Rom 7:1

Rom 7: In this ch, the apostle is expanding upon his initial answer to the questions posed in Rom 6:1,15, as well as expanding upon his statement in Rom 6:14: “You are not under LAW, but under grace.”

While it is all very well to say that the believer has changed Masters, yet there is one thing that has not changed: the body itself is prone to sin, through an inherent weakness. How does this body stand in relation to Yahweh’s code of righteousness — His Law?

DO YOU NOT KNOW, BROTHERS: The conjunction in the Gr, at the beginning of this verse, shows the flow from Rom 6.

THE LAW HAS AUTHORITY over a man: In Rom 6:9 Paul said that “death” had the “dominion”; in Rom 6:14, that “sin” had the “dominion”; and now — finally — that “law” has such “dominion”. Such an interrelationship is also stated in 1Co 15:56: “The sting of DEATH is SIN, and the power of sin is the LAW.”

AS LONG AS HE LIVES: That is, but only as long as he lives! Contrary to a belief in a mythical and ever-burning “hell”, DEATH terminates the individual’s condemnation; it is the end (Rom 6:21)!

The law has authority over a person only for his lifetime. Since it has been established, in Rom 6, that the believer died with Christ, one can anticipate the conclusion — that whatever authority the law continues to exercise over others, for the believer that power has been abrogated. Only for him who in faith appropriates the righteousness of God in Christ is the law abolished. It remains, of course, as an entity that expresses the will of God; the life under grace does not belittle the ethical demands of the law — even if its power to condemn has been terminated.

Rom 7:2

Vv 2,3: In order to illustrate his thesis, Paul now expounds what he elsewhere terms “a great mystery” (Eph 5:32). The divine allegory of marriage is the perfect analogy, since marriage is a “type” in a “natural” sense of what God has been preparing in “spiritual” excellence from the beginning of creation: a multitudinous “bride” to join His Son Christ in an eternal union.

A MARRIED WOMAN: Lit, “hypandros” = one who in UNDER a man. Specifically, one who — like Eve — has taken a vow in the presence of God (Gen 2:23; Mat 19:6).

IS BOUND TO HER HUSBAND: “What God has joined together” (Mat 19:6).

AS LONG AS HE IS ALIVE: Thus, the operative law which binds man and woman together in marriage is operative so long as he (or they) live.

Rom 7:3

IF SHE MARRIES ANOTHER MAN WHILE HER HUSBAND IS STILL ALIVE: The Gr is, literally, “she become another man’s”. Such a position was “suffered” by Moses under the Law, “for the hardness of their hearts” (cf Deu 24:1,2; Mat 19:7,8).

SHE IS CALLED AN ADULTERESS: Called, that is, by divine decree (so “chrematisei” is use 7 of its 9 times in the NT: Mat 2:12,22; Luk 2:26; Acts 10:22; 11:26; Heb 8:5; 11:17; 12:25).

BUT IF HER HUSBAND DIES, SHE IS RELEASED FROM THAT LAW: The law of marriage binds the partners together only until the death of one or the other; cf 1Co 7:39.

Rom 7:4

YOU ALSO DIED TO THE LAW THROUGH THE BODY OF CHRIST: This happened at the time of baptism: being buried with him by baptism into death (Rom 6:3,4).

THAT YOU MIGHT BELONG TO ANOTHER: “…that we should no longer be slaves to sin — because anyone who has died has been freed from sin. Now if we died with Christ, we believe that we will also live with him” (Rom 6:6-8). Now the individual consciousness, the rational mind, which has shown the desire to destroy the lusts of the flesh (the old man) in baptism, is now free to marry the “new man” (Eph 4:24; Col 3:10).

TO HIM WHO IS RAISED FROM THE DEAD: The significance of being “raised from the dead” lies in the fact that it was Christ’s death the made the fatal blow to the power of the “old man” — the seed of the serpent, or lust. It is only through the power of Christ’s resurrection that the efficacy of his victory can pass to us by our identification with his death in baptism, for we must be raised to “a new life” (Rom 6:4). But how can we do this if Christ himself did not rise from the dead (cf 1Co 15:17; Phi 3:10)?

IN ORDER THAT WE MIGHT BEAR FRUIT TO GOD: Union with the “old man”, Lust, produced “seed” or “fruit” unto death (Jam 1:15; Rom 6:21). But in marriage with the “new man”, we have “fruit unto holiness and the end everlasting life” (Rom 6:22). It is Christ, the “husband”, who brings about the conception of “holy fruit” in us, his “bride” (Eph 5:8-11; 3:17; 5:25-27; Col 1:27; 2Co 11:2; Rev 19:7,8).

It should be recalled that in our Lord’s teaching the secret of fruit bearing is union with himself (John 15:1-8), the very truth emphasized in the passage before us. A somewhat different background for fruit bearing is predicated in Gal 5:22,23, where the fruit is attributed to the Spirit, in contrast to the output of the flesh and of the law. Since Paul speaks of the Spirit in Rom 7:6, the parallel with Gal 5 is close. The attribution of fruit to Christ in one instance and to the Spirit in another is not disturbing, because there is much common ground in their relationship to believers (cf Eph 3:16,17).

Rom 7:5

WHEN WE WERE CONTROLLED BY THE SINFUL NATURE: That is, when we were “married” to the carnal mind, or the “flesh” — for “the sinful mind is hostile to God. It does not submit to God’s law, nor can it do so” (Rom 8:4,6-9).

The KJV has “in the flesh”, but this is erroneous, since — literally — Christ was “in the flesh”, yet he did not bear fruit unto death.

“The phrase ‘controlled by our sinful nature’ is an attempt to render ‘in the flesh.’ Paul has used ‘flesh’ in several senses thus far: (1) the humanity of Jesus Christ (Rom 1:3); (2) the physical body (Rom 2:28), (3) mankind — ‘all flesh’ (Rom 3:20); and (4) moral, or possibly intellectual, weakness (Rom 6:19). Now he adds a fifth: the so-called ‘ethical’ meaning of flesh, which is the most common use of the word in his writings and denotes the old sinful nature. It is this sense of the word that pervades Rom 7; 8, together with a final use in Rom 13:14. Paul did not employ the word ‘flesh’ in this sense when exposing in his earlier chapters the universality of sin. In noting that the passions are aroused by the law, Paul is anticipating his fuller statement in vv 7-13 about the manner in which the law promotes sin” (EBC).

THE SINFUL PASSIONS: The “old man” husband, the passions of lust (cf 1Jo 2:16; Gal 5:24).

“Although a sinner may have been ‘delivered from the power of darkness’, or ignorance, and have been ‘translated into’ (Col 1:13) the hope of ‘the Kingdom of God and of his Christ’ (Rev 11:15), by faith in the divine testimony and baptism into Christ — yet, if he turn his thoughts back into his own heart, and note the impulses which work there, he will perceive a something that, if he were to yield to it, would impel him to the violation of the divine law. These impulses are styled ‘the motions of sins’ (Rom 7:5). Before he was enlightened, they ‘worked in his members’, until they were manifested in evil action, or sin; which is termed, ‘bringing forth fruit unto death’. The remote cause of these ‘motions’ is that physical principle, or quality, of the flesh, styled indwelling sin, which returns the mortal body to the dust; and that which excites the latent disposition is the law of God forbidding to do thus and so; for, ‘I had not known sin, but by the law’ ” (Elp).

AROUSED BY THE LAW: “Through (dia) the law”. It was through the presence of the divine law that “Lust” became “Sin” (see vv 7-13; Rom 5:20).

WERE AT WORK IN OUR BODIES: The Gr is “energeito” = to be energized. The faculties of the body were energized by last (cf Rom 6:13,19; Col 3:5; James 4:1).

SO THAT WE BORE FRUIT FOR DEATH: “Death” is the only FRUIT that “Lust” can produce (Jam 1:15; cp Rom 5:12; 6:21).

Rom 7:6

BUT NOW, BY DYING TO WHAT ONCE BOUND US, WE HAVE BEEN RELEASED FROM THE LAW: The Law has been “reduced to inactivity” (Vine), or “abolished” (Eph 2:15, sw). Christ by his death rendered the Law “inactive”, having discharged the curse upon him, for he was cursed under two laws (Gal 4:4): (1) by being “made of a woman”, he came under the law of condemnation in his natural body (cf Gen 3:19; John 6:63; 2Co 5:16; 1Co 15:50; Gal 5:24; Col 2:11), and (2) especially, and particularly, in his death, by being hanged upon a tree (Gal 3:13). Christ died once to the power of sin (Rom 6:10), and therefore the law had no power over him. If we die WITH Christ (Rom 6:5), then we will assume the same “victory” (1Co 15:55-57).

SO THAT WE SERVE IN THE NEW WAY OF THE SPIRIT: As serving the new master: see Rom 6:18. We have risen to “newness of life” (Rom 6:4) as a “new creation” (Gal 6:15), under the “new covenant” (Heb 9:15); we are married to a “new man” (Eph 2:15; 4:24; Col 3:10), and walking in a “new and living way” (Heb 10:20).

Paul is amplifying the thought of Eph 4:22-24: “You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness.”

AND NOT IN THE OLD WAY OF THE WRITTEN CODE: “Spirit” and “letter” are similarly contrasted in Rom 2:29 and 2Co 3:6. The “written code” here draws attention to the Mosaic ordinances (cp Heb 8:13; Col 2:14). The believer, however, is not absolved from responsibility to Yahweh’s Code of Righteousness, for a law still operates to bind him to the “New Man”, Christ. This contrast is not between a literal mode of interpreting Scripture and one that is free and unfettered. The written code, which has special reference to the law rather than to Scripture in general, has no power to give life and to produce a service acceptable to God. Only a person can beget human life, and only a divine person can impart spiritual life, which is then fostered and nurtured by the Spirit.

The word “new” has in it not so much the idea of newness in time as freshness and superiority. This is “the Law of the spirit of life in Christ Jesus” (Rom 8:2), which is contrasted to “the law of sin and death”. And the believer — far from being free from ALL law — will in fact be judged by this “new” law!

Rom 7:7

Vv 7-13: In case any reader concluded from Paul’s previous remarks on release from the dominion of law, that the Law of Moses was evil, he now shows that this was not so. Actually, the Law revealed to man the true nature of his previous “marriage” to the Lusts of the Flesh and the evil nature of “sin” which was the product of the relationship. The Law condemned certain actions and desires which were always latent. They were not sinful, however, until the Law forbade them, and showed how much the flesh ruled over men.

Paul points out that the Law was not evil (actually it was very good: v 16). However, by placing restraints upon the flesh, it revealed the flesh as prone, disposed, to sin. The verses in this section are in the past tense, and therefore had particular reference to Paul’s experience with the Law prior to his conversion to Christ.

WHAT SHALL WE SAY, THEN?: “What shall we conclude?” (cp usages, in Rom 3:5; 4:1; 6:1; 7:7; 8:31; 9:14,30).

IS THE LAW SIN?: Having seen in v 5 that the passions of sin came through the Law, the question naturally arises: ‘Is the law therefore the originator of sin?’ Is it in itself evil and sinful?

CERTAINLY NOT: Cp Rom 3:4n.

I WOULD NOT HAVE KNOWN WHAT SIN WAS: “Known” here is “ginosko” = to know by experience or effort, to become acquainted with, to learn objectively: cp John 1:48; 1Jo 5:20; Eph 5:5.

EXCEPT THROUGH THE LAW: Not “BY” the Law, as KJV; sin did not come out of the law. But Law spotlighted the sin! “The law cannot be identified with sin, because it is the law that provides awareness of sin (cf Rom 3:20). Can one say of an X-ray machine that revealed his disease that the machine is diseased because it revealed a diseased condition? That would be utterly illogical” (EBC).

FOR I WOULD NOT HAVE KNOWN WHAT COVETING REALLY WAS: “Known” here is “oida”, to know intuitively, without effort, to understand subjectively: see Rom 3:20; 4:15.

COVETING: “Lust” (Gr “epithumia”: strong desire or passion of any kind: Vine). Apart from 3 refs where proper desire is indicated (Luk 22:15; Phi 1:23; 1Th 2:17; cp Deu 14:26), it usually connotes evil desire in the NT: eg Rom 6:12; 13:14; Eph 2:3; Heb 13;5; 1Co 12:31.

IF THE LAW HAD NOT SAID: That is, REPEATEDLY said (Weym). Suggesting constant repetition of the command every time the law is read.

DO NOT COVET: Cit Exo 20;14,17; Deu 5:18,21. Here, the verb form of “epithumia”. The only prohibition in the Law which exclusively affected the emotions; an “internal” sin in the sense that it would go undetected by other men.

“To come to grips with this the apostle selects an item from the Decalogue, the very last of the Ten Commandments. Is he selecting more or less at random one of the ten for an illustration? Could he have chosen just as readily the prohibition against stealing or bearing false witness? Possibly he saw something basic here, for ‘to covet’ is more precisely ‘to desire.’ If one gives rein to wrong desire, it can lead to lying, stealing, killing, and all the other things prohibited in the commandments. The sin indicated here is not so much a craving for this or that wrong thing, but the craving itself (note that Paul does not bother to spell out the particulars of the tenth commandment, such as the possessions or wife of one’s neighbor). In analyzing sin, one must go behind the outward act to the inner man, where desire clutches at the imagination and then puts the spurs to the will” (EBC).

Rom 7:8

SIN: “In this ch we must remember the personification which is employed. Paul as it were separates the individual from the impulses which belong to him and speaks of the impulses as though they were a separate power” (CRom).

SEIZING THE OPPORTUNITY: “Taking occasion” (KJV). Gr “aphorme” = starting point. Cp Rom 13:14; Gal 5:13; 2Co 5:12; 1Ti 5:14. The word is often used as a military metaphor for “a base of operations” in war. “Sin found its rallying point in that command” (Williams). Paul continues the striking extended metaphor of warfare, the battle between the “spirit” and the “lusts” to control the “flesh” (Rom 6:13).

“In the background is the Genesis story of the temptation and the fall. Eve was faced with a commandment — a prohibition. When desire was stirred through the subtle suggestion of the serpent, a certain rebelliousness came into play that is the very heart of sin — a preference for one’s own will over the expressed will of God. The warning ‘Don’t’ to a small child may turn out to be a call for action that had not even been contemplated by the child. A sure way to lose blossoms from the garden is to post a sign that says, ‘Don’t pick the flowers’ ” (EBC).

AFFORDED BY THE COMMANDMENT: “Dia” = through the commandment. The individual precepts of the Law highlighted sin in its stark reality, and then the whole Law condemned it.

COVETOUS DESIRE: Gr “epithumia” again. Cp the three temptations of Jesus: lust of the flesh, lust of the eyes, and pride of life (1Jo 2:16; cp Luk 4:13; etc).

APART FROM LAW, SIN IS DEAD: “For where there is no consciousness of law, sin shows no sign of life.” Sin is dormant apart form law (see 1Co 15:56). The Law discloses all the evil desires and propensities of the flesh.

Rom 7:9

ONCE I WAS ALIVE APART FROM LAW: The “I” here is emphatic. When Paul was a boy he was not subject to the Law, and in relation to it he was without offence, and therefore “alive” (cp Rom 6:13). But when he became subject to the Law and its restraints at about 12 years of age, he realized there were impulses within himself which were contrary to the Law and which would produce death. “The state of unconscious morality, uninstructed but as yet uncondemned, may, compared with that state of condemnation, be regarded as a state of ‘life’ ” (Ellicott).

BUT WHEN THE COMMANDMENT CAME: That is, “came home” — to Paul’s mind and conscience.

SIN SPRANG TO LIFE: Gr “anazao” = to live again. It was no longer dormant and its presence was now recognized. The conviction was produced that he was a convicted sinner (cp Acts 2:37,38).

AND I DIED: Now he had learned that he was constantly sinning and was therefore subject to the curse of the Law, which brings death (cp 1Co 15:5,6). This “dying” is subjective in its force. He felt within himself the sentence of death, becoming bogged down in hopelessness and despair in contrast to the blithe self-confidence he had had before.

Rom 7:10

THE VERY COMMANDMENT THAT WAS INTENDED TO BRING LIFE: KJV has “which was ordained to life”. “Keep my decrees and laws, for the man who obeys them will live by them” (Lev 18:5). “If you want to enter life, obey the commandments” (Mat 19:17). “Do this and you will live” (Luk 10:28). Cp also Eze 20:11,13,21; Rom 10:5; Gal 3:12. Although it was intended for life, no one ever kept the Law (Rom 3:9,10). In addition, the Law could not give life of itself, but drew attention to the means of life, namely faith in the Everlasting Covenant, ie, the Abrahamic covenant which had been sealed with the blood of Christ (Heb 13:20; Gal 3:24).

ACTUALLY BROUGHT DEATH: Because no one could keep it perfectly (except Christ). The Israelites promised, “We will do everything the LORD has said” (Exo 19:8; 24:3). But they did not do so, and thus perished in the wilderness (1Co 10:5).

Rom 7:11

FOR SIN, SEIZING THE OPPORTUNITY…: Returning to the point of v 8…

DECEIVED ME: An obvious allusion to Gen 3:13, where the serpent completely deceived Eve (cp 2Co 11:3; 1Ti 2:14: Adam was not deceived, but Eve was thoroughly deceived). “The HEART is deceitful above all things and beyond cure. Who can understand it?” (Jer 17:9; cp Eph 4:22; Jam 1:22).

PUT ME TO DEATH: “The Law while pointing out the way of life… was destined to become death by all that sought life by it. While it demonstrated perfectly to a man what was at enmity in him against God, it could not help him one whit to vanquish it. It merely brought him consciously into its power” (BLG).

Rom 7:12

THE LAW… THE COMMANDMENT: That is, the whole “Law” as well as each individual “commandment”. (Since “commandment” is singular here, it may refer particularly to “Don’t covet” of v 7.) Cf Mar 10:9; Heb 9:19.

HOLY: Gr “hagios”: that to which reverence is due, that which is separated. Infers separation from sin and consecration to God: Exo 3:5; Mat 27:53; Luk 1:35. The law is holy because it comes from a holy God and searches out sin.

