Introduction to the Study of Romans

The Epistle of Romans is a treasure of truth that needs to be understood by the Saints of God. This study will endeavor to help you to understand its important doctrines.

Authorship of the Epistle to the Romans

Romans’ internal evidence supports Paul’s authorship

Paul claimed to have written it (1:1). Romans’ style is the same found in I and II Corinthians and especially Galatians. Paul’s style and the style of Romans is intensely “personal.” To read Paul’s epistles is almost the same as hearing his voice. Paul wrote like he talked.

The stage of development of Christian doctrine which the letter reveals fits naturally to the time of Paul. Paul was at the height of his ministry at about the middle of the first century at which time the common issues which disturbed the churches are the same issues dealt with in Romans.

External evidences support Paul’s authorship

Paul was known as the writer of the epistle to the Romans as early as AD 95. Some of the writers who recognized Pauline authorship of Romans were:

1. NT Writers—Especially Peter (2 Peter 3:15)
2. Clement of Rome (AD 95)
3. Ignatius of Antioch (AD 110)
4. Polycarp, the Bishop of Smyrna (After AD 110)

Who Did Not Start the Church at Rome

Paul wrote this epistle, but did not start the church at Rome, nor had he ever visited this church up until sometime after writing of this epistle. The Christian church in Rome was already existed before the writing of the epistle to the Romans with groups of believers meeting in homes such as that of Priscilla and Aquilla. If we compared Romans 1:8, 1:11, and chapter 16, we can safely conclude there was a Christian church at Rome before Paul or even Peter.

There is not much historical record of the founding of the church in Rome, but we will can also conclude that Peter did not found the Roman church either as advocated by the Roman Catholic church. Paul never once names Peter as being in Rome and it would seem logical if Peter was the leader of the church that Paul would have mentioned him in his salutation in Romans 16. Instead, Paul lists 28 people in that salutation among whom listed first were Priscilla and Aquilla. Furthermore, the Book of Acts places Peter in Jerusalem not in Rome founding the church there in Jerusalem.

The Birth of a Christian Church at Rome

The Roman Empire was in power at the time of the writing of this epistle and Rome was also the capital city of this empire—it was the chief city of the world. It has been said that “all roads led to Rome.” This is because it was the Romans who introduced and built a new system of roads stemming from the capital city of Rome itself. Rome was the center of the world and a strategic place out of which gospel could spread.

From the multitudes of Jewish slaves brought to Rome and later freed, multiple (maybe as many as 5) Jewish synagogues cropped up. Eventually, Jewish Christians would travel to Rome as well and cause quite a disturbance within these Jewish synagogues. As Rome was intimidated by the number of Jews within the city and their increasing tumults, measures were taken to discourage its growth. The earliest measures taken did not include making Judaism illegal, but did forbid unauthorized gatherings.

The historian Cassius Dio reports the following action taken by Claudius against Roman Jews:

“As for the Jews, who had again increased so greatly that by reason of their multitude it would have been hard without raising a tumult to bar them from the city, he did not drive them out, but ordered them, while continuing their traditional mode of life, not to hold meetings.”

Resulting from the restrictions imposed by the government was a Gentile-dominated church. It is this church that received Paul’s letter sometime around AD 57-58. Instead of in central synagogues or large meeting places, this church met in small groups around the city of Rome as in the homes of Believers. Though their gathering places were ‘decentralized’, especially from the letter to the Romans, we can see the Christian church maintained communication and the sense of being ‘one body’ in Christ.

TIME & PLACE

Romans was written from Corinth around 57-58 AD. In Romans 15:19, Paul lets us know that he is near the culmination of this career and at the end of his third missionary journey. He has preached the Gospel, he says, “from Jerusalem and as far round as Illyricum,” and goes on to make the amazing statement that he no longer has any room to work in that vast area. He wishes to go to Spain since Italy itself is already being evangelized, and to visit the Roman church along the way. But he cannot do so at once; he must first go to Jerusalem. The reason for this is both clear and evident. For some time, (2 Corinthians would suggest at least one year), Paul intimates, he has been engaged in taking a collection for the poor in Jerusalem. During the writing of the book of Romans, that collection is virtually, if not quite complete, and Paul is awaiting an opportunity to deliver the offering to Jerusalem. I and II Corinthians refer to the collection as being in progress (I Cor. 16:1-4; 2 Cor. 8-9) and Romans 15:25-28 looks upon it as just completed. Since in I Corinthians 16:3-4, Paul indicated that he plans to end his work on the collection in Corinth and then to depart from that city for Jerusalem, it is natural to suppose that he wrote Romans while at Corinth. Most scholars place the time of this epistle around AD 57-58.

OCCASION

Romans was written as Paul’s introduction to the Christians at Rome preceding his journey to them. Apostle Paul had long been intending to visit the Roman Christians as soon as he accomplished the business he had at hand which was the collection for the poor at Jerusalem (1:13; 15:25, 26, 28). His work in the east was over; he was on the eve of his journey to Jerusalem. He wanted to introduce himself to the Christians at Rome before making his stop there so he wrote this epistle with the intention of sending it on the first favorable opportunity. Phoebe’s voyage to Rome afforded Paul such an opportunity (16:1-2).

PURPOSE

Romans is a theological treatise of the meaning of the Gospel. Though the church is predominately Gentile, Judaism was a dominate influence early on. There were many Jews in Rome at the time of the writing of the Epistle to the Romans and even the Jewish Christians were heavily bound to the traditions and heritage of Judaism. The Jews believed because they had Moses’s Law and the covenant of circumcision that they were guaranteed eternal life with God. They believed they were superior to the heathen Gentiles and that they did not need to submit to heathen rulers. Paul refutes the doctrines of the Jews which were inconsistent with Scripture.

Paul’s Introduction to Romans (1:1-17)

Paul’s Salutation (v. 1-7)

An apostle is one who has been SENT FORTH as a messenger or representative of and fully authorized by the sender—a delegate or ambassador. (Acts 9:3-9, 15-22, 28) Paul’s calling was not earthly. He was not even a candidate in the vote taken in Acts 1, but Paul’s calling and sending forth as an apostle came from Christ. (1:5) Paul emphasizes that he was called to be an Apostle; this calling was by God and not by man.

Paul was a “preacher of the Gospel.” He was a separated messenger with a special Message. The Gospel is a mystery (Mark 4:11; I Tim. 3:9,16; Col. 2:2; 4:3; Eph. 1:9) and a Divine revelation. (Acts 9).

Absolute consecration is spoken of in these words. Paul was set apart to preach one message and only one message. Paul did not declare a message that exalted himself nor did he do a work to further his position in the eyes of men. Paul declares that his purpose in life was the Gospel of God, and so should this be our purpose as ministers of the Gospel.

His Message (v. 1-5)

Paul’s message is the Gospel. The Gospel does not originate from Paul and is wholly concerned with Jesus Christ: our Lord, seed of David, Son of God, resurrected.

His Readers (v.6-7)

Those connected to Jesus are connected with Him by His calling. The Called that Paul is writing to does not simply mean those invited, but means those invited that have come.

It is unquestionable that the recipients of this epistle were the Roman Christians (v. 7, 15). Scripture seems to point to a predominantly Gentile Roman church as Paul’s manner of addressing the church leaves hardly any doubt that he is writing to Gentiles. In chapter one, Paul speaks of his apostleship for obedience of the faith among all the nations (1:5). He refers to the recipients as “other gentiles” and also gives as his reason for being ready to preach the Gospel to them as that he is debtor both to the Greeks and to the barbarians (1:14), and that the Gospel is the power of God unto salvation, though to the Jew first, yet to the Greek also (1:16).

When the position and prospects of the Jewish nation are under review and Paul comes to admonition, it is to the Gentile believers that he addresses it (1:13; 11:13; 15:15-16).

The family of God comprises of saints called out of the world by God’s grace to be His own people (I Cor. 1:2). Saints are those who are set apart for worship and praise. Another word key to understanding the meaning of “saints” is “sanctified.” Saints are directly opposed to sin. Saints are those who allow holiness to become a reality in their lives. True righteousness is a phenomenon of the will. True righteousness always produces outward action and inward results. Every form of sin must be put out of the heart. As moral agents our intellect must disapprove of sin.

Grace to you and peace from God our Father, and the Lord Jesus Christ

This is a common greeting of Paul in his epistles. The title “Jesus Christ our Lord” or “Lord Jesus Christ” is used ten times in Romans. Jesus is the personal name as Savior. Matt. 1:21. Christ is “God’s anointed one” Lord denotes He is Lord of all things in heaven and earth (Acts 10:36). Jesus Christ our Lord is the Master of every situation!

Paul’s Readiness (to Visit, Impart & Preach) (v. 8-15)

Verses 8-15 express Paul’s personal feelings for the Roman saints.

Paul is thankful for the faith of the Roman saints and so prays for them (v. 8-9)

The whole world is in reference to the domain of the Roman Empire which often referred to itself as the whole world. It was Augustus who made the decree at the birth of Christ that the whole world should be taxed, which was in reference to the dominions of Rome.

The faith of the saints in Rome was spoken of throughout the entire Empire. These Roman Christians are the “Beloved of God,” “Called to be saints,” and recipients of the grace and peace “from God our Father, and the Lord Jesus Christ.” Their testimony bears out that they are separated unto God and represent the King of Glory. What a treasure a good testimony is! Paul stands on the battleground in prayer that their faith and testimony would continue.

He has a great desire to visit the Roman saints and impart spiritual gifts unto them because of his motive to see the church established (v. 10-12)

Rome was strategic, but Paul is led by the Spirit and not statistics. It is probable that Paul realized the strategic value of building up the church in the capital city of the Roman Empire, but Paul was a caliber of minister that would invest as heavily in a city no one ever heard of. He was blessed to hear that there were saints in Rome and desired to visit them to do his part to strengthen the church there. It is logical that a revival in the city of Rome would have impact on the entire Empire, but the truth is, God could choose any place to be the start of a revival that would turn the world upside down (Acts 17:6).

Paul had been hindered from going to Rome (v. 13-15)

He had wanted to and even planned to go, but he had been hindered. Paul would one day go to Rome as a prisoner to stand before the Roman leaders and proclaim the Gospel of Jesus Christ. The book of Acts tells us that Paul dwelt two years in Rome. It is believed that he was under house arrest during this time of being in Rome. He was beheaded in Rome in AD 67.

Paul had great desire to preach the Gospel in Rome. He uses the word “debtor” in reference to himself to show that he is committed to preach to all men (v. 14). He was a debtor to the sinner to tell him about Christ. “Greeks” is used to refer to the wise Gentiles who have been educated in Greek culture and philosophy. “Barbarians” is used to refer to those outside of the Greek culture, that would not have been educated. Paul is ready to preach to everyone.

Paul’s Theme: The Gospel (1:16-17)

Verses 16 and 17 are the key verses of this epistle and are a summary of the epistle.

The Gospel is the power of God unto salvation

All who believe can be changed by the power of God

The Scripture declares that the Gospel of Christ is to everyone that believes. Some falsely teach that God chooses only certain people to be saved. The Gospel is not for only a selected few, but for whosoever will come and drink of the waters of life. Whosoever believes in Jesus shall have everlasting life (Jn. 3:16). All men have the ability of believing, but all men will not choose to believe in Jesus and accept the provision of redemption through His blood.

Salvation is a work of God

Man can do nothing to save himself. He was born in sin with no human means of hope. Man could not be good enough to satisfy the law of God. He is guilty and condemned to hell. There is no price that man could pay to purchase his Salvation. Salvation is a work of God given by grace and received by faith in Jesus Christ. Many complicate the simplicity of the Gospel and cannot accept that sinful man can be made new and transformed by the power of God as he reaches out in faith to the nail scarred hands of Jesus.

The Gospel reveals the righteousness of God from faith to faith

Righteousness comes from God

Man has no righteousness of his own (Is. 64:6). The righteousness of Christ is put to the account of the sinner. This is what is meant by imputed righteousness. Impute is a KJV word that means to set to the account of. ILLUSTRATION: A man who has no money in the bank needs someone else to put money into his account. And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness (James 2:23). Abraham had the righteousness of God put to his account (Rom. 4:3). God views the repentant through the blood of Christ.

Righteousness is received by faith at salvation. There is a difference between imputed righteousness and imparted righteousness. To impart means to put into. God places His righteousness in man at Salvation. There is a change of nature that accompanies the new birth (Phil. 3:9).

The expression from faith to faith is referring to an increase of faith; showing growth from the initial faith of salvation to a greater faith in God that comes with Christian growth. The Scripture tells us that every man is given the measure of faith (Rom. 12:3). All men have the ability to believe, yet all do not exercise their faith to believe in Jesus Christ. The apostles asked the Lord to increase their faith (Lk. 17:5). Faith is increased as it is put into practice. With Christian maturity comes an increase in faith. The righteousness of God is revealed from faith to faith through the Gospel.

The Righteousness of God is progressive in the life of Christians.

The revelation of God’s character and nature is not something apart and separate from the Gospel, but is bound up in the Gospel that we as hearers may LIVE. This life and righteousness is not received all at once, but is revealed to us from faith to faith. As we obey and do as we have received, God gives us more and this continual progression in righteousness is the path of life of the JUST. The key to maintaining our experience with God is progression. Paul declares in Hebrews 6:1, “Let us go on.”

The just shall live by faith

Paul builds the theme of the epistle on the foundation of Scripture. “As it is written” is in reference to Habakkuk 2:4 from where this statement is quoted.

The just are those who have been justified by God through faith

The just refers to those who have been set in a right relationship with God through the atonement provided by Jesus Christ. Those who are saved are the just or those who have been justified.

The Christian is kept by the power of God

The just remain so by the keeping power of God. In this world of sin, the Christian needs the preserving power of God to keep him on the straightway that leads unto life. Jesus said that no man could pluck the sheep out of His hand (Jn. 10:28). This does not mean that God ever takes away the choice of man. Christians must choose to serve God, to live is an everyday experience (The just shall live) that requires a continual receiving of God’s power by faith.

