all Israel, which are of Israel." In other words, those who are "Israel", in a natural, racial sense are not considered by God to be the true Israel. Paul has already hinted at this truth in verse 3, when he called the nation of Israel his kinsmenaccording to the flesh, and he will treat it more fully in verse 8 by saying, "the children of the promise are counted for the seed." It will be recalled that in Romans 2:28-29 Paul has said, "For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh, but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit...")

In verses 7 through 9 Paul reinforces the idea put forth in verse 6, that racial, physical descentdoes not make one a child of God. Jesus made the same distinction in John 8 when he told the Jews that, though they were Abraham’s "seed" (racial offspring), they were not his "children"(spiritual offspring) because they rejected Jesus and sought to kill him. (See John 8:33-59).

Paul is making a comparison between the "children of the promise" (v.8). Those who believe onChrist, whether Jew or Gentile, are the children of promise. Those who reject Christ, thoughracially Jews, are considered by Paul to be "children of the flesh". Paul illustrates thiscomparison using the supernatural birth of Isaac (v.9) to symbolize the children of promise.Ironically, by implication, the Jews who reject Jesus are therefore represented by Ishmael, thechild of Abraham born through fleshly means. As this chapter progresses it is important to bear in mind Paul’s object: to explain and illustrate the fact that the nation of Israel, though physical descendants of Abraham, are now excluded because of their rejection of Christ.

In verses 10 through 13 Paul uses the Old Testament account of Jacob and Esau to make the same comparison. Paul now introduces the word "election" (ekoge - selection) to demonstrate that God’s salvation is not a matter of works, or personal acts of good or evil, but purely ofGod’s mercy and grace. In this comparison Jacob (like Isaac) represents those who believe onChrist, who "in Christ" are part of the "elect". Esau (like Ishmael) represents those who reject Christ, and are consequently rejected themselves (as Esau). Paul does not suggest here that Godchooses individuals to be saved or lost, but that God has chosen Christ. Those who believe onhim, regardless of their own personal works of good or evil, are now "in Christ" and counted as"the children of promise" and "the elect".

The point being made in verse 11 is that all the works of righteousness of the Jews throughobservance of the Law count for nothing because of their rejection of Christ. Likewise the failure to observe the Law on the part of Gentiles has not excluded them from God’s favor, and they have found God’s grace because of their faith in Christ.

Verses 14 and 15 emphasize the point further by saying, "I will have mercy on whom I will havemercy, and I will have compassion on whom I will have compassion." In other words, God doesnot need anyone’s permission to show mercy. He is not required by the demands justice topronounce judgment and punishment in every case. He may have compassion and mercy as Hewills, and is not required to give an account of himself.

Therefore, in verse 16, Paul concludes that salvation is not the result of our will or our effort, butof God who has shown mercy [through Christ].

VESSELS OF WRATH, VESSELS OF MERCY - Read Romans 9:17 - 24

In verse 17 Paul uses the example of Pharaoh, of whom the Old Testament says that "God hardened his heart" (Ex. 7:3). The conclusion, in verse 18, is that God shows mercy to those he chooses and likewise hardens those he chooses to harden.

It is important at every step in this chapter to remember the point at which Paul is driving. It is clearly stated at the end of the chapter, in verses 30 and 31: the Gentiles who did not seek forrighteousness have found it, while ldren of the flesh" and the Jews who sought for it carefully, bythe Law, have not found it.

Secondly, Paul is not teaching that God chooses which individuals will be saved and which will be lost. This would contradict what he has already written in 1:16 when he said that the gospel isGod’s power of salvation "to every one that believeth", (not "to every one that God chooseth"). In this chapter (as in 10 and 11) Paul is explaining why Israel, as a nation, rejected their ownMessiah, and are now, except for a small remnant (v. 27), excluded from the benefits of the NewCovenant.

The Message translation makes verses 19 and 20 clear:

Romans 9:19-20 (Message) Are you going to object, "So how can God blame us for anything since he’s in charge of everything? If the big decisions are already made, what say do we have in it?" Who in the world do you think you are to second-guess God? Do you think for a moment any of us knows enough to call God into question?

In verses 21 and 22 Paul uses the example of a potter making clay vessels for different purposes.Verse 22 describes the nation of Israel, which God "endured with much longsuffering", only to, in the end, "show his wrath", upon "vessels of wrath fitted to destruction". (Compare with Mt.21:33-44; Luke 13:6-9; Mt. 23:34-39).

In verses 23 and 24, by contrast, Paul describes "us, whom he hath called" (that is, those whoaccept and believe on Christ) as "vessels of mercy, which he had afore prepared unto glory".

OLD TESTAMENT EVIDENCE - Read Romans 9:25-33

The implications of these statements by Paul are radical, even today, and must have seemed themore so in his day. (The implication is that Israel, formerly God’s "chosen people" are no longer holding that status in God’s eyes. Those in Christ, both Jews and Gentiles, are now the "chosen"of God). Therefore, he turns to the scripture to prove and demonstrate what he has said. First of all, in verse 25, Paul quotes from Hosea 2:23 (KJV - "Osee" as it appears in the Greek Septuagint; Hosea is the form used in the Hebrew O.T.) to prove that those who were formerlynot His people, are now His people; those who were formerly not His beloved are now His beloved. In verse 26 Paul quotes from Hosea 1:10 to reinforce and make again the same point.

In verse 27 Paul quotes from Isaiah 10:22 to say that, though [physical] Israel be "as the sand ofthe sea" only a remnant [of physical Israel] shall be saved. (God told Abraham in Genesis 13:16that his seed would be like "the dust of the earth" in number. Later, in Genesis 15:5, God showedAbraham the stars of heaven and told him, "So shall thy seed be." This signifies that Abrahamhad two kinds of offspring, natural, like the dust of the earth, and spiritual, like the stars inheaven.)

Verse 28 is probably a quotation from Isaiah 10:22-23 , and has reference, again, to God’s judgment upon the physical Israel.

Isaiah 10:22-23 (Amplified) For though your population, O Israel, be as the sand of the sea, only a remnant will return [and survive]. The [fully completed] destruction is decreed (decided upon and brought to an issue); it overflows with justice and righteousness [the infliction of just punishment]. For the Lord, the Lord of hosts, will make a full end, whatever is determined or decreed [in Israel], in the midst of the earth.

Verse 29 is a quotation from Isaiah 1:9, and is also a fearful prediction of judgment upon thenatural Israel.

In verses 30 and 31 Paul concludes and sums up his argument: that the Gentiles who wereformerly excluded, have now found God’s favor and righteousness, while the nation of Israel,formerly God’s chosen people, are now excluded. (This is the meaning of the statement often made by Jesus that "the first shall be last and the last first.")

Verse 32 explains why: "Because they sought it not by faith, but as it were by the works of thelaw." The Message translation says, "How could they miss it? Because instead of trusting God, they took over. They were so absorbed in what they themselves were doing...they didn’t noticeGod right in front of them."

In verse 33 Paul quotes from Isaiah 8:14 and 28:16. Jesus himself is the stumblingstone and therock of offense. The offense is found in this thought: faith in Christ alone saves, and human merit and effort counts for nothing. (Compare to Psalm 188:22; Mt. 21:42; Acts 4:11; I Peter 2:7-8).

QUESTIONS TO CONSIDER

1. In Romans 9:33 Paul talks about a "rock of offense". What do you think Paul means by "the offense of the cross" in Galatians 5:11?

2. Read Matthew 8:10-12 and Luke 13:23-30. In the light of what you have learned fromRomans 9, who do you think Jesus is talking about in these passages?

Chapter Ten: What Happened to Israel?, Pt. 2 / Salvation through Faith

RIGHTEOUSNESS: BY LAW OR BY FAITH? - Read Romans 10:1-7

In verse one Paul returns to the theme of chapter 9, his concern for the nation of Israel. Hisdesire and prayer is that "they might be saved". The idea of being "saved" and "salvation" is dealtwith throughout chapter 10 and it is important to understand both the meaning of the word andthe way in which Paul has used it previously in Romans.