RIGHTEOUS: Gr “dikaios”: fulfilling all duties which are right and becoming. The law is righteous in view of the just requirements it lays upon men, righteous also because it forbids and condemns sin.

GOOD: Gr “agathos”: that which, being good in its character and constitution, is beneficial in its effect. Yahweh Himself is essentially good (Mat 19:17). The Law possessed all these attributes because it revealed man for what he was, as well as his basic need for redemption (Gal 3:24). The Law is also good because its principal aim is life (v 10); its goodness is reaffirmed in v 13.

Rom 7:13

DID THAT WHICH IS GOOD, THEN, BECOME DEATH TO ME?: The Law does not “kill” anyone; man is “killed” by his own sins — the Law only “spotlights” them.

BUT IN ORDER THAT SIN MIGHT BE RECOGNIZED AS SIN: Or “appear” (Gr “phaino”: to shine forth) in its true character.

IT PRODUCED DEATH IN ME: “Working” (AV) death as the final product in the process.

THROUGH WHAT WAS GOOD: KJV has “by”, but Gr is “dia” again, as earlier. “Death” does not come “out of” the Law, but “dia” (through) the Law. “How evil must that thing be which works the greatest evil through that which is the perfection of righteousness” (Haldane).

MIGHT BE UTTERLY SINFUL: “Sin is an exceedingly great sinner” (JT), showing the personification of Sin!

“This enemy within the human nature is the mind of the flesh, which is enmity against God; it is not subject to His law, neither indeed can be (Rom 8:7). The commandment of God, which is ‘holy, just and good’, being so restrictive of the propensities, which in purely animal men display themselves with uncontrolled violence, makes them appear in their true colors. These turbulent propensities the apostle styles ‘sin in the flesh’, of which it is full; hence, he also terms it ‘sinful flesh’. This is human nature; and the evil in it, made so apparent by the law of God, he personifies as ‘pre-eminently A SINNER’ (Rom 7:12,13,17,18). This is the accuser, adversary, and calumniator of God, whose stronghold is the flesh. It is the devil and satan within the human nature; so that ‘when a man is tempted, he is drawn away of his own lust and enticed’. If a man examine himself, he will perceive within him something at work, craving after things which the law of God forbids. The best of men are conscious of this enemy within them. It troubled the apostle so much, that he exclaimed, ‘0, wretched man that I am! who shall deliver me from the body of this death’ (Rom 7:24), or, this mortal body? He thanked God that the Lord Jesus Christ would do it; that is, as he had himself been delivered from it, by God raising him from the dead by His Spirit (Rom 8:11)” (Elp ch 3).

Rom 7:14

Vv 14-25: Paul having discussed his own experience while under Law, he now moves on, by an appeal to his present position (as witnessed by the change in verb tense here), to prove the holiness of the Law in the face of an uncontrollable body of flesh springing from innate sinfulness. Paul demonstrates that man cannot attain to righteousness by the exercise of his own will-power to obey Yahweh’s code of righteousness.

Two principal influences emerge in this section, and need to be clearly distinguished: (a) those innate evil impulses that are the ever-present possessions of a “carnal” or mortal body, and (b) the individual conscience in a man, which represents conscious, deliberate desire: the mentally processed ideal. In this case it is Paul’s conscious desire to serve the New Man, even though housed in a body which prompts him to evil.

THE LAW IS SPIRITUAL: “Pneumatikos” = belonging to or proceeding from the Spirit. “Things which have their origin with God, and which, therefore, are in harmony with His character” (Vine). This statement is consistent with v 12. Cp also Psa 19:7,8; Psa 119.

The Law here is not exclusively the Law of Moses, but more generally Yahweh’s Code of Righteousness (which included the LM), to which all believers down through the ages are subject and by which they must be judged (cf vv 22,25; Mat 5; 7:12; Rom 8:4; 9:30,31; 1Co 9:21; Rom 2:2,5).

BUT I AM UNSPIRITUAL: Gr “sarkinos” = “fleshly”. “Carnal” (AV). “Man is carnal, made of flesh, in which resides a principle contrary to God. It produces works which are the opposite of the fruit of the Spirit (Gal 5:19-24)” (CRom). Corrupt passions still retain a strong and withering and distressing influence upon the mind.

SOLD AS A SLAVE TO SIN: Sold, as into slavery (cp Rom 6:12,13). Sin, from the time of Adam, has purchased all flesh, and though the mind may be “transformed” (Rom 12:1,2) from the realm of King Sin, the body continues to be haunted by the impulses of its previous possessor. This is the experience of every bond-slave of the Lord Jesus Christ.

Rom 7:15

I DO NOT UNDERSTAND: Gr “ginosko” = to recognize as a result of experience. “I do not understand my own actions.” “I do not approve…” “As the slave performs his task, blindly unquestioning, not having regard to why the task is set and what the object is, but simply in response to command of the owner, so there is a surrender to sin’s service. It is a service which is not the voluntary act of a righteous man, but an act he really repudiates” (CRom).

I DO NOT DO: “Do” (Gr “prasso”) = to practice habitually, continually, and repeatedly. “I do not practice what I desire” (Diag).

BUT WHAT I HATE I DO: “Hate” (Gr “miseo”: to hate, usually implying active ill will in words or conduct: Vine). We must hate wrongdoing (Rom 7:15), iniquity (Heb 1:9), evil in general (Jude 1:23; Rev 2:6). Cp Psa 119:104,113,128,163.

“Do” = Gr “poieo”: the external act or completed action. This “differs from the preceding word ‘prasso’ in that ‘prasso’ has a conscious aim in view, while ‘poieo’ simply describes a series of acts which may be void of such conscious aim and be merely mechanical” (Vine). “Paul’s figure of slavery is cogent here, since he is forced to carry out what he does not want to do, what he really hates, whereas what he would like to do never seems to materialize” (EBC).

Rom 7:16

I AGREE THAT THE LAW IS GOOD: The failure to do what he desires to do is not to be attributed to a wrong attitude toward the law, since he concurs in the verdict that the law is praiseworthy. In fact, the Law is good because it inculcates the right kind of conduct, the things that are beneficent in their results. See v 12n.

Rom 7:17

“Paul is not, in fact, one person, but two. The ‘I’ in these verses is that part of him that is the man who aspires to the godly life of the Spirit, whilst the ‘me’ is that part of him that is the man of the flesh — which houses the evilly inclined disposition” (Spongberg).

“If the failure does not come from a wrong attitude toward the law, such as indifference or defiance, then the doing of things contrary to the law must be traced to the power of sin working within him” (EBC).

Rom 7:18

NOTHING GOOD LIVES IN ME, THAT IS, IN MY SINFUL NATURE: Or “flesh” (AV). This statement repudiates any theory in the mind of Paul’s readers concerning “inherent goodness” as being an innate possession within “flesh”; the “flesh” is radically bad!

In Victor Hugo’s story, a ship is caught in a storm. The frightened crew hears a terrible crashing sound below. Immediately the men know what it is: a cannon has broken loose and is crashing into the ship’s side with every smashing blow of the sea! Two men, at the risk of their lives, manage to fasten it down again, for they know that the unfastened cannon is more dangerous than the raging storm. Many people are like that ship — their greatest danger areas lie inside, not outside!

LIVES IN ME: Instead of “lives” in Rom 7:18, the word might better be rendered “dwells” (AV): it is “nothing good” that “dwells” in me! The invader — which is “sin in the flesh” — has managed to secure more than a foothold; he roams the place, considering it his home. In putting the matter like this, Paul has moved from a consideration of outward acts to an emphasis on the unwanted tenancy of sin. With this alien master in control, no matter how strongly a man wants to do the good, he finds himself checkmated. He cannot carry it out.

I HAVE THE DESIRE TO DO WHAT IS GOOD, BUT I CANNOT CARRY IT OUT: “The spirit is willing, but the body is weak” (Mat 26:41; cp Phi 2:13; Gal 5:17).

Rom 7:19

V 19 is a virtual repetition of v 15.

Sometimes we can find it a real struggle to walk the Christian life with all the temptations and pressures life throws at us. Sometimes it can even get depressing when we tally up our day or our week and realize how often we have failed to do what we should have done, or have done the things that we shouldn’t have done.

While there is no excuse for sinning and we must still confess our sins to God and ask for forgiveness, we can be encouraged by the fact that even Paul, whom we admire as one of the greatest men of God, struggled with exactly the same sins as we do. He said that the good that he wanted to do he did not do, and the things that he did not want to do, he did! We all have exactly the same problems — whether we are as great as Paul, or whether we consider ourselves the lowest of the low. Yet Paul, at the end of his life, despite his struggles, was 100% confident that his Lord was prepared to give him a crown of everlasting life.

Despite our struggles too, we can have the same confidence as Paul and know for sure that we will be given the kingdom. It is not an excuse for sin, but a faith and confidence in the grace and mercy of our God and his Son, Jesus Christ.

Rom 7:20

V 20 is a virtual repetition of v 17.

Rom 7:21

I FIND THIS LAW AT WORK: This “law” is a principle of operation, ie a rule or “habitually repeated fact”. “Principle” (NEB). Cf Rom 3:27; 8:2.

WHEN I WANT TO DO GOOD, EVIL IS RIGHT THERE WITH ME: The fact was that the lusts of the flesh against which he contended were proven to be stronger than his human will. “For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other, so that you do not do what you want” (Gal 5:17).

Rom 7:22

IN MY INNER BEING: Lit “the man within”. This qualifies the “I” above: the inward man was the real Paul: his intellectual individuality and consciousness. Cf 2Co 4:16; Eph 3:16; 1Pe 3:4.

I DELIGHT IN GOD’S LAW: Cp Psa 1:2; 119:33-35,97.

Rom 7:23

THE MEMBERS OF MY BODY: “Melos” here (see Rom 6:13; 7:5n). This is Paul’s “outward” man, in contrast to the “inner man” (v 22).

WAGING WAR: The Gr denotes — not a single battle — but a whole military campaign. This is a lasting war!

MAKING ME A PRISONER: A “prisoner of war” (cp 2Co 10:5; 2Ti 3:6; Eph 4:8). Cp v 14: “sold as a slave to Sin”.

Rom 7:24

WHAT A WRETCHED MAN I AM! WHO WILL RESCUE ME FROM THIS BODY OF DEATH?: Paul felt that he bore a loathsome, leprous nature which he called “a vile body” (or a body of humiliation: Phi 3:21). Such a nature is incurable.

This account of the pervasiveness of sin is finished most impressively by the groans of the wounded captive. Having long maintained a useless conflict against innumerable hosts and irresistible might, he is at last wounded and taken prisoner; and to render his state more miserable… “There seems to be an allusion to the ancient custom of certain tyrants who bound a dead body to a living man and obliged him to carry it about, till the contagion from the putrid mass took away his life” (Clarke).

WRETCHED: “Talaiporos”: to endure toil, pain, and hardship as from severe bodily effort.

Rom 7:25

V 25: a summary of the chapter. “My mind” is a synonym for the intellectual assent of the believer; and “the sinful nature” for the human, sin-prone flesh he bears.

“Paul was human and he knew the difficulties of life. His apostleship did not exempt him from any conflict that is the common lot of all. His early efforts to keep the law of Moses, combined with his later knowledge of God’s purpose, must have given him a fearless and honest power of introspection. While it is one Paul, he yet recognizes that he is under two influences. In Galatians he says ‘I live, yet not I, but Christ liveth in me’ [Gal 2:20]. [But] here he says, speaking of failure to do as he would have liked, ‘It is no more I, but sin that dwelleth in me.’ There is a danger of these words being used to get rid of personal responsibility. They will always remain true when every effort has been made to follow righteousness, but should only be used when that effort has been made, when the words from Galatians can also be used. To follow a way of sin and excuse it by putting the blame on ‘sin that dwelleth in me’ is as far removed as possible from Paul’s position. In fact, it would seem that those only can rightly use his words who are trying most to be followers of Paul as he was of Christ” (CRom).

Rom 8:1

THEREFORE: A reference back to Rom 7:25, or even perhaps to Rom 5:1,2.

NOW: That is, in this age, since Christ’s death and resurrection. In contrast to man’s condition in Adam (Rom 5:12) and under the Mosaic law (Rom 7:10,11).

NO CONDEMNATION: Signifies ‘to pronounce sentence against’, as would a judge. A point stressed again in v 34. “Sin” is condemned (v 3), so that those “in Christ” will not be condemned!

What, precisely, does Paul mean when he says there is now, for us in Christ, no condemnation? Two representative answers might be given: (a) “There is a present freedom, certainly, but not from the death inherited from Adam; for that will as assuredly send us into the grave, if the Lord delay his coming, as if we had never heard of the gospel. The freedom we have, is freedom from our sins as obstacles to a future life, and from our alienship as an obstacle to future incorporation in the glorified house of God” (RR, The Resurrection to Condemnation, p 23). (b) “We believe that in baptism there is a transition from a state of alienation in Adam to a state of citizenship in Christ, and that through it we shall ultimately be freed from the physical effects of Adam’s sin — mortality. We are not personally responsible for Adam’s personal sin, and are not therefore baptized for it in that sense; but federally we are all under Adam’s sin and are baptized to remove the condemnation which came thereby, and to place us in Christ reconciled to God… Adamic condemnation brings a physical disability inherited from Adam. We are freed from this federal condemnation and reconciled to God at baptism, but we are not freed from physical disability till the change of body” (Thomas Williams, “Adamic Condemnation”, from Selected Works, pp 450,451).

If these brethren were resurrected and brought into the same room today and asked the question, “Is there now no condemnation to those in Christ?”, they would give the same answer. Robert Roberts would say, “Yes. The real condemnation is removed by the forgiveness of sins. For those in Christ a process of deliverance is begun, which will only be finished when our bodies are glorified.”

And Thomas Williams would reply, “Yes, I agree. Our full and absolute deliverance is prospective. But we must remember that baptism removes us from a state of alienation to one of reconciliation to God. In this sense (of a renewed relationship with God) we are freed from condemnation with Adam even now.” A detailed look at the remainder of Rom 8 will give the fullest picture of “no condemnation… in Christ” in all its aspects.

WHO ARE IN CHRIST JESUS: Who are those “in Christ”? It must be stated that being “in Christ” means much more than being dependent upon Christ, or being a follower of Christ. Being “in Christ” is nothing less than a union with him. We should be in Christ as he is in us, and (awesome as it may seem) as he is in his Father (Joh 14:19,20). The profoundly beautiful symbol of the true vine and its branches abiding in one another provides an insight into the picture. It should go without saying, then, that those truly “in Christ” are only those who walk after the spirit, and not after the flesh (vv 1,4).

It must be emphasized that our ultimate salvation is not assured, but is conditional. (Proof-texts for this, such as Rom 2:6,7 and 1Co 9:27, are but two among many.) No person instructed in the first principles of Truth could ever wish to deny such a fundamental doctrine. But, having admitted this, we should still find room for this doctrine of “no condemnation”. What, after all, does it really mean?

The central theme of Paul’s letter to the Rom is justification by faith: believers are declared righteous; they are made righteous; they have righteousness imputed or reckoned to them through their faith in Christ and his redemptive work. This, then, is justification by faith. It is equally true, as James was at pains to show, that our faith is demonstrated by our works, and that therefore we are also justified by our works. Somehow, perhaps as a healthy reaction to the evangelical ‘orthodox’ doctrine of ‘faith alone’ and ‘only believe!’, we Christadelphians have come to lean quite heavily toward the ‘works’ side of the scale. In doing this we risk the danger of teaching (by unintended implication if not by word) that our salvation is in our hands alone; that what we do will guarantee us salvation, and, conversely, that God is just waiting to condemn us for one shortcoming.

This is just not so. Some have labored under a forlorn assumption, a fatalistic attitude, a mumbling, downcast pessimism best expressed by the sad admission: “I am not good enough to get into the kingdom.” It is precisely here that we must ask ourselves, Do we really believe Rom 8:1? Let us not water it down as a mere legal or prospective justification. It is much more. It is now, and it is real. And all of Rom 8 enhances the view that, for the believer, justification and righteousness and sonship are present possessions, provided the believer remains truly “in Christ”.

The KJV adds: “who walk not after the flesh, but after the spirit”. This phrase is omitted by some manuscripts. It is usually suggested that it is borrowed from v 4, where it rightly appears. Properly understood, the verse reads as well without it. If it be allowed to stand, it should be read, not as a limiting factor to the whole verse, but as a definition of “those in Christ Jesus”.

Rom 8:2

THROUGH CHRIST JESUS: The ‘place’ where Paul was liberated by the “principle of the spirit-life”.

THE LAW: Or “principle”: the Gr is “nomos” (translated “law” in the AV), which signifies system, operation, or procedure.

THE SPIRIT OF LIFE: Or “spirit-life”. The conjunction of these two words anticipates the main theme of vv 5-11.

SET ME FREE: Or “liberated”, reltd to the word in v 21. The “principle of the spirit-life”, as displayed by Christ, has liberated us from the ruling impulses of the “flesh”. While it is true that “the clogging effects of human nature hinder the full expression of the life the believer now tries to live” (CRom 81) (which is what Paul tells us in Rom 7), nevertheless in a very real sense we are free. We are free from worry; we are free from fear. Now we do not have to serve the flesh. We can choose to follow Christ. Of the effect of freedom from condemnation Paul wrote more particularly: “For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again” (2Co 5:14,15). And, more succinctly: “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” (Gal 2:20).

Those who have died with Christ in baptism have thereby been rid of the condemnation that attached to their former lives. They have become “new creatures”. Instead of bondage there is now freedom; instead of condemnation, justification. It is all part and parcel of the new life with a new Lord.

While walking through the forest one day, a man found a young eagle who had fallen out of his nest. He took it home and put it in his barnyard where it soon learned to eat and behave like the chickens. One day a naturalist passed by the farm and asked why it was that the king of all birds should be confined to live in the barnyard with the chickens. The farmer replied that since he had given it chicken feed and trained it to be a chicken, it had never learned to fly. Since it now behaved as the chickens, it was no longer an eagle.