The path of the just leads to full maturity in Christ

Light represents truth which guides the Christian on his journey (Pro. 4:18; Ps. 119:105). The further we walk on the path, the more truth that is received. God reveals more truth as we obey the truth that has already been received. The life of the just is to continue by faith to mature in Christ and receive the fullness of our inheritance as believers.

The Christian lives his life by faith in Christ

Galatians 2:20—I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

All are guilty and under sin (1:18-32; 2:1-29)

Romans 3:9—… we have before proved both Jews and Gentiles, that they are all under sin;

All are guilty

All mankind needs to be justified through Jesus, or the wrath of God will be revealed against it (1:18). Jesus is the only way to salvation and those who do not chose to accept the provision of Christ are condemned (John 3:18).

Gentile guilt (1:19-32)

The conclusion of this chapter continues on describing this people who are guilty and worthy of the wrath of God. They are without excuse.

They knew God (1:19-23)

God has manifested Himself to them (v.19). Creation itself clearly declares the things of God (v.20). Even those who did not receive the Law or have never heard the Gospel have been given a revelation of God through nature therefore they are without excuse. They once knew God but did not glorify Him as God (v.21). Graven images are the result of rejecting truth and not glorifying God. Man has worshipped the creature more than the creator.

Jewish/religious guilt (2:1-29)

Romans chapter two talks about the guilty Jew or the guilty religious person. The Jew refused to obey The Light of Revelation. In this chapter we see the Jew condemning others, just as the Pharisees did. This chapter also talks about the circumcision of the heart, which is most important.

The Principles of God’s Judgment (v. 1-16)

God’s judgment is true (2:2)

God’s judgment is according to truth, unbiased, and absolute. A man may feel self-confident and sure of his own place at the time he judges another, but without a doubt he is without a defense–inexcusable–when the judgment of God comes.

God’s judgment is impartial (2:3-11)

Those who have sinned without the Law will perish without it (2:12)

It is not enough to know about the law, but you must DO it. Ignorance of the Law will not save the Gentile. This refers to the Gentiles who had not received the Law of Moses. Even though they did not have Moses’s law all men have been given the testimony of creation and have the law of God, revealed by the conscience of man, written on the heart. Paul has already shown that all men are condemned and in need of Salvation.

Those who have sinned in the Law will be judged by the Law. He stands in this place of great self-confidence and self righteousness because he KNOWS the law, but THERE IS NO RIGHTEOUSNESS IN just KNOWING THE LAW. Paul is clearly presenting that just as the Gentile is guilty because he DOES NOT the law and not that because he has not the law, as the Jews do, so also are the Jews not pardoned from their guilt because they have and know the law, but they as well are judged for not DOING the law.

Obedience is a requirement for justification (2:13)

Justification is now only provided by faith in Jesus Christ. Christ is the fulfillment of the law. Under the New Covenant of Grace men can only be justified through Jesus Christ. The sacrifices of the law looked forward to redemption through Christ’s blood and justification which is by faith. So today the only way man can obey God is to accept the atonement of Jesus Christ (Galatians 3:24).

The Law of God is written on the hearts of men (2:14-16)

Does verse 12 mean that a Gentile cannot be justified because he has not been given the law that he may obey it as the Jews have? No, absolutely not. The Gentile may do by nature the things contained in the law without ever having it because God has placed in every man a conscience whereas long as men guard it and keep it are a law unto themselves in the proper and true sense of the phrase. This law is written in their HEARTS and their conscience bears witness to it.

Paul is confronting the excuses of man, to answer the question: how can God judge the Gentiles who did not have the Law? God will judge a man based on the truth that has been afforded to him. Gentiles who sin will perish, but the Law of Moses will not be used as a standard of judgment against them. All men still had the law of their conscience and the testimony of creation. The sinner is under condemnation with or without Moses’s law.

God created man with a conscience which is a natural sense of right and wrong. God has only one standard of morality. There is not one law for the Jew and another law for the Gentiles.

God will judge the secrets of men (2:16)

THE UNFAITHFUL JEW IS UNDER CONDEMNATION (2:17-25)

The Jews rested in the Law (2:17-18)

The Jews claimed to be exempt from condemnation based on heritage. When Jesus condemned the Jews, they replied: We be Abrahams seed; Jesus responded: if ye were Abraham’s children, ye would do the works of Abraham.—Jn. 8:33-39 The Jews believed they would receive eternal life on the merit of being a Jew and the covenant of circumcision. The old Rabbinical writings state that no circumcised man will be lost. The Jews had a tradition that Abraham stood at the gates of hell to insure that no circumcised man was ever cast there.

Knowledge of the law cannot save the Jew. The Jew that boasts in the law believes he is a guide for the blind, but is blind himself. That is, he believes he knows the way, and no one else does. He stands in this place of great self-confidence because he KNOWS the law, but THERE IS NO RIGHTEOUSNESS IN KNOWING THE LAW. Paul speaks directly to emphasize his point, “Thou that preachest a man should not steal, dost thou steal?” Paul is clearly presenting that just as the Gentile is guilty because he DOES NOT the law and not that because he has not the law as the Jews do, so also are the Jews not pardoned from their guilt because they have and know the law, but they as well are judged for not DOING the law. Their self-confidence is fool hearty for they are the blind leading the blind.

The Jews believed they were superior to the Gentiles (2:19-25)

The True “Jew” is one that is so INWARDLY (heart, spirit) (2:26-29)

Circumcision was a sign of the cutting away of the flesh. The uncircumcised Gentile who obeyed God’s law had more profit than the circumcised Jew who disobeyed it.

Circumcision is of the heart. The issue for justification is not over if a man was born Jew or Gentile, whether he has been circumcised or not, or if he has the law or not, but has his HEART been circumcised? Has the hardness, impenitence, and sin been cut out of his heart? Paul concludes a true Jew is one who has faith inwardly, whose heart has been changed, and not one who merely follows outward ceremonies in the flesh. Every Jew needs to add to his physical circumcision a circumcision of the heart through repentance and a changed life.

Conclusion (3:9-19)

The Law in a Right Perspective (chapter 3)

Justification is by faith without the deeds of the Law. The Law is: an advantage to those who know it (vs. 1-2), absolute in its nature (vs. 3-8), unbending in its authority (vs. 9-19), has a distinct purpose (vs. 20-30), and is not made void, but rather is established by our faith (v. 31).

Introduction

In Chapter 3, we have five principles concerning the Law:

In Chapter 1

Paul introduces himself and his desire to visit the church at Rome and then introduces his subject of the Gospel of Jesus Christ. In this Gospel, the righteousness of God is revealed from faith to faith and the wrath of God is revealed against those who reject the Gospel.

In Chapter 2

Paul establishes that knowledge of the law is not enough to save (Not hearers but doers are justified) and resting or boasting in knowing the law is foolish. All are guilty under the law; those who have the law will be judged by it and those who have not the law will perish without it.

Paul clarifies that justification is not for those who keep the letter of the law, but for those we are a Jew inwardly (2:29). The Law of Circumcision that is essential to justification is a procedure of the heart and spirit.

In Chapter 3

Paul sets the Law in its right perspective. The religious Jew clung to his knowledge of the law of Moses as if it were a charm that justified them before God. They had a warped perspective of what the law is and does. Jesus did not and Paul does not eliminate the law as worthless, but does position it properly in the perspective provided by the revelation of the cross. In Judaism, the law is king, but according to the Gospel there is righteousness and justification without the deeds of the law.

This conviction in the pre-eminence of the law is what fed the Jew’s objection to Christ. The Holy Ghost knew the Jews were holding to their superiority and trying to justify their rejection of the Gospel. In Romans 3, we find refutations of the excuses of the Jews to further show they are condemned and in need of Jesus.

• The True Advantage of Having the Law (vs. 1-2)
• The Absoluteness of the Law (vs. 3-8)
• The Unbending Authority of the Law (vs. 9-19)
• The True Purpose of the Law (vs. 20-30)
• The Establishing of the Law (v. 31)

What Law?

The word “law” generically means “a principle; a prescription”. Though it was to the Jew who was given the Law of God through Moses, both Jews and Gentiles had the law of God in their conscience (whether or not they chose to receive it was their choice).

Throughout Romans, Paul illustrates the weakness of the Law given to Moses and yet at the same time establishes his true value. The Law given to Moses is indeed the will of God, but it is not the entirety of his instruction. The error of the Jew was in that they made those principles with its ceremonies and attached traditions the sum of God’s intent toward humanity.

Though we can find the same word “law” used in 52 verses in Romans, Paul is not always discussing the same set of principles or prescriptions.

• Romans 2:12-13,17,18,20,23,25,26 : The Jews had the Law of Moses and the Gentiles did not. The Jews boasted and rested in the law given through Moses and because of the keeping of the deeds of this Law.
• Romans 2:14-15 : The Gentiles did have a law in their heart or their conscience
• Romans 3:27 : Law of faith.
• Romans 7:2 : Law of her husband
• Romans 7:22 : Law of God
• Romans 7:23 : Law of Sin
• Romans 8:2 : Law of the Spirit of life in Christ Jesus
• Romans 9:31 : Law of Righteousness

Moses was used as an oracle of God, but he was not the only nor the last of God’s messengers. Ultimately, he was only trailblazer for the Living Word! The law in our conscience or the law given through Moses are both abstractions of the Law of God. God gave his eternal principles to Moses and God desires his will, his law, his prescriptions to be hidden in the heart of every person and realized in their life.

Romans 3:28 Therefore we conclude that a man is justified by faith without the deeds of the law.

A man can be justified in the eyes of God without the deeds of the law of Moses (thief on the cross). A man is never justified if he is contrary to the mind of God.

Romans 7:22—For I delight in the law of God after the inward man:

The True Advantage of Having the Law (vs. 1-2)

Having Received the Law First, What Advantage does the Jew Have? (vs. 1-2)

The Advantage IS NOT that they are inherently superior to the Gentiles

Justification by faith is a doctrine of equality of all men which the Jews despised due to their insistence on being superior to the Gentiles. The Jew wanted to flaunt his greatness over the Gentile. Many Jews continued to reject the Gospel and hold to their pre-eminence and exalted position in Jehovah simply because of their lineage to Abraham. Most Jews were appalled by the concept of the Gentiles being equal to them and having the same access to God as them through faith in Jesus.

The Advantage IS they had first received the oracles of God.

“Yes the Jew has an advantage, but it is not what you think!” Oracle literally means utterance and is used here to refer to the Words or utterances of God proclaimed through the prophets and preserved in the Holy Scriptures. The Jews had received the prophecies of the Messiah and therefore had an advantage of increased revelation of Messiah that the Gentiles did not have. The advantage the Jew had was the very thing that condemns him as many still continue to reject Jesus as the Messiah (John 1:11).

The advantage of knowing the law is not that that knowledge justifies us, but is that by hearing of the Word of God to us is opened an opportunity to receive faith in God. We can know better and miss our opportunity to please God.

Application

2 Peter 2:21—For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.

Question: Is it an advantage to not know God’s will?

Answer: No. It is a blessing to have had the opportunity to know God’s will. Peter is expressing the greatness of the degree of condemnation of backslider. Both the heathen and backslider are condemned.

The Absoluteness of the Law (Romans 3:3-8)

Justification is by faith without the deeds of the Law. The Law is: an advantage to those who know it (vs. 1-2), absolute in its nature (vs. 3-8), unbending in its authority (vs. 9-19), has a distinct purpose (vs. 20-30), and is not made void, but rather is established by our faith. (v. 31).

ILLUSTRATION: Two truck drivers were traveling together hauling a 12' 4" high trailer when they come up on an underpass marked ‘Clearance 11’ 3" ’. The first man asked his partner, “What do you think?” The second checked around for police and seeing none suggested, “Let's give it a try.”

The Standard is an Unchanging Christ

We have made a distinction between the specific prescriptions given through Moses and the much more encompassing Mind of God. It is a great error to make the Law of Moses as the entire prescription of God's will. The fullness of God's Will is much larger than the Law given through Moses.

It is in Jesus, we see the fullness of God's will. The Lord Jesus Christ is the standard of God's expectation.

Eph 4:11-16 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: 16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.

For the purposes of our study we have defined The Law of God as:

God's standard of expectation for his creation.

God's Law is governed by the nature of God. What is in the Law of God is because of Who God is. God is absolute and therefore His Law is absolute–his expectations of the behavior of humanity are absolute. (The majority of the time, Human self-government is anything but absolute.) > 2 Samuel 22:31 As for God, his way is perfect; the word of the LORD is tried: he is a buckler to all them that trust in him. (Compare with Psalm 101) ### If some do not believe, will God break his promise? vs. 3-4 Has God cancelled his covenant with Abraham because some Jews are bad? If some do not believe does it hinder God's plan? Will unbelief cancel God's faithfulness? See II Timothy 2:13

The Jews Cling to their Heritage as Abraham's Children as their Warranty. (v. 3)

Their objection was even though some did not believe; nothing can nullify our special promises we have been given by God through Abraham. They were in effect saying no matter what else we are, we are Abraham's seed and that will get us into heaven. #### The answer: Absolutely Not! (v.4) Will God be unfaithful because man is unfaithful? Absolutely Not! > vs. 4—God forbid: yea, let God be true, but every man a liar… > 2 Timothy 2:13 If we believe not, yet he abideth faithful: he cannot deny himself.

It is not because, some Jews were unfaithful that requires faith in Jesus Christ. It is because the fullness of God's plan of redemption has always been in Christ.

Re 13:8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

Illustrated from David's Life

…That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. (v.4)

The Psalm of David is quoted which showed God to be righteous even when David was condemned for his sin. According to Psalm 51:4, God is just when He speaks and clear when He judges. This is used here to show that God is right to condemn the Jews because they rejected the Messiah who came from the seed of Abraham according to the promises. These promises they claimed would justify them in fact brought condemnation to the Jew because of their rejection of Jesus Christ.

If our sin commends God's righteousness, how can He judge us?-Vs. 5-7

Let us first understand the meaning of the question.

Commend -To represent as worthy of notice, regard, or kindness; to speak in favor of; to recommend. — Webster The Gk. word carries the meaning of to exhibit (as in a conspicuous manner), or to introduce, to stand with or to come into existence.

We must rely on the context to help us understand the meaning of this question. This is posed as two questions in the text and has been simplified for the purpose of study. The question is literally asking: if our unrighteousness magnifies or brings attention to God's righteousness and mercy; is God unrighteous if He judges us?