The Greek word translated "saved" is sozo, and "salvation" is soteria. Both words can mean either temporal or spiritual deliverance from danger, preservation, or safety. In Romans 1:17Paul has said that the gospel is the power of God unto [resulting in] salvation to every one that believes. In 1:18 Paul immediately began to speak of the wrath of God revealed from heavenagainst all unrighteousness. Therefore, the message of the gospel results in salvation for those who believe, in that they are delivered, preserved, and safe from the wrath of God.

In Romans 5:9 Paul uses the word "saved" in the same context: "Much more then, being nowjustified by his blood, we shall be saved from wrath through him." Again, the thought is thatbelievers are delivered, preserved, and safe from the wrath of God.

When Paul says his desire is that Israel be saved, he is stating his desire for their deliverance andpreservation against the wrath of God, both in a temporal and a spiritual sense. In the gospels,Jesus pronounced a frightening final judgment upon the nation of Israel because of their unbelief and rejection of their Messiah. They were, therefore, subject to and in danger of the wrath ofGod. (See Mt. 23:34-38; Mt. 24:1-2; Luke 23:27-31).

In verses 2 and 3 Paul acknowledges that the nation of Israel had a "zeal" for God, but "not according to knowledge". By seeking to establish their own righteousness (or as Wuest puts it,"seeking to set up their own private righteousness"), by their own efforts, they failed to submitthemselves to the righteousness of God, which is imputed to those who "work not, but believe on him that justifieth the ungodly" (Rom. 4:5). (Compare to Luke 18:9-14, Phil. 3:8-9).

The word "end" in verse 4 is telos. It means "the point aimed at as a limit; the conclusion ortermination of an act." When a person is "in Christ" he has reached the "end point" to which theLaw pointed: perfect righteousness. (Compare with Galatians 3:24-25).

In verse 5 Paul quotes from Leviticus 18:5. The thought is this: any righteousness which comesfrom the Law must be an achievement, and therefore excludes the necessity of faith. (Compare toGalatians 3:10-12, 21).

Verses 6 and 7 quote from Deuteronomy 30:11-14. Unlike the righteousness of the Law, which requires perfect human performance, the righteousness of faith "speaks" a comforting message: "do not think that some impossible task is required. It is not necessary to go up into heaven andearn salvation; it is not necessary to go into he depths of the earth to pay for sin. Perfectrighteousness through faith in Christ is near and freely available."

THE WORD OF FAITH WHICH WE PREACH- Read Romans 10:8-13

In contrast to the impossible requirements of the Law which place salvation far away, Paul saysin verse 8 that the message which he preaches is that "the word is near you", and it is the "word of faith [in Christ]".

In order to illustrate it’s nearness, in verse 9, Paul presents the essence of the gospel in it’s mostcompact form. He stresses only two requirements: that a person believe that Christ has been raised from the dead, and that a person confess Jesus as Lord in order to be saved. The word "confess" is homologeo, which means, "to speak the same thing; to assent; to agree with." Inother words, because God has declared that Jesus is Lord, we are to agree with Him, and "speak the same thing" that God says about him. (Also see Phil. 2:10-11).

In verse 10 Paul again stresses the connection between believing in the heart and confessing withthe mouth. With the heart (inwardly) man "believes unto righteousness" (he believes and is thus made righteous). Just as "Abraham believed God, and it was counted unto him for righteousness"(Rom.4:3), the sinner is likewise counted, by God, to be right in His sight when he does no morethan inwardly believe the message of the gospel.

Paul also says, in verse 10, that "with the mouth confession is made unto salvation". Theconfession of Jesus as Lord confirms and ratifies salvation. Faith, like love, must be expressed to be active. James says that "faith without works is dead [inoperative]." (James 2:17). The outward confession of Jesus as Lord is the essential counterpart to the inward faith in the work of Christ.

The confession that results in salvation is the confession of Christ, not the confession of sins. Notice that Paul has not mentioned the confession of sins as having any part in the salvationprocess. I John 1:9 was not written to sinners, but to those who are already saved.

A better translation of verse 11 is "No man who believes in Him will ever be put to shame or be disappointed" (Amplified).

In verse 12 Paul makes application of "the word of faith which we preach" to the differencemade by the Law between Jews and Gentiles. Faith makes the distinction null and void, for "thesame Lord is Lord over us all and He generously bestows His riches upon all who call upon Himin faith" (Amp.).

Verse 13 is a quotation from Joel 2:32. Paul makes his gospel simpler and more compact yet! Itis enough simply to call upon the Lord to be saved.

ISRAEL HEARD BUT DID NOT RESPOND - Read Romans 10:14-21

Verses 14 and 15 present a sequence of statements prompted by Paul’s quotation from Joel,"Whosoever shall call upon the name of the Lord shall be saved." In order to call on Him, theymust first believe (see 10:9-10). In order to believe they must first hear [the gospel]. In order to hear there must be a preacher (kerux, one who proclaims). In order to preach, one must bespecifically sent. (Compare to Isaiah 6:6-8).

Verse 15 concludes with a quotation from Isaiah 52:7. Like a courtroom prosecutor, Paul is carefully building his case against Israel. God sent men (like Paul) to proclaim the good news of

the gospel to the Jews first, and only afterwards to the Gentiles.(See Rom. 1:16; Acts 13:46;28:25-28). The nation of Israel heard the gospel from the lips of Jesus himself, and afterwardsfrom Peter, James, John, Paul, and Stephen. At every turn they heard but did not believe.

In verse 16 Paul concludes that, though Israel did hear, they did not, for the most part, obey the gospel. Paul quotes from Isaiah 53:1 to demonstrate this. Isaiah 53 is the clearest portrayal ofJesus and his redemptive work in the Old Testament. This great chapter, however, opens with anindictment of Israel, as Isaiah says, "who has believed the report?"

Having made a negative observation from Isaiah 53:1, that is, that Israel did not believe thereport (the preaching) concerning Jesus and his redemptive work, in verse 17 Paul now makes a positive observation from this same passage: "faith comes by hearing, and hearing by the word of God". In other words, because Isaiah says, "who has believed the report?", the expectation was that the report (of Jesus) should have resulted in faith in those that heard.

Faith is not an inevitable consequence of hearing God’s word. Rather, faith is the positive response of the person hearing God’s word. A negative response is called unbelief. Hebrews3:19, speaking of the exodus of Israel from Egypt under Moses, says that "they could not enter in[to the Promised Land] because of unbelief." Hebrews 4:2 explains that "the word preached didnot profit them, not being mixed with faith in them that heard it." When Paul writes that "faith comes by hearing...by the word of God," he assumes a positive response on the part of thehearer.

In verse 18 Paul asks a question based on his previous statement, that faith comes by hearing theword of God. He is asking, in effect, since Israel did not believe, is it that they did not hear? Heanswers with a quotation from Psalm 19:4, yes, in fact the message went out "through all the earth".

Paul’s overall reason for writing Romans 9 - 11 is to explain why the nation of Israel rejectedtheir Messiah, and were in turn rejected themselves. He is saying that Israel is without excusebecause God gave them every opportunity to believe his message to them. But just as the firstgeneration of Israel who had come out of Egypt did not enter the Promised Land because ofunbelief, so the generation that saw the coming of the Promised Man likewise did not "enter in" for the same reason.

In verse 18 Paul asked, "Did they not hear?" The answer is, yes, they did hear. Now in verse 19 he asks, "Did they not know?" He first answers this question with a quotation from Deuteronomy32:21. The phrases, "them that are no people", and "a foolish nation" makes reference to theGentiles who were regarded by the Jews as outsiders, ignorant of God and his ways. The verynotion of the "ignorant" Gentiles entering into God’s promises simply by faith in Christ wasterribly offensive to the Jews.