Still it has the heart of an eagle,” replied the naturalist, “and can surely be taught to fly.” He lifted the eagle toward the sky and said, “You belong to the sky and not to the earth. Stretch forth your wings and fly.”

The eagle, however, was confused. He did not know who he was, and seeing the chickens eating their food, he jumped down to be with them again.

The naturalist took the bird to the roof of the house and urged him again, saying, “You are an eagle. Stretch forth your wings and fly.”

But the eagle was afraid of his unknown self and world and jumped down once more for the chicken food. Finally the naturalist took the eagle out of the barnyard to a high mountain. There he held the king of the birds high above him and encouraged him again, saying, “You are an eagle. You belong to the sky. Stretch forth your wings and fly.”

The eagle looked around, back towards the barnyard and up to the sky. Then the naturalist lifted him straight towards the sun and it happened that the eagle began to tremble. Slowly he stretched his wings, and with a triumphant cry, soared away into the heavens.

It may be that the eagle still remembers the chickens with nostalgia. It may even be that he occasionally revisits the barnyard. But as far as anyone knows, he has never returned to lead the life of a chicken.

Rom 8:3

WEAKENED: “Astheneo” signifies to be weak, feeble, or ill (cp Rom 5:6). This weakness is not in the law itself, but in those who endeavor to keep it (see v 26, “our weaknesses”).

THE LIKENESS OF SINFUL MAN: “Likeness” is the Greek “homoioma”: see Lesson, “Homoioma” (likeness).

The KJV has “the likeness of sinful flesh”. The NIV and AV, “the likeness of”, sb omitted as unnecessary to the sense. The word “homoioma”, was added by Paul to indicate Christ’s complete identity with our nature, but its presence in the text has been used by many to suggest only a partial and imperfect “likeness”. “Flesh of sin” is the more literal rendering of the AV’s “sinful flesh”.

TO BE A SIN OFFERING: The same as the RSV margin; this is permissible, and certainly fitting in the context. (The Greek is “peri hamartias”.)

SIN IN SINFUL MAN: Or, as NIV mg and AV, “sin in the flesh”. It was “sin” which was condemned (a reference back to the allegory of ‘King Sin’ in Rom 6:12-14,16-18). “In the flesh” describes the ‘place’ or the ‘arena’ where ‘King Sin’ was condemned by Christ.

It was necessary that Christ should challenge and defeat “Sin” in the arena where it reigned supreme, that is, in the flesh. “The crucifixion of Christ as a declaration of the righteousness of God and a condemnation of sin in the flesh, exhibited to the world the righteous treatment of sin. It was as though it was proclaimed to all the world, when the body was nailed to the cross: This is how condemned human nature should be treated according to the righteousness of God; it is fit only for destruction. The shedding of the blood was the ritual symbol of that truth; for the shedding of the blood was the taking away of the life. Such a declaration of the righteousness of God could only be made in the very nature concerned; a body under the dominion of death because of sin. It would not have been a declaration of the righteousness of God to have crucified an angel or a new man made fresh from the ground. There would have been confusion in such an operation” (RR, Blood of Christ 21).

The teaching of v 3 as to the identity of Christ’s nature with ours is matched by a parallel passage from Hebrews: “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil” (Heb 2:14). The equation of “sin” in Rom 8:3 and “the devil” in Heb 2:14 is quite useful in any Scriptural exposition of the Devil and Satan.

” ‘Sin in the flesh’ is that spirit or principle of disobedience native by inheritance in all men including Christ. It is an evil principle which can never be satisfied according to law. Extending to every part of the flesh, it is the cause of all the evil we do and the disease we suffer. It has the power of death which is its wages (Rom 6:23), and became a fixture in the flesh through the first transgression. By one man’s disobedience many were made sinners (Rom 5:12). The flesh is therefore sinful flesh or flesh full of sin because it is impregnated with this evil principle as defiling as the sentence (Gen 3:19) passed in Eden, becoming a physical law of our first parents’ being, and together with the death penalty is spoken of in Rom 8:2, as the law of sin and death. In the flesh therefore dwelleth no good thing (Rom 8:17,18).

“In the beginning our first parents were free from death and the law of sin was not in their members. If the spirit or principle of disobedience, the law of sin, works in the children of disobedience (Eph 2:2) how came it there? The answer is that transgression caused its appearance and fixation in the flesh. How was this done? Through serpent suggestion accepted and acted upon becoming a law of sin, a bias or inclination to oppose law, a spirit or principle of disobedience, diabolos within, that which causes to pass over the line of law drawn by God between good and evil” (FGJ, Ber 13:226).

“The word sin is used in two principal acceptations in the Scripture. It signifies in the first place the transgression of law, and in the next it represents that physical principle of the animal nature, which is the cause of all its diseases, death and resolution into dust. It is that in the flesh which has the power of death, and it is called sin because the development or fixation of this evil in the flesh was the result of transgression. Inasmuch as this evil principle pervades every part of the flesh the animal nature is styled sinful flesh, that is flesh full of sin; so that sin in the sacred style came to stand for the substance called man. In human flesh dwells no good thing (Rom 8:17,18), and all the evil a man does is the result of this principle dwelling in him” (Elp 113). (See Lesson, Sin, how was Christ made?)

” ‘Metonymy’ is not an alternate to reality. It does not mean mere shadow and type. It is simply the extension of one term to include a related aspect of the same entity. To say something is called something ‘by metonymy’ doesn’t brush it away as a fact. The dictionary definition of ‘metonymy’ is: ‘The use of the name of one thing for that of another of which it is an attribute, or with which it is associated.’ Sin, literally and primarily, is transgression of God’s law. That is the root meaning, from which others flow. The term ‘sin’ is scripturally extended by the process called ‘metonymy’ (extending a name to include a related thing) to include the evil, corrupt, death-bringing principle in every cell and particle of human flesh — the diabolos — that causes all diseases and death and disharmony with God: and which normally (unless there is direct Divine interference, as in the unique case of Christ) will inevitably bring forth its fruits of actual transgression.

“This evil principle in the flesh is both the result of sin, and the cause of sin, and therefore the Scriptures go to the root of the matter, and give the name ‘sin’ to it (just as they call hate, ‘murder’; and lust, ‘adultery’) — and they deal with all sin as an inseparable totality.

“Actual transgression, and the evil principle that Paul calls ‘the Law of Sin in the members’, (or ‘Sin in the flesh’, or the diabolos) — are inseparable parts of the total sin constitution that Christ came to destroy and abolish. Therefore the Scriptures, which deal with roots and realities, and not mere superficial appearances, gives the same name to all: SIN.

” ‘Metonymy’ is not a magic word to change a Yes to a No, or a fact into not a fact. It is simply a description of a process, illustrated in this case by the Scriptures grouping together everything to do with sin under the name Sin.

“When you see ‘metonymy’, just remember ‘another name’ — that’s what it means — and in this case, a scriptural, God-given name. To say it is ‘metonymy’, doesn’t change the fact that God (the Supreme and All-Wise Authority) gave the name ‘SIN’ to the evil principle in all human flesh” (GVG).

“When Paul speaks of Jesus as coming ‘in the likeness of sinful flesh’ (or flesh of sin), or ‘in the likeness of men’ [Phi 2:7], he cannot be understood as meaning that Jesus’ make-up resembled these things, but was in reality different. In both cases he clearly means that, though our human nature left to itself had failed to overcome sin, when God sent His own Son born in the same human nature the victory was achieved. That the Lord’s fleshly nature was that of Adam after he fell, is seen in the fact that he offered up prayers ‘with strong crying and tears, unto him that was able to save him from death: and was heard in that he feared. Though he were a Son, yet learned he obedience by the things which he suffered.’ [Heb 5:7,8]

“There is no need to rush to the Lord’s defense as though there were any discredit to him in having been born with a nature prone to sin. This was his lot, which he accepted and overcame. Far greater was the triumph of battling against sin in a body where a fallen nature was entrenched, than would have been the case had he commenced in innocence with a human nature unspoiled by heritage from Adam. And far greater was his brotherhood in affliction, and now in mediation, with his brethren, when we acknowledge that he conquered that very nature, with all its urge to turn away from God, which we know in our own consciences so well. There is real meaning in the words ‘to put away sin by the sacrifice of himself’ [Heb 9:26] when this is acknowledged; and in the fullest possible sense he destroyed the devil through death on the cross when, after the pattern of the serpent which Moses lifted up in the wilderness [Joh 3:14; Num 21:9], he finally put away the power of sin from himself, and became the priest who can lead us in ultimate victory over the same power” (CMPA, For Whom Christ Died). [See Lesson, “Homoousios” (of the same substance).]

See Lesson, Jesus destroys the devil.

Rom 8:4

THE RIGHTEOUS REQUIREMENTS OF THE LAW: The law of Moses righteously required death as a punishment for sin. All men have sinned (Rom 3:23), and death has passed upon all men (Rom 5:12). The law of Moses, being holy and just and good (Rom 7:12), righteously required death as a punishment for sin (Rom 8:4).

IN US: Not ‘by us’, but “in us” by Christ. The requirement of death has been satisfied by Christ on our behalf, if we are truly “in Christ” (v 1). This righteous requirement was satisfied by Christ for those in him. None of us is, naturally speaking, righteous (Rom 3:10). But we all may be declared righteous through Christ’s obedience (Rom 5:19), coupled with our faith (Rom 5:1) in his blood (Rom 5:9). But still the “walk” is required (Rom 8:4), not to ‘earn’ salvation but to demonstrate our faith in Christ’s monumental work of redemption.

WHO DO NOT LIVE ACCORDING THE SINFUL NATURE BUT ACCORDING TO THE SPIRIT: But still the “walk” is required (Rom 8:4), not to ‘earn’ salvation but to demonstrate our faith in Christ’s monumental work of redemption.

Rom 8:5

Vv 5-11: The order of verses in this first part of Rom 8 is significant: first, “no condemnation” (vv 1-4), and only then the mind and life of the spirit (vv 5-11). The Scriptural order is not: “We live righteously so that we will not be condemned.” Rather it is: “We are justified. Our condemnation is removed. Therefore we must, we will, now live righteously!”

MINDS: “Phroneo” indicates the mind, with mental and moral emphasis; not mere animal instinct.

SINFUL NATURE… SPIRIT: Better, “flesh” and “spirit”, as in AV. The new way of life, the way of justification, is described as a life inclined towards the “spirit”. It has. been well said that “In these verses the apostle takes up and expands the ideas involved in the statement of v 4. By giving the words a different meaning from that of Paul, much needless difficulty has been found in them. The doctrine that the Holy Spirit is a person is responsible for much confusion. So also is the idea that ‘spirit’ refers to an immortal soul within man. Others, limiting the meaning of the word ‘spirit’ to the power of God, look for a present indwelling of that power, and with such a belief in their minds have been led to mistake the excitement of an emotional assembly for the operation of the power of God. But the context always helps us to fix the meaning of the words used. Every occurrence of the word in vv 5-11 has the same meaning. As ‘flesh’ does not describe the material body, but denotes the thoughts and ways in which flesh expresses itself, so ‘spirit’ indicates that mental and moral development which has its ultimate source in God, Who is Spirit, and Who has revealed His purpose by His power, which is also called Spirit” (CRom 86).

As v 5 makes clear, inclination of one’s life in one direction or the other does not happen miraculously or by chance. The inclination is the result of consciously setting one’s mind upon a set of principles and a course of life. So Paul elsewhere exhorts us: “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth” (Col 3:1,2).

Rom 8:6

THE MIND CONTROLLED BY THE SPIRIT IS LIFE AND PEACE: In v 6 Paul tells us what we must already know, indeed, what is supremely self-evident. And yet it bears repeating, often and forcefully, precisely because we can never, as we are now constituted, be fully free of the flesh’s influences: “The mind of the flesh is DEATH, but the mind of the spirit is LIFE.” The first, and simplest, way to understand this passage is to read “is” as “leads to”.

“Paul makes it very clear in these words that there are two ways of living, two kinds of character and disposition, the natural and the spiritual; and further, that one leads to death and one to life. One way takes no effort, no knowledge, no ability. It is just acting naturally, pleasing ourselves, doing what we want to do, following nature. Because men’s interests and capacities and backgrounds differ, the way of the flesh takes a wide range of courses, some far worse than others; some, in fact, very good and commendable from a natural point of view. But all come under the general heading of the will of the flesh, and all end in eternal death at last. The other way is to realize, from the Word of God, that the whole range of the way of the flesh, from worst to best, leads only to death, and to thankfully accept the life-giving way of the Spirit. This way involves setting the whole life to the task of learning and applying the instructions God has given, and constantly seeking His help in absorbing and fulfilling them; constantly examining ourselves: our hearts, our motives, our desires” (GVG, “Mortify the Deeds of the Body”, Ber 58:270).

In another sense, however, it may be said that the mind of the flesh is death, even now, and that the mind of the spirit even now is life. Paul wrote elsewhere that the woman who lives “in pleasure”, foolish, selfish, and self-seeking, is dead while she lives (1Ti 5:6). The whole world that lives at enmity with God is “dead in trespasses and sins” (Eph 2:1,5). And John says that he who loves not his brother is abiding in death (1Jo 3:14). Conversely, the words of Jesus describe those who exemplify the spirit-life: “He that heareth my word, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life” (Joh 5:24; cp 1Jo 5:11-13). So powerfully and certainly is our redemption pictured!

“Keep telling yourself that, over and over. It is vital! It is for your life. To be fleshly-minded takes absolutely no effort, no study, no thought. It not only just comes naturally — it comes powerfully, and almost irresistibly. To be spiritually-minded is the very opposite. It does take great effort, and study, and thought. And even that’s not enough. It takes constant prayer and constant Divine help. It will never come naturally just by being in the Truth, and ‘doing the readings’, and ‘attending the meetings’. Baptism of itself is a passport to nothing except a glorious opportunity to give ourselves joyfully to God, and be accepted by Him. To be spiritually-minded is a constant struggle, a constant self-examination and self-discipline, a constant refreshing and re-cleaning in the water of the Word and the blood of the Lamb. But it alone is ‘life and peace’, intensity of Life forevermore, and perfect peace now and forever, to the depth of the soul” (GVG).

Rom 8:7

THE SINFUL MIND IS HOSTILE TO GOD. IT DOES NOT SUBMIT TO GOD’S LAW, NOR CAN IT DO SO: The contrasting life styles of “flesh” and “spirit” are also considered by Paul in some detail in his letter to the Galatians (Gal 5:16-25). The spirit-life requires certain actions; it is a “walk” (v 16; cp Rom 8:4). The two ways of life are “contrary” to, or at “enmity” with, one another (v 17; cp Rom 8:7). The “flesh” is characterized by “works” (v 19), as it is in Romans by “wages” (Rom 6:23), such as a slave (Rom 8:15) would hope to receive. But the spirit-life is characterized by “fruit” (Gal 5:22) and a “gift” (Rom 6:23), such as sons would expect by virtue of their position (Rom 8:14-16). In these simple contrasts may be seen the diametrically opposite qualities and standards of the “flesh” and the “spirit”.

HOSTILE: “Exthra” (AV “enmity”) is used also in the LXX of Genesis 3:15 — the enmity between the seed of the woman and the seed of the serpent.

IT DOES NOT SUBMIT: Gr “hupotasso”: a military term, meaning to rank under, or to be subordinate.

Rom 8:8

THOSE CONTROLLED BY THE SINFUL NATURE: The Gr is, simply, “IN the flesh”, which is a proper rendering of vv 8,9, judged simply on the Greek words alone. But the context and meaning require that “in the flesh” means, not “having human nature”, but (as in vv 5-7) having a mind “inclined towards the flesh”. In the same way Paul writes of the time “when we were in the flesh” (Rom 7:5) as though that state had been left behind, while, of course, in the literal sense it has not… yet.

Rom 8:9

Vv 9-11: “Paul uses many phrases in this chapter synonymously to add emphasis to what he is saying. In v 9, the ‘spirit of God’ is equivalent to the ‘spirit of Christ’ in the same verse, and simply ‘Christ in you’ in the next. In Phi 2:5, the apostle declares, ‘Let this mind be in you, which was also in Christ Jesus.’ Likewise in Col 3:16, he admonishes the believers to ‘let the word of Christ dwell in you richly in all wisdom’, and in Eph 3:17 ‘that Christ may dwell in your hearts by faith’. To allow the word of Christ to dwell in us is, in effect, to receive the spirit of Christ, for in John 6:63, Jesus announced: ‘the words that I speak unto you, they are spirit, and they are life’ ” (Richard Stone, “The Spirit of Christ”, Tid 23:9:13).

To summarize vv 9-11, we are “inclined toward the spirit” if: (a) the spirit of God, (b) the spirit of Christ, (c) Christ, and (d) the spirit of Him who raised Christ from the dead… dwell in us. Other passages from Paul’s writings show that it is the Word, and the mind, of Christ and God which must dwell in us. When God’s inspired Word is allowed free rein in our minds, and our lives, then God’s “power” is there (Rom 1:16,17), a power which is unto salvation. Then God and His Son are dwelling with us, and we with them (Rom 8:9-11).

ARE CONTROLLED NOT BY THE SINFUL NATURE: Lit, “are NOT in the flesh”, but see v 8n.

Vv 9-13: If we are already dead to sin, why the exhortation?

Rom 8:10

IF CHRIST IS IN YOU… YOUR SPIRIT IS ALIVE BECAUSE OF RIGHTEOUSNESS: The believer, whose life is inclined towards God’s Spirit-Word, is both “dead” and “alive” at the same time. By baptism into Christ he has become dead to his former way of life, “dead to sin” (Rom 6:2), and dead to “the flesh with the affections and lusts” (Gal 5:24). By that same baptism, and the compelling influence it has upon the devout mind, the believer becomes truly “alive” for the first time — “alive” to righteousness, walking in “newness of life” (Rom 6:4), being himself “a new creature” (2Co 5:17). The life which he now lives in Christ is a ‘spiritual’ life, a life lived on a different plane of existence. It is lived in the presence, and recognized to be in the presence, of God.