This is still awkward for us to understand. Remember God is dealing with the actual objections of the Jews. The objection is the same as the objection of many today. We could ask it this way: If God is so righteous why would He judge me for my sin and send me to hell? (Especially, because we are Abraham's children.)

God forbid: for then how shall God judge the world?

The answer is: Certainly not. For if this principle is used then how could God pass judgment on the world? The world here is referring to the Gentiles. The Jews were still trying to excuse themselves from condemnation. It is proper for a righteous God to judge the unrighteous sinner—whether Jew or Gentile.

The truth is, God can judge the world because he is righteous.

Let us do evil that good may come? — Vs. 8

Some abuse the truth of God's mercy and boast that their sinful lives and God's unconditional acceptance, is illustrative of God's great Mercy. Paul was NOT preaching this false doctrine, but was being accused of doing so.

This was an attack on Paul's preaching of justification by faith. The Jews were saying: you tell us God justifies the wicked, so why not continue to be evil so good can come out of it? Paul's description of those who did preach this was: whose damnation is just. Since the accusation was not true Paul did not go into a detailed answer; he only affirms that God's judgment on them is just.

The Unbending Authority of the Law (vs. 9-19)

Justification is by faith without the deeds of the Law. The Law is: an advantage to those who know it (vs. 1-2), absolute in its nature (vs. 3-8), unbending in its authority (vs. 9-19), has a distinct purpose (vs. 20-30), and is not made void, but rather is established by our faith. (v. 31).

The whole world is under the sentence of condemnation.

The charge is levied against the sinner. — v. 9

Who is a sinner? We have proven both Jew and Gentile to be under sin as ALL are guilty of breaking the law.

Witnesses are brought before the accused.

The witness of creation — 1:20

The witness of conscience — 2:15

The witness of commandment — 3:19

The indictment is read from the Scriptures. — vs. 10-18

According to the rules of the court the indictment had to be written.

An indictment is a written accusation or formal charge of a crime or misdemeanor, preferred by a grand jury under oath to a court. - Webster

The Great Judge leaves no excuse for humanity and has Paul use the written Word to indict the accused.

Paul used their own sacred text to condemn the Jews.

The Jew boasted that he possessed the Scripture; now God is using that same Word to expose their sin. God is making them accountable to His Word.

Although the Gentile did not have the written word; they still had the same principals contained in the Word written on their heart

The defense of the accused — V. 19

What is the defense of the accused?

The accused has nothing to say; every mouth is stopped. The Day of Judgment will be a day of silence.

The verdict — V.20

GUILTY AS CHARGED!

No flesh is justified by deeds of law.

This law refers to more than Moses Law; there is also reference to moral law and the law of conscience. The Gentile did not posses Moses's Law, but every man has the moral law of God written on his heart and testified to by his conscience.

The death penalty has been levied against the condemned. Rom.6:23

The True Purpose of the Law (vs. 20-30)

ROMANS 3: Justification is by faith without the deeds of the Law. The Law is: an advantage to those who know it (vs. 1-2), absolute in its nature (vs. 3-8), unbending in its authority (vs. 9-19), has a distinct purpose (vs. 20-30), and is not made void, but rather is established by our faith. (v. 31).

The Law Has Never Justified Anyone vs. 20

Romans 3:20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

The law is accusatory by nature against all mankind.The true purpose of the law is not to justify, but is to bring the knowledge of sin. Alone, the Law cannot produce salvation or righteousness in the eyes of God. Salvation is by grace through faith in Christ Jesus.

By the Deeds of the Law there shall no Flesh be Justified

• flesh: the body (as opposed to the soul (or spirit)), the symbol of what is external, or human nature with its frailties (physically or morally),carnal

How important is the knowledge of sin?

The righteousness of God is manifested to men. — Vs. 21-23

To manifest is to show forth or to declare.

Romans 3:21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

Declared Righteous

The meaning of “justify” is to declare righteous. To be justified is to be placed in a right relationship with God. Paul is telling men how they can be justified or declared righteous — through Jesus Christ.

• justification: to render (show or regard as) just or innocent:–free, be righteous.

“Most important, justification does not mean that God makes us righteous, but that He declares us righteous. Justification is a legal matter. God puts the righteousness of Christ on our record in the place of our own sinfulness.” - Wiersbe, W. W. (1996). The Bible Exposition Commentary

Yet, salvation is not complete in this statement. For, In God’s declaration of justification, He by giving us His righteousness has made us righteous.

Romans 5:19 For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.

Righteousness refers to moral purity.

It simply means to be right which is the opposite of being wrong. Sin is wrong and God is right. Applied to God it refers to the perfection or holiness of his nature; God is always right. The words righteousness and justify are closely related and are derived from the same Gk. root dika. Justify-dikaio, righteousness-dikaiosune

This righteousness is from God.

This is not earned righteousness or even righteous works. Justification is the righteousness of God put to the account of a man; that is God counting him righteous solely due to the righteousness of Christ. This passage is showing man the source of righteousness which only comes from God.

God's method of Justification — V. 24

Given by the Grace of God

Sinful man does not deserve to be justified. Man deserves to die because of sin. God freely justifies those who receive the provision of Christ by faith. Salvation is a gift of God to those who receive the provision of Christ by faith. ### Through the Redemption in Christ Jesus

Redemption means to purchase, to set free by the payment of a ransom. Jesus paid the price for our Salvation in His blood. Man is declared righteous solely on the merit of Jesus Christ.

The demands of the law have been satisfied. — V. 25

God still requires justice.

Justification is not merely God showing pity on the sinner and letting him go free without the penalty being paid. The word propitiation is used in reference to Christ satisfying the demands of the law. Propitiation is a reason for not executing judgment which is deserved. It corresponds to the Hebrew word rendered mercy seat which was the place the blood of atonement was sprinkled to satisfy the judgment of God. This sprinkled blood covered the Tables of the Law contained in the Ark. This is a figure of Him who was to come and shed Divine blood to satisfy the law. The blood of Jesus is the reason that judgment is not executed on the repentant sinner.

PROPITIATION.

Propitiation properly signifies the removal of wrath by the offering of a gift. In the OT it is expressed by the verb kipper (ATONEMENT). The objection to propitiation arises largely from an objection to the whole idea of the wrath of God, which many exponents of this view relegate to the status of an archaism. They feel that modern men cannot hold such an idea. But the men of the OT had no such inhibitions. For them ’God is angry with the wicked every day's (Ps. 7:11, AV). They had no doubt that sin inevitably arouses the strongest reaction from God. He is vigorously opposed to evil in every shape and form while he may be ’slow to anger's. - New Bible Dictionary

Romans 3:25—Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

Let us look at the phrase for the remission of sins that are past.

In the Old Testament period, the blood of animals could never take away sin. - Heb. 10:4 The blood of animals, a shadow of the blood of Christ, was only temporary until the time when Jesus would come and offer Himself as the supreme sacrifice for sin. The literal translation of this phrase is: “God had passed over the sins that were past.” This He did knowing that Jesus would come and pay the price in full upon the cross. The blood of animals was like a credit until the price could be paid. No man was ever saved by the blood of an animal; all men have only been saved by the blood of Jesus both OT and NT.

A man is justified by faith without the deeds of the law.- V. 28

Faith is the requirement to receive from God.

Faith and Righteousness - Go hand in hand If you see a man with righteousness, you see a man with faith. . NOTE Faith apart from righteousness is not scriptural. Righteousness - is absolutely essential. Mark 11:22 Righteousness: Ability to think and act like God. There are 2 kinds of Righteousness: 1. Imputed - Act of Grace (God reckons to our account) 2. Imparted - Grace to give or share. 1:17 - “For therein is the righteousness of God revealed from faith to faith.” Steps: I Cor. 1:30 There are degrees of faith. We are changed from belief to belief, faith to faith, glory to glory.“Metron” - Greek - Measure of faith, degree, portion. Measure of Faith: Saving faith. If you have Christ you have faith in your heart

Works of the law cannot secure justification.

The Establishing of the Law (v. 31)

Justification is by faith without the deeds of the Law. The Law is: an advantage to those who know it (vs. 1-2), absolute in its nature (vs. 3-8), unbending in its authority (vs. 9-19), has a distinct purpose (vs. 20-30), and is not made void, but rather is established by our faith. (v. 31).

Justification by faith establishes the Law.

Justification by faith is not against the Law of Moses. Salvation by faith in Christ satisfied the Law of God. Jesus completely fulfilled or established the demands of the Law. There is also a reference here the moral law. Faith does not void the moral law of God. The ceremonial law has been fulfilled in Christ. We no longer need to offer goats and bulls to God, nor keep the ceremonial law. The moral law of God does not change. Justification by faith does not abolish the moral law of God.

The law of faith does not make the law useless or void, but establishes it. Faith does not remove or destroy the law, but excels the law.

The law brings the knowledge of sin to a man, and that man who has recognized his condition may be justified by faith. Without the law that man would have no knowledge of sin, and therefore would see no need for justification, redemption, or atonement. The law which was once broken is established through faith in the finished work of Christ. For through His righteousness it is SATISFIED.

Faith, grace, and justification (chapter 4)

Introduction

The role of the law in justification is that it brings the knowledge of sin. A person is not justified through the works of the law. For justification takes place in the case of the believer “by grace through faith.” By Grace a gift of eternal life is freely offered to the entire world and it is through faith that gift is received. God made the first move in the plan of redemption and for that plan to be effective in me, I must choose to receive that gift through faith. (God’s grace is resistible by the nature of the free will given by God to man.) See also Ephesians 2:8 and Romans 4:16. Justification by Faith is Demonstrated in the life of Abraham.

Abraham was justified by Faith and not by Works (v. 1-8)

Romans 4:3—…Abraham believed God, and it was counted unto him for righteousness.

Why is Paul talking about Abraham? Paul is addressing a question of the Jews. The Jews Relate Deeply to Abraham. Abraham is referenced as “our father” in verses 1, 12, and 17. Abraham was our Father as pertaining to flesh, the Father of circumcision, Father of our faith, and Father of nations (This was the promise of God to Him).

The Jews were holding to their relationship to Abraham (“abraham’s children according to the flesh”) as their guarantee to eternal life. The Jews placed great confidence in Abraham the Father of their nation and it is the Jewish questions, Paul is addressing the questions:

• What about Abraham our Father?
• What about the covenant of circumcision given to Abraham, doesn’t that make us righteous?

Romans chapter 4 deals with “Abraham’s Righteousness.” Abraham is an example of justification by grace through faith. Paul uses Abraham’s life as recorded in SCRIPTURE to explain the doctrine of righteousness by faith. In both Chapter 3 and Chapter 4, Paul is bringing out the truth that he is not teaching a Gospel that is in competition with the Scriptures (Old Testament), but rather a Gospel that is a continuation of God’s Eternal Purpose.

1. In chapter 3, Paul affirms that faith does not void the Law but rather establishes it.
2. In chapter 4, the promise given to Abraham was not through the Law (circumcision) but through the righteousness of faith.

Before the Torah was Given, Abraham was counted as righteous (v. 1—4)

Genesis 15:6 &mdash And he believed in the LORD; and he counted it to him for righteousness.

Before the Torah was given to Moses and long before Moses was even born, Abraham was justified by faith the same way the Christians are today. God gave Abraham a promise; he believed God and it was counted unto him for righteousness (4:4).

God justifies the ungodly (v. 5)

Those who are not born-again are sinners and ungodly. The repentant sinner is declared righteous by God through the blood of Jesus. The ungodly do nothing to earn their salvation. They are justified “by grace alone through faith alone”.

NOTE: God requiring faith does not cancel God’s grace. A justification conditional by works is in competition with the grace of God which is His goodness extended only for the reason that God is good. The condition to justification is a response of faith. Faith is absolutely required and our justification is still to the glory of God as it He Who has given to us the gift of faith with which we may respond to His grace. Justification is by grace and is conditional: by grace through faith.

David’s Testimony (v. 6–8)

Paul brings testimony from David to support the message of justification by faith. David was esteemed by the Jews as their great king. This quotation from the Psalms confirms that men are only justified by faith and not works (Psalms 32:1-2).

David was thanking God that His sin was forgiven and the sin was not put to his account. If sin was not imputed to him and his sin was forgiven this means he was restored to a right relationship with God.

Abraham was justified by Grace and not Circumcision (v. 9–17)

The Jews looked to circumcision and the Law as their source of righteousness. Abraham was justified before he received the covenant of circumcision. He was counted as righteous in chapter 15 and he was 86 in chapter 16 when Ishmael was born. Genesis 17:24 records Abraham was circumcised when he was 99 years old. It is quite clear that he was justified before he was circumcised. This passage is telling the Jews that Abraham was counted as righteous before he received the covenant of circumcision.

Circumcision did not justify Abraham. Circumcision was given as a sign of the promise. It was given as a seal of the righteousness of faith. It is a symbol of the cutting away of the flesh. There is no power of righteousness in a physical action. This is merely a sign of the work of God in much the same way that baptism is a sign of a completed work.

The Law gives knowledge of sin (v. 15). For where there is no law there is no transgression refers to the fact that if there were no law then there would be no law to break. This also must have reference to the moral law as well as Moses Law. Abraham was justified by faith through grace (v. 16). He did not earn justification; it was given to him without merit because of his faith.

God will Fulfill His Promise (4:18-25)

The Promise to Abraham (vs. 18-22)

Abraham was given the promise of God. God promised Abraham he would have a son. Also, the Messiah would be a son of Abraham. Jesus fulfilled prophecy and was born according to his natural lineage as a descendant of Abraham.

The Promise of Justification (v. 23-24)

The Condition of Justification (v. 24)

A person receives justification from God by faith – “if we believe…”.

The Courage of Faith & the the Divine Action of Justification

Abraham believed the promise of God. Against hope believed in hope. Abraham believed in the promise of God regardless of the circumstances. Sarah was about 90 and Abraham was more than 100 years old. There was no natural way possible for them to have a child. Abraham staggered not at the promise of God (v. 20).

Justification is a Divine activity. Man cannot justify himself any more than Abraham could produce a son. Justification is a work of God bestowed by grace in response to faith.