Verse 20 is another Old Testament reference to the Gentiles entering into relationship with God.It is a quotation from Isaiah 65:1. The Gentiles are those who did not seek for God, or ask forhim, because they had no revealed knowledge of Him such as the Jews had through the Law.

In verse 21 Paul continues to quote from the same passage in Isaiah, this time from 65:2. Whilethe Gentiles did not seek for or ask for God, but He was nevertheless found by them, and mademanifest to them, to Israel he gives this damning indictment, "All day long I have stretched forth

my hands unto a disobedient and gainsaying people."

The word "disobedient" in verse 21 is apeitheo. It means "not to allow oneself to be persuaded". "Gainsaying" is antilego, "to oppose one’s self to another; to refuse to have anything to do withanother." (Wuest). James Denney, in the Expositors Greek New Testament writes, "The arms outstretched all day are a symbol of the incessant pleading love which Israel through all it’shistory has consistently despised. It is not want of knowledge, then, nor want of intelligence, butwillful and stubborn disobedience that explains the exclusion of Israel from the Kingdom ofChrist and all it’s blessings."

QUESTIONS TO CONSIDER

1. Faith is the positive response on the part of the hearer to God’s message. Israel respondednegatively, in unbelief. What should have been their positive response? (Rom. 10:9).

2. Read Luke 13:6-9. What do you think this parable means? (see Mt. 21:43).

Chapter Eleven: What Happened to Israel?, Pt. 3

A REMNANT, SAVED BY GRACE - Read Romans 11:1-10

In verse one Paul asks a rhetorical question, "Has God cast away his people?" The phrase "castaway" is apotheo, meaning "to thrust away, to push away, to repudiate". In the previous two chapters Paul has carefully outlined Israel’s rejection of Christ and the gospel. He is nowwarning against assuming that because the nation of Israel, as a whole, has rejected Christ, that God now rejects all individual Jews. By way of proof, Paul points out the obvious fact that he,himself, is an Israelite who did not reject Christ, and who is certainly not rejected by God.

Marin Luther makes some helpful observations on this verse:

The Apostle now reaches the end of his discussion and concludes what he began in chapter 9, when he said, "Not as though the Word of God has had no effect" (9:6). Or, already in chapter 3, when he said, "For what if some did not believe? Shall their unbelief make the faith of God without effect?"(3:3). He treats the subject with great earnestness...emphasizing the firm and immutable faithfulness of God.

In verse 2 Paul says that "God hath not cast away his people which he foreknew." He explainshis meaning in verses 3 and 4 by quoting from the story of Elijah (I Kings 19). After Elijah had killed the prophets of Baal, he became discouraged at the idolatry and unbelief of Israel. In hisbitterness he complained to the Lord, saying, "Lord, they have killed your prophets, and torndown your altars; and I am left alone, and they seek my life!"

Paul sees God’s answer to Elijah as equally applicable to the situation of Israel which he haspresented in chapters 9 and 10: "I have reserved to myself seven thousand men, who have notbowed the knee to the image of Baal."

In verse 5 Paul concludes that, just as in the days of Elijah, in his day also there was a remnantof Israel saved by grace. The word "remnant" is limma, which means "that which is left" (Wuest). It denotes a left over, small remaining group. It is this remnant Paul has in mind in verse two when he says, "God has not cast away his people". In other words, although Israel, as anation, was unfaithful to God, God himself remains faithful to his people, even if only a remnantrespond to him.

The word "election" in verse 5 is ekloge meaning "to pick out, to choose from a number"(Wuest). The "elect" people are the "chosen" people. Though the Jews took great pride inconsidering themselves God’s chosen people because of their physical descent from Abraham and because of their conformity to the Law of Moses, Paul is pointing out that only those whorelate to God by his grace are the chosen people. The "election of grace" does not imply that Godchooses certain individuals to be saved and chooses others to be lost. That concept would contradict many other passages which clearly teach that salvation is freely available to anyonewho believes. (See John 3:16, 18, 36, Rom. 1:16, Rev. 22:17). Jesus Christ himself is the chosenone, the approved one. Everyone who believes and is therefore "in Christ" is also chosen. Paultold the Ephesians, "he hath chosen us in him before the foundation of the world" (Eph.1:4). Those "in him" are chosen, elect by grace.

In verse 6 Paul explains that grace and works are mutually exclusive. To be part of the elect one

must come to God by his grace, not by work. The point, in verse 7, is that Israel worked, according the the works prescribed by the Law, but did not attain righteousness. Paul adds,however, that the "election" [the remnant] has obtained it (by grace), and that the rest wereblinded. The Arthur S. Way translation of verse 7 is helpful: "God’s chosen ones have attained it; but the rest have been callously indifferent."

Verse 8 appears to be a paraphrased quotation from several passages: Deut. 29:4, Is.29:10, Jer.5:21, and Ez.12:2.

Verses 9 and 10 are a quotation from Psalm 69:22-23. In Psalm 69 David is prophetically depicting the sufferings of Christ during his crucifixion. In verses 22-28 David prophesies judgment upon those who crucified the Lord through their "callous indifference" to him. Manyof these same judgments were repeated by Jesus upon "that generation", the one in which helived. (See Mt. 23:34-38).

BRANCHES BROKEN OFF BY UNBELIEF -Read Romans 11:11-24

The word "fall" in verse 11 means an irretrievable fall (Amplified), or to say it another way, Israel’s "fall" is not permanent, or one from which there is no return. Furthermore, Paul pointsout that their fall produced benefits for the Gentiles. The Message translation says, "Are they down for the count? Are they out for good? The answer is a clear-cut no. Ironically when they walked out, they left the door open and the outsiders walked in. But the next thing you know, the Jews are starting to wonder if perhaps they had walked out on a good thing."

In verse 12 Paul makes a comparison: if the fall of Israel made the rest of the world rich (spiritually in terms of available salvation), how much greater blessing would result from theirreturn?

In verses 13 through 15 Paul restates the same point. Paul is looking for the return, therestoration, the salvation of Israel.

In verses 16 through 21 Paul makes two comparisons, first between "the firstfruits" and "thelump", and then between the root of a tree and it’s branches. Both have reference to Israel. The "firstfruit" refers to the first patriarchs of Israel, Abraham and Isaac. In other words, if thebeginnings of the nation were holy (set apart for God), then the lump, "the whole body of thepeople" (Vincent) is also holy. The word "holy" in this usage has no reference to a quality of life,but to the fact that Abraham, and by extension the nation of Israel, were "set apart" by God forhimself.

In these verses Paul compares the unbelieving Jews to branches of a tree which were broken off "because of unbelief" (v.20). (This is the same metaphor used by Jesus in John 15:6). TheGentiles who believe are like branches of a "wild" tree who are grafted into the holy tree firstestablished by God. Paul is careful to point out that the Gentiles are not grafted in because of anyinherent value they possess in themselves: they stand purely by faith, while the Jews who did notbelieve were broken off purely because of their unbelief. Therefore, as he has said before in theepistle to the Romans, there is no room for boasting since our salvation is purely by God’s graceand accessed by us purely by our faith in Christ.

The word "severity" in verse 22 is apotomia, "the nature of that which is cut off, abrupt,

precipitous like a cliff" (Thayer). It implies "roughness and rigor" (Wuest). Whether anindividual experiences the goodness of God or the severity of God depends upon whether one"continues in his goodness". This implies that Israel could have continued in God’s goodness,but experienced his severity, not by God’s choice, but by their choice. "O Jerusalem, Jerusalem,thou that killest the prophets, and stonest them which are sent unto thee, how often would I havegathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!" (Mt. 23:37). God desired to give Israel a Mercy Seat, but Israel chose a JudgmentSeat by rejecting Jesus, who came as the messenger of God’s mercy.

In verses 23 and 24 Paul points out that the only reason Israel is excluded from the kingdom of God and the blessings of God today is unbelief. Though they are branches broken off, for now,because of unbelief, they can be grafted in again if they will only believe. In fact, Paul says, ifthe Gentiles were grafted into God’s tree, "contrary to nature", how much easier would it be tograft in the "natural" branches for whom the tree was originally intended in the first place?