Rom 8:11

IF THE SPIRIT… IS LIVING IN YOU… HIS SPIRIT… WHO LIVES IN YOU: “The idea of the dwelling together of God and man has a long Scriptural background; it does not arise in the New Testament, as for the first time, with a special mystical meaning understood only since Pentecost. There is, in fact, no inherent mystical meaning to the word ‘dwelling’ itself; it is used frequently in both Testaments in describing the relationship between God and His people. It is an ordinary ‘family’ word in English, and the equivalent words in Hebrew and Greek carry much the same ordinary, household meaning as does the English word. Dwelling means living in the same house or household as another; the implication in Scripture is that those who dwell together belong to the same family — even when one of the dwellers is God Himself, or His Son” (Ray Walker, “Romans: The Indwelling Spirit”, BS 7:5:148,149).

See VL, Christ’s resurrection, reality.

Rom 8:12

Vv 12-17: The Law of Moses not only condemned man, as was seen in Rom 7, it also enslaved him. The work of Christ removes the condemnation (Rom 8:1), replacing it with justification unto righteousness. And it also frees us so that, no longer slaves, we may become sons (v 15).

This section (vv 12-17) can thus be seen to follow logically from the previous one (vv 5-11). In the continuation of the parable employed by Paul in Rom 6, those who lived lives inclined toward the flesh (Rom 8:5,8) were the slaves of Sin. Sin was personified as a mighty king who exacted absolute obedience from his servants, and in the end rewarded them with death (Rom 6:16-23). But, as Paul goes on, Christ has come into the ‘slave market’, and has redeemed us, or bought us out of that market. (This is the exact significance of the Greek exagorazo, translated “redeem(ed)” in Gal 3:13; 4:5.) Now, he says, we need no longer live lives of fear and degradation (Rom 8:15). Now we have become slaves of Christ, and slaves of righteousness (Rom 6:16,18,22), which is equivalent to sonship (Rom 8:15,17).

THEREFORE: Referring back to vv 5-11. Living according to the dictates of the mind of the flesh can only be expected to earn death. Therefore there is no reason to follow such a course.

Rom 8:13

IF BY THE SPIRIT YOU PUT TO DEATH THE MISDEEDS OF THE BODY, YOU WILL LIVE: The AV has “mortify”. Christ by his sacrifice “condemned sin in the flesh” (v 3). Those in Christ imitate his work by carrying out that sentence of death against the sin in their own flesh.

“Take pleasure in being holy, pure, clean, godly. It is much more satisfying and enjoyable than being dirty, once the mind is properly enlightened and adjusted. The natural man is dirty in all his thoughts and operations; ‘dirty’ from God’s point of view, for all is of the flesh, from top to bottom — and the natural works of the flesh are all uncleanness. Man is like an untaught small child, loving mud and filth. To the human point of view, some natural works of the flesh seem more perverted than others, because natural man as a society has, from age to age, certain self-imposed and varying ‘standards’ — largely as a result of some faint residue of light from original divine instructions. Greece and Rome had lost all this, and were vile. ‘Christianity’ brought a glimmer back to society, at least on the surface, up to recent times. Today ‘standards’ of decency and morality are practically non-existent: and mankind is rapidly going back to total filth and defilement. But to God, these natural distinctions of society are minor. To Him, ALL that is natural is unclean. He calls man out of the natural filth to the wholesome joy and beauty and glory of true, clean, eternally-satisfying holiness. Those who truly try it are ceaselessly thankful for their redemption, and appalled at what they formerly approved” (GVG).

Rom 8:14

THOSE WHO ARE LED BY THE SPIRIT: This must be considered synonymous with “inclined toward the spirit” (v 5), “the mind of the spirit” (v 6), and the “indwelling” of the spirit — either of God or Christ (vv 9-11).

SONS OF GOD: Greek “huios”, sons, or daughters, with special reference to the relationship with the parent. Jesus was the Son (huios) of God (v 3). Those who are guided by His spirit are sons of God. God “gave up” His own Son, Jesus, for us all (v 32), so that we might be revealed as His sons also (v 19). This word for “son” is related to “huiothesis”, “sonship” (AV “adoption”) (vv 15,23).

Cp Luk 3:22 with Luk 4:1.

Rom 8:15

THAT MAKES YOU A SLAVE: Lit, “of slavery”. “Slavery” = “douleia”, from a root word meaning ‘to bind’. That which binds, or enslaves, a person.

SONSHIP: “Huiothesis”, from “huios” (son) and “thesis” (to place or set). The bestowal of a legal relationship, common under Roman law, as distinct from the relationship of birth. In Gal 4:5 those who are under the law are redeemed from the law to receive the gift of “sonship”. In Eph 1:5 we have been “predestinated” unto sonship (AV “adoption”). Under Roman law “huiothesis” meant the severing of all past connections, becoming a ‘new man’, having a new family, the cancellation of all debts, and the right of inheritance.

The figure of speech may be heightened as we imagine an eastern bazaar, meeting-place of the ancient world, the center of commerce, entertainment, news, opinions, and social intercourse. And, always, there is the slave-market, with its auction-block. As one approaches, the brutality, the callousness, and the fear, can be felt, and seen. Here are women destined to be slaves to the basest passions of other men, and men doomed to lifelong slavery to satisfy the greed of their fellow men. Here are wasted, broken lives, dashed hopes, families soon to be torn apart forever. The slave-market — parable of our own world.

Into this scene comes a man who is obviously apart. Striding up to one man, he speaks forcefully: “I have bought you; come, follow me!” There are no chains, no threats, no blows. Just a simple command.

The disciple follows the man through the streets and the crowds until they reach the house of his Father. The disciple is given a place far surpassing the slave quarters he had known before. And, then, he has scarcely cast himself down to rest before the man is back again. He has brought water to wash the disciple’s feet, and a new clean garment. He has brought healing oil to soothe the cruel wounds inflicted by the former master, Sin. “Now you are as I am”, he says; “you are no longer a slave. You are now a son in my Father’s house.”

A lifetime of fear and hate is washed away, miraculously, and in its place is the cry of a man set free: “And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ” (Gal 4:6,7).

This is the change, then, implicit in the Greek word “huiothesis”, a word very inadequately translated “adoption”. The RSV (followed here) more correctly renders it as “sonship”. “Adoption” gives the unfortunate idea, to modern minds at least, of a distinctly second-class relationship. It is a word which in no way does justice to the blessed state to which God has elevated us. In one sense there is, of course, only one “only begotten” Son. But in a broader sense we are all “begotten” by the Word of God to be His sons, and no son of God is ‘second class’. But then again, in the very fullest sense, there is only one Son of God, for we are all sons only in that we have become part of the body of Christ.

The “sonship” and inheritance delineated by Paul is based upon the Roman law. Jewish law did not permit daughters to inherit along with sons; the firstborn son received double. But under Roman law sons and daughters all inherited equally, and adopted sons and daughters were treated like the others. To this Paul alluded: “For as many of you as have been baptized into Christ have put on Christ. 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. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Gal 3:27-29).

John Carter has expressed himself similarly upon this contrast between slaves and sons: “At our baptism we did not enter a household as slaves to serve with fear. ‘Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants… but I have called you friends’ (John 15:14,15). And how often God says to His children: ‘Fear not.’ As the child takes the hand of its father in the dark, and finds courage in the sound of the parent’s voice, sometimes not knowing that the parent shares the fear, so with perfect confidence the child of God may trust the Father in heaven; much more so knowing that all circumstances are subject to His control. ‘God hath not given us the spirit of fear; but of power, and of love, and of a sound mind’ (2Ti 1:7)” (CRom 90).

ABBA: Aram “father”. Esp a name by which God was addressed in prayer. Only 3 times in NT text: Mar 14:36; Rom 8:15; Gal 4:6. But this Aramaic term may lie behind numerous refs to God as Father where only the Gr “Pater” is given in the NT.

See Article, Abba, Father.

FATHER: The Greek word “Pater”, a more formal expression, signifying respect and a mature appreciation of the family relationship, such as grown offspring might most commonly use.

Abba and Pater (Rom 8:15) epitomize, respectively, affection and respect. This joint title (the two appear together as well in Mark 14:36 and Gal 4:6) expresses a fullness that neither word alone can. There is Abba, the love and trust that a little child (teknon: vv 16,17,21) feels for a father, an intimate and tender affection. And there is the Pater of an adult son or daughter (huios, huiothesis: vv 14,15,19,23,29), the intelligent apprehension of the status and dignity due to the Head of the family. The combination of Hebrew and Greek words suggests also the mixed character of the Divine family: “neither Jew nor Greek… ye are all one in Christ” (Gal 3:28) (HPM, “Our Father Who art in Heaven”, Log 23:44).

The cry of “Father” gives a sublime and vastly satisfying meaning to Rom 8:31-33: “If God be for us, who can be against us? He Who did not hold back even His own Son, but gave him up for us all, how could He fail to give us graciously, along with Christ, all things? Who will bring any charge against God’s chosen ones? Will God? God, Who pronounces us righteous?” There is assurance almost beyond expression to be found in these words, by those who are still wracked with fear. What do we have to fear? God is our Father, and He is for us! He loved us so much that He purposefully gave up His own Son in death on our behalf. Will the One Who has gone so far in love for us turn back now? Will He bring charges against us at a judgment seat, when He has already taken steps, painful, sacrificial steps on His part, to remove our condemnation (v 1), and declare us righteous (v 33)? To ask such questions is to know the answers.

The love of the Father for us as dear children is vividly portrayed by the prophet Hosea: “When Israel was a child, then I loved him, and called My son out of Egypt… I taught Ephraim also to go, taking them by their arms… I drew them with cords of a man, with bands of love… How shall I give thee up…?” (Hos 11:1,3,4,8). How, indeed, shall the Eternal Father give up His children, who cry to Him, in the name of tenderness and affection and deepest respect, “Abba, Father”?

Rom 8:16

THE SPIRIT HIMSELF: First, we may notice the more common explanation, from a Christadelphian standpoint, as fairly represented by the following: “The Spirit-Word within us develops an emotional regard for the Father (1Jo 4:19) as true sons, which will reflect in our actions the Image of Him, and therefore witness that we are sons. The Spirit-Word and its reflection in us, mutually witness to our sonship. Moffatt renders this verse: ‘It is this spirit, testifying along with our own spirit that we are the children of God’ ” (PE Pickering, Expository Notes on Romans 176).

In my opinion there is more to the verse than this, and it is not far-fetched to consider that “the Spirit itself” (AV) or “the Spirit himself” (NIV) refers to Christ. (The rendering “itself” in the AV is solely due to the neuter gender of the noun “pneuma”. So if in fact “pneuma” refers to Christ then the pronoun gender may be changed to “himself” quite legitimately.)

There are other instances of Christ being clearly referred to as “the Spirit”:

1. When Paul wrote that “the Spirit speaketh expressly” of a latter-day apostasy (1Ti 4:1-3) he most probably had in mind Christ’s great prophecy on the Mount of Olives (esp Mat 24:4,5,10-12,24).
2. The messages to the seven ecclesias in Asia are sent from the one described variously as holding the seven stars in his right hand (Rev 2:1), having been dead and yet now being alive (v 8), the “Son of God” (v 18). But they are also described as “what the Spirit saith unto the churches” (Rev 2:7,11,17,29, etc).
3. Paul refers to Christ, after his resurrection and glorification, as a “quickening (ie life-giving) spirit” (1Co 15:45). The reasoning behind this suggestion, and the explanation for an apparent circumlocution, is this: From where does the Christlike “spirit” come? It is no nebulous thing, created out of the air. It is demonstrated in the life of Christ himself. His exemplary life, even viewed ‘second-hand’ by modern disciples through the pages of Scripture, has an awesome power to change their lives. However and wherever that spirit or mind of Christ is truly manifested through others, it is still Christ himself who influences us. He is, therefore, in a sort of Biblical shorthand, “the Spirit himself”.

(If this still seems difficult to accept, consider v 26n.)

TESTIFIES WITH: “Sunmarturei”: to agree, or testify, along with. The first of 4 “with” words, words of partnership and sharing, in this verse and the next — indicative of what Christ shares with his brothers and sisters.

WE ARE GOD’S CHILDREN: God’s DEAR children! “Teknon”, from a root word meaning ‘to bear’; that which is born, a baby, a dear child. This word appears also in vv 17,21. Not just a future hope, but a present reality: 1Jo 3:2; 5:1; Rom 8:1,2; Gal 3:26; 4:6.

Rom 8:17

CO-HEIRS: “Sunkleronomoi”, one of three words in this verse alone expressive of a joint relationship between Christ and the saints.

SHARE IN HIS SUFFERINGS: “Sumpascho” — all one word in the Greek.

SHARE IN HIS GLORY: “Sundoxasthomen” — again, one word in the Greek. “Doxa” signifies the honor resulting from a high opinion of another; to be correctly held in great esteem. It is used very often of God and His works. God’s glory becomes Christ’s glory and finally, in measure, our glory also.

These are but some of the ‘with’ words in Rom 8, that testify of what we are and what we do jointly with Christ. This sharing with Christ gives all the weight to Paul’s arguments and exhortations throughout this lofty chapter. It is not enough that believers suffer; they must suffer WITH Christ: there must be a conscious, intelligent understanding and imitation of him. It is not enough that the saints will one day be glorified; they must be glorified WITH (and through and because of) Christ, otherwise there is no meaning. So this expresses how “the Spirit himself” testifies along with our “spirit” (singular, because all true believers share the same spirit) that we are all (all TOGETHER, Christ and us!) God’s dear children.

Rom 8:18

Vv 18-25: The order of Paul’s presentation continues to be important. To recapitulate: First of, all, he describes the gift of God: no condemnation (vv 1-4). Therefore believers should live righteous, or “spirit”-directed, lives (vv 5-11). Again, we are no longer slaves, but now sons (vv 12-17). Therefore we are required to endure present sufferings because of frailty, and to ‘labor’ as participants in a new “birth” (vv 18-25).

The change must be followed by the challenge. Carefully, logically, Paul lays the doctrinal foundation before he makes the moral appeal. Here is what God has done for you; now, this is what you must do for God. We are God’s “sons” (v 14), and no longer “slaves” (v 15). We need not “fear” any more (v 15). Now we can come into God’s presence through Christ, to cry “Abba, Pater” (v 15). Christ himself shares with us our sonship, our inheritance, and our future glory (v 17).

SUFFERINGS: Thus linking together this and the preceding verse.

OUR PRESENT SUFFERINGS: But all this necessitates that “we share in his sufferings” (vv 17,18). This is not an ‘elective’, or an option; it is a ‘required subject’. Our exalted position now requires that we faithfully endure present sufferings in preparation for future glory. Our trials enable us to know the fellowship of Christ’s sufferings (Phi 3:10), to “complete what is lacking in Christ’s afflictions for the sake of his body, that is, the church” (Col 1:24, RSV), to comfort others who themselves are afflicted (2Co 1:3-7), and to trust in God alone rather than ourselves (2Co 1:9).

Whatever form our individual sufferings may take, they cannot be ignored. The victorious life in Christ does not rule out sufferings; rather, it necessitates them. They must be faced rationally, examined, and accepted. But no matter how severe they seem now, they are not to be compared with the future glory (Rom 8:18). Here is the key to the faithful endurance of our trials. In the same measure as our sufferings increase, our hope in the future glory must increase also. Rather than complain to God because of our trials, we must rejoice and thank Him (Rom 5:3), realizing that He is doing us a benefit. That which reminds us most firmly of our own weakness serves to draw us nearer to the only One Who is truly strong. Helpless children we may be, but we have a wise and loving and omnipotent Father: “Like as a father pitieth his children, so the Lord pitieth them that fear Him. For He knoweth our frame; He remembereth that we are dust… the mercy of the Lord is from everlasting to everlasting upon them that fear Him, and His righteousness unto children’s children; to such as keep His covenant, and to those that remember His commandments to do them” (Psa 103:13,14,17,18).

GLORY: A glory to be shared with Christ (v 17) because we are ALL God’s dear children (v 21).

REVEALED: “Apokalupto”, an uncovering, as in the drawing aside of a veil. Refers often to the return of Christ (Luk 17:30; 1Co 1:7; 2Th 1:7; 1Pe 1:7,13; 4:13).

Rom 9:1

Rom 9–11: This section contains “unfinished business.” Although Paul has insisted on the priority of the Jew (Rom 1:16) and has noted in part his advantages (Rom 3:1,2…), he has also been obliged to expose the Jews’ failure and guilt, despite their being the chosen people of God. Those who have been under divine training for centuries in preparation for the coming of the Messiah have failed to receive him. Has the purpose of God been frustrated? What does the future hold for this people? The problem faced here was underscored in Paul’s own ministry. He had been faithful in going to the Jew first, but in place after place he had been rebuffed by Jewish unbelief. In Rome itself his strenuous effort to win a favorable verdict for the Lord Jesus Christ was to prove largely unsuccessful (Acts 28). Was his earlier statement about the power of the gospel (Rom 1:16) too hasty, too optimistic? Or were his own labors among his people inadequate? Paul could not subscribe to either conclusion. He had to face the problem from the standpoint of God’s purposes and ways.

Jew and Gentile are distinguished in the first three chapters and are still distinguished, as the circumcised and the uncircumcised, in Rom 4. In Rom 5 to 8 the Jew/Gentile tension drops out of sight, only to be renewed in Rom 9 to 11 and brought under searching examination.

So was this former champion of Judaism now an enemy of his nation and people? By no means! Here he states his willingness to die for them if they would accept Christ. His own feelings are especially strong: “There were ties of blood and the bonds of early days, which to a man of large sympathies were productive of much distress” (CRom 99).

MY CONSCIENCE CONFIRMS IT: Gr “suneidesis” has the sense of an independent witness within, examining and passing judgment on a man’s own conduct: cp Rom 2:15: “their consciences also bearing witness, and their thoughts now accusing, now even defending them”.

IN THE HOLY SPIRIT: That is, by his knowledge of the principles of God expressed in the Word of God, that was given by the Holy Spirit. Cp Rom 8:16: “The Spirit himself [Christ?] testifies with our spirit that we are God’s children.”

Rom 9:2

Both in depth and persistence Paul’s sorrow was great. It never left him! It was there in the beginning of his enlightenment when he prayed in the Temple and pleaded that he be allowed to preach to his countrymen (Acts 22:17-21).