IF WE BELIEVE ON HIM

Romans 4:24—But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;

Conclusion

The following arguments are presented:

1. Justification/Righteousness is by faith.
2. Justification/Righteousness is not obtained by works.
3. Justification/Righteousness is not acquired by circumcision.
4. You cannot gain Justification/Righteousness through adherence of the law. 4:13-17
5. Abraham’s faith shows us an example that we must follow.
6. Paul reasoned that Justification/Righteousness by faith is the only way to please God.

Grace Reigns “THROUGH OUR LORD JESUS CHRIST” (chapter 5)

Introduction

A person has access into the grace of God and therefore justification by faith in God’s provision. The very opportunity for faith to receive this provision is possible as a result of God’s love and grace demonstrated in Christ’s atoning death. We were shut out by the law in its judgment on sin, but access to and good a standing in the grace of God, is gained by faith in Jesus Christ. In this chapter Paul is emphasizing the role of our Lord Jesus Christ in the believer’s justification and them having favor with God or “grace.”

So who get’s the credit for salvation? Jesus! It is not merely even a work of faith that pleases God alone, because no such opportunity for faith to work is even possible without Christ. It is based upon the merits of Christ that God provides the opportunity for man to be saved through faith.

What we receive through Jesus (v. 1–5)

The sinner is in bondage and cannot enjoy the fulness of God’s intended blessing for him. He is held back because of sin. When a man places his faith in Christ and in His atonement for their sin, that person is provided through Jesus many wonderful treasures that enable him to abound in the Grace of God. Following are some Scriptures on abounding: Proverbs 28:20; Romans 5:20: 15:13; 2 Corinthians 8:7; 9:8; Philippians 1:9; 4:17; 1 Thessalonians 3:12; 4:1; 2 Peter 1:5–8. Read Romans 5:1–5.

Through Jesus:

• We have been justified through His blood (saved)
• We have peace with God (reconciled)
• We have access into grace
• We have access into the presence of God.
• We rejoice in the hope of the glory of God
• We joy in tribulations (as it works patience -> experience -> hope)

Through Jesus we have the Holy Ghost given unto us (v. 5)

See also 2 Cor. 1:22; Gal. 4:4–7; Ephesians 1:13–14.

Through Jesus we have the love of God shed ABROAD in our hearts (v. 5)

What we receive through God’s love (v. 6–10)

Jesus was motivated by love (v. 6)

All of the preceding blessings (justification, peace, access, etc.) are possible because, “When we were yet without strength, in due time Christ died for the ungodly.” It is the Blood of Jesus Christ that satisfied the law and His love was the motivation for His action.

It is an uncommon love (v. 7–8)

Man’s “love” is self concerned and limited. For those that are religious and do good things you might find some to die and for those that are kind to others and generous, you might have an easier time finding someone to die, but Christ died not for those who appeared to have value and worth, but he died for the offenders, trespassers. He died for sinners.

Christ Died for SINNERS, who are those that have have erred and offended God. God’s love was demonstrated to those neither righteous nor good.

Love worked for Reconciliation (v. 9–10)

We were at odds with God. We were:

• Without Strength - Dying, powerless.
• Ungodly - No God in them.
• Sinners - Always aiming, but missing the mark.
• Enemies - Hostile Toward God and His Holiness.

Jesus was motivated by love, and He saved us from wrath and He has provided justification through His blood.

Reconciliation means “To come to terms; agree.” When I’m reconciled to God, He sets the terms and He changes me. Read 2 Corinthians 5:17 and Isaiah 1:18–20.

Reconciliation has to do with man’s relationship with God. We have a Received the ministry of reconciliation (2 Cor. 5:16–21). God changes man thoroughly through reconciliation, and this change is the work of God. The “new things” are created by God, just as in creation God spoke the earth into existence. The the earth has its source in God. Salvation is God reconciling the world unto Himself.

We have been made ambassadors of the office of reconcilliation (Rom. 5:19–20). Man’s sin separates him from God, but He has committed to us a great word of reconciliation (Rom. 5:21).

Through Christ’s atonement grace reigns (v. 11–21)

We Joy in God Through Jesus, the provider of Atonement (v. 11)

The facts that God is Love and Christ remains righteous is not enough alone to justify man. A price had to be paid for sin and Christ paid that price with His own blood (the atonement). In verse 11 through 18, Paul draws a contrast of the Reign of Sin and the Reign of Grace.

Sin imputed & sin’s reign (v. 12–14)

The free gift (v. 15–21)

Conclusion — “By Jesus” (v. 19–21)

Just as sin reigns unto death, grace reigns through righteousness unto eternal life. Just as the law has authority over those that break the law, so grace has power and authority over the righteous. Just as the believer has the power and authority to reign in life they shall have the power and authority to reign in eternity. Adam’s sin abounded by the abiding condemnation of the law and reigned unto death. God’s abounding grace reigns through His abiding righteousness by Jesus Christ our Lord unto life.

Grace is love, as seen in the death of Christ for the ungodly and in the life Christ gives for those whom He has saved through His death. Condemnation is slavery to death through Adam. Justification is reigning in life by Jesus Christ. In Christ all men are made alive.

Paul draws a powerful contrast of the reign of sin and the reign of grace:

Grace reigns in servants of righteousness (chapter 6)

In chapter six, Paul clearly establishes the relationship that the believer has with sin and the conclusion that sin no longer has dominion over the believer and that the believer should not continue in sin. Paul answers the question “Shall we sin?” by asking and answering two similar but different questions:

• Shall we continue in sin, that grace may abound? (v. 1–14)
• Shall we sin, because we are not under the law, but under grace? (v. 15–23)

Paul proves by that there is no good reason to sin. There is no scenario where sinning is appropriate or beneficial.

Grace abounds when we walk in the newness of Christ’s life (v. 1–14)

Paul teaches that to live in sin if we are dead to sin is impossible. You are either dead to sin or you are alive to sin. When the rescue team checks for vitals, the victim’s heart is either pumping blood or his heart has stopped. If we are crucified in Christ, God does not raise again that old carnal man, but God raises us up in newness of life.

The sinner’s relationship to sin (v. 1–6)

Paul describes the believers relationship to sin as being “dead” to it.

When are we really saved from sin or dead to it?

Salvation is a complete remedy for the human (body, soul, and spirit). God’s plan of salvation does not stop at justification (remedying the believer’s relationship to the law), but continues on in sanctification (restoring man’s walk with God), which climaxes in perfection (salvation completed). Salvation in the Bible is a word that includes all the redemptive acts and processes of God: predestination, justification, redemption, regeneration, grace, propitiation, imputation, impartation, forgiveness, sanctification, glorification, and perfection. Read Romans 8:29–30.

The New Testament describes Salvation in three tenses: present, past, and future:

We can find a concise illustration of this in 2 Corinthians 1:10:

2 Corinthians 1:10—Who delivered us [PAST] from so great a death, and doth deliver [PRESENT]: in whom we trust that he will yet deliver us [FUTURE];

How do we become dead to sin?

We are: baptized into Christ’s death, crucified with Christ, and dead to sin (v. 1–6).

The matter of this death

The believer is “dead to sin” (Rom. 6:2, 11, 7:4, 7:6; Gal. 2:19; Col. 2:20, 3:3).

The meaning of this death

What does it mean to be dead to sin? Or what is the result of being dead to sin? Paul presents to us the picture of death and draws the parallel between Christ’s death and resurrection and the spiritual death and resurrection of the believer. Let us consider this parallels of spiritual and physical death:

|We are identified with Christ through His death|| |He died a natural death|We die a spiritual death| |He died FOR the sins of the whole world|We die TO sin| |He died by way of expiation, suffering, satisfying the Holiness of God|We die by way of mortification of the carnal nature, killing the flesh, crucifying the self-life.|

Dead men do not react

Some people say “I am dead to sin,” but when difficult times come their flesh cries out. If we are dead then we shouldn’t feel anything in regards to the temptation of sin, and we shouldn’t react hotly to pressure situations. Dead men don’t react and they don’t have any feeling.

Dead men do not feed their flesh

A dead man has no need for meat or vegetables. These are sources of sustenance, and a dead man has no life to sustain. The living man eats with the purpose of maintaining life. If we are crucifying the flesh, why would we at the same time fight to keep him alive? Starve that old nature to death, and feed the spirit man.

Dead men do not have life

A man may live a full life filled with drunkenness and all kinds of selfishness and sin, but when he dies, his spirit leaves his body and that body no longer contains life. There rests the same hands that raised the bottle, the same feet that ran quickly to mischief, but now being dead and the spirit gone it is emptied of all evidence of life—good or bad.

Dead men are gone

This death is an end to the believers former relationship to sin. The “old man” is not raised again, but a “new man” is raised in his place. Remember, the main question in this section is, “Shall we continue in sin, that grace may abound?” To understand the language of “death” and “life” that Paul uses, we have to consider what a “binding relationship” is. In our permissive age, it’s difficult to conclude that a death must take place for there to be an end to the relationship. Whatever we choose to do with our minds and bodies, there are spiritual laws that govern regardless of our outlook. Two “binding relationships” in the Scripture are:

1. Husband and wife (Rom. 7:2; 1 Cor. 7:39)
2. The sinner and the law (Rom. 7:4)

This death is an end of the believer’s relationship to sin (the old man). Before we were crucified with Christ we were servants (slaves) to sin (Prov. 13:15) and we were dead in sin (Eph. 2:1).

The believer’s relationship to sin (v. 6)

We are not the same (Gal. 6:14). We are:

• baptized into Jesus Christ, and therefore are baptized into his death
• buried with him by baptism into death:
• as Christ was raised up from the dead …so we also should walk in newness of life.
• We have been planted together in the likeness of his death,
• we shall be also in the likeness of his resurrection:
• our old man is crucified with him, that the body of sin might be destroyed,

Should we continue in sin? (v. 5, 7–14)

Because we died to sin, we are free from sin (v. 7). Because we died with Christ, we shall live with Him!

Death has no more dominion over Christ (v. 9–10)

We are dead to sin, but alive to God. Death was vanquished and defeated by Christ.

The believer must exercise self-control (v. 11–14)

Take Authority Over Your Mind in the name of Jesus. Verse 12 says “let not sin….” There is a power in God (His grace) that enables man to become dead to sin and live right. The believer must exercise his faith diligently in God’s provision that the believer is no longer under the dominion of sin. “Self-control” is required of saints in order to remain under grace and out from under the curse of the law. Notice the words of action demanded of the saints in these verses: “reckon ye also yourselves…,” “Let not sin therefore reign in your mortal body…,” and “Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God….” We overcome sin by the word of God—by doing what He says. Yielding yourselves to God means that you find the root cause of your sin and remove it from your life.

Being Under Grace is not a license to sin (v. 15–23)

The Story of Grace (v. 15)

The saint is set free from his old master when he is crucified with Christ, but he finds a new master. Lordship of the believer’s life belongs to Christ. We are free from sin, but this also means we are bound to righteousness. Sin is the slave trap of Satan, but righteousness is the service of Christ. If ye sin ye are the servants of Satan, and not the servants of God. You cannot serve sin and also be a servant to God.

God’s grace is manifested in providing atonement, a covering for sin (the blood of Jesus) (Ephesians 1:7). Grace reigns through righteousness (Romans 5:21). God’s grace doesn’t help us serve sin, but it enables us to serve God. God’s servants are to be sanctified—separated from sin and separated unto God. The grace of God is the divine influence upon the heart and its reflection in the life (Luke 2:40; John 1:14; 1:17; Acts 4:33).

We are either servants to sin or to God (v. 16)

The Christian life is voluntary, but having voluntarily yielded ourselves to God, we are his servants and therefore obligated at servants are to their master.

You were servants to sin, but now are servants of righteousness (v. 17–19)

“Old habits die hard”. Having changed our object of servitude from sin and self to God, we must be vigilant in our effort to serve our Master faithfully. We are instructed to do some things:

• Reckon yourself dead to sin, but alive to God (v. 11).
• Let not sin reign in your mortal body (v. 12).
• Yield not your members to sin—not even the smallest member. Do not volunteer the slightest aid to promoting the devil’s cause (v. 13).
• Yield yourselves unto God. Sanctify yourself wholly to God (v. 13).
• Remember the shame of sin (v. 21).

What fruit had ye? What is the value of your service? It is the wage you earn. The Christian ought to be ashamed of his old life and service to sin because sin makes a mockery of every man (Eph. 5:12).

Contrasting the results of sin and the results of righteousness (v. 20–23)

The Law Reigns over the Man Living in Sin (chapter 7)

Introduction

The law with his prescription of condemnation has dominion over the man living in his sin. Righteousness in life is impossible through the works of the law as the sinner is bound to his sin. This chapter deals with carnality and the sinners relationship (so long as he lives) to sin and death. This chapter also emphasizes that the law of God is holy. There are three sections in this chapter:

1. Sin has died and we are free to marry another (v. 1–6). In the first section, God shows how those that were placed by Him under the law were released from that relation by sharing in the death of Christ; so that, joined to a risen Christ, they bear fruit; and released from law, they are glad and willing to serve Him. The Apostle Paul reminds his Jewish brethren that the power of the law is terminated, and uses the illustration of a wife who has been freed by the death of her husband to marry another. The main thought is death dissolves legal obligation and that on the death of her husband a wife is legally free to contract another marriage.
2. The law is holy, just, and good (v. 7–13). Paul explains that sin’s dominion is not that the fault of the Law of God. The law is good, but sin took advantage of him.
3. Paul’s captivity to the law of sin (v. 14–25). In the final section, we have Paul testifying of his struggle under the law as an Israelite, before he experienced the great truth that in Christ he was dead to the law and to sin.

Sin has died and we are free to marry another (v. 1–6)

Meaning of the illustration

The sinner is in a binding relationship to his sin, just as a wife is bound to her husband. As long as they both live, the husband and wife are bound to each other under God.