IRREVOCABLE GIFTS AND CALLINGS - Read Romans 11:25-36

In verse 25 Paul warns the Gentile believers against conceit by explaining that "in part" theblindness of Israel is for the purpose of causing the "fullness" of the Gentiles to come in [toGod’s kingdom]. Paul has already said that God is using the salvation of the Gentiles to provokethe Jews to jealousy (10:19, 11:11). The implication of this verse is that, at some point thisprovocation will be sufficient to cause the Jews to finally come in. Paul has just said that "if they abide not still in unbelief, they shall be graffed in". The idea that at some future point God’s "quota" of Gentiles will be filled, and God will then sovereignly save Israel without requiringfaith on their part is without scriptural foundation. There is only one way to obtain salvation forJew and Gentile alike: faith in Christ.

When Paul says in verse 26 that "all Israel shall be saved" one must bear in mind what he haspreviously said. In Romans 9:6-7 he said, "They are not all Israel, which are of Israel. Neither,because they are the seed of Abraham, are they all children." Those who believe are counted for the true Israel, not those who are merely descendants of Abraham. Paul has in mind what he hasjust said in verse 25, that Israel’s blindness will last until the fulness of the Gentiles have comein.

In verses 26 and 27 Paul quotes from Isaiah 59:20 and from Jeremiah 31:31-34 in order to demonstrate that Israel’s present lack of faith has not negated God’s faithfulness. His covenant ofgrace is still open to them.

In verse 28 Paul points out that it is possible to view Israel in two opposite ways: there is the Israel who fiercely persecuted Jesus and the first Christians. On the other hand, there is anotherIsrael, the remnant or the elect, who are saved by grace through faith.

The Aramaic New Testament translates verse 29 this way: "God does not withdraw his gift and his call." God stands faithful despite human failure.

In verses 30 and 31 Paul reminds the Gentiles that at one time they themselves did not believe,but that past unbelief did not foreclose the possibility of their present faith. Likewise, though the Jews do not believe now, they are not permanently disqualified from believing in the future.

The meaning of verse 32 is that God [in the redemptive work of Christ on the cross] has includedall men, both Jew and Gentile alike, in unbelief so that he might extend mercy equally to all.(Recall Romans 3:10).

In verses 33 through 36 Paul breaks out into a prayer of praise, magnifying the greatness ofGod’s wisdom and knowledge. Verse 36 in the Amplified translation reads, "For all things originate with Him and come from Him; all things live through Him, and all things center in andconsummate and end in Him. Amen."

QUESTION TO CONSIDER

1. What do you think it is that Israel sought for but could not attain in Romans 11:7 ?

Chapter Twelve: The Gospel Applied: Transformed Lives

RENEWED MINDS, TRANSFORMED LIVES - Read Romans 12:1-2

Having presented the spiritual truth of the gospel in chapters 1 - 8, and having dealt with the nation of Israel in chapters 9 - 11, Paul now makes practical application of the gospel to the livesof his readers. The gospel is not a revelation of truth applicable only to spiritual things, but is amessage which resonates outward, affecting all aspects of the believer’s life. However, the practical instructions Paul gives in the final chapters of Romans are all based and dependentupon the spiritual truths which he has presented in the first eight chapters.

In verse one Paul begins with the words, "I beseech you therefore...". The word "therefore" reaches back to chapter eight (It will be recalled that chapters 9-11 constitute a "parenthesis", interrupting Paul’s train of thought from chapter 8 ), where Paul declared the all-encompassing greatness of the grace and mercy of God, by asking "if God is for us who can be against us?" and"who can separate us from the love of Christ?" Now Paul appeals to believers, on the basis ofthat same mercy of God, to respond to his mercy and "present your bodies as living sacrifices."

The word "present" in verse one is paristemi. It means, "to offer, to put at one’s disposal." It is the same word translated "yield" in Romans 6:13 where Paul conveys the same thought,instructing believers to "yield ye your members (your body)...unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God."

Also in verse one Paul says that our bodies are "holy" and "acceptable unto God". The word"holy" in this verse means "set apart for God". "Reasonable" is logikos, meaning "rational, following reason." In other words, because of the great display of God’s mercy and gracepresented in the first eight chapters, our logical, even reasonable, response is to presentourselves, including our bodies, to God for his use. Wuest translates the last part of verse one,"...place your bodies at the disposal of God...your rational, sacred service."

The word "conformed" in verse 2 is suschematizo. It means, "to fashion alike; to conform to the same pattern." Rather than being conformed (outwardly) to the pattern of the world, Paul tellsbelievers to be "transformed". This word is metamorphoo, meaning "to change into another" (Vine). This is the word translated "transfigured" in Matthew 17:2 when the face of Jesus "didshine as the sun" and his clothing "was white as the light".

Romans 12:2 (Wuest) Stop assuming an outward expression that does not come from within you and is not representative of what you are in your inner being, but is patterned after this age; but change your outward expression to one that comes from within and is representative of your inner being...

.

It is important to bear in mind that the transformation under consideration in this chapter isoutward rather than inward. Inward, spiritual transformation takes place the moment a person believes on Jesus and receives eternal life. (See II Co. 5:17, Col. 1:13, John 1:12-13, John 5:24). The transformation in Romans 12:2 is the gradual process by which the outward life comes moreand more to reflect the inward reality. (See. II Co. 3:18).

How is this transformation to take place? "By the renewing of your mind." The word "renewing"is anakainosis, "a renovation, a complete change for the better" (Thayer). Richard C. Trench, inhis Synonyms of the New Testament defines this word as, "the gradual conforming of the manmore and more to the new spiritual world into which he has been introduced." (Compare toEphesians 4:22-24).

The word "prove" in verse 2 is dokimazo, and it means, "to put to the test". "Perfect" in this verse is teleios, "brought to an end, wanting nothing necessary to completeness" (Wuest). By theprocess of renewing the mind to the new spiritual realities of life in Christ, the believer comes tounderstand the will of God in his life in an every increasing fashion.

MEMBERS ONE OF ANOTHER - Read Romans 12:3-21

The "measure of faith" mentioned in verse 3 does not refer to the faith by which a person believes and is saved, nor is it the faith by which a person walks with the Lord in everyday life.The "measure of faith" in this verse is connected to the function to which the individual believer is called within the body of Christ. This is seen more clearly in verse 6 where those whoprophesy are told to do so "according to the proportion of faith".

Paul is warning, in verses 3 through 5, against spiritual pride by pointing out that every believerhas his own unique role, or "office"(praxis, a mode of acting or a function), within the body ofChrist, and that, as members of the body of Christ, we are all inter-dependent, "members one of another".

Beginning with verse 6, Paul begins to list some of the gifts (charisma, grace-gifts) which are given to individual members in order to fulfill their special function in the body of Christ.

The first gift listed by Paul is prophecy. In I Corinthians 14:3 Paul defined New Testamentprophecy as speaking unto men for the purpose of "edification, and exhortation, and comfort".Prophecy is not mere preaching, but a supernatural utterance, inspired by the Holy Spirit. For thisreason Paul instructs that prophecy should function "according to the proportion of faith."

In verse 7 the word "ministry" is diakonia, meaning "the activity of a servant". This mightinclude any act of service. The thought is that the one who serves should do so within the sphere of service in which he has been placed. "Teach" is didasko, to give instruction. The words "let us wait" in this verse were added by the translators, and are not present in the original manuscripts.The thought is that each gift, or function, should be carried out according to the measure of faithgiven by God to the individual for the purpose of his particular function. The Message brings out this thought well:

If you preach, just preach God’s Message, nothing else; if you help, just help, don’t take over; if you teach, stick to your teaching; if you give encouraging guidance, be careful that you don’t getbossy; if you’re put in charge, don’t manipulate.