Rom 9:3

FOR I COULD WISH THAT I MYSELF WERE CURSED AND CUT OFF FROM CHRIST: Cp with Moses: “But now, please forgive their sin — but if not, then blot me out of the book you have written” (Exo 32:32). But, ironically (and as Paul of course knew), one HAD ALREADY been “cursed” for the sake of Israel, to deliver them from bondage: “Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: ‘Cursed is everyone who is hung on a tree’ ” (Gal 3:13; cit Deu 21:23).

Notice the “could”: Paul is not praying to be cursed; he says, ‘I COULD pray!’ It was a desire, but it was a passing desire beyond practicality.

This readiness to be “cursed”, although impractical, takes on poignancy in light of the fact that Paul had in fact already suffered the loss of all things in order to gain Christ (Phi 3:8). So he would be facing a double loss.

MY BROTHERS, THOSE OF MY OWN RACE: Paul retained this nomenclature even though not referring to brethren in Christ (cp Acts 13:26,38). But more than a blood relationship is involved, because he goes on to cite the spiritual heritage of his people that he shares with those of them who have not become Christians. This use of “brothers” appears elsewhere (eg, Acts 2:29; 3:17; 22:1; 28:17).

Rom 9:4

THE PEOPLE OF ISRAEL: “Israel” — in ct to Jews — takes them back to their origins, to one father who obtained his name from God. Cp 1Ki 18:31: 12 stones for the 12 tribes: “Your name shall be Israel.” Cp Paul’s other descriptions of Israel: Phi 3:5; Acts 13:16,26.

ADOPTION: Lit, the “sonship”. No other people had God as their Father in the specific sense that Israel enjoyed: Exo 4:22; Hos 11:1; Isa 63:8,16,19; 64:8; Deu 14:1. The Gr “huiothesis” (“adoption as sons”, used also in Rom 8:15) does not occur in LXX, but the idea is certainly present, especially in Deu 14:1,2 (cf Exo 4:22; Hos 11:1). Paul uses the word, as though to say that even the status of Israel was not something necessary and inherent, but the result of an act of graciousness on the part of God.

THE DIVINE GLORY: The “splendor of the divine presence” (NEB). The “Shekinah” glory that shone in the Most Holy Place and above the mercy seat, first in the cloud and the pillar of fire by night, then in the Tabernacle and later in the Temple. The purpose of this Glory was that God might dwell among His people (Exo 25:8,22; 40:34; cp 1Ki 8:11; Deu 4:32-36).

THE COVENANTS: Or “covenant” (singular) — the covenant made at Sinai (Exo 24:8), a covenant made with the nation (cp Exo 24:11).

THE RECEIVING OF THE LAW: Which followed immediately after the covenant, in Exo 24:12.

THE TEMPLE WORSHIP: In AV, “the service of God” — ie, of the priests in Tabernacle and Temple. “Have Aaron your brother brought to you from among the Israelites, along with his sons Nadab and Abihu, Eleazar and Ithamar, so they may serve me as priests” (Exo 28:1).

AND THE PROMISES: The promises to Abraham (Gen 12:1-3; 15:18; 17:7; 22:16-18), and to David (1Sa 7:12-16). Cp Eph 2:12: the covenants of promise.

Rom 9:5

THE PATRIARCHS: God’s love for Abraham, Isaac, and Jacob became the ground of His love for Israel (Deu 7:7; 10:15). He even called Himself the “God of Abraham, Isaac, and Jacob” (Exo 3:16; Acts 3:13; 7:32). And because of this love, Israel not only had the privilege of first hearing the gospel (Acts 3:25,26) — “to the Jew first” before “the Gentiles” (Rom 1:16; 2:10).

AND FROM THEM IS TRACED THE HUMAN ANCESTRY OF CHRIST: “Of whom as concerning the flesh Christ came” (AV). The Messiah was the core of the promises, and indeed of everything else that went before: sonship, glory, covenant, law, etc, all found their fullest meaning in his life!

A subtle distinction is to be noted between “theirs” and “from them”. Israel cannot lay claim to Christ in the same way she can claim the patriarchs, even though he entered the human family through the Israelitish gate (cf Rom 1:3). Christ is much more than the patriarchs. In his earthly origin he belongs to the one nation, but in his heavenly origin and mission he cannot be claimed exclusively by any segment of the race — rather, he belongs to the whole world!

WHO IS GOD OVER ALL, FOREVER PRAISED: Or, as the NIV mg puts it, “who is over all. God be forever praised!” (Cp NEB: “May God, supreme above all, be blessed for ever.”) Also, there is another possibility: “An alternative wording has been favored by a few scholars, arrived at by emendation of the text… yielding the following: ‘whose is the God over all, blessed for ever.’ This would make Israel’s possession of the true God her climactic blessing, and it would be a fitting close to the paragraph” (EBC).

“Who is over all”, if that is the correct rendering, testifies that the Father had committed all power and authority to His Son (Mat 28:18; John 17:6).

On the other hand, “GOD over all”, if that is correct, testifies that Jesus is the fullest manifestation of Almighty God — the express image of the Father’s person in human flesh (cp Col 1:15; Heb 1:2; Phi 2:9). Cp ideas in Mat 23:39; Zec 14:9: the one who comes in the “name” of the LORD! Also cp Psa 45:6,7 — cited Heb 1:8,9 — where Jesus is addressed as “God”, but only because he has been “blessed” by HIS God forever (Psa 45:2 — which is the very phrase of Rom 9:5).

Rom 9:6

IT IS NOT AS THOUGH GOD’S WORD HAD FAILED: The Word of God “is quick and powerful” and will surely accomplish the end to which it is sent (Heb 4:12; Isa 55:10,11). But what is that purpose? Paul shows that God’s purpose does not call for the salvation of every single Jew.

FOR NOT ALL WHO ARE DESCENDED FROM ISRAEL ARE ISRAEL: That is, not all born of Jacob are necessarily the chosen “seed” (cp idea, Rom 2:28,29). Fleshly descent is not the key requirement that Jews imagined; they laid great weight upon their genealogical line, a fact that was often productive of bitter and vain arguments (see 1Ti 1:4; Tit 3:9).

References to a deeper sense of the name “Israel”: John 1:45-51 (an Israelite indeed is one in whom is no guile); Gal 6:16 (those only who find true peace in God); Luk 3:8; Jer 9:25,26; Isa 56:3-5,8 (sons of strangers fare better than sons of Jacob).

Rom 9:7

Cit Gen 21:12. Sarah had sought from Abraham that Hagar and her son Ishmael be cast out from Abraham’s encampment (Gen 21:10). Abraham had found it a very hard matter; he loved his son Ishmael. But Yahweh agreed with Sarah: it was through her son Isaac that the seed would be generated.

At first glance, this would appeal to the nationalistic Jew. But hidden in this argument was a “sting”: if natural descent was not nearly as important as divine selection, as in the case of Ishmael’s rejection in favor of Isaac, then in like manner the natural descent of Isaac’s children was not nearly as important as the divine selection of those who had or would develop faith — whether Jew or Gentile! In other words, the same argument that effectively dismissed Ishmael and his line could also dismiss Isaac’s line — or at least some part of it.

Rom 9:8

A true son of Abraham, and thus a true Israelite, is one with the faith and behavior of Abraham. Jesus reasoned this way to the Jews: John 8:33-40. But if natural descent conferred eternal life, then the descendants of Ishmael would be on an equal level with the Jewish people.

CHILDREN OF THE PROMISE: As was Isaac, whose birth was promised, and then miraculously granted (see v 9; Gen 17:16,17; 18:1014…).

Rom 9:9

This statement of promise was given by God to Abraham in Gen 18:10. Sarah, listening in the door of the tent, found the message too good to be true. She was past the age of bearing children and her husband Abraham was also old and stricken in age (v 11). Laughing within herself she said, “After I am worn out and my master is old, will I now have this pleasure?” (Gen 18:12). Humanly speaking the birth of a child was impossible. It could only be by the promise of God, by the involvement of God, that the true seed could be generated.

AT THE APPOINTED TIME: In Gen 18:10 it is “the time of life” but the question of time is emphasized again in Gen 18:14: “At the TIME APPOINTED…” Not only was Isaac born out of a promise but a promise to be fulfilled at a SET TIME (cp Gen 21:2). This time was first appointed in Gen 17:21 — a year after Yahweh appeared to Abraham with the covenant token of circumcision (Gen 17:1,10,11) — and probably nine months from the visitation of Gen 18.

I WILL RETURN: God was personally involved n this birth, literally so in giving strength and revitalization to this aged couple — just as He is spiritually involved in the calling of each of His sons and daughters by the Word (hence causing them to “born after the Spirit”: Gal 4:29; John 6:44,45).

“Yet why was there need for another child? What was wrong with Ishmael to fulfil the role? Abraham would have been happy with that and even submitted Ishmael to the consideration of God (Gen 17:18).

“God saw further than Abraham, and in His inscrutable judgment another child was elected and promised of Him. The true seed of Abraham would be born out of faith. God’s election and power would provide His children. And to emphasize the point, this promise of Isaac was first given on the very day of the announcement of circumcision. The normal generative means of mankind were inoperative. Any reliance upon the flesh was cut off and ‘rolled away’ (cp Jos 5:2,3,9).

“So then, Ishmael, though a natural child, was not the chosen seed of God. Therefore no other son of Abraham could assume heirship to the promises on the basis alone of his fleshly descent” (LRom 8).

Rom 9:10

The argument carries over from v 9: “So then, Ishmael, though a natural child, was not the chosen seed of God. Therefore no other son of Abraham could assume heirship to the promises on the basis alone of his fleshly descent.

“However, the Jews had a natural retort to this argument: ‘Ishmael was cast out because he was the son of a bondwoman. His fleshly descent was wrong! Isaac was chosen because he had the right mother! Can’t you see the emphasis, Paul, upon the son of the BONDWOMAN?’ (Gen 21:10,12,13).

“This evasion only brought a crushing rejoinder! In the next generation we have another two sons but this time of the SAME mother and father, and again the Divine choice is seen” (LRom 8).

ONE AND THE SAME FATHER: And — since they were twins — at the same time of conception! According to ordinary human expectation, they should stand on equal terms before God in His dealings with them.

OUR FATHER ISAAC: Here Paul is stressing his commonality with the Israelites.

Rom 9:11

YET, BEFORE THE TWINS WERE BORN: The characters of the boys were neither formed nor known to man. Yet God — who gave the power to conceive to Rebekah, who was barren — knew what manner of children He had created, and their characters and destinies as well!

OR HAD DONE ANYTHING GOOD OR BAD: Why is this phrase added, as it seems so obvious? In the previous example — although the ‘word of promise” was given before the birth of Isaac (Gen 18:10) — yet the full effect of this electing promise was not apparent until the day of his weaning. It was then that Ishmael’s disparagement of his younger brother finally secured his expulsion from the inheritance (Gen 21:10-12). Ishmael failed in behavior and thus confirmed the election of God; he ‘did evil’. But God had proclaimed the destinies of Jacob and Esau before they were born, before any behavior was known! Hence the power of God to exercise sovereignty over all His creation!

IN ORDER THAT GOD’S PURPOSE IN ELECTION MIGHT STAND: Being humans, our “logic” will always have trouble with these concepts because we cannot work on two levels at once. We are conditioned — by all our lives and all our experiences — to see and understand and make choices in a universe where our freewill is King. We see, we process in our minds, and we choose, and then we act. Free, sovereign creatures… making free choices.

But God lives in another dimension as well… maybe, we should say: several different “dimensions” where we cannot really go! We can barely understand what those dimensions mean. Maybe we DON’T understand, and the brain starts hurting trying to reconcile His absolute omniscience (or foreknowledge) and our freewill. How can we be choosing, really choosing, when God must already know how we will choose?

But the Bible, it seems to me, says we CAN! So I have to think that — even if a part of my mind rebels at the juxtaposition of two ideas which seem practically exclusive of one another — then the fault (shortcoming, weakness?) is with my own mind.

Put another way, I’d say we should be grateful that God has given us minds that can even ASK such a question, about time and eternity and the essential character and power of our Creator, while we — when all is said and done — are nothing but a fragile combination of mud and blood and brain synapses, sometimes firing and sometimes misfiring.

God has created us out of the dust, or clay, and given us a mind which can dimly comprehend the Great Other, beyond ourselves and our eyes and ears and smell and touch. In the words of Ecclesiastes, He has put “eternity” into our hearts (Ecc 3:11). But like the clam on the seashore, our little “hearts” and minds can’t really fathom the depths of the sea, although it lays there, right next to us. But what we know of the love of God tells us that what we can only vaguely grasp now will surely be explained to us more fully later, WHEN we are capable of receiving it.

At least, that’s how I “make sense” of predestination, foreknowledge, freewill, God, and man.

Rom 9:12

THE OLDER SHALL SERVE THE YOUNGER: Cit Gen 25:23. Lit, “the greater shall serve the lesser” (RV). This sense is probably taken from the preceding words: “and the one people shall be stronger than the other people.” In the context of this verse “the stronger” refers to the victor in the “struggle” (going on within Rebekah’s womb). Esau would win that context and would be the firstborn, the first from the womb (Gen 25:25). But God decrees that, despite his greater physical strength, Esau would still serve his younger and weaker brother.

“In the individual lives of Esau and Jacob this was not immediately obvious. Esau grew strong whilst Jacob was in Padan-aram and the younger paid him deference when they again met by the river Jabbok (Gen 33:3,8-15). On the other hand Jacob obtained the birthright and the blessing (Gen 25; 27). When Jacob returned from exile, it was he who entered the land of promise whilst his older brother went back to Mount Seir. Even in possessions Jacob had been greatly blessed, so that Esau marveled at the extent of his family and herds and the magnitude of the present Jacob had sent to him (Gen 33:4-11). Esau was unable to provide for Jacob in any way because Yahweh had made him self-sufficient (Gen 33:12-15). Jacob then passed on to be heir of the great wealth and possessions already enjoyed by Abraham and Isaac. The subservience of Esau, however, is more easily seen in his descendants, for Edom was long subject to the kingdom of Judah (eg, 2Sa 8:14; 1Ki 22:47; 2Ki 14:7). Jacob’s future participation in the Kingdom of God will complete his ascendancy — when any profane person, like Esau, will be thrust out (Luk 13:28; Heb 12:16)” (LRom 10).

Rom 9:13

JACOB I LOVED, BUT ESAU I HATED: Cit Mal 1:2,3. What was true for the brothers became generally true for their descendants as well — for “Two nations are in your womb, and two peoples from within you will be separated” (Gen 25:23).

In this connection, by quoting Mal 1:2,3, Paul lifts the discussion from what might appear to be a purely personal one to the plane of corporate, national life. God’s love for Jacob and hatred for Esau ought not to be construed as temperamental. Malachi is appealing to the course of history as fulfilling the purpose of God declared long before. Hatred in the ordinary sense will not fit the situation, since God bestowed many blessings on Esau and his descendants. The “hatred” is simply a way of saying that Esau was not the object of God’s electing purpose (cf the use of hate in Luke 14:26, where discipleship is stated to involve “hatred” for one’s own family and one’s own life; they are simply put out of consideration when one takes on himself the responsibility of following Christ). The value of the account of the two brothers is to make clear that in election God does not wait until individuals or nations are developed and then make a choice on the basis of character or achievement. If He did so, this would make a mockery of the concept of election, because it would locate the basis in man rather than in God and His purpose. God’s love for Jacob, then, must be coupled with election rather than explained by some worthiness found in him (cf Deu 7:6-8).

Rom 9:14

IS GOD UNJUST? NOT AT ALL!: No, of course not. “The LORD is upright… and there is no wickedness in him” (Psa 92:15; cp Deu 32:4). The thought that a major portion of Israel had been rejected was a great problem to some of the Jews. It was all well and good if God rejected Ishmael and Esau — but when the principle of their rejection was applied to many of their own, then they, the Jews, faltered at the righteousness of God.

Rom 9:15

HE SAYS TO MOSES: The one in whom Israel esp trusted (John 5:45).

I WILL HAVE MERCY ON WHOM I HAVE MERCY, AND I WILL HAVE COMPASSION ON WHOM I HAVE COMPASSION: Cit Exo 33:19. God taught Moses himself this very principle of election. This was the instance when God withdrew His presence from the nation as a whole, and confided esp in Moses himself — to whom He spoke “face to face” (Exo 33:7-11). Moses pleads with the Almighty, but is rebuffed: God Himself will decide on what terms and when Israel might be brought back into His favor.

Rom 9:16

MAN’S DESIRE: In this case (Exo 33), the man was Moses, and his desperate desire was that God once again show favor to the nation.

OR EFFORT: “Running” in KJV. That is, to be diligent, or “make haste” (as Moses does in Exo 34:8).

BUT ON GOD’S MERCY: Moses earnestly sought God’s favor for Israel, but it was forthcoming only when God’s chose!

The application, however, goes wider. All men “desire” their own pleasures, and make great “effort” in pursuit of those pleasures (cp Gal 2:2; also cp Rom 9:30; 10:3). But their ultimate satisfaction, in all things, is up to the mercy of God, and not their own desires or strivings.

Rom 9:17

FOR THE SCRIPTURE SAYS TO PHARAOH: “I RAISED YOU UP FOR THIS VERY PURPOSE, THAT I MIGHT DISPLAY MY POWER IN YOU AND THAT MY NAME MIGHT BE PROCLAIMED IN ALL THE EARTH”: Paul is citing Exo 9:16.