Paul announces a death! It is the death of self. As the wife would be free from the law of her husband by death, so the sinner is freed from the law of sin through sharing in Christ’s death. This death is the crucifixion of the old man with Christ (Acts 13:38–39; Rom. 3:25; 5:21; 6:6; 7:4; II Cor. 5:15; Gal. 1:4; 2:20; 5:24; 6:14; Eph. 4:22; 5:2; Col. 2:11; 3:5, 9; Tit. 2:14; Heb. 9:15; 1 Pet. 1:21; 4:2; 1 John 2:2; 4:10). Raised then in resurrection, we share in Christ’s life that we might be married to another. In this second marriage, we are united with Christ.

The power of the law is terminated

As long as a person is living in sin they are under the law. The sinner has no choice but to be under the law, and the only way of escape is if he dies to his sinfulness. The law dominates the sinner. The person that lives in sin is under the law. Death dissolves the legal obligation of the marriage. The sinner can be free from the power of sin and the penalty of the broken law (7:4; 6:14).

Paul repeats the words “know ye not” three times when talking about this subject:

1. “Know ye not” The old life is baptized into His death (6:3).
2. “Know ye not” The old service is broken off, destroyed through Christ (6:16).
3. “Know ye not” The old union is impossible with the new union with Christ (7:1).

The service of the union with Jesus Christ

From this union with Christ will come our service to Christ (v. 6).

• Serve with newness of life (6:4)
• Serve in newness of Spirit (7:6)
• Serve with new power (1:16; 8:11; I Cor 6:14; II Cor 13:4; II Thess. 1:11)
• Serve as a new creature (II Cor. 5:17; Gal. 6:15)

The fruitfulness of this union

Our union with sin produced death (7:5; 1:32; 6:21; 7:5; Gal.5:19–21), but union with Christ enables us to bring forth fruit of righteousness unto holiness (1:13; 5:3–5; 6:22; John 15:2,4,5,8,16; I Cor. 1:6; Gal. 5:22–23; Eph. 5:9; Php. 1:11; 4:17; Col. 1:6, 10; Tit. 3:14; Heb. 12:11; 13:15; James 3:18; 5:7; II Pet. 1:3–9).

The law is holy, just, and good (v. 7–13)

In Romans 7:7–13, Paul establishes the goodness of God’s Law and the wickedness of sin. Paul is writing to the Jew, those who understand the law (v. 1), and he properly frames the purpose and nature of the law. Service to the letter of the law cannot make one righteous, but in its exactness it awakens the sinner to his need of Christ.

Question: Is the law sin? (v. 7a)

Why Would Paul Ask this question? Paul had written in verse 6 that the law was something he was delivered from. This would seem to infer that the law is “bad.”

Short answer: No, the law has a good gurpose (v. 7b)

The main theme of chapter seven is the believer’s relation to the law. The believer is united with Christ, who is “the new husband.” When we are born we are bound to the law like as a marriage. To be free from the law, because the law will never die or change we must die. We become dead to the law by the body of Christ, which allows us to marry Jesus, who is raised from the dead.

Serving the old letter of the law did not make Paul righteous, but rather it exposed his unrighteousness. The law was not the cause of his sin, but it was like a schoolmaster and it taught him what sin was. By society’s standards, Paul was not guilty unless he followed through on his lust, but the law communicated God’s standards which by result exposed the depravity of his heart.

His law is his will. It recommends what is just, and right, and good and forbids what is improper, unjust, and injurious.
—Adam Clarke

The law reveals the fact of sin (Col. 3:5; I Thess. 4:5). What would be the results of a world without law? The law is representative of order, security, stability, faithfulness, uniformity, equality. Absence of the law produces chaos, with its attendant evils. If the laws of nature were to stop what would be the results? The End of the world.

Sin brought death (v. 8)

Paul personifies sin and in so doing abstracts sin from the person. The sword of the spirit is cutting a discerning division so that we might see we can be free from sin. If sin is characterized as an enemy waiting to pounce and take advantage of someone, then that someone can given the right situation, deny that sin. The murderer is within the sinner. But, if sin is merely the automatic reactions of nature, how can righteous judgment be made?

What was the opportunity that sin took advantage of? The law defines the sinner as dead in his sins. Being dead, the rebellion of sin takes advantage to work more death.

For without the law sin was dead

The law is like a plumb-line: It shows where and what we are in the sight of God. It is intended to awaken the sinner to his need for Christ. The law then becomes the conductor to Christ in order that we may be justified by faith.

The law reveals the power of sin (v. 9)

Under the law, a man becomes condemned to death because of sin. Romans 7:5 describes the state of a Jew as in the flesh serving sin which considered as being under law. It reveals that he is cursed (Deut. 27:26; 28:15; Ps. 119:21; Jer. 11:3; Gal. 3:10).

• The curses were proclaimed principally to secure obedience to the commandments.
• The curses were never meant to destroy the individual but produce repentance.

The law was meant for life, but it brought death (v. 10)

The end result for Paul was that he who vigorously followed the law and served it tenaciously, was dead in sin! All his religion was a work in unrighteousness–in light of the cross, all the commands of God were a sentence of death.

The law reveals the deceitfulness of sin (v. 11)

Sin takes advantage of us and deceives us. The law of God is known in different ways: the ceremonial laws, the social laws, natural laws, moral laws, and health laws. The Jews believed you had to keep all of those laws to become holy. By the time of Paul’s ministry, the rabbis had summed up all of the Old Testament law into 613 commandments. It is impossible to keep them all, especially since they had strained at the laws beyond the intention of God.

The law reveals the effect of sin. The effect of all sin is a spiritual death. The outcome of dying physically with unrepented sin is eternal separation from God. Through the inability to fulfill the law the sinner becomes condemned to death under the law. A commandment cannot give life, but it can convict you of sin through the sentence of death and cause you to repent and seek eternal life through Jesus Christ our Lord.

The law itself is holy, righteous, and good (v. 12)

• It is holy because it discloses sin
• It is righteous because it condemns the sinner
• It is good because of its spiritual purpose (it is part of God’s ultimate plan to bring man to Himself)

The law reveals the sinfulness of sin (v. 12–13)

The Law is Holy, Just and good, so as the standard, the plumb-line, the commandment shows us where and what we are in the sight of God; sin is shown for what it is “exceeding sinful”. Far off from the mark that God has set for us in Christ. Its purpose is to convict the sinner of sin and only through Christ find repentance. It condemns, convicts, constrains, and conducts an awakened sinner to Christ (3:19, 23; 7:8–11; 8:3; Gal.3:19–24). Sin can hide in society of men comparing one with another or else judging merely by the dictates of there own heart, but in the light of perfect holiness, sin becomes “exceedingly sinful.”

Paul’s captivity to the law of sin (v. 14-25)

In Romans 7:14-25, Paul brings us to the root of the struggle; the cause of our constant defeat by sin is our own flesh, the “body of this death” (v. 24).

Every believer is privileged, enabled and obligated to live a holy life. For those resting in the law for justification and sanctification, it is necessary to convince them of their error. The law is insufficient for for these but grace through Jesus Christ is sufficient. A believing Jew is discharged from his obligations to the ceremonial rituals of the law, and is at liberty to come under the gospel of God through Jesus Christ our Lord and Savior (v. 1-4).

The “I’s” in this section

A key to the meaning of this section is found in the repetition of Paul referring to himself (“I”, “me”, “my”). At least, 48 times in this chapter, Paul exposes his own weakness without a single mention of the Holy Ghost. NOTE: In chapter 7 the Law is mentioned more than 20 times and in Chapter 8 the Holy Spirit is mentioned more than 20 times.

Diplomacy

This voice taken in this section is in part a case of Paul using diplomacy. Instead of giving his religious and zealous readers cause to be defensive, Paul reaches out to his brethren and is self-critical and testifies of his experience under the law:

• “I am carnal, sold under sin.”
• “Sin dwelleth in ME” (indwelling sin)
• “In me (that is, in my flesh,) dwelleth no good thing”
• The will to do good is present in me, but the power to peform it, I find not.
• “For the good that I would I do not: but the evil which I would not, that I do.”
• “when I would do good, evil is present with me.”
• “I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin”
• “O wretched man that I am!”

The inability of the flesh

The emphasis on self profoundly exhibits the inability of the flesh. Paul in his shared experience under the law testifies what “I” am struggling to do, and utterly failing to do in my own strength.

We see three confessions in this section of the Chapter:

The First Confession: “For we know that the law is spiritual: but I am carnal, sold under sin.” (v. 14)

The 2 words in the Greek for carnal. One implies that which is purely material, and the other implies that which is ethical. The first suggests man’s nature as weak, and the second suggests man’s character as sinful.

The Second Confession: “In my flesh dwelleth no good thing.” (v. 18-20)

Here we see Paul describing a struggle. In him so far as his person was carnal, there dwelt no good thing because of the influence of sin.

The Third Confession: “I find then a law, that, when I would do good, evil is present with me.” (v. 21-25)

He is ever conscious of moral contraction and conflict within. He has a desire to do good and yet an evil is always present.

PARALLEL:

On the one hand the inward man is delighted in God’s law. On the other hand he saw a different law in his members warring against the law of his mind and bringing him into a spiritual bondage. NOTE: The “inward man” is not the same as “the new man”, nor is the mind ever used of the renewed nature. It is the immaterial part of man.

There are four laws mentioned in verses 21-22

1. Law of God (moral law - written or unwritten)
2. Law of sin (reigns since fall of man)
3. Law of the mind (moral sense of man)
4. Law of members (leads individual to falling under law of sin)

Conclusion of chapter seven

Verse 24 is a cry of agony and conflict:

“O wretched man that I am! Who shall deliver me from the body of this death?”

The body of this death—what a fearful description of the body! It is unredeemed, unchanged, and under the law of sin in all its members. To dwell undelivered in such a body is to find it a “body of death.”

Is this section an accurate description of the born-again believer’s relationship to sin?

Romans 3:9—What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;

Romans 6:14—For sin shall not have dominion over you: for ye are not under the law, but under grace.

Can I Overcome Evil? Yes! A Remedy has been provided for indwelling sin (Eph. 6:13; 2 Peter 2:20; 1 John 2:13; Col 3:1-3). Our mind does not have to be captive to sin (Romans 12:2). Verse 25 says, “I thank God, (for deliverance) through Jesus Christ our Lord.” In summary, Paul discovered:

1. That sin dwelt in him, even though he delighted in God’s law.
2. That his will was powerless against it.
3. That the sinful self was not his real self (which is the image of God).
4. That there is a difference through our Lord Jesus Christ.

The law of the Spirit of life in Christ Jesus (chapter 8)

Introduction to Romans chapter eight

Outline

• Those in Christ are no longer condemned (v. 1-9)
• Those in Christ have received the Spirit of adoption (v. 10-16)
• Those in Christ patiently wait for the adoption (v. 17-25)
• Those in Christ will be glorified through the ministry of the Holy Ghost (v. 26-30)
• Those in Christ have God as their advocate (v. 31-39)

Summary

Romans chapter eight deals with the influence of the “Law of the Spirit of Life” over the Believer. The end result of salvation through Jesus Christ will redeem a life which was once condemned by God unto a life glorified by God. God’s intentions for the Christian is to glorify them with Christ. The Holy Ghost is active in the Believer’s life producing God ordained results. Those in Christ are no longer condemned, but are in a path and process of the Glory of God.

Christ in us and us in Christ

What does it mean to be in Christ?

• Those in Christ walk not after the flesh, but after the Spirit (v. 1)
• Those in Christ are no longer condemned by the sin they have committed (v. 1)
• Those in Christ cannot be separated from the Love of God (v. 39)
• Those in Christ are of one body and each one members one of another (12:5; 1 Cor. 16:24)
• Those in Christ develop from as a babe to fully mature (1 Cor. 3:1)
• Those in Christ and who die (sleep) have the hope of Resurrection (1 Cor. 15:17-20)
• Those in Christ have victory in God (2 Cor. 2:14)
• Those in Christ are new creatures (2 Cor. 5:17; Gal. 6:15)
• Those in Christ are reconciled to God (2 Cor. 5:19)
• Those in Christ have liberty (Gal. 2:4)
• Those in Christ are the children of God (Gal. 3:26)
• Those in Christ are all one–neither Greek nor Jew (Gal. 3:28)
• Those in Christ are blessed (Eph. 1:3)
• Those in Christ are made to sit together in Heavenly places (Eph. 2:6)
• Those in Christ are created unto good works (Eph. 2:10)

To be in Christ is to be grafted into the true vine. His life flows into us and what it is His is ours. God the Father views those in His Son as He views the only begotten–heirs of God. In Christ, we do not struggle against the flesh and sin alone, and have not received alone the remission of sin, but have received Christ Himself. The Believer is in Christ and Christ is in them (11:16-18).

Those in Christ are no longer condemned (v. 1-9)

They walk in liberty with no condemnation (v. 1)

The deliverance Paul cried for in 7:24 is announced in 8:1. The quality of life before regeneration of the religious has some gruesome parallels, but the new man in Christ experiences great liberty. No longer condemned to die as the man bound to the corpse, for there is therefore now no condemnation to them which are in Christ Jesus. Sin brought bondage, but the Law of the Spirit of life in Christ Jesus has worked great liberty! Our position in Christ includes freedom from condemnation.

They walk not after the flesh but after the Spirit

The righteousness of the law is fulfilled in us through following Christ by the leading of the Holy Ghost. There are two ways to walk the path of life: 1) following after the flesh 2) following after the Spirit of God. My will may not always be contrary to God’s will, but to prioritize the flesh over the Spirit of God is the very recipe for failure. The carnal mind or the mind that is governed by that which is carnal is the very definition of rebellion against God (v. 7). To walk after the flesh is to not trust Christ as Savior and not follow him as Lord of all. Walking after the flesh is a lifestyle centered on myself. To walk after the Spirit, is to walk where He leads. This will require self-denial and involves a process of maturity. In Galatians 5:16-26, The “fruit of the Spirit” are constrasted with the “works of the flesh.”

They walk according to a new law (v. 2-3)

There are three laws mentioned here

1. The law of sin and death. It is like the law of gravity always pulling you down. It opposes that which is good and godly. It brings you into bondage and condemnation. Bondage to sin makes you a servant to Satan. Serving the law of sin brings death. (7:22-23)
2. The law of God (given Through Moses). It is Righteous, good and Holy. It opposes sin and the works of the flesh. It brings you to conviction and decision. The law being weak cannot save but does point to Christ.
3. The law of the Spirit of life. This law is greater than the law of sin and death. It is the life of Jesus imparted to the believer by faith. Liberty is man’s born again state—free to serve the Lord Jesus Christ. Serving the Lord brings more abundant life. Every Believer must manifest the Life of Jesus more and more.