The word "exhorteth" in verse 8 is parakaleo, "to call on, to entreat, to admonish, or to urge" (Vine). This same word was translated "beseech" in verse one of this chapter. "Giveth" ismetadidomi, to impart (one’s earthly possessions). "Simplicity" is haplotetes, meaning

"sincerity". It describes the "virtue of one who is free from the pretense of hypocrisy" (Thayer). A related word, haplos, is used in James 1:5, to describe the way that God gives: liberally(openly, frankly, sincerely).

"He that ruleth" in verse 8 is ho proestemi, "one who is placed in front" (Wuest). "Diligence" is spoude. It means, "to do one’s best, to take care". The one who shows mercy is to do so "withcheerfulness". The Greek word is hilarotes, from which we derive our word "hilarity". Wuesttranslates cheerfulness in this verse this way:"the one who shows mercy with hilarious abandon."

In verse 9 the word "dissimulation" is anupokritos. It means "to play a part, to simulate, to feign, to pretend" (Wuest). "Abhor" is apostugeo, meaning "to withdraw from in horror". "Cleave" iskollao, "to glue, to cement, to join or fasten firmly together."

The Amplified Bible translates verse 10 this way, "Love one another with brotherly affection, asmembers of one family, giving precedence and showing honor to one another."

"Slothful" in verse 11 is okneros, to delay, to be slow, to hesitate. "Business" is spoude, the same word translated "diligence" in verse 8. Luther translates this phrase, "in regards to zeal, be notlazy." Paul is still discussing the individual "offices" or functions of the individual members ofChrist’s body. To these individual ministries one should earnestly give oneself. "Fervent" inverse 11, is zeo, "to boil with heat, to be hot". The phrase "fervent in spirit" is explained byWuest: "Paul exhorts to fervency in the Christian life which is engendered by the Holy Spirit, not produced by the flesh, or self-effort." We serve the Lord by the power of the Spirit within.(Compare to Romans 1:9).

"Hope" in verse 12 is elpis, "a favourable and confident expectation; the happy expectation ofgood" (Vine). Believers may always rejoice because they have a confident expectation of goodfrom the Lord.

"Patient" in verse 12 is hupomeno, "endurance, constancy" (Strong). The word "constancy" usedby Strong to define hupomeno means, "the quality of being uniform; steadfast in purpose; unchanging" (Webster). "Tribulation" is thlipsis, literally "pressure". Believers are to be "uniform, steadfast, unchanging" when under pressure. "Continuing instant" is proskartereo, "to be devoted to, to give constant attention to." This same word is used in Acts 10:7 to describe adevoted soldier serving under Cornelius who "waited on him continually".

Verse 13 is translated this way in the Amplified Bible: "Contribute to the needs of God’s people,sharing in the necessities of the saints; pursue the practice of hospitality."

In verse 14 "bless" is eulogeo, to speak well of. The verb tense is present imperative: "beconstantly speaking well of." The word "curse" in this verse means "to call down divine curses"(Wuest).

"Mind not high things" in verse 16 means "do not be haughty, snobbish, high-minded, exclusive" (Amplified).

Verse 17: "Repay no one evil for evil...aim to be above reproach in the sight of everyone"(Amplified).

Verse 19 is a quotation from Deuteronomy 32:35. Paul is urging believers: "Don’t hit back...don’t insist on getting even" (Message).

Verse 20 is a quotation from Proverbs 25:21-22. Commentators and Greek scholars are divided concerning the meaning of the comparison between showing kindness to an enemy and heaping "burning coals of fire upon his head". Some see it as "a metaphor for keen anguish" (Robertson),and "the only kind of vengeance a Christian can contemplate" (Denney). Others see the "coals offire" on the head as illustrating an act of kindness by which an enemy is supplied with that which he most desperately needs. "In Bible times [a person] needed to keep his hearth fire going at alltimes in order to insure fire for warmth and cooking. If it went out, he had to go to a neighbor forsome live coals of fire. He would then carry them on his head, in Oriental fashion, back to hishome....[thus] the one injured would be returning kindness for injury, the only thing a Christianis allowed to give to one who has injured him" (Wuest). This seems to be the best interpretation.

In verse 21 Paul makes this same point in simple terms: rather than being influenced andovercome by evil, by doing good in the face of injury, thereby overcome evil.

Chapter Thirteen: The Gospel Applied: Submission and Love

SUBMISSION TO CIVIL AUTHORITY - Read Romans 13:1-7

In verses one and two the word "power" and "higher powers" refer to civil government. Paul isteaching that God has ordained that there be human government, and that believers, living in theworld, should submit to human government. This is not to say that God selects and ordains theindividuals who administer the government, but merely that God has ordained that there be government and civil authority, and that believers should submit to it for conscience sake. (Also see I Peter 2:13-15)

The word "damnation" in verse 2 is krima, meaning judgment. It does not refer to judgment fromGod, but from the civil authority.

In verses 3 and 4 Paul points out that the civil rulers should not be considered a threat to those who do good, but only to those who are doing evil. In fact, he says, they are ordained for thatvery purpose: "to execute wrath upon him that doeth evil". God’s purpose in arming civilauthority against evil-doers is "that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God..." (I Timothy 2:2-3).

"The sword" mentioned in verse 4 represents the authority of the civil government to executepunishment, up to and including capital punishment. When Noah left the ark, among God’s firstinstructions were those concerning civil government, requiring capital punishment when appropriate (Gen. 9:6).

The Message translation sums up the first five verses well:

Romans 13:1-5 (Message) Be a good citizen. All governments are under God. Insofar as there is peace and order, it is God’s order. So live responsibly as a citizen. If you’re irresponsible to the state, then you’re irresponsible with God, and God will hold you responsible. Duly constituted authorities are only a threat if you’re trying to get by with something. Decent citizens should have nothing to fear. Do you want to be on good terms with the government? Be a good citizen and you’ll get on just fine, the government working to your advantage. But if you’re breaking the rules right and left, watch out. The police aren’t there just to be admired in their uniforms. God also has an interest in keeping order, and he uses them to do it. That’s why you must live responsibly - not just to avoid punishment, but also because it’s the right way to live.

It should be observed, in passing, that submission to human government is not absolute. Whencivil authority seeks to contradict divine authority, submission to God supersedes submission tocivil authority. (See Acts 3:19,26; Daniel 3:15-18).

In verses 6 and 7 Paul instructs believers to faithfully pay taxes. Civil authorities are "God’sministers" in the sense that they fulfill a God-ordained function. It is for this reason, says Paul, that taxes should be paid.

In verse 7, "tribute" is phoros, meaning "that which is brought", i.e. taxes. In Matthew 22:16-21 Jesus was asked whether it was lawful to "give tribute unto Caesar". He then asked, "Whose isthis image and superscription [on the tribute money] ?" They answered, "Caesar". Jesus then said, "Render therefore unto Caesar the things which are Caesar's; and unto God the things that

are God's."

LOVE IS THE FULFILLING OF THE LAW - Read Romans 13:8-10

When Paul writes, in verse 8, "Owe no man anything, but to love one another", he is not prohibiting Christians from borrowing money. He has in mind the idea from verse 7, "rendertherefore to all their dues". In other words, pay to everyone what is owed, but in the matter oflove, remain constantly indebted.

Also in verse 8 Paul writes, "for he that loveth another hath fulfilled the law". (See also Gal.5:13-14).

In verse 9 Paul says that all of the "negative" commandments prohibiting wrong-doing (the "thou shalt not’s") can be summed up with a single positive commandment: "Thou shalt love thy neighbour as thyself". This commandment is found in Leviticus 19:18, and was quoted by Jesusas one of the commandments which summarizes the whole of the law.

Matthew 22:36-40

36: Master, which is the great commandment in the law?

37: Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

38: This is the first and great commandment.

39: And the second is like unto it, Thou shalt love thy neighbour as thyself.

40: On these two commandments hang all the law and the prophets.