“The question will always arise: ‘Since God hardened Pharaoh’s heart, did Pharaoh not have any personal choice or freewill over this process?’ And the further question: ‘If God planned all along to destroy Pharaoh’s nation and army, then how could Pharaoh have EVER had a choice of his own?’ But it is possible that God COULD have worked His purpose just as well IF Pharaoh had not hardened his heart, and IF he had in fact heeded the warnings of Moses: “The most careful attention should here be directed to what is not said by Paul in this appeal to Exo 9:16. God did not say to Pharaoh that he had raised him up in order to destroy him, or to drown his army in the Red Sea, but that God had raised him up for the purpose of showing His power in Pharaoh and of having God’s name published throughout the earth. Just HOW God’s purpose would be fulfilled in Pharaoh, at the time God spoke, still remained within the circumference of Pharaoh’s free will to choose; whether by his own submission to God’s commands or by his rebellion against them, would be realized God’s purpose. If Pharaoh had submitted to God’s will, God’s name would have been magnified all over the world and His power would have been demonstrated in Pharaoh just as gloriously in that manner as it was in the manner of its actual occurrence. Pharaoh had the free choice of obeying or not obeying God; but God had purposed, either way, to use him as a demonstration of God’s power and a means of publishing the divine name all over the world; but the choice of HOW this would come about remained with Pharaoh until he was HARDENED.

“What happened to the king of Nineveh, following the preaching of Jonah, should be remembered in the connection here. Both Pharaoh and the ruler of Nineveh heard the word of God, the one by Moses, the other by Jonah. Nineveh received mercy; Egypt did not. God had a perfect right to spare one and punish the other; but it is a falsehood to allege that God’s doing so was capricious and unrelated to what was in the two monarchs or to their [respective] responses to God’s word” (Coffman).

THAT MY NAME MIGHT BE PROCLAIMED IN ALL THE EARTH: Echoed many times in the period of the plagues, leading up the exodus from Egypt: Exo 7:3,4,17; 8:10,22; 9:29,30; 10:2; 11:9; 12:12. Subsequent history reveals how effective Yahweh had been in this purpose (cp Exo 15:14; Jos 2:10; 9:9; 1Sa 4:8). The Pharaoh who confronted Moses was a remarkable man for pride and will power. Yet through those very qualities the glory of the God of Israel was the more magnified. A milder individual would never have served the purpose! Ten times this Pharaoh turned back to challenge the power of Yahweh! With each step the power of Yahweh was heightened and the news released throughout the surrounding nations as they watched the growing drama. And so the record of these great events has been the foundation of faith for many thousands, perhaps millions, in all later times.

Thus the wrath of man can indeed contribute to the praise and glory of God (Psa 76:10)!

Rom 9:18

THEREFORE GOD HAS MERCY ON WHOM HE WANTS TO HAVE MERCY: This first phrase simply repeats v 15 — but then Paul goes on to the additional point of Pharaoh’s case…

AND HE HARDENS WHOM HE WANTS TO HARDEN: How did God “harden” Pharaoh’s heart (Exo 4:21; 7:3,13; 9:12,35; 10:1,20; 14:8; etc)? “All God had to do to antagonize Pharaoh was to touch his pride and tell him what to do against his will, ie, ‘let My people go’, and enter into a competition with Pharaoh as to who was the greatest. Pharaoh could have been impressed for good, but in his position, pride and prejudice would have been just too much, and so, without any special magic, God could quite easily harden Pharaoh’s heart” (JP).

“But, perhaps the hardening was not just by means of plagues but by a plethora of circumstances directed/engineered by God’s angels which all served in the end to increase the spiritual calcification of Pharaoh’s wicked heart. Every story of Israeli production shortfall, inefficiency, provincial breakdown in the Egyptian ’empire’, every report of domestic and civil strife and unrest in Egypt together with the continual pressure to compromise which his advisors must surely have subjected him to, generated another step in the progressive hardening of his heart. The full responsibility for, and ownership of, the hardening of heart was the man Pharaoh’s, and not God’s. If the reverse were true, if God directly manipulated Pharaoh’s thoughts and feelings, his condemnation of Pharaoh would have been unjust. God manipulated circumstances, not Pharaoh. He did not CREATE his thoughts, He REVEALED them” (DevRam).

“It has many times been pointed out that the record in Exo tells us not only that God hardened Pharaoh’s heart, but that Pharaoh himself hardened his heart. Some find fault with God’s action here who yet must recognize a corresponding law in human life. It has been well said, ‘It is by an operation of a law of man’s nature as God created that, he who will not turn, at last cannot turn’ ” (CRom 105,106).

The hardening of Pharaoh’s heart can profitably be related to the principle laid down in Rom 1, that God’s method of dealing with those who reject the revelation of Himself in nature and history (and in Pharaoh’s case also in miracles) is to abandon them to still greater excess of sin and its consequences.

“Was it fair to harden a man’s heart like this? If Pharaoh had started off as a good man, then it certainly would have been very unfair. But this was not so. God never makes a good man behave badly. Pharaoh started off as a bad lot. He was already oppressing Israel cruelly before God said anything about hardening his heart.

“Also, we have here another example of Heb idiom. God sometimes says, ‘I will do such-and-such’, when He really means, ‘I have foreseen that such-and-such will happen, and I shall permit it to happen.’

“You can see that this is so from Isa 29:3; God says to Jerusalem, ‘I will camp against thee round about, and will lay siege against thee.’ But of course God Himself did not camp around Jerusalem and besiege it. The Assyrian army did. And the Assyrians were acting under their own free will. (Isa 10: 5-7 proves that.) So when God said, ‘I will camp…’, He obviously meant, ‘I will allow the enemy army to camp…’

“There is a second example of this idiom in Isa 29. V 10 says, ‘The Lord hath poured out upon you the spirit of deep sleep and (He) hath closed your eyes.’ V 13 explains what this really means. God did not blind the eyes of people who were trying to see. He never does. The literal truth, as expressed in v 13 was this: ‘This people draw near Me with their mouth, and with their lips do honor Me, but (they) have removed their heart far from Me.’ If they ‘removed their heart far from God’, this means that they willfully shut their own eyes. God realized that they had done so. That is obviously what He meant when He said that He had closed their eyes.

“In the same way, when a Hebrew read the words, ‘I will harden Pharaoh’s heart’, he would take it as a prophecy that the wicked Pharaoh would harden his own heart. This is exactly what did happen. In the Exo story it says 15 times that Pharaoh’s heart was hardened. Three times it says Pharaoh hardened his own heart. Seven times it says God did the hardening. Five times it states that Pharaoh’s heart grew harder, without saying who hardened it.

“Clearly, God did not make a good man bad. He merely took hold of a very bad man, and made use of his badness” (GT ch 20).

Rom 9:19

FOR WHO RESISTS HIS WILL?: “In Jer 18 we are told that the prophet was sent to the potter’s house, there to hear God’s words. The potter was working with the clay, and as he wrought, his work was marred. So he crushed together and then refashioned the clay. And if Israel were workable in God’s hands, He would devise good for them (vv 5-10); but Israel would not (vv 11-23). Jeremiah had then to take an earthen vessel (Jer 19), baked and fixed in shape, not now capable of being refashioned, and tell of impending disasters, breaking the vessel as an illustration of God’s intention to break them as a nation.

“God is using the clay of sin-stricken humanity, remaking it as He wills. He would do no wrong if He left the clay to perish. The soft, responsive clay is being prepared for greater things, while the hard unresponsive can only be destroyed.

“Paul puts an alternative to the statement that man cannot answer God. Either that must be admitted or God has not power over the clay. This would be absurd (Rom 9:21). It is in the power of God to make of part of the lump of humanity an honorable nation, and of another part a dishonorable one. And so with individuals. But as Israel were told by Jeremiah, God conditioned His act upon Israel’s response to Him” (CRom 106,107).

It IS possible to resist the will of God! Because, if man successfully resists the direction in which God’s intervention, or providence, is pushing him, then ultimately God’s will for him will change! Thus it may be said that it is impossible to resist God’s will WITHOUT CONSEQUENCES! And, sad for the one who resists, the consequences are not what he or she would choose! Consider Act 7:51: “You stiff-necked people, with uncircumcised hearts and ears! You are just like your fathers: You always resist the Holy Spirit!” (the Sanhedrin DID resist the will of God, that they be converted through the preaching of Stephen; and they and their nation perished as a result).

But also consider Acts 26:14: “I heard a voice saying to me in Aramaic, ‘Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.’ ” (Saul of Tarsus — though he resisted for a while — finally relented and did not continue to resist the will of God, or the Lord Jesus, and so he repented and was baptized — but the choice was his.)

Rom 9:20

TALK BACK: The NT’s standard word for “answer” is “apokrinomai”. Occasionally this is intensified with another prefix, giving it a somewhat hostile flavor: “answer back”. Appropriately four out of five of its OT occurrences come in the book of Job (eg, Job 16:8; 32:12)! So here, in the middle of the exposition of Paul’s doctrine of election comes the objection “Then why does God still blame us? For who resists his will?” To this Paul’s main reply is: “But who are you, O man, to talk back to God?” Who are you, to argue against God? He is the potter, you and Pharaoh are only clay.

The quotation here is a combination, of Isa 29:16: “Shall what is formed say to him who formed it…” — and of Isa 45:9: “Why do you make me like this?”

FORMED: In Isa 29:16, Heb “yatser” — sw Gen 2:7,8 (man created of dust of earth); Job 33:6 (Elihu was formed out of the clay). The Gr is “plasso” = to form, or mold (cp Engl “plastic”). (In this context, by the way, man plainly has free will — see Isa 29:13,15: he exercises that free will to remove his heart, and to hide, from God!)

Rom 9:21

“Throughout this consideration it has been emphasized that in each context the human desire is recognized and God’s action related to man’s behavior. Clay is without thought or power to determine its course. In this respect the analogy of potter and clay has its limits. It is highly significant that in a further use of this figure, this time by the prophet Jeremiah, the express teaching of the section is that God’s action is conditional upon human behavior. In Jer 18 Jeremiah is told to go to the house of the potter, where God would give him instruction. There he saw the potter molding a vessel but, alas, he spoiled it. so he reworked the still soft clay into another shape according as he saw fit. The lesson was for Israel, ‘Behold, as the clay is in the potter’s hand, so are ye in Mine hand, O house of Israel’ (v 6). If God spoke of punishment or peace to any nation and that people reverted in their behavior then He would repent of the evil or good He thought to do to them (vv 7-10). However, Israel in Jeremiah’s day had reached the unregenerate state. ‘Behold,’ says God, ‘I frame (Heb ‘yatsar’, as in Isa 29) evil against you, and devise a device against you: return ye now every one from his evil way, and make your ways and your doings good’ (v 11). The response of the people was one of sullen and determined indifference: ‘There is no hope; but we will walk after our own devices’ (v 12)… There was nothing malleable in the nation’s attitude.

“Consequently, Jeremiah was told to take a potter’s earthen vessel, fired and fixed in shape, unto the valley of the Son of Hinnom… (Jer 19:1,2). After stating a catalogue of the sins of the nation (Jer 19:3-9), the prophet was instructed to break the earthen vessel in the sight of the people (v 10). ‘Even so will I break the people and the city, as one breaketh a potter’s vessel, that cannot be made whole again’ (v 11; cp Lam 4:2; Psa 2:9). There was opportunity, but it had been refused; like Pharaoh, they had hardened their hearts against Yahweh, and judgment would surely come upon them” (LRom 16,17).

This same lesson is given another NT application by Paul in 2Ti 2:19-21.

“Since God doth often vessels make of lowly matter for high uses meet, I throw me at his feet. There will I wait until my Maker seek for some such stuff whereon to show His skill. THEN is my time” (Xd 113:228).

Rom 9:22

Paul does not stop to wait for an answer; the question assumes there is no answer. God has put up with the proud and evil ways of wicked men for a long time; even though as Creator He might have removed them early and promptly.

GREAT PATIENCE: The goodness and forbearance of God is intended to lead man to repentance (Rom 2:4). Likewise, in the days of Noah, the long-suffering God waited for man’s repentance (1Pe 3:20). And it similar in our day: “The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance” (2Pe 3:9).

THE OBJECTS OF HIS WRATH: The negative aspect here is intended to refer back to Pharaoh (vv 17,18), as well as — more generally — to the Jewish opposition to the truth of the gospel.

PREPARED FOR DESTRUCTION: This designates a ripeness of sinfulness that points to judgment unless there is a turning to God, yet God is not made responsible for the sinful condition. The preparation for destruction is the work of man, who allows himself to deteriorate in spite of knowledge and conscience. Even when favor was shown to him, Pharaoh “sinned yet more, and hardened his heart…” (Exo 9:33,34) — so that, eventually, it would be plain that Pharaoh had no one to blame but himself. So it may be seen, quite reasonably, that God did not prepare Pharaoh for destruction, so much as Pharaoh prepared HIMSELF for destruction!

Rom 9:23

TO MAKE THE RICHES OF HIS GLORY KNOWN TO THE OBJECTS OF HIS MERCY: Ironically, it is often the “vessels of God’s mercy” who most benefit by seeing the destruction of the “vessels of His wrath”: “This is what you are to say to the house of Jacob and what you are to tell the people of Israel: ‘You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession’ ” (Exo 19:3-5). So too would Gentile believers marvel at their calling when the Roman legions descended upon Jerusalem and destroyed the people of the Covenant in AD 70. It will always be true, that the fullness of the mercy of God will come home to the righteous only when they see the Yahweh’s vengeance upon the wicked, and know that they have been preserved therefrom.

WHOM HE PREPARED IN ADVANCE FOR GLORY: A very similar statement was made by Christ: “Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world” (Mat 25:34). God has been working, through His angels and His Spirit, to bring many sons to glory; indeed, it is His preeminent work (Rom 8:28-30).

Rom 9:24

Once more, Paul emphasizes that Gentiles will share with Jews in this coming Glory.

Rom 9:25

Vv 25,26: Peter also refers to these same passages, in 1Pe 2:10).

I WILL CALL THEM ‘MY PEOPLE’ WHO ARE NOT MY PEOPLE, AND I WILL CALL HER ‘MY LOVED ONE’ WHO IS NOT MY LOVED ONE: Cit Hos 2:23. The stumbling of Israel, their removal from the Divine mercy, and their later return to favor. Also, Paul implies that if those who were “My people” could become “not My people”, and finally “My people” yet again, then there was no reason why the Gentiles — who started out as “not My people” — could not also become “My people”.

Rom 9:26

IN THE VERY PLACE WHERE IT WAS SAID TO THEM, ‘YOU ARE NOT MY PEOPLE,’ THEY WILL BE CALLED ‘SONS OF THE LIVING GOD’: Cit Hos 1:10. The argument: (1) If Israel could accept a principle of return to Divine favor for themselves, how dare they refuse God the right to grant the principle to others! (2) The very concept of ones who are “not My people” was introduced by Moses: “I will make them envious by those who are not a people; I will make them angry by a nation that has no understanding” (Deu 32:21); so Paul’s use of the “no people” passages in Hosea is justified and complemented by Moses’ words. (Note that this very verse is used by Paul, in Rom 10:19.)

Rom 9:27

Vv 27,28: Cit Isa 10:22,23. This quotation is taken from the LXX. V 28 also echoes words of Isa 28:22, a similar context which speaks of divine judgment upon Israel.

Rom 9:28

The inclusion of Isa 10:23 indicates that Paul also intends to stress the surety of impending judgment upon Israel.

Rom 9:29

DESCENDANTS: “A seed” (AV). This quotation is also taken from the LXX, whereas the Heb of Isa 1:9 speaks of a “remnant”. However, the “seed” IS or WILL BE but a “remnant”, as Isa 6;13 implies. The essential point is that only a remnant of Israel will be saved (cp Isa 7:3).

SODOM… GOMORRAH: Israel is compared to Sodom and Gomorrah. Except for a remnant Israel would be equally obliterated. Cp Eze 16:45-56. God can draw and in fact has drawn back His favor from the sons of Israel; they were never given a “free ticket” to the kingdom independent of their faith and behavior. “For not all who are descended from Israel are Israel” (v 6). Fleshly descent never gave anyone a title to divine grace and sonship, and the Bible makes this abundantly obvious.

Rom 9:30

WHAT THEN SHALL WE SAY?: Introducing Paul’s summary of the foregoing argument.

PURSUE: Gr “dioko” = to pursue, implying fervent activity: eg Acts 9:4,5; Phi 3:6,12. The Gentiles conducted their lives wholly in ignorance of God’s law, and thus, of course, with no intent to pursue “righteousness” at all.

OBTAINED: Gr “katalambano” — used in Phi 3:12 of the runner winning a race. But how can a person win a race which he never entered? and which he never intended to win?

A RIGHTEOUSNESS THAT IS BY FAITH: The prize of righteousness, a covering from sins by the righteousness of God, had been obtained by the Gentiles on the basis of FAITH. This hearkens back to the earlier conclusions of Rom 3:27-30 and Rom 4. The very attitude of faith is exclusive of a righteousness by human striving. Faith looks away from self and puts its trust in God.

Rom 9:31

A supreme irony: the one who didn’t even enter the “race” wins it; and the one who works the hardest, striving to “win”, loses altogether! It is a pitiful picture of the nation of Israel struggling intensely to perfect their religious life and coming up empty-handed. “The Gentiles, sunk in carelessness and sin, have attained the favor of God, while the Jews, to whom religion was a business, have utterly failed” (Hodge).

ATTAINED: Gr “phthano”, to come before another. Not sw v 30. The Jews could not attain this “righteousness” because they could not continue in ALL things that were written (Gal 3:10; Deu 27:26). Since no one could keep the Law perfectly, “The very commandment that was intended to bring life actually brought death. For sin, seizing the opportunity afforded by the commandment, deceived me, and through the commandment put me to death” (Rom 7:10,11). Thus the Law became “a yoke that neither we nor our fathers have been able to bear” (Acts 15:10).

Rom 9:32

THEY PURSUED IT NOT BY FAITH BUT AS IF IT WERE BY WORKS: All the time they were traveling on the wrong road! Righteousness before God could never be attained along the path of legal observance. It would leave God out of the means of salvation and conjure in man a sense of self-sufficiency.

THEY STUMBLED OVER THE “STUMBLING STONE”: Paul is continuing the analogy of runners in a race. “Many of them will stumble; they will fall and be broken, they will be snared and captured” (Isa 8:15). Spoken initially of those Jews who sought for confederacies with Gentile powers, ie Egypt, as a means of saving themselves from the Assyrians, but all to no avail.