The nature of the “law of the Spirit of life”

It provides justification where the old law only condemned. It works liberty where the old law only worked bondage. This law works righteousness in the believer, but the old law could only identify unrighteousness. This life is subject to the law of God, whereas the flesh is not and cannot be for it is an enemy of God.

The fulfilling of the “law of the Spirit of life” (v. 4)

It is fulfilled in the one that walks not after the flesh, but after the Spirit. If the Spirit of God dwell in you then His life is fulfilled in you. You no longer try to serve God in the flesh, but you have the Spirit of Christ to inspire and insure life. This life is not your own, but is Christ’s life (Gal. 2:20). This life is not debtor to the flesh, but to God to serve Him and obey Him (v. 12). This life is fulfilled in mortifying carnal deeds of the flesh (v. 13).

They walk with a new mind (v. 5-6)

Those in Christ do things differently—both actions and thoughts. They walk following after the Spirit of God. Walking after the Spirit also includes minding the things of the Spirit. The Spirit of God will lead us to life, but the flesh will lead to death and self-destruction.

Ye are in the Spirit, if the Spirit is in You (v. 9)

Those in Christ have received the spirit of adoption (v. 10–16)

Having received the spirit of adoption, I have received a new work (v. 10–13)

We can see the importance works of righteousness in verses 10 through 13.

Because of Christ’s work, I have life (v. 10)

Because of sin, your body is subject to death, but because of righteousness your spirit is subject to life!

Because of the work of the Holy Ghost, I am alive (v. 11)

The Holy Ghost raised Jesus from the dead. The mortal body that is subject to death is made alive by the Holy Ghost.

1. The Spirit gives life by freeing the believer from sin and death.
2. The Spirit gives life by doing what the law could not do.
3. The Spirit gives life by condemning sin in the flesh.
4. The Spirit gives life by Christ providing righteousness for us.

Because I am alive, I work (v. 12–13)

Having received the spirit of adoption, I have been received into a new family (v. 14–16)

Are we all God’s children? All people are God’s creation, but only those born again are God’s children (John 1:12–13; Gal. 3:26; Col. 1:16).

The Spirit gives guidance (v. 14)

The Spirit gives adoption (v. 15)

The Spirit gives witness (v. 16)

Patiently wait for the adoption (v. 17-25)

The believer has great things to look forward to in God. God has done great things in and for the believer and there is yet a redemption that we patiently wait for in hope or faith! What does the believer have to look forward to?

Heirs of God (v. 17a)

The believer receives the privileges and inheritance of a son because he shares a relationship with the Father.

Suffering unto Glorification (v. 17b-18)

Trials prove the true character of the Christian. And although the suffering is not glorious, Paul brings our attention to glory that will follow. The Christian has hope in suffering, for if we suffer, we shall also reign. Christ is our example of suffering (1 Pet. 2:21; Heb. 2:10; 5:8-9; 1 Pet. 4:1; James 5:10).

The creature waits for the manifestation of the sons of God (v. 19-22)

God has a vast plan and Hope lies ahead for Creation. In bondage because sin is in the world, but there will be a deliverance!

Will be glorified through the ministry of the Holy Ghost (v. 26–30)

The Holy Spirit helps our weaknesses (v. 26)

The Holy Spirit is our divine helper.

Jesus is our intercessor (v. 27)

Hebrews 7:25; 1 John 2:1; 1 Timothy 2:5

God’s purpose wins (v. 28)

God providentially cares for his people (the called). These “called” are not just invited, but they are appointed. Here “the called” are marked by the electing grace of God. As God is sovereign, if God has a purpose, it will come to pass. To be conformed to the image of His Son is God’s major purpose in the life of the Christian (v. 29).

Have God as their advocate (v. 31–39)

The end of the chapter deals with the Christian’s hope, which is “If God be for us who can be against us.” It also deals with the idea that we are more than conquerors and that all things work together for good. The sufferings we go through are to teach us our motives.

The power of God’s love (v. 35–39)

• God’s love is unaffected by the extreme conditions — “Neither death nor life” (Rom. 14:8; Phil. 1:20, 21)
• God’s love is unaffected by spiritual powers — “Nor angels, nor principalities, nor powers”
• God’s love is unaffected by time — “present or to come”
• God’s love is unaffected by life’s circumstances — “nor height, nor depth, nor any other creature”

Conclusion

The two fold secret of Christian living is described by two phrases in verse 1 and verse 10: “in Christ Jesus” and “if Christ be in you.” The Christian’s will is to live in Christ an life pleasing to God. The Holy Spirit dwells in us, empowering us to live such a life.

ROMANS CHAPTERS 9-11

Introduction to Romans 9-11

The Theme

Remember the Structure of Romans?

• Introduction —————– 1:1-17
• DIVISION ONE: Doctrinal —— 1:18-8:29
• DIVISION TWO: Dispensational - 9:1-11:26
• DIVISION THREE: Practical —- 12:1-15:33
• Conclusion ——————- 16:1-2

Romans 9 Begins a the second of three major divisions to the Book of Romans. Chapter 8 concluded Division 1 which is primarily Doctrinal and Chapter 9 begins with Division 2 which is largely Dispensational.

In general, A dispensation is a way of ordering things—an administration, a system, or a management. In theology, a dispensation is the Divine administration of a period of time. A dispensation is in effect the mode and methods of how God chooses to deal with humanity ( or a part of it) for a period of time.

The Theme of this second Division is Dispensational in regards to Israel specifically and how God has dealt and will deal with Israel. The Theme is God’s Sovereignty in His dealing with Israel. The Sovereignty and Righteousness of God is harmonized in these verses with His dealings with Israel specifically and all of mankind in general.

The Structure

1. The Sorrow of the Apostle at Israel’s Rejection (9:1-5)
2. The Rejection of Israel and God’s Sovereignty (9:6-29)
3. The Rejection of Israel and Human Responsibility (9:30-10:21)
4. The Rejection of Israel and God’s Purpose for their Future (11:1-32)
5. The Apostle’s Words of Praise of God (11:33-36)

The Sorrow of the Apostle at Israel’s Rejection (9:1-5)

Romans chapter nine talks about Paul’s sorrow for the Jews. We find out that not all of Abraham’s seed were the children of promise (9:7-8).

The Sincerity of his feeling (1)

Paul’s Sorrow for the Lost was Sincere and Divinely Inspired.

The Intensity of his feeling (2-3a)

Paul carried the burden! His Sorrow was intense.

Paul has experienced great heaviness in sorrowing over Israel’s condition as a whole. Paul comes to the place that he would even be willing to be accursed from Christ that his brethren might be found in Christ. This is a selfless declaration, but the proposition is not even possible. The sinner’s light in their darkness is the justified, sanctified, holy life of Believers that walk consistently in Christ and their own salvation is in Christ alone. Paul’s proclamation is reminiscent of Moses in Exodus 32:32-33.

The Basis of his feeling (3b-5)

Paul has great sorrow for unbelieving Israel. Their unbelief is especially disheartening as they remained in their unbelief despite their great spiritual heritage. Paul talks about eight parts of the Jews’ spiritual heritage. To the Jew Pertains:

1. ADOPTION - God had chosen Israel over Ishmael
2. GLORY - Shekinah presence of God
3. COVENANTS - Promises of God made to Israel
4. LAW - Law given at Sinai
5. SERVICE - Authorized worship as ordained by God
6. PROMISES - Promise of God are (yea and amen) to them that believe. The Jew had the promises of God, they even trusted in the law but they overlooked Christ.
7. FATHERS - Relationship to the Father (Fathers of the flesh)
8. MESSIAH OF ISRAEL

Christ is a rock of stumbling to the Jew (Gal. 5:6; John 14:15; 1 Peter 2:7-8).

The Righteousness of his Feeling

Paul makes it clear that his intense and sincere desire is all Israel be saved (Romans 9:1-5; 11:26; 10:1). God desires that all sinners be saved (1 Timothy 2:4; 2 Peter 3:9; Ezekiel 18:23; Matthew 23:37). Paul is righteous in his desire and not contrary to mind and will of God.

The Rejection of Israel and God’s Sovereignty (9:6-29)

The True Israel is According to the Promise (v. 6-10)

The majority of Israel has missed the point. Christ is the fulfillment of the law, but Israel stumbles over him as if a stone and hold to their laws and religion. They think they are the children of God because they are the children of Abraham and Isaac and that they are the ones to whom the law was revealed.

The fact that the Jews as a nation rejected the Messiah (Christ) raises the question “Did the Word of God fail?” “Did God fail to carry out His promises?” How does Paul answer these questions? In these next verses Paul is confident that Israel’s rejection of the gospel is not unanimous and not permanent—God is able to graft back in again!

The real Israel is the elect, not a natural seed. We see the plan of God as it unfolds. Not everyone that is born a part of the nationality of Israel are a part of Spiritual Israel. The children of the Israel are only children of the flesh, but the children of the promise are the children of God. (John 3:6 “born of the Spirit”). The New Testament Church is referred to as “the Israel of God” (Galatians 6:16) because of their faith in God and His Son, Jesus Christ—not because of their family lineage (10:1-4).

Election or Predestination is Not of Works of Him that Calleth (v. 11-13)

Election is mentioned in verse eleven. Election or predestination is not an unrighteous act for God may justify whom He may and condemn whom he desires. All the good works of men cannot make them children of the promise, but that condition is dependent upon God showing mercy.

It is important to understand from Scripture how predestination or election works. Predestination and election is based upon God’s foreknowledge. He knows the end from the beginning He knows who will receive and who will reject before they are even born (8:29). Some are given 100 years and others only a few. It is man’s responsibility to respond in the time of mercy for turning to God cannot happen just on a man’s whim, but he must be drawn by the Father (John 6:44).

God is Righteous in Mercy and Hardening (v. 14-18)

How is God’s sovereignty expressed? God is a sovereign God so therefore he is also a just God.

Clay in the Potters Hand (vs. 19-24)

God is Just (v. 19)

God is Sovereign (and Man is Responsible) (v. 20)

God is Purposeful (v. 21)

God is Right

• Hypothetical “A” v.22
• Hypothetical “B” vs.23-24

Note well the word afore. For the whole process of our salvation is viewed from that blessed future day when we shall enter, through divine mercy, into that glory which God afore appointed us. 24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles? (2 Timothy 2:20-21; 1 Peter 5:8; Matthew 25:1-10; Galatians 5:4)

The Calling of God’s People, v. 25-29

In verse 25 Paul, takes from the prophet Hosea (2:23) a passage that is specifically spoken to Israel, but has not found a fulfillment in Israel but rather is seen fulfilled in the Gentiles receiving the Gospel. The sentences in the latter part of this verse are very abrupt, but exceedingly expressive; leaving out those words supplied by the translators: I will say to NOT MY PEOPLE, THOU MY PEOPLE; and they shall say, MY GOD (1 Peter 2:9-10).

In verse 26, we see the Gentile people. God’s infinite grace takes up those who were once called “dogs” (Matthew 15:26) and gives them a heavenly calling “Called to be children of the living God.”

In verse 27 the apostle quotes another prophet, Isaiah, concerning a remnant (Isa. 10:22).

The ways of God are not our ways. He waits long - He forbears - He is silent: then suddenly puts into execution an eternally formed purpose.

Verse 29 is a quote from Isaiah 1:9 shows that if God had not intervened by his grace, they would have all become as Sodom and Gomorrah (2 Thessalonians 2:7).

The Rejection of Israel and Human Responsibility (9:30-10:21)

Stumbling and Overcoming: The Conclusion of Chapter 9 (9:30-33)

Righteousness Through Faith (9:30)

The Gentiles, not following after righteousness (righteousness by the Law), attain to it by faith. Faith is contrasted in the text in this way: Seeking righteousness by the keeping of the Law versus seeking righteousness through faith in Jesus Christ.

No Righteousness Through the Law (9:31)

Israel followed after the law of righteousness, but could not attain it (They could not keep the law). Israel, following after the Law stumbled at the way.

Must Seek Righteousness By Faith (9:32)

Israel did not seek it by faith.

A Stumblingstone is Laid (9:33)

They stumbled over the rock of offense. They stumbled over Jesus. NOTE: The only way to have Christ in your life is to believe on Him. Otherwise he is a “rock of offense.” He offended the leaders of Israel by exposing sin.

What is the message of the Gospel that is open to all? “And whosoever believeth on him shall not be ashamed.” God’s mercy is illustrated by His dealings with both Jew and Gentile. Humility and awe are the proper attitudes for both Jew and Gentile who experience the mercy and kindness of God. Whether a man is a Jew or a Gentile, his salvation depends upon more or less than what he thinks and does with Jesus. Submission to God’s way of righteousness by personal acknowledgement of Jesus as the risen Lord, brings a man into “Right standing with God.”

Salvation for the Jews (10:1-21)

THEY ARE NOT SAVED (10:1)

The Gospel is for the Jew (Rom. 1:16; 2:9-10). The Majority of the Jews rejected the Gospel (Acts 2:22). The first persecution of Christians organised by the Roman government took place under the emperor Nero in 64 AD after the Great Fire of Rome. So the first, perseuction of Christians was largely from the Jews (Acts 9:1-2).

The Jews’ zeal (10:2)

The Pharisees: Minute Prescriptions added to the Law (Acts 23:6; 26:5; Php. 3:5-6). Paul does not ignore their efforts. He witnesses to their “zeal of God.”

The Jews’ ignorance (10:3-11)

They had a zeal of God, but were missing important truth: The Righteousness of God which is by faith. The Object of this faith is Jesus Christ the only begotton Son of God Who is the End of the Law Through Faith. This faith comes by the Word of God and does not require ascending to Heaven or Hell first, but is already nigh.

The Jews’ path to God (10:12-15)

The Jew’s Rejection of the Gospel (10:16-21)

Read Isaiah 65:1-10. God sends a preacher -> a preacher preaches -> an audience hears -> the hearer believes -> the believer calls on the name of the Lord -> the Lord saves him. Where is the DISCONNECT? “They have not obeyed or heeded the Gospel.”