Love is an inward motivating force, an inspiration rather than a restraint. Paul has said inRomans 5:5 that "the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." To the Corinthians he wrote, "The love of Christ controls, and urges, and impels us..."(II Co. 5:14, Amplified). A believer, who is a "partaker of the divine nature" (II Peter 1:4), ismotivated by God’s nature of love within. He, therefore, has no need of the external restraint of the Old Testament law. The inward motivation of the love of God has superseded the Law,making it unnecessary. (Also see I Tim. 1:5).

Martin Luther writes concerning this verse:

Whoever desires seriously to consider this commandment and apply it to his life must measure against it all works, words, and thoughts and must always ask himself with reference to his neighbor, "What do I want him to do for me?" Keeping that in mind, he would act in that way towards his neighbor. Then all wrangling, defamation and discord would soon end, and a whole host of virtues would follow. Every kind of grace, every kind of holiness, and as the Apostle here says, "the fulfilling of the law" would take place. He who desires to do this will thoroughly learn to know his own faults, humble himself, and fear God; otherwise he will wrongly regard himself as holy, in himself. Then also he will very often find himself sluggish in helping his neighbor, although he greatly desires everyone else to be kindly disposed towards him.

The Message translation renders verses 8 through 10 this way:

Romans 13:8-10 (Message) Don’t run up huge debts, except for the huge debt of love you owe each other. When you love others, you complete what the law has been after all along. The law code - don’t sleep with someone elses spouse, don’t take someone’s life, don’t take what isn’t yours, don’t always be wanting what you don’t have, and any other "don’t" you can think of - finally adds up to this: Love other people as well as you do yourself. You can’t go wrong when you love others. When you add up everything in the law code, the sum total is love.

CAST OFF THE WORKS OF DARKNESS - Read Romans 13:11-14

In verse 11 Paul admonishes his readers to "awake out of sleep". He is, of course, speaking metaphorically. Sleep, in this sense, refers to inattention to spiritual things. (Compare to I Co.15:34; Eph. 5:14, I Thess. 5:6-7).

Also in verse 11 Paul says, "now is our salvation nearer than when we believed." Because man is a three-dimensional being (I Thess. 5:23), salvation is also three-dimensional. In a past-tense sense we receive salvation when we believe on the Lord Jesus Christ and are saved (Rom. 10:9).In this past-tense sense it is the spirit of the believer that comes into union with the Spirit of Christ, and is born-again, becoming a new creation in Christ (John 3:6-7; I Co. 6:17; II Co. 5:16-17). In a present-tense sense salvation is an on-going process through which we are transformed by the renewing of our minds (Rom. 12:2, I Peter 2:1, James 1:21). In a future-tense sense our salvation will be complete when our bodies are transformed and glorified (Rom. 8:23-24; II Co. 5:1-4; Phil 3:21; Col. 3:4). It is this future-tense aspect of salvation to which Paul refers in Romans 13:11.

Verses 12 and 13 are an exhortation instructing believers to live in a manner that is becoming tothose who are believers in Christ. Since Christ has "delivered us from the power of darkness" (Col. 1:13), and we have been turned "from darkness to light" (Acts 26:18), it is appropriate for us to cast off the works of darkness, since we are no longer in the darkness. In these verses Paul is urging believers to "awaken" to who they truly are in Christ, and to walk according to thatreality: "honestly, as in the day".

The same thought is conveyed in Ephesians 4:22-24 when Paul instructs believers "concerning the former conversation [manner of life]", to "put off the old man" and "be renewed in the spiritof your mind", and to "put on the new man". In other words, wake up to who you truly are inChrist: a "new man", and put off the behavior of the "old man" which is no longer appropriate.Writing to the Colossians Paul uses slightly different language, but makes the same point:

Colossians 3:8-10

8: But now ye also put off all these; anger, wrath, malice, blasphemy, filthy

communication out of your mouth.

9: Lie not one to another, seeing that ye have put off the old man with his deeds;

10: And have put on the new man, which is renewed in knowledge after the

image of him that created him.

To the Colossians Paul writes that "you have put off the old man" and "you have put on the new man", therefore put off also the characteristics of the old man: anger, wrath, malice, etc.

In verse 13 "rioting" is komos, a word used by Greek writers to describe late-night carousal and drinking parties. "Chambering" is koite, meaning illicit sexual intercourse. "Wantonness" isaselgeia, "unbridled lust, excess, shamelessness" (Wuest).

In verse 14 Paul says, "But put ye on the Lord Jesus Christ.." The Spirit of Christ dwells withinthe believer. Paul is instructing that believers "clothe" their actions with Christ by yielding to thedictates of the inward spirit. (Compare to Galatians 5:16).

Paul concludes the last verse of this chapter with the very practical words, "make not provisionfor the flesh, to fulfill the lusts thereof". "Provision" is pronoia, meaning "forethought". In other words, do not make plans to provide for and gratify the flesh. The desires of the flesh, when denied opportunity for expression, wither and die unborn.

QUESTIONS TO CONSIDER

1. In the first five verses of this chapter Paul instructs believers to be submissive to civilauthorities. Read Acts 4:16-20. Was Peter right or wrong in his answer to the High Priest and temple authorities? Why?

2. Read Daniel chapter 6. Was Daniel right or wrong in his response to the king’s decree? Why?

Chapter 14: The Gospel Applied: Liberty of Conscience Balanced by Love

RECEIVE THOSE WHO DISAGREE - Read Romans 14:1-12

In verse one, the phrase "weak in the faith" describes a person who has incomplete knowledge ofthe fullness of Christ’s finished work, and is still laboring under some aspect of Old TestamentLaw. James Denney, in the Expositor’s Greek Testament writes, "The weak man is one who does not fully appreciate what his Christianity means; in particular, he does not see that the soul whichhas committed itself to Christ for salvation is emancipated from all law...hence his conscience isfettered by scruples in regard to customs of pre-Christian days." The particular scruples discussed in this chapter are connected to the use of wine and meat, and the observation ofparticular holy days, though the principles presented could easily apply to other things.

In the Old Testament, God put restrictions on which meats could be eaten and which should beavoided. Also certain days were observed under the Law as especially holy, for instance, theSabbath day. However, in this very letter to the Romans, Paul has stated repeatedly that Christians are not under the Old Testament Law and it’s requirements (Rom. 10:4; 8:3; 7:4,6; 6:14; 4:14-15; 3:28). In this chapter of Romans Paul strikes a balance between Christian libertyfrom the Law and acting in love towards those who do not understand this liberty.

While Paul instructs believers to accept the person who is weak in faith, he adds, in verse one, "not [for the purpose of] doubtful disputation". Wuest translates verse one, "The one who isweak with respect to the faith, be giving a cordial welcome, not with a view to a critical analysis of his inward reasonings." In other words, accept the one who has different opinions, but not forthe purpose of argument.

In verse 2, the word "believeth" is used in the same sense as the word "faith" is used in verse one: in reference to a person whose conscience forbids eating meat. The one who is weak in faith, and therefore restricts himself to a vegetarian diet for religious reasons does so because hisconsceince is not persuaded of the "rightness" of eating meat.

In verse 3 Paul instructs those who eat and those who do not eat to refrain from criticism andjudgment of one another on this ground: God has received them both. God accepts both those who eat meat and those who do not.

In verse 4 Paul expands the thought contained in verse 3 and points out that we have no right toanalyze and judge the lives of fellow believers, because we are each, individually, servants of thesame Master, and answerable only to Him (as it relates to conscience).

The end of verse 4 contains a wonderful promise: "he shall be holden up: for God is able to make him stand". In other words, we stand as believers, not because of our own individualstrengths and resources, but solely because God Himself is able to make us stand.

In verse 5 Paul moves from diet to observation of holy days, and applies the same rule: "letevery man be fully persuaded in his own mind." The great truth revealed in this verse is that Christians are individually responsible to God Himself, through the Lord Jesus Christ. Believersare to be led, not by a church hierarchy, or a code of conduct, but "by the Spirit" (Rom. 8:14).