Rom 9:33

Most of this quotation comes from Isa 28:16. The context is similar to Isa 8:14: Judah sought to hide from the great and mighty “flood” of the Assyrian army (see Isa 28:2,15,17-19). In doing this they ignored the great foundation stone, which was God Himself (see context also, wherein Hezekiah — and by type the Lord Jesus Christ — represent the chief cornerstone: cp 1Co 3:11; Psa 118:22; 1Pe 2:4-8).

Rom 10:1

A repetition of Paul’s point in Rom 9:1-5. Even though Paul has expounded Israel’s prophetically forecast rejection of God’s grace, he is yet careful to emphasize that he still has great yearning for Israel to enter into salvation. His desire for their salvation is reflected in his going to the Jews first (Acts 13:46; 18:5,6; cf Rom 1:16) and also in praying to God on their behalf.

Rom 10:2

THEY ARE ZEALOUS FOR GOD, BUT THEIR ZEAL IS NOT BASED ON KNOWLEDGE: Paul knew this, because he had earlier striven alongside them in the same spirit of zeal and in the same ignorance (Acts 8:3; 9:1; Gal 1:14; 4:17; Phi 3:6; 1Ti 1:13). They knew much of the Scriptures, but in one area they were terribly deficient… as he describes in v 3…

Rom 10:3

THEY DID NOT KNOW THE RIGHTEOUSNESS THAT COMES FROM GOD: They failed to accept what God had graciously provided in His Son: free and unmerited favor and blessing and forgiveness, through faith.

AND SOUGHT TO ESTABLISH THEIR OWN: They sought to establish their own righteousness, by the works of the Law (Rom 9:31,32). See also Phi 3:6,9. Cp the boasting of the Pharisee in Luk 18:9-12.

THEY DID NOT SUBMIT TO GOD’S RIGHTEOUSNESS: It is by an attitude of faith that a man may subject himself before God: I will come and proclaim your mighty acts, O Sovereign LORD; I will proclaim your righteousness, yours alone” (Psa 71:16).

Rom 10:4

CHRIST IS THE END OF THE LAW SO THAT THERE MAY BE RIGHTEOUSNESS FOR EVERYONE WHO BELIEVES: Those who believed in Christ Jesus as the means of God’s bestowal of righteousness saw the complete eclipse of law (any law, the definite article is not in the original) as a means to the attaining of righteousness for man.

END: Just as in English we speak of “the end of the matter” and use the expression “to the end that” — in the one expression “end” meaning conclusion or termination, and in the other, goal or purpose — the same dual possibility lies in the Greek word “telos”. The work of God in Christ both put an end to the Law, but it also fulfilled the goal or purpose of the Law, which was a “schoolmaster” or “guide” to point the way and to lead others to Christ (Gal 3:24)! In a similar vein, Jesus said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Mat 5:17). But in being fulfilled, in and through Christ, the Law — by necessity — came to its end or conclusion.

In Christ, the Law came to an end in the same way that the seed comes to an end in the new plant that springs up, or the bud comes to an end in the blossoming flower. “The new is in the old concealed; the old is in the new revealed.”

FOR EVERYONE WHO BELIEVES: “Paul adds a certain qualification to the statement about Christ as the end of the law for righteousness. He is that ‘for everyone who believes.’ This seems to suggest that the law is still applicable to those who do not believe. ‘Those who have not yet passed from the being-in-the-Law to the being-in-Christ, and those who allow themselves to be misled into exchanging the being-in-Christ for the being-under-the-Law, are under the Law and are made to feel its power’ (A Schweitzer)” (EB).

Rom 10:5

THE MAN WHO DOES THESE THINGS WILL LIVE BY THEM: Cit Lev 18:5. The LM does indeed seem to offer life to those who keep it blamelessly (Gal 3:10). But this is, just as clearly, impossible. However, if the Law were to be followed, in faith, recognizing that it pointed forward to the true righteousness of God revealed in Christ, then a man might “live” by them! For he would be keeping the Law, as best he was able, as a gesture of his faith in Yahweh Himself — and as a means of sustaining that faith; and it would be that faith, in God’s promises, that would ultimately save him — not his perfect obedience (which, as we know, was impossible).

Rom 10:6

Vv 6,7: In Christ, there is no need for us to do the impossible. In Christ, God has already done it for us!

THE RIGHTEOUSNESS THAT IS BY FAITH: That is, the “spirit” of righteousness by faith, personified in Moses! (This is an extraordinary expression, since — to the devout Jew — Moses might better be described as “the righteousness that is by the Law”!)

Vv 6-8: Cit Deu 30:12-14. At first sight, the selection of this portion seems inappropriate, since neither ‘righteousness” nor “faith” can be found here, and there is heavy emphasis on doing, as in Lev 18:5. But the context helps us, for the passage presupposes a heart attitude of loving obedience (Deu 30:6-10) rather than a legalistic attempt to attain righteousness. The whole burden of the passage is to discourage the idea that the doing of God’s will means to aspire after something that is too difficult and out of reach. Actually, if the life is attuned to God, His will is as near as the mouth and heart (the mouth as the organ to repeat the word of God and turn it back to Him in prayer and praise, the heart as the source of desire to please Him).

DO NOT SAY IN YOUR HEART, ‘WHO WILL ASCEND INTO HEAVEN?’ (THAT IS, TO BRING CHRIST DOWN): God has already sent His Son “from heaven” (cp John 6:50,51,58; 3:13).

Rom 10:7

‘WHO WILL DESCEND INTO THE DEEP?’ (THAT IS, TO BRING CHRIST UP FROM THE DEAD): This has also been done already by God: raising His Son from the dead (Acts 17:31), thereby demonstrating the working of His mighty power (Eph 3:19,20; Rom 1:4).

Rom 10:8

THAT IS, THE WORD OF FAITH WE ARE PROCLAIMING: And so Paul asserts that he and the apostles were proclaiming the same “gospel” that Moses had: justification by faith.

Rom 10:9

IF YOU CONFESS WITH YOUR MOUTH…: This contains no stipulation about law, no external ordinances. It requires an open declaration from the lips revealing a sincere belief within, and on this ground a man could be saved.

“JESUS IS LORD”… GOD RAISED HIM FROM THE DEAD: It is important to realize that v 9 is not intending to set out ALL that a man must believe for salvation. The matters mentioned are summary in character. Jesus is Lord because he is the Son of God, sent by God to be Saviour and King over all mankind (cp Phi 2:11); this was esp attested by the Father when He exalted him to His own right hand (Acts 2:33-36). To openly confess that Jesus is Lord is thus to acknowledge all that God purposed with His Son, both “the things of the Kingdom and the things of the Name” (Acts 8:12). To believe that God raised him from the dead is to acknowledge God’s seal upon him, for it was always upon the basis of his resurrection that the apostles proved that Jesus indeed was Christ (Acts 2:31,32,36; 13:35-38).

JESUS IS LORD: It was natural for the church to have a fundamental confession of this sort, since at the beginning it was Jewish-Christian in its composition and therefore had in its background the example of confession in Israel, “The Lord our God is one Lord” (Deu 6:4). The coming of Christ necessitated the enlargement of the confession to include Jesus as Lord: “For us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live” (1Co 8:6).

Rom 10:10

HEART… MOUTH: Clearly carried over from Deu 30:14 (v 8 here), and thus sym belief and confession. “For out of the overflow of the heart the mouth speaks” (Mat 12:34).

WITH YOUR HEART: See Lesson, Prov and the heart.

Rom 10:11

ANYONE WHO TRUSTS IN HIM WILL NEVER BE PUT TO SHAME: Cit Isa 28:16: Scripture indicates how faith can be transforming for one’s life, replacing fear and hesitation with bold confidence that rests on the sure promises of God. For this purpose Paul uses Isa 28:16 (cf the Rom 9:33).

HIM: “Him” here refers to the “sure foundation stone”, in the context of Isa 28, in contrast to the Temple itself or the Law! This in itself suggests that, in the days of Isaiah, it was understood that there was — and there would be — someone greater than the Temple and the Law, and that someone — as Paul knows — was, ultimately, the Lord Jesus Christ.

Rom 10:12

FOR THERE IS NO DIFFERENCE BETWEEN JEW AND GENTILE: This belief and its blessing is open to “anyone” — Jew and Gentile alike. Whatever “difference” there may be in the two groups in some respects, there is no difference when it comes to the need for Christ and the availability of his salvation (cf Rom 3:22).

THE SAME LORD IS LORD OF ALL AND RICHLY BLESSES ALL WHO CALL ON HIM: In Rom 3:30 Paul reasoned that because God is one there in only one means of salvation for all. Now, in a similar way, he argues that because Jesus is Lord, a title that implies that he is over all (both Jew and Gentile, eg Isa 49:6,7; Psa 22:7,8; Acts 10:36), then his riches must extend to all. The sense in which he is “rich” to all may be seen from Rom 2:4; 9:23; Eph 1:7.

Rom 10:13

EVERYONE: That is, all kinds (classes, or races) of men. Examples of “all” prob meaning “without distinction” rather than “without exception”: Joh 1:7,9; 3:26; 5:28; 8:2; 12:32; 13:35; 1Ti 2:1,2; 4:15; 5:20; 6:17; Heb 2:9.

WHO CALLS ON: This implies trust, or faith, in the One called upon.

THE NAME OF THE LORD: Jesus bears his Father’s Name and thus those who call upon him, call upon Yahweh — thus fulfilling the words of the prophet (Acts 2:21-38,39; 3:13).

SHALL BE SAVED: This is the end reached; it forcefully concludes the apostle’s argument, namely, Salvation by faith is an opportunity for ALL.

Rom 10:14

HOW, THEN, CAN THEY CALL ON THE ONE THEY HAVE NOT BELIEVED IT?: Now the apostle turns from the responsibility of the seeker after salvation to emphasize the role that believers are intended to have in God’s plan for preaching the gospel. Calling on the Lord is meaningless apart from some assurance that He is worthy of confidence and trust, that He has something to offer that guilty sinners need. Calling on Him and trust in Him are two sides of the same coin. The verse suggests that calling on the Lord continues to be a mark of the believer, not simply the first step in the direction of establishing relationship to him (cf 1Co 1:2).

AND HOW CAN THEY BELIEVE IN THE ONE OF WHOM THEY HAVE NOT HEARD?: Paul proceeds to the second consideration in his closely reasoned argument, and it is this — that faith depends on knowledge. One must hear the gospel before he can be expected either to receive it or reject it.

AND HOW CAN THEY HEAR WITHOUT SOMEONE PREACHING TO THEM?: The KJV has “without a preacher” — which may be misleading, in that it implies (or it may be inferred therefrom) that there is a special office of preacher. This is of course not the case at all: all God’s children are (or should be) preachers!

Rom 10:15

AND HOW CAN THEY PREACH UNLESS THEY ARE SENT?: Preachers will not go forth unless they are sent. Is there any scriptural support that God intended to send forth preachers to all men? Yes! Isa 52:7.

THEY ARE SENT: To be “sent” suggests at least two things: that one operates under a higher authority and that his message does not originate with himself but is given him by the sending authority. The prophets were men who were sent in these two respects. So was the Lord Jesus (John 3:34; 7:16). So is the Christian in his witness-bearing capacity. The apostles received their commission from the risen Lord as he in turn had been sent by the Father (John 20:21). In addressing the Roman ecclesia, Paul was careful to state at the very beginning that he was called and set apart for the ministering of the gospel (Rom 1:1).

In the context of Isa 52, these preachers are being sent to all men! “The LORD will lay bare his holy arm in the sight of ALL THE NATIONS, AND ALL THE ENDS OF THE EARTH will see the salvation of our God… so will he sprinkle MANY NATIONS, and kings will shut their mouths because of him” (Isa 52:10,15).

THE FEET OF THOSE WHO BRING GOOD NEWS: Cit Isa 52:7: Paul appropriates the same words to himself: Rom 10:15 — where “feet of HIM” becomes “feet of THOSE”. Paul typically changes from singular to plural: Isa 49:6 / Act 13:47; Isa 49:8 / 2Co 6:1,2; Jos 1:5 / Heb 13:5,6. (Notice also the “our” in Rom 10:16.)

Rom 10:16

Vv 16,17: That is, ‘Who has given FAITH to our teaching? So then FAITH (sw) comes by teaching…’

Nevertheless, not all had welcomed his glad tidings and obeyed it. But this also had been predicted by Isaiah: “Lord, who has believed our message?” (Isa 53:1). What a change of atmosphere from Paul’s quotation of Isa 52:7 (v 15) to his quotation of Isa 53:1 (v 16)! The prophet foresaw a repudiation of the message about salvation through a suffering Servant. History has sustained prophecy: “Christ crucified: a stumbling block to Jews and foolishness to Gentiles” (1Co 1:23).

Rom 10:18

Cit Psa 19:4, which speaks of a universal extension of the gospel to all the world.

Rom 10:19

DID ISRAEL NOT UNDERSTAND?: There remains the possibility, however, that in spite of hearing the message, Israel has not understood it. So in all fairness this should be considered, for if it were true, it would be a mitigating factor in their situation. But the very form of the question in the original contains an implicit denial that Israel’s failure results from lack of understanding. At Pentecost Peter spoke of the ignorance of his countrymen as explaining the crucifixion. But as time went on, fewer and fewer Jews in proportion to the total population of the nation responded to the gospel. A hardened attitude set in. The precedent of the Jews who did respond to the gospel, instead of moving their fellow-Jews, only embittered them. Then, as the gospel spread abroad and was received by Gentiles in ever greater numbers, this served to antagonize them still further.

I WILL MAKE YOU ENVIOUS BY THOSE WHO ARE NOT A NATION; I WILL MAKE YOU ANGRY BY A NATION THAT HAS NO UNDERSTANDING: Cit Deu 32:21: Because of their lack of faith, and their idolatry, God would turn from Israel to the Gentiles. By the time Paul writes this, Gentile response to God and His Word had surpassed the response of Israel, so the quotation is apt and telling in its effect. Those who lacked special revelation and the moral and religious training God provided for Israel have proved more responsive than the chosen people.

I WILL MAKE YOU ANGRY: As indeed it did: Acts 17:4,5; 21:28; 22:21,22; 1Th 2:16.

This quotation from Deu 32:21 is again picked up in Rom 11:11,14. It echoes the “not-people” passages of Hosea in Rom 9:25,26.

Rom 10:20

Isaiah, in Isa 65:1, proclaimed daring words intending to boldly disturb the self-contented minds of the Jews. This thought is reminiscent of Rom 9:30.

Rom 10:21

Cit Isa 65:2. God is the one who is seeking, reaching out to His people continually with a plea that Israel return to Him in loving obedience, only to be rebuffed. So we may draw the conclusion that the spiritual condition of Israel does not come from a lack of opportunity to hear the gospel or a lack of understanding of its content, but must be traced to a stubborn and rebellious spirit such as cropped up in the days of Moses and the days of the prophets. It is the more grievous now because God has spoken His final word in His Son and has been rebuffed by those who should have been the most ready to respond.

Author: Paul.

Time: AD 57.

Summary: Paul first demonstrates that Jews and Gentiles alike are sinners in the eyes of God and therefore worthy of death. That is the “bad news” that gives power to the “good news” (Rom 1:16,17), in which Paul explains that Jesus Christ is able to provide a covering for our sins. Further, he shows that Israel too, though presently in a state of unbelief, has a place in God’s plan of redemption. The letter concludes with an appeal to the readers to work out their Christian faith in practical ways.

Key verses: “For all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus” (Rom 3:23-24).

“An epistle which, for sublimity and truth of sentiment, for brevity and strength of expression, for regularity in its structure, and, above all, for the unspeakable importance of the discoveries it contains, stands unrivalled by any mere human composition, and as far exceeds the most celebrated productions of the learned Greeks and Romans, as the shining of the sun exceeds the twinkling of the stars.”

Outline

1. Introduction: Rom 1:1-17

2. The unrighteousness of all mankind: Rom 1:16–3:20

a) Gentiles: Rom 1:18-32 b) Jews: Rom 2:1-3:8 c) Summary: all people: Rom 3:9-20

3. Righteousness imputed: justification: Rom 3:21–5:21

1. Through Christ: Rom 3:21-26
2. Received by faith: Rom 3:27–4:25
3. The fruits of righteousness: Rom 5:1-11
4. Summary: man’s righteousness contrasted with God’s gift: Rom 5:12-21

4. Righteousness imparted: sanctification: Rom 6-8

a) Freedom from sin’s tyranny: Rom 6 b) Freedom from the law’s condemnation: Rom 7 c) Life in the power of the Holy Spirit: Rom 8

5. The problem of the rejection of Israel: Rom 9-11

a) The justice and cause of the rejection: Rom 9:1-10:21 b) The restoration of Israel: Rom 11

6. The gospel in practice: Rom 12:1–15:13

a) In the body — the church: Rom 12 b) In the world: Rom 13 c) Among weak and strong Christians: Rom 14:1–15:13

7. Conclusion and greetings: Rom 15:14–16:27

See Lesson, Rom, outline by chapter

Rom 1:1

See Lesson, Paul the man.

See Lesson, Paul’s ecclesial letters.

“It is not historical scholarship which is wanted for the understanding of Paul, and neither is it the insight of genius. It is despair. Paul did not preach for scholars, not even for philosophers; he preached for sinners. He had no gospel except for men whose mouths were stopped, and who were standing condemned at the bar of God” (Denney, “Christian Doctrine of Reconciliation”).

SERVANT: “Doulos” = bond-slaves. This description emphasizes submission and dependence on their Lord. It is not a technical reference to a specific office, but characterizes their willing service of Christ, their divine Master. The same designation appears in the letters of James, 2 Peter, and Jude.

Man’s slave becomes free in Christ, and a freeman (like Paul) becomes Christ’s slave (1Co 7:22).

The use of the term “slaves” also suggests the “redemptive” work of God in Christ: the Israelites were “slaves” in Egypt, who were “bought” or “redeemed” out of their slavery to become the “purchased possession” of the Father (Exo 15:16). (See Lesson, Redemption.)

CALLED TO BE AN APOSTLE: As the twelve were called (Mar 1:17), and apostles (Luk 6:13), so Paul was “sent” by Christ (Acts 26:17).