• Did God send a preacher? YES (v. 19, 20, Moses, Isaiah, etc.)
• Did the Preacher Preach? YES (v. 16, report or PREACHING)
• Did the Audience Hear? YES (v. 18, Moses Foretold, Isaiah Foretold)

The Hearers refused to believe. WE HAVE A RESPONSIBILITY IN GOD’s PLAN OF REDEMPTION. God is using the Gentiles to provoke the Jew to Jealousy (10:19).

ROMANS CHAPTERS 9-11

Review of the The Structure of Romans 9-11

1. The Sorrow of the Apostle at Israel’s Rejection (9:1-5)
2. The Rejection of Israel and God’s Sovereignty (9:6-29)
3. The Rejection of Israel and Human Responsibility (9:30-10:21)
4. The Rejection of Israel and God’s Purpose for their Future (11:1-32)
5. The Apostle’s Words of Praise of God (11:33-36)

The Rejection of Israel and God’s Purpose for their Future (11:1-32)

Israel’s Rejection is not Universal (11:1-10)

The Rejection is of the UNBELIEVING Jew (Acts 14:2; Rev. 21:8).

The Blinding is Purposeful and Does not Have to be Permanent (11:11-21)

God’s Will is to Have Mercy Upon All (11:22-32)

“By rejecting the gospel, and by their indignation at its being preached to the Gentiles, the Jews were become enemies to God.”
—Matthew Henry

God’s Mercy (Ps 13:5; 89:2; James 5:11).

The apostle’s words of praise of God (11:33-36)

A solemn adoring of the wisdom, goodness, and justice of God.
—Matthew Henry

A living sacrifice (chapter 12)

Introduction

Romans chapters 12-16 complete the final section of this book. This section is particularly practical in its instruction. We see the righteousness of God applied to the daily life of the believer.

Romans chapter twelve deals with the Christian’s duties, which ultimately leads to a surrendered life. The church is compared to the human body. There should be unity among the body, if there is no unity, the body will not function properly. This chapter also deals with the different duties of the church. This chapter ends with the Christian spirit. We are not to overcome but not with evil but we are to overcome with good.

The living sacrifice (v. 1-2)

Special words and phrases in verses 1-2

Often times words lose their value with us with overuse. Let us look more closely at the vocabulary of the first two verses of this chapter that we may gain a deeper understanding of it:

• Beseech — This has the ideas of to call near and entreat. This is a plea in earnest.
• Therefore — What is it THERE FOR? All of Chapter eleven expresses what grace has brought about. The outcast has been included. Therefore, we must do….
• Brethren — He speaks to those that have been blood bought and born again. Not, the Israel of Isaac, but of the spiritual Israel.
• Mercies of God — It is by the mercy of God that we would be hearing such a plea. Had it not been for God’s mercy shown on the road to Damascus, Paul could not make such a plea. He does not make the plea because he is better than everyone, but because of God’s mercy is he qualified to make such a plea.
• Bodies — In the mortal body we must glorify God. Not just someday and for now do the best that we can. …We should live soberly, righteously, and godly, in this present world.—Titus 2:12
• Living sacrifice — The flesh must be crucified. Our will must be crucified. We offer alive, but God thoroughly will purge us as long as we remain on the altar.
• Holy — Our lives ought to be light to those that wander in the darkness.
• Acceptable unto God — fully agreeable; well pleasing In this age full of men pleasers, we must seek our approval from God. What does He think about a direction you take? To be accepted by this world is to be rejected by Him. We cannot be agreeable with the flesh and this world and at the same time be agreeable to God. There must be a clear line of alliance defined. Who will you side with?
• Reasonable service — His yoke is easy, but any requirement God could make of us would pale in greatness to what He has provided for us.
• Conformed — Conform to the same pattern; fashion self according to;
• Transformed — metamorphosis; change; This is the miraculous work of God.
• Renewing of your mind — Our mind is made new by the Word. Replace our carnal thoughts with What saith the Lord.
• Good, acceptable, and perfect will of God — This is not God’s three wills, but three adjectives of God’s one sovereign will. He is not double-minded (or triple-minded for that matter).

God’s perfect will

This is Paul’s great plea for personal consecration to God. Paul teaches that each believer should desire the perfect will of God. Instructions are given for the believer to follow.

The sacrifice

Verse 1 says tells us to “present your bodies,” this means that we need to give not only the soul to God, but the body as well. It is a free will offering, and it will cost you something. It is a living sacrifice. We must present ourselves ALIVE to God!

What are the “mercies of God” to which Paul refers?

1. Justification - including pardon, removal from sins, trespasses never to be remembered, a right standing in Christ - being made the righteousness of God in Him.
2. Identification - taken out of Adam by death with Christ - dead to sin and the law - we now become identified with Christ.
3. Under Grace - Fruit unto God - unto sanctification, made possible.
4. The Spirit Indwelling - the spirit witnesses of son-ship and heir-ship.
5. Help in Infirmity - and in any present sufferings, on our way to share Christ’s glory.
6. Divine Election - our final conformity to the image of Christ - God’s settled purpose.
7. Coming Glory - beyond any comparison with sufferings.
8. No Separation Possible - God loves us in Christ.
9. Confidence in God’s Faithfulness - confirmed by His revealed plans for Israel.

Reasonable Service

God has given so much to His people. He has given grace, He has dealt to every man the measure of faith, He has made one body in Christ, and He has given gifts of prophecy, ministry, and teaching.

God’s people are responsible to act accordingly. We have to think soberly, give with simplicity, rule with diligence, show mercy with cheerfulness, love be without dissimulation, abhor that which is evil, cleave to that which is good, be kindly affectioned, show brotherly love, prefer one another, be not slothful in business, be fervent in spirit, serve the Lord, rejoice in hope, be patient in tribulation, continue in prayer, distribute to the necessity of saints, give hospitably, bless them which persecute you, rejoice with them that do rejoice, weep with them that weep, and be of the same mind one toward another.

Being not conformed to the world

The believer and his lifestyle is to be remarkably different than the world. The world uses the principles of God to become successful for their own gain. We are to use the principles of God to become successful not for us but for Him and His kingdom. Why do I want to be a successful Christian? Success is learning how to lead others to Christ. We are to pattern our lives after Christ.

Be transformed

The work of the Holy Ghost first begins in the understanding, and is carried on to the will, affections, and conversation, till there is a change of the whole man into the likeness of God, in knowledge, righteousness, and true holiness. Thus, to be godly, is to give up ourselves to God.
—Matthew Henry’s Commentary

Renewed in the mind

The renewing of the mind happens through the Word of God (Psalm 119:9, 105). It is a Work of the Holy Spirit. The entire mind must come under the spirits control (Ephesians 5:17-20—17). The renewed mind is the mind of Christ. It is not just a different mind or another mind, but the work of God in us produces the mind of Christ (Php. 2:5; 1 Cor. 2:14-16; Luke 19:10; 2 Tim. 1:7; John 8:50).

The Christian’s attitude toward other Christians (v. 3-8)

We are one body in Christ, with varying gifts. Everyone members one of another. What is the one possessing a gift supposed to do with it? The various gifts are bestowed by the Spirit. The working of the gifts are for prophecy, ministering, teaching, exhorting, etc. The possession of a gift is of no use unless it is put to use. It is the whole-hearted exercise of the gifts, when it is given, that is urged by the apostles. Gifts are a directly given of the Spirit. Faith is necessary to receive and use these gifts.

Commands to the believer (v. 9-21)

Love truly (v. 9a)

Dissimulation means “concealment of one’s thoughts, feelings, or character; pretense.” Love unfeigned is evidenced by kindness (2 Cor. 6:6).

Love good and abhor evil (v. 9b)

Psalm 34:14—Depart from evil, and do good; seek peace, and pursue it.

“Evil” is that which is hurtful, degenerate in nature, of the devil, malicious, or bad. We need to run away from evil and run toward good. This is not a fearfulness of evil as in superstition, but is a sanctification or separation of our conduct and thought life from those things that are contrary to the holiness of God. How can we “abhor” and “depart” from evil? (Psalm 37:27; Isaiah 1:16)

Conclusion to Romans 12

Being a Christian involves every area of a persons life. Mind and body are yielded to God in moral surrender as a spiritual offering. By his attitude and actions toward other Christians he is to demonstrate the fact that he is a fellow-member with them in the body of Christ. In his relationship with the sinner, he is to act in love and leave to God the avenging of evil.

Christian submission (chapter 13)

Overview of chapter 13

Romans chapter thirteen talks about our duty to the state and the law, also the duties of citizenship. In it we see that love is the fulfilling of the law and that we need to make no provision for the flesh (v. 14).

If we are to receive of the promise of Psalm 47:3 (He shall subdue the people under us, and the nations under our feet.) then we are going to have to learn to be in submission our selves—to God and to his delegated authorities. Let us explore “Christian submission” (submission to rulers as ordained of God) in Romans chapter thirteen.

The bounds of our submission (v. 1)

Chapter 12 emphasizes our need to surrender our bodies as living sacrifices, and chapter 13 teaches on the importance of submission to authority.

The second part of verse 2 tells us that all power comes from God. All power belongs unto God (Ps. 62:10–11; 29:10; Matt. 19:26). An earthly power has to receive its influence from the sovereign God (Col. 1:16–17; Dan. 2:21). We are bound by God to be in submission to authority. This mandate comes from God.

The temptation of our submission (v. 2)

Since all power belongs unto God, when we submit ourselves to men, we are really submitting ourselves to God. To oppose God is to oppose ourselves. We do not hurt God when we disobey as so much as we hurt ourselves.

The reason for our submission (v. 3–5)

We submit to avoid wrath (v. 3–4)

Rebellion has a great price. Damnation is what Paul presents as rebellion’s cost. There is no terror for the subject for rulers are ordained by God as a terror to good works but to the evil. Avoid the wrath of their sword (Rom. 12:18; Heb. 12:2).

We submit because of our consciences (v. 5)

God ordains authority for the purpose of defending good and disciplining evil. Authorities are designed for our own good and protection. Without leadership only disorder and chaos can arise.

We should be in submission not just to avoid punishment, but also to preserve our own clear conscience. For the Christian, God commands us to be in submission.

How do we submit? (v. 6–10)

We submit by paying taxes (v. 6–7)

Matthew 22:21—They say unto him, Caesar’s. Then saith he unto them, Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.

The principle consistent in Scripture is that so long as “Caesar” is not requiring what is God’s than we are to remain in submission. As much as it is possible, we are to live peaceably. Perhaps 4 or 5 years before Paul writes this epistle to the Romans, there was a decree put out by Roman government that made it illegal for Jews (and by extension, Christians) to remain in the City of Rome. The justification for this decree stemmed from popular gossip that Jews were troublemakers. Paul does not address the “civil rights” of the Jews and Christians in this chapter, but emphasizes instead, their own responsibility.

In verses 6 and 7 we see examples of submission to civil authority:

1. Tribute to whom tribute is due
2. Custom to whom custom
3. Fear to whom fear
4. Honor to whom honor

We submit by obeying the law of love (v. 8–10)

Love fulfills the law. Being subject to love is to fulfill the law. In John 14:15 Jesus said, “If ye love me, keep my commandments.” The believer is in a “new creation”, and is to walk by that infinitely higher “rule of life” (Gal. 6:15–16) and not by law. In loving he has fulfilled the lower law.

The urgency of our submission (v. 11–12)

The Lord promises to return, but when He comes will He find faith in the earth? (Luke 18:8)

The quality of our submission (v. 13–14)

Our walk

Every student, Christian must have a purpose, or vision, else we will fail. This is something that Christ will give us.

Are we doing our work or God’s work?

This is not our work, but his work. Our work is do the will of Him that called us. It is to do his work (John 4:34). If we are called, than we have a purpose to be reveled to our lives. This revelation of God’s purpose for our life is received through prayer.

As ministers you are required to bring others to the knowledge of Christ; So that they seek the word of God for themselves. (The woman at the well, she believed because of what the word said)

Our opportunity

Opportunity is found right where you are. When are obedient and willing to the will of God, we become tools in the Master’s hands.

Conclusion to chapter 13

The commands of this chapter apply to us today as well as to Paul’s day. The Christian should behave in every situation in accordance with who God is and what God does. The Christian’s perspective is oriented to God’s view of the world and God’s purpose in the world.

Differences of opinion among Christians (chapter 14)

Introduction

Romans chapter fourteen talks about how you should treat a weak brother. We need to help those that are weak in their faith. We see the need to be charitable. We need to live for God, and all that we do needs to be unto God. We should not judge one another, for one day every man will give an account of his own life.

How should we treat Christians with differences of opinion? (v. 1)

There are differences in the health of our faith and there are also differences of opinion (weak and strong). There is clear instruction given in Scripture:

• “Thou shalt not” in the 10 Commandments (Exodus 20:1–17)
• Salvation is through Jesus (John 8:24; 14:6; Acts 4:12)
• You cannot serve both God and riches (Proverbs 28:22; Ephesians 4:19; 1 Timothy 6:10; Matthew 6:24)

But There is also a lot of opinion of interpretation and application that fill in-between the lines. Christians divide over things such as:

• Politics (Can you be a Christian and be a Democrat?)
• Woman in ministry (Can a woman be a pastor?)
• The internet (Can a Christian remain holy while using an unholy thing?)
• The blood of Jesus
• The authority of the Word of God
• The baptism of the Holy Ghost
• Saturday/Sunday debate

Receive him that is weak in the faith, but not so that you can argue with him

Most often our opinions are inspired by Scripture, but we tend to fill the gray (unexplained) areas of Scripture with our opinions. The differences of opinion should not be cause for division or an excuse for quarreling.

Should everybody be just like me?

What is a weak brother in this context? (v. 2–4)

The weakness Paul mentions here carries the very ideas of disease and impotence. Those weak in faith are likened to a lame man needing a crutch, a blind needing a guide, or a paralyzed man needing help with every necessity of daily life. Disease ultimately will snuff out life if it is not cured. This weakness of faith is as a sickness that must be understood and handled with grace, but also must be administered healing. Weakness must not be left alone, but must be strengthened (James 5:16).