Paul uses a similar expression when instructing the Corinthians in their financial giving. Rather than require them to give a certain percentage of their income, as was the case under the OldTestament Law, Paul says, "Every man according as he purposeth in his heart, so let him give..." (II Co. 9:8).

In verses 6 through 8 Paul emphasizes the same point: whatever we do or refrain from doing, should be because of conscience toward God. If we observe a certain day has unique and holy, itshould be because our conscience dictates it. If we observe every day alike, it should be for thesame reason. The point is not whether we observe a day or not, but that we should obey thedictates of our conscience before God, and allow others the same freedom as well.

In verse 8 Paul sums up this line of thinking by encompassing our entire lives, includingeverything between life and death: "whether we live therefore, or die, we are the Lord's." Again,the point is that we individually belong to the Lord, and therefore ought to live in accordancewith the dictates of our conscience before Him, allowing others the same liberty.

In verse 9 Paul says that, by his death and resurrection, Jesus has become Lord of both the livingand the dead (so that whether we live or die we do so under his Lordship and are answerable toHim).

In verse 10 believers are instructed to refrain from judging and analyzing the faults of oneanother for one very simple reason: we are all responsible to God, who deals with us eachindividually. Denney say, "In the face of our common responsibility to Him, how dare we judgeone another?"

In verses 10 through 12 Paul mentions "the judgment seat of Christ". Paul told the Atheniansthat God has "appointed a day, in the which he will judge the world in righteousness by that man[Jesus Christ] whom he hath ordained." The world (unbelievers, those outside of Christ) stands condemned already (John 3:18). Their condemnation "came upon" them as the result of Adam’ssin (Rom. 5:18). Those who hear and believe the gospel have escaped from that condition ofjudgment, condemnation, and wrath (John 5:24; Rom. 5:9). Because believers are no longer in Adam (condemned), but are in Christ, they are appointed to be judged at the judgment seat ofChrist (Rom. 14:10, II Co. 5:10) for the purpose of receiving "the things done in his body,according to that he hath done, whether it be good or bad" (II Co.5:10). Salvation is not at stakein this judgment, because the believer has already passed from death to life. It is not a judgmentof condemnation, but of rewards (I Co. 3:11-15).

The Message translation brings out the heart of this passage:

Romans 14:9-12 (Message) That’s why Jesus lived and died and then lived again: so that he could be our Master across the entire range of life and death, and free us from the petty tyrannies of each other. So where does that leave you when you criticize a brother?...I’d say looking pretty silly - or worse. Eventually, we’re all going to end up kneeling side by side in the place of judgment, facing God. Your critical and condescending ways aren’t going to improve your position there one bit. Read it for yourself in Scripture: "As I live and breathe, God says, every knee will bow to me; Every tongue will tell the honest truth that I and only I am God." So tend to your knitting. You’ve got

your hands full just taking care of your own life before God.

LIBERTY BALANCED BY LOVE - Read Romans 14:13 - 23

In verse 13 Paul recommends the proper attitude of one believer toward another: not judgmentbut love. Though a believer has liberty of conscience in Christ, he must take care not to "put astumblingblock or an occasion to fall in his brother's way" because of what he allows for himself.

In verse 14 Paul makes the remarkable statement that "nothing is unclean of itself", but that "it isunclean to anyone who thinks it is unclean" (Amplified). Again, the emphasis here is upon the conscience of the individual. Luther writes, "Nothing is unclean of itself, that is, because of it’sinner constitution, but only according as it is judged by men from without, because of theirconscience."

The Amplified translation renders verse 15 this way: "But if your brother is being pained, or hisfeelings hurt, or if he is being injured by what you eat, then you are no longer walking in love;you have ceased to be living and conducting yourself by the standard of love toward him. Do not let what you eat hurt or cause the ruin of one for whom Christ died!" (Compare to I Corinthians8, which is a parallel passage, dealing with this same theme).

The word "good" in verse 16 refers to "Christian liberty, the freedom of conscience won by Christ, but which will inevitably get a bad name if it is exercised in an inconsiderate, lovelessfashion" (Wuest).

In verse 17 Paul defines the kingdom of God. First he states what it is not, using the subjectmatter of this chapter: it is not meat and drink. That is, the kingdom of God does not consist ofexternal rituals, observances, and rites. Jesus said, "The kingdom of God cometh not withobservation. Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God iswithin you" (Luke 17:20-21). The kingdom of God is "the heavenly sphere of life in which God’sWord and Spirit govern, and whose representative on earth is the church" (Wuest). Rather thanmeat and drink, Paul says that the kingdom of God is "righteousness, peace, and joy in the Holy Ghost". In other words, the internal realities of redemption are the true focal point and object ofthe kingdom of God.The Message translation combines verses 17 and 18 this way:

Romans 14:17-18 (Message) God’s kingdom isn’t a matter of what you put in your stomach, for goodness sake! It’s what God does with your life as he sets it right, puts it together, and completes it with joy. Your task is to single-mindedly serve Christ. Do that and you’ll kill two birds with one stone: pleasing God above you and proving your worth to the people around you.

In verses 19 and 20 Paul recalls his argument from verse 14 when he says "all things indeed arepure but it is evil for that man who eateth with offense". In the light of this thought headmonishes believers to "pursue what makes for harmony and for mutual upbuilding of oneanother" (Amplified). To do otherwise would be to "undo and break down and destroy the workof God...for the sake of food..." (Amplified).

In verse 21 Paul urges believers to refrain from anything that offends, weakens, or injures theconscience of a fellow brother in Christ.

In verse 22, "faith" refers to confidence in one’s own convictions. The Living Bible translatesverse 22 this way: "You may know that there is nothing wrong with what you do, but keep it to yourself; don’t flaunt your faith in front of others who may be hurt by it."

The Amplified Translation says, "Your personal convictions on such matters - exercise them as in God’s presence, keeping them to yourself, striving only to know the truth and obey His will. Blessed is he who has no reason to judge himself for what he approves; who does not convict himself by what he chooses to do."

The word "damned" in verse 23 is better translated "condemned" (that is, by his own conscience). The one who is "weak in faith" is never clear in his own mind as to what ispermissible. "The man who has doubts, misgivings, and an uneasy conscience about eating, andthen eats, perhaps because of you, stands condemned before God because he does not act from faith. For whatever does not originate and proceed from faith is sin; whatever is done without aconviction of it’s approval by God is sinful." (Amplified).

Chapters Fifteen and Sixteen: Conclusion and Greetings

LOVE SEEKS THE WELL-BEING OF OTHERS - Read Romans 15:1-7

The first seven verses of Romans 15 are really a conclusion to the ideas presented in chapter 14."We who are strong" in verse one, refers back to the phrase used in chapter 14, "he that is weak in faith". In that case, the one "weak in faith" was weak in that his scruples and convictions wereuninformed concerning the completeness of the finished work of Christ, and he wasconsequently bound, by his own conscience, to the observation of laws and practices of the Old Covenant.

In contrast, the phrase "we who are strong" refers to those who understand their liberty in Christ,and are not bound, for instance, to avoid certain meats and to the observation of particular holydays. Nevertheless, Paul says, those who are "strong" in this respect have a moral obligation tobear with the weaknesses of those whose consciences are uninformed, and not to simply live to"please ourselves".

The Amplified translation reads this way, "We who are strong in our convictions...ought to bear with the failings and the frailties and the tender scruples of the weak; we ought to help carry thedoubts and qualms of others and not to please ourselves."

In verse 2 Paul sums up the theme of chapter 14, Christian liberty balanced by Christian love. Believers look, not only to what is desirable for themselves personally, but to what is useful andhelpful for others. A parallel verse is found in Philippians 2:4, "Stop looking out for your owninterests only, but practice looking out for the interests of others too"(Williams).(also Gal. 6:2)

In verse 3 Paul uses Jesus as an example of this kind of love, by a quotation from Psalm 69:9.The idea is this: because Jesus loved us, he carried our sins. We cannot carry one anothers sins inthe way that Jesus did, but the love of Christ compels believers to "bear with" one another in asimilar way forgiving offenses and seeking their well-being. (See also I Peter 2:21-24).

Because he has quoted Psalm 69:9 to make his point about Christian love, Paul now observes that "whatsoever things were written aforetime were written for our learning." The OldTestament scriptures point to Christ and his redemptive work and are useful as "pictures" andforeshadowings of redemption. (Also see I Co. 10:11).

Verses 5 and 6 are a blessing upon the Roman believers. Paul prays that they may be"likeminded one toward another according to Christ Jesus". To be likeminded means to have"mutual harmony and full sympathy with one another" (Amp.). When any group of people,whether husband and wife, or a church, are motivated by concern for one another, there is perfectharmony.

In verse 7 Paul returns to the idea presented in Romans 14:1, "Him that is weak in the faithreceive ye..." We should receive one another as Christ received us. The principle of Christian love is this: believers receive God’s unconditional love for themselves, and in turn show that same kind of unconditional love to others. (See Eph. 4:32; Col. 3:13).

PAUL’S MINISTRY TO THE GENTILES - Read Romans 15:8-21

In the following verses Paul defends the legitimacy of his special ministry to the Gentiles, asthough he were answering Jewish critics, who, in that day, doubted whether anyone apart fromIsrael could be saved.

When Paul says, in verse 8, that Jesus Christ was "a minister of the circumcision", he meansthat, in his earthly ministry, Jesus Christ was sent particularly and exclusively to the nation of Israel, "to redeem them that were under the law" (Gal. 4:5). (Also see Mt. 10:5-6, Mt. 15:24). Paul adds that the purpose of Jesus coming as a "minister of the circumcision" was "to confirmthe promises made unto the fathers". Jesus confirmed and fulfilled all the promises made toAbraham, Isaac, Jacob, and Moses. Jesus himself said, "The law and the prophets were until John: since that time the kingdom of God is preached..." (Luke 16:16). The whole Old Covenantof law was fulfilled in Christ, making it possible to bring in a New Covenant of grace and mercy,ratified by the blood of Christ.

In verse 9 Paul quotes from Psalm 18:49. His purpose is to say that even though Jesus cameespecially to Israel, the Old Testament scriptures themselves include references to the "heathen"(Gentiles) being included in God’s plans.

Verse 10 is a quotation from Deuteronomy 32:43, quoted for the same purpose, to demonstratethat God has always envisioned redemption for the Gentiles as well as for Israel.

Likewise, verse 11, a quotation from Psalm 117:1, is used to show that God’s plan to bringsalvation to the Gentiles was not an invention of Paul, but was included even within the OldCovenant made with Israel.

Verse 12 is a quotation from Isaiah 11:10, further demonstrating that Jesus, the "root of Jesse"(the father of David), would be lord and savior to the Gentiles as well as to the Jews.

Verse 13 is another blessing upon the Roman believers. The Message says, "May the God ofhope fill you up with joy; fill you up with peace, so that your believing lives, filled with the life-giving energy of the Holy Spirit, will brim over with hope!"

In verses 14 and 15 Paul takes on a somewhat apologetic tone, saying that, though he has writtento them boldly, it is not meant to suggest that he finds the Roman believers deficient in any way.Rather, Paul says he is seeking to put them "in mind" of the facts of the gospel (as a reminder),though he says that he is satisfied that they are fully instructed and able to "admonish oneanother". What Paul seeks to bring to their minds is the fact that Gentiles are included in God’splan of salvation, as he has just demonstrated by quoting numerous Old Testament sources.

Paul reminds his readers, in verses 15 and 16 that he has been given a special "grace", or callingfrom the Lord to minister to the Gentiles (see Acts 26:17-18).

In verse 17 Paul continues in an apologetic vein, seeming to answer a critic who would suggestthat Paul is boasting of his ministry. He says that he feels justified in boasting (KJV "glorying")in those things that "pertain to God". In other words, Paul is not boasting in himself, but in God’s work in and through him.

In verses 18 and 19 Paul reminds his readers that he is speaking from first-hand knowledge of the working of Christ through his life. He points to the evidence of his ministry: signs andwonders which have resulted in the Gentiles being brought to faith in Christ, from Jerusalem toIllyricum (modern day Albania, near Thessalonica and Berea - see Acts 17).

In verse 20 Paul says that he sought to preach where Christ was unknown, not "building onanother man’s foundation". The word "strived" in this verse is philotimeomai, meaning "to be actuated by a love of honor". Paul made it a matter of honor and conviction to preach the gospelwhere Christianity was not already established.

In verse 21 Paul again quotes from the Old Testament, from Isaiah 52:15, in order, again, tojustify his ministry for those who might question it.

PAUL’S PLANS TO VISIT THE ROMANS - Read Romans 15:22-33

This letter from Paul to the Romans was probably written from Corith, around AD 57-58. Acts 19:21 says that Paul planned to visit Rome after passing through Macedonia and Achaia on theway to Jerusalem to deliver gifts of support to the saints of Jerusalem. The Romans had dividedGreece into two provinces, Macedonia and Achaia. Corinth was the principal city of Achaia as Philipi was to Macedonia. Paul had raised money in both of these cities to take to Jerusalem (SeeII Corinthians 8 and 9).

In verse 27 Paul suggests that, since the Gentile believers have been brought into a covenantwhich was "to the Jew first", it was proper for them to respond with "carnal things" (money) as away of acknowledging the benefit of the "spiritual things" (the gospel) shared with them. (I Co.9:11; Gal 6:6).

In the concluding verses of chapter 15 Paul says that he plans to come to them "in the fulness of the blessing of the gospel of Christ" (verse 29). The gospel is blessing, not threatening. He also asks for the prayers of the Romans (verses 30 and 31), and pronounces blessing upon them (verse 33).

SIGNIFICANT POINTS FROM CHAPTER 16 - Read Romans 16

Chapter 16 consists, primarily, of greetings to and from various believers who were either withPaul or at Rome. Many of the names of individuals can be found elsewhere in the NewTestament. One interesting point to note is verse 22, "I Tertius, who wrote this epistle, salute you in the Lord." This tells us that Paul did not write the letter to the Romans by hand, but dictated itverbally. It could, therefore, be considered an example of how Paul might have preached in person.

In verses 17 and 18 Paul warns the Romans against those who would cause divisions amongthem. There were those in that day, as in this day, who see Christians as a group of people easyto dominate for the purpose of earning an easy income, by "fleecing the flock". (Also see Acts 20:29-30).

In verse 20 Paul says that the Lord will shortly "bruise Satan under your feet". Victory over theinfluence of Satan in the lives of believers is accomplished and made real by the work of Christ,not by human effort. Satan is already under the feet of Jesus, and that victory is complete. God’s

plan is to extend that same victory to every member of Christ’s body. (Also see Heb. 2:8-9).

Paul closes this letter, in verses 25 through 27, with a prayer. In it he says that it is God who will "stablish" (establish) the Roman believers. This thought recalls his statement at the beginning ofthis letter, Romans 1:11, in which he says that he desires to see them in order to impart a spiritualgift for the purpose of establishing them. Paul’s desire throughout this epistle has been to root,and ground the Romans upon a solid foundation of faith in Jesus Christ.

Paul also says (verse 25) that the gospel of Jesus Christ is the revelation (uncovering) of amystery "kept secret since the world began", but now made manifest. Revelation 13:8 says thatJesus is "the Lamb slain from the foundation of the world." From the very beginning it wasGod’s plan for Jesus to take man’s place as the Lamb of God, thereby eliminating sin, and to be the source of the new creation, so that mankind would live "in Christ", and stand before God, inChrist, without spot or blemish. (See Eph. 1:4; Col. 1:17-19). In Colossians 1:27 Paul says that the revelation of the mystery is "Christ in you, the hope of glory". This is God’s ultimate purpose for humanity. Paul concludes Romans with these words: "To God only wise, be glory throughJesus Christ for ever. Amen."

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