Weakness in eating

In I Corinthians chapter 8 Paul had to deal with this same issue with the Corinthian church. This may sound trivial and non-religious of a dispute to the modern Christian, but The Layman’s Bible Commentary gives insight into this controversy:

It was a different kind of religious question in the Roman Empire. The fact is in a Roman market you could hardly find a steak or a roast or any kind of meat that had not come from some animal slaughtered in a heathen temple. The animal would be killed as a sacrifice; then the priests (who, numerous though they were, could not possibly eat all the animals the people offered) would sell the meat through retail outlets. This being the major source of meats on the market, the Christian shopper was faced with a problem: in buying and eating this meat, am I or am I not helping out the heathen worship?

Servants — Who are you to judge another man’s servant?

Judgment — Every man must give account to God and not to another.

Days

The spirit of the law does not ask “did you remember the day?”, but it asks “did you do it as unto the Lord?” They worshiped on certain days, they fasted and feasted on certain days, and they were putting more importance on days and not the Christ.

We are brethren and not judges (v. 5–12)

Verse six clearly states that both sides of the argument know the Lord.

What we are supposed to be doing for others:

• Show honor and preference (12:10; 15:7)
• Admonish one another (15:14; Col. 3:16) We are to love the heart of men, and reach out to the heart of men. We put our heart into other people by loving them. We show compassion by encouraging other people. Love corrects, encourages, and teaches. In order for us to teach someone the difference between right and wrong, we first need to know the difference ourselves.
• Forgive one another (Col. 3:13)
• Stop judging (Romans 14:13)
• We are to carry each others burdens (Gal. 6:2)

Do not put a stumbling block in my brother’s way, (v. 13–17)

We are told to pursue after peace in our differences (v. 18–20)

The blessing of liberty (v. 22–23)

It is Much more blessed to have liberty before God which we do not use on account of our brother’s weaknesses, than to insist on liberty, though it is distinctly given.

Laboring for unity (chapter 15)

Introduction

Believers are to receive one another, as Christ received the gentiles—to God’s glory. The first section of this chapter describes Christian relationships, with Christ as the perfect example of them. Paul’s personal message to the Romans begins in Verse 14. Paul’s ministry was to both those who were within (the Jews, those to whom were given the oracles of God) and to those who were without (the gentiles). The work of unity in the body of Christ is the work of God.

We are to labor in receiving another with Christ as our example (vs. 1–12)

There are some differences (historical background)

There are many cultural and religious differences between the Jews and gentiles and with the opening of the Gospel to the gentiles there were alot of hurdles to overcome. Paul admonishes the church adamantly, that we are to labor to receive the gentiles as God has already received them. The high standard and rule by which our conduct is measured is “as Christ also received us to the glory of God” (v. 7).

Being predominately Jewish, the early churches would feel “very Jewish” (a mixture of culture and conviction). There was an early expulsion from Rome of all Jews and it is only natural the cultural shift that took place in the Roman churches. Eventually, Jews began to return back to the city of Rome finding things different than when they had left. In order to not become divided, the early church had to labor together in overcoming their cultural differences by learning what things were “most needful” (Acts 15:28; Ephesians 4:3, 13).

There are universal principles

Christians are called to unselfish living (v. 1–2)

Romans chapter fifteen talks about living an unselfish life. Those that are strong are to help the weak. We are to not live to please ourselves but to please God, to put others before us. This chapter ends with Paul’s missionary journeys.

The fifteenth chapter of Romans has a strong feeling of conclusion. As is Paul’s style in this book, he repeats concepts already presented but more directly and personally. He prescribes the following instructions to his readers:

• The strong ought to bear the infirmities of the weak.
• Please our neighbor to their good and edification.
• Bearing toward another the mind of Christ. That ye may with ONE mind and ONE mouth glorify God.
• Jesus is a minister to the Jew and Gentile.
• The Gentiles have reason to rejoice and are commanded to do so in the Scripture.

Christ is the Christian’s example for living (v. 3)

Why should the Christian be concerned with others instead of himself? We should use Christ as our example, “For even Christ pleased not himself, His concern was for others demonstrated by his love, His teaching, and His healing.”

The Word of God is the Christian’s source of encouragement for living (v. 4)

We can be comforted in time of need by reading the Scriptures. We can also look forward in Hope.

Unity in the body of Christ is the goal of Christians (v. 5–6)

We should be united in one mind and spirit glorifying God who is our goal in life.

Christ is the standard by which Christians will be judged (v. 7)

God keeps His word and He is merciful (v. 8–12)

We are to labor in reaching those who are without (v. 13–21)

You are my brethren and filled with many good things (v. 13–14)

What was Paul’s Opinion concerning the Christians at Rome?

• Paul believes God is going to cause them to abound in hope and power (v. 13)
• They were full of goodness.
• They were filled with all knowledge.
• They were able to admonish one another.

Although Paul had never been in Rome, he was aware and encouraged by their faith (1:8).

…Nevertheless (v. 15–21)

There are a lot of encouraging things Paul can say and has said (Romans 1:8), but we all have something to learn.

Paul wrote boldly (v. 15)

At the risk of sounding unappreciative of their example and faith, Paul as a faithful minister of the Gospel challenges the church boldly with necessary things.

Paul had a call and responsibility (v. 16a)

What does Paul refer to himself as? A minister of Jesus Christ to the Gentiles. Preaching the Word in the power of the Spirit. With signs and wonders as the result. Paul’s identity is wrapped up in His call. Paul Prioritizes his call and must delay personal desires and goals. It is not that he does not have a burden for his brethren, but that he has a call that takes precedent.

Paul had a goal (the offering up of the gentiles) (v. 16b)

Paul had an audience (God has given them to me) (v. 17–21)

As boldly as Paul is speaking, he is careful not to speak but of that which Christ has wrought by him:

• God has Used me mightily, but not all that God has done in this arena has he done using me.
• I’m not the only minister to the Gentiles.
• Careful: allow those healed to testify
• Careful so as not to hinder what God is doing elsewhere - Paul did not wish to build on another man’s foundation (work).
• Here laborers have hindered.
• I Have a message for those who have not heard (God has promised it! v. 21; Isaiah 52:15; 65:1).

We are to labor in reaching those who are within (v. 22–33)

It is not for lack of love, but for a great cause i have been hindered (v. 22–24)

The phrase “these many times” shows how continually Roman Christians were on his mind and his desire. The phrase “a longing to come” shows that he had a tremendous desire to visit these people.

Paul’s itinerary (v. 25–28)

Paul restates again his desire and intention to visit the church at Rome and his itinerary. He must first go to Spain and collect an offering for the saints at Jerusalem. He would then bring the offering to Jerusalem, after which he intends to visit Roman. How are the Christians in Macedonia and Achaia concerned for the poor among the Christians at Jerusalem? They contributed to the poor. Paul himself together with other brethren took this offering back to Jerusalem, to deliver in person What spiritual principal is Paul teaching the Romans by relating this news? It was an act of love on the part of the Gentile Saints. It was a fulfilling of our Lord’s words in John 13:17, 35.

Conclusion

The Unity of the Trinity

In Verse 30 we once again see the trinity:

• For the Lord Jesus Christ’s sake.
• For the love of the Spirit.
• Your prayers to God for me.

The benediction (v. 33)

“The God of peace be with you all,” shows how the apostle’s heart was fully at peace and fully in God’s will! It also shows his overflowing love for the saints (twice in this chapter Paul prays for the church at Rome. See verses 13 and 33). The motive and power behind Christian unity is Christ’s example of love and service and sacrifice. To have such harmony among Christians, we need to pray as Paul did for the Lord’s enabling. Paul’s sense of commission did not make him independent of his fellow Christians.

Conclusion to the Book of Romans (chapter 16)

Introduction

The controversy of this passage

It is interesting to note that there is somewhat a controversy over Romans 15:14–16:27. The question is “Where did Romans originally end? Was 15:13 originally the last verse of Romans?” Many old manuscripts do not contain this passage (15:14–16:27), and at the same time most do in one way or another. Some have it placed at the end of chapter fourteen and others both at the end of chapter fourteen and at the end of the book. This bears no influence of compromising the texts integrity, but can be logically explained. Someone copying the letter and desiring to disperse it among many different churches could have left off the parts personal to the church at Rome.

The Personality of This Passage: Personal

Romans chapter sixteen shows us the personal side of Paul as he sends greetings to Believers who live in Rome. He speaks as one does to friends and not only as a leader or pastor. This sixteenth chapter is often neglected by many. It is by far the most extensive, intimate, and particular of all the words of greeting in Paul’s letters (Second to it is Colossians 4). No one can afford to miss this wonderful outpouring of the heart of our apostle toward the saints whom he so loved, which means all the church of God.

The spirit of this chapter is exceptional particularly when you consider that Paul did not found the church at Rome and had not even visited it yet (Similar to his letter to Colossae)! Despite that, Paul mentions by name 26 people in that church. Each name listed in Paul’s closing remarks undoubtedly has a story of courage, love and devotion to the Lord Jesus Christ. Other Than by their names, Paul identifies these people as:

• kinsmen, sisters, brethren, mother
• servants of the church
• laborers, helpers in Christ
• fellow prisoners
• saints, churches of Christ
• well-beloved, beloved in the Lord
• first-fruits unto Christ
• in Christ, in the Lord
• approved in Christ
• chosen in the Lord

Phebe’s commendation (v. 1–2)

[NOTE: Several of the quotes in the section are taken from “Alexander MacLaren’s Expositions of Holy Scripture”. Alexander MacClaren (February 11, 1826 - May 5, 1910) was a Scotsman and minister of the Gospel for almost 65 years who labored tirelessly in preaching and writing concerning the Scripture. MacClaren’s Expositions of Holy Scripture is a collection of over 1,500 expository sermons.]

Paul recommends a sister (a sister not in the flesh but in the Lord)

Cenchrea was a small harbor in Corinth

But if we take into account the hideous immoralities of Corinth, we shall deem it probable that the port, with its shifting maritime population, was, like most seaports, a soil in which goodness was hard put to it to grow, and a church had much against which to struggle. To be a Christian at Cenchrea can have been no light task.
—MacClaren

Phebe was one of the many good women who helped Paul in the work of the Gospel.

Her name is a purely idolatrous one, and stamps her as a Greek, and by birth probably a worshiper of Apollo.
—MacClaren

To Phebe is intrusted this letter who would personally deliver it to the church at Rome

Here are Paul the Jew, Phoebe the Greek, and the Roman readers of the epistle, all fused together by the power of the divine love that melted their hearts, and the common faith that unified their lives. The list of names in this chapter, comprising as it does men and women of many nationalities, and some slaves as well as freemen.
—MacClaren

Galatians 3:28—There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

To the world in which Paul lived it was a strange, new thought that women could share with man in his loftiest emotions. Historically the emancipation of one half of the human race is the direct result of the Christian principle that all are one in Christ Jesus.
—MacClaren

Greetings and salutations (v. 3–15)

Paul Salutes 16 groups of people at Rome:

1. Priscilla and Aquila, my helpers in Christ (and the House Church of Priscilla and Aquila). Priscilla and Aquila were tent makers as was Paul. Traditionally this missionary couple is included in the list of 70 disciples appointed by Jesus in Luke 10. They are mentioned six times in four different books of the New Testament. They are always named as a couple and never individually. Of those six references, Aquila’s name is mentioned first three times and Priscilla’s name is mentioned first on three occasions. Priscilla is not Aquilla’s property but rather his partner both in ministry and marriage. Priscilla and Aquila were last mentioned in Scripture as being in Ephesus (Acts 18:18–19). Priscilla and Aquila had been among the Jews expelled from Rome by the Roman Emperor Claudius in the year 49. They ended up in Corinth. Paul lived with Priscilla and Aquila for approximately 18 months. Then the couple started out to accompany Paul when he proceeded to Syria, but stopped at Ephesus. As they are mentioned in Romans 16, Sometime before 56 or 57, they had returned to Rome. The gentile church felt thankful for Priscilla and Aquila because they risked their own necks for them (“laid down their own necks”).
2. Epaenetus, my well-beloved, the first fruits unto Christ of Achaia.
3. Mary, who bestowed much labor on us.
4. Adronicus and Junia my kinsmen, and my fellow prisoners, of the apostles. They were in Christ before Paul. Of the twenty-six to whom Paul sends special greetings, at least six are women, indicating the position and importance of women among the Christian group at Rome. The controversy over this short verse is the questions “Is the person named Junia (feminine name) or Junias (masculine name)?” and “Is the phrase following the names best translated ‘outstanding among the apostles’ or ‘well-known to the apostles’?”
5. Amplias, my beloved in the Lord.
6. Urbane, our helper in Christ.
7. Stachys, my beloved.
8. Apelles approved in Christ.
9. Those in Aristobulus’s household.
10. Herodian, my kinsman.
11. Those of the household of Narcissus, which are in the Lord.
12. Tryphena and Tryphosa, labor in the Lord.
13. Persis, beloved, which labored much in the Lord.
14. Rufus chosen in the Lord, and his mother and mine.
15. Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.
16. Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.

A holy kiss (v. 16)

• The ’Holy Kiss" is an ancient traditional Jewish and Christian greeting. Also called “kiss of peace”, “Brother kiss” among men, or “Sister kiss” among women.
• Mentioned 5 times in the New Testament: Romans 16:16; 1 Corinthians 16:20 ; 2 Corinthians 13:12 ; I Thessalonians 5:26 ; 1 Peter 5:14. (“peace be with you”, “Shalom”)
• For the first several centuries at least, this kiss was not mouth to cheek, but mouth to mouth. From an early date, to guard against any abuse of this form of salutation, women and men were required to sit separately, and the kiss of peace was given only by women to women and by men to men.
• Most Protestant churches have readopted the holy kiss metaphorically (in that members extend a pure, warm welcome that is referred to as a holy kiss.

One final warning (v. 17–20)

Paul follows with some pastoral guidance and instruction. He says “mark” them. This word mark meeans to “take aim, take heed.” The same word is used in Philippians 3:17.

Closing (v. 21–27)

Paul ends with a HALLELUJAH!