SET APART: From his mother’s womb (Gal 1:15), by conversion (Acts 9:15), and by a specific call (Acts 13:2).

FOR: A positive call, not a negative one! He was not set apart from all that was evil, at least not specifically so. He was set apart UNTO that which was positive: the work of the gospel. As a Pharisee he had been set apart to a life of strict observance of Jewish law and custom. Now his life work is to further the gospel, the good news that God has for man.

Rom 1:2

The gospel was not some new thing: it was a renewal and restatement of the OT hope (cp Acts 23:6; 24:15; 26:6,7; 28:20; Rom 15:4).

Rom 1:3

WHO AS TO HIS HUMAN NATURE: The AV is better: “according to the flesh.”

A DESCENDANT OF DAVID: And thus the heir and the fulfillment of God’s promises to David: 2Sa 7:12-16; Isa 9:6,7; Acts 2:30,31; 13:22,23; Luk 1:30-34.

Rom 1:4

SPIRIT OF HOLINESS: A unique expression generally regarded as a Semitism conveying the same concept as “Holy Spirit”. There may be a suggestion here that Jesus, anointed and sustained by the Holy Spirit in the days of his flesh, was acknowledged by the fact of resurrection to have successfully endured the tests and trials of his earthly life, having been obedient even to death.

Or, poss, “a spirit of holiness”, as ref to character of Christ. Cp other usages: ie, “a spirit of fear” (2Ti 1:7), “a spirit of meekness” (1Co 4:21).

WITH POWER: “With power” may belong with “declared”, but may with greater warrant be joined with “Son of God”, indicating the new quality of life Jesus had after his resurrection (Phi 3:10; Col 1:29).

BY HIS RESURRECTION FROM THE DEAD: By resurrection he has become a life-giving spirit (1Co 15:45). His rising was indeed “from the dead”. But Paul says more, namely, “of the dead”, suggesting that Christ is the forerunner of others in this transformation (cf 1Co 15:20,21). See VL, Christ’s resurrection, reality.

OUR LORD: Appropriately, Jesus Christ is now described as “our Lord”. Though the title was fitting during his earthly ministry, it attained more frequent use and greater meaning following the resurrection (Acts 2:36; 10:36).

Rom 1:5

THROUGH HIM AND FOR HIS NAME’S SAKE… TO CALL PEOPLE FROM AMONG ALL THE GENTILES: It was the purpose of Yahweh to take out of the nations a people FOR HIS NAME: Act 15:14-17; Phi 2:9,10. This purpose was manifested in His Son as an individual (2Co 5:19; John 17:6,11,26), then in the “Body of Christ” (Rev 14:1; 1Th 1:1; 2Co 6:16), and finally in all the world (1Co 15:28; Num 14:21).

WE RECEIVED GRACE AND APOSTLESHIP: It was by the grace of God that Paul was called to be an apostle (v 1). Grace was the cause and source of his apostleship.

TO THE OBEDIENCE THAT COMES FROM FAITH: The desired response to the gospel message is “obedience that comes from faith”. (For obedience, see Rom 15:18; 16:26 and for faith, Rom 1:16,17; 10:17.)

Rom 1:6

Vv 6,7: Paul’s readers were not called, as he was, to apostleship; they were called “to belong to Jesus Christ” (v 6) and to be “saints” (v 7), the common term designating believers. This term has almost the same force as the expression Paul uses for himself — “set apart” (v 1).

Rom 1:7

SAINTS: Gr “hagios”, the holy ones! (Always appears in the plural in the NT: no individual is spoken of as a “saint”, singular; but all believers are “saints”, collectively, in Christ!) As God “set apart” or “sanctified” or “made holy” His people in Egypt (Exo 13:2; Lev 11:44), so NT believers were “made holy” in Christ.

All believers are “saints” through their spiritual union with Christ, a fact Paul often expressed by the phrase “in Christ Jesus” (Rom 8:1,2; Eph 2:6,10,13; 3:6) or “in Christ” (Rom 12:5; 2Co 5:17). This use of the term emphasizes not so much personal holiness, though the believer’s conduct should correspond increasingly to his standing (2Co 7:1; 2Th 5:23), but the objective “set apart” status each believer possesses because of the grace conferred upon him or her through Christ.

GRACE: “Charis” — a gift or favor — any and all of God’s blessings and gifts to men. “Grace” in some contexts refers to the gifts of the Holy Spirit, but the word means much more than that. Grace is the favorable attention, care, and comfort from God toward us. To know grace is to come within the scope of His glorious light — to be accepted as part of His chosen family, constantly overshadowed by His angelic protection.

This grace is extended without partiality to everyone who, in truth, yields himself entirely to Him — this means placing himself in His hands, allowing His word to work in him. We must allow the Truth to overshadow and dominate everything in our lives — endeavoring to give our all to Him, holding nothing back, in hope of the day when we will be “filled with the fullness of God”. Just holding certain beliefs, attending the meetings of believers and being technically ‘in the Truth’ is not enough to guarantee God’s grace. We must be receptive to Him and be moved to activity. Then and only then may we enter into the glory of the grace of God.

PEACE: Peace is the basic blessing we all need most. It only comes through the grace and mercy of God. Peace is an impervious mental shield against all fear and disquiet. Peace is perfect, relaxed harmony and tranquility of mind. Peace is primarily “peace with God” — “We have peace with God through our Lord Jesus Christ” (Rom 5:1).

To have peace with God makes all other conflict harmless and unimportant. It can only come with complete, undivided dedication to one supreme object of life, for peace is essentially oneness. It is not freedom from external conflict: that is not important. It is freedom from internal conflict. Jesus said, just before the terrible suffering of his crucifixion: “Peace I leave with you: my peace I give unto you… In the world ye shall have tribulation; but in me ye shall have peace… Let not your heart be troubled, neither let it be afraid” (John 14:27).

And Paul, chained and in prison for the sake of the glorious gospel tells the Philippian brethren to take everything to God in prayer, and he assures them that in so doing — “The peace of God, which passeth all understanding, shall keep your hearts and minds through Jesus Christ” (Phi 4:7).

FROM GOD OUR FATHER AND FROM THE LORD JESUS CHRIST: The true order from which all blessings flow. All gifts come from God. But the greatest gift of God to man is the hope of eternal life which was first revealed in Christ — “the firstfruits… ” (1Co 15:23) — and then offered to us as well, through Christ, our Saviour, mediator, and Lord.

Rom 1:8

First of all, Paul must express his thanks to God for his readers. This was customary, and he omitted an expression of thanks only in writing the Galatians. His thanksgiving for the Roman believers is based on their faith (cf Eph 1:15,16; Col 1:3,4; 1Th 1:3).

ALL OVER THE WORLD: The “kosmos” = the whole (ecclesial) world (cp 1Th 1:8).

Rom 1:9

GOD… IS MY WITNESS: Cp 2Co 1:23; Phi 1:8.

SERVE: “Latreuo” = to serve as a worshiper, in joy — not as a slave or bond-servant, in obligation.

WITH MY WHOLE HEART: “With my spirit” (pneuma). That is, with the heart and mind, and not just in physical, outward obedience: cp John 4:23; Phi 3:3.

I REMEMBER YOU: “In my prayers” (v 10): cp Eph 1:16; Phi 1:3,4; Col 1:9.

Rom 1:10

IN MY PRAYERS AT ALL TIMES: But why should Paul find it necessary to summon God as his witness that he had been faithful in praying for the Roman believers? There are two reasons. For one thing, he had been praying “constantly” (v 9). The Greek word denotes “repeatedly”, meaning that there is no great length of time between prayers. This seems almost too much to expect of a man who did not know most of these people. Furthermore, as he will tell his readers later (Rom 15:25), he is about to leave for Jerusalem, and this could give the appearance of his not putting the Roman believers first in his plans. Here, as elsewhere, when Paul calls God as his witness (v 9), it is because the thing he is claiming seems difficult to believe.

Rom 1:11

I LONG TO SEE YOU: “Long” is Gr “epipotheo”, earnest desire. The sw in 2Co 5:2 expresses his desire for immortality, as though to see the Lord was no more his desire than to see them! Cp sw Phi 1:8.

SOME SPIRITUAL GIFT: By “spiritual gift” we are probably not to understand something charismatic (the purpose, “to make you strong”, is not favorable to such a view), since Paul does not specify any particular gift and avoids the plural (ct 1Co 12:1). The word of God, its teaching, exhortation, encouragement (see v 12), comfort: these are all examples of the sort of spiritual “gift” which the apostle might impart.

Rom 1:12

But no sooner has this sentiment (v 11) been expressed than it is halfway recalled, being revised because it seems to suggest that blessing will flow only one way, from Paul to the believers. So he alters his language to make room for mutual encouragement and upbuilding. Faith is basically the same, wherever it be found, but to see it at work in one individual after another, in various ways, adds zest to Christian fellowship. Paul himself needed this, as much as did they.

Rom 1:13

I PLANNED MANY TIMES TO COME TO YOU: “I have been longing for many years to see you” (Rom 15:23).

BUT HAVE BEEN PREVENTED FROM DOING SO: “This is why I have often been hindered from coming to you” (Rom 15:22), because of other preaching work — that is, because Paul went where the Holy Spirit led him (cp Acts 16:7). There is no intimation of external opposition as in the case of the Thessalonians (1Th 2:18), so we are left with the supposition that his work in the East had involved him so completely that he did not see his way clear to break away for the projected trip to Rome.

IN ORDER THAT I MIGHT HAVE A HARVEST AMONG YOU: “Fruit bearing” might take two forms: (1) new converts to the gospel “among the other Gentiles”, and (2) development of spiritual character and qualities among those who already believed (cp Gal 5:22,23; Rom 6:22).

Rom 1:14

I AM OBLIGATED: Paul was urged on in his work by an overwhelming sense of duty and responsibility. This perhaps would first be incited by feelings of guilt from his earlier life — where as a zealous young Pharisee he ignorantly suppressed the Truth, finally persecuting and slaying the Christians. Being forgiven this, Paul knew that he could never repay the Lord for such kindness, and thus saw himself as a permanent debtor to him whose blood he had once helped to spill (Act 9;14).

NON-GREEKS: Gr “barbaroi”. In classical and even in early Hellenistic times, the Greeks were prone to include the Latins among the “barbarians”. But by the time of Paul this was no longer the case. The Romans had become the caretakers of Hellenic civilization. This being so, it is probable that in using “barbarians” Paul had in mind the territory beyond Rome to the West, where he hoped to go. At the same time, when v 15 is taken into account, it should be granted that he would not have to look beyond Rome itself with its diverse population to find representatives of both groups.

THE WISE AND THE FOOLISH: The “wise” are not being equated with the Greeks, for this would mean that all non-Greeks are being dubbed “foolish”, which would be unwarranted. The wise are perishing in the midst of their worldly wisdom (1Co 1:18-21), and the foolish in their abject simplicity. Both need the gospel.

Rom 1:15

How heartwarming is the apostle’s attitude toward his obligation! Instead of considering it a burden he must bear, a duty he must carry out, he is “eager” to fulfill it. If one has the finest intellectual and formal preparation for preaching but is lacking in zeal, he cannot hope for much success. The call to preach and the need for the message together constitute the preacher’s compelling incentive to proclaim the message of salvation.

Rom 1:16

I AM NOT ASHAMED: Having confessed his fervent desire to preach the gospel at Rome, Paul goes on to give a reason for his zeal. He has no sense of reserve about his mission. He does not in any way consider his task unworthy or one that will prove to be illusory. He is ready to challenge the philosophies and religions in Rome that vie for the attention of men, because he knows on the basis of his experience in the East that God’s power at work in the proclamation of the good news is able to transform lives. See Paul’s exhortations to Timothy (2Ti 1:6), where he sets himself forth as an example (2Ti 1:12).

THE GOSPEL: See v 1.

POWER OF GOD FOR THE SALVATION: The Greek word for “power” (‘dynamis’) has sometimes elicited the reaction that the gospel is dynamite! This is quite out of place, for the emphasis is not on blowing false religions out of the way or blasting a trail of success for the true faith, or even on delivering people from habits they have been unable to shake off. Paul himself goes on to explain in what sense “power” is to be understood. The stress falls not on its mode of operation but on its intrinsic efficacy. It offers something not to be found anywhere else — a righteousness from God.

Closer at hand is the linkage between power and salvation. Judaism was prone to think of the law as power, but this is not affirmed in Scripture. As for salvation, the OT is clear in its teaching that whether it is conceived of physically as deliverance (Exo 14:13) or spiritually (Psa 51:12), it comes from the LORD. This is maintained in the NT as well, and is affirmed in Paul’s statement that the gospel is “the power of God” for salvation. So if the apostle permits himself to say that if he himself saves anyone (1Co 9:22), it is only in the sense that he is Christ’s representative who is able to point out the way to his fellowmen.

Paul elsewhere writes of those who profess the name of Christ, but deny the “power” of the gospel (2Ti 3:5) — that is, they reject the transforming power of the Bible’s message (Col 3:10; 1Co 1:4; Eph 3:6,7,20).

SALVATION: Salvation is a broad concept. It includes the forgiveness of sins, but involves much more, because its basic meaning is soundness or wholeness. It promises the restoration of all that sin has marred or destroyed. It is the general term that unites in itself the particular aspects of truth suggested by justification, reconciliation, sanctification, and redemption. But its efficacy depends on man’s willingness to receive the message.

FIRST FOR THE JEW, THEN FOR THE GENTILE: To the Jew first, that is, in point of national precedence and privilege (Rom 3:1,2). God, after having dealt in a special way with the Jew in OT days and having followed this by sending his Son to the lost sheep of the house of Israel, could not pass by this people. To them was given the first opportunity to receive the Lord Jesus, both during his ministry John 1:11) and in the Christian era (Acts 1:8; 3:26). Paul himself followed this pattern (Acts 13:45, 46:28:25,28).

The opportunity of salvation was first to the Jew (John 4:22), but tribulation is also to Israel first, for their rejection of Yahweh’s ways (Rom 2:9,10). Israel has turned their back to Him, yet because of the promises Yahweh has made to the patriarchs concerning His people, He will never forsake them (1Sa 12:22; Jer 31:37; Hos 14:4). Paul expounds this principle at length in Rom 11.

Rom 1:17

A RIGHTEOUSNESS FROM GOD: The reason given is that this salvation discloses “a righteousness from God.” Paul is dependent here on the OT (Isa 46:12,13; 61:10). God’s “righteousness” does not mean simply a sinless character; that is of course true, but it is here beside the point. In the Hebrew tradition, God’s “righteousness” is the way He acts, and the absolute faithfulness with which He remembers and maintains His covenants of promise to man. Such an idea was quite foreign to Greek thought. Clearly, the character of God is involved in the sense that what He does and provides must be in keeping with His nature (Rom 3:26). But just as clearly, the expression must go beyond this to include the activity of God. The gospel would not be the good news if it simply disclosed the righteous character of God. Such a message would scarcely demand faith. In view of man’s sinful state, it could well create fear. But if salvation as God provides it and offers it is fully in keeping with His righteous character, then it has integrity. If it satisfies God, man can be content with it — for it is not only right; it is the ONLY right!

This verse is prelude to Rom 3:21-25, where Paul, dealing with the sacrifice of Christ, shows that God’s righteousness is demonstrated in setting forth His Son as a covering, or mercy seat, for sins. Thus God may be seen to be at the same righteous and merciful: righteous in His character and promises, and merciful in providing a way for sinful man to find his way back to Him.

In Phi 3:9, Paul contrasts his pre-Christian state, in which he had a righteousness based on observance of the law, with his present situation, in which he rests on a righteousness which is of (from) God, based on faith. In summary, God’s righteousness in this context, while it has an implied reference to his character, stresses divine provision. What this entails will be unfolded by Paul in due course. Paul had already taught that Christ was the medium for the bringing of righteousness from God to sinful man (1Co 1:30; 2Co 5:21).

BY FAITH FROM FIRST TO LAST: Or, better, as AV and NIV mg: “from faith to faith”. More literally, “out of” faith “unto” faith. A recognition of the righteousness of God (in His character, AND His plan) springs “out of” faith, once it has heard the word of God (Rom 10:17). This righteousness is made available “through” faith in Jesus Christ (ie Rom 3:22). And thus is begun, and continued, a life of faith — so that the initial act of faith, in belief and baptism, leads “unto” a deeper and more lasting faith in daily life. And thus “the righteous will LIVE by faith!” (Hab 2:4). Or, as James puts it, “You see that his [Abraham’s] faith and his actions were working together, and his faith was made complete by what he did” (Jam 2:22).

The central affirmation of Habakkuk is the last part of Hab 2:4: ‘the righteous will live by his faith.’ There are three key words in this affirmation: righteous, live, and faith. It is interesting that in the three places where this verse is quoted in the NT, in each case a different word receives the emphasis: (1) In Rom 1:17, the emphasis is on ‘righteous.’ Paul’s concern in Romans was with the righteousness of God and how people can obtain it. (2) In Gal 3:11, the emphasis is on ‘faith.’ Paul contrasted salvation by works and salvation by faith in Galatians. (3) And in Heb 10:38, the emphasis is on ‘live.’ The writer to the Hebrews stressed the importance of living by faith as a way of life rather than turning back to Judaism and living by the Law.

Thus we can see that this statement is packed with meaning. In fact, many people believe that this verse expresses the central theme of the entire Bible.

This verse may be amplified thusly: “The righteous (ie, those who are justified and declared righteous by God — being absolved of their sins) shall live (ie, NOW, in their daily lives of faith, and in the FUTURE, in the day of resurrection and glory) by their faith (ie, by acknowledging their utter dependence upon the LORD).”

Rom 1:18

Vv 18-32: Instead of plunging at once into an exposition of the gospel, Paul launches into a lengthy exposure of the sinfulness of man. The “good news” must be preceded by the “bad news”; else, who would know how “good” the “good news” was!? This is sound procedure, for until men are persuaded of their lost condition they are not likely to be concerned about deliverance. So Paul undertakes to demonstrate in the human situation a grievous lack of the righteousness God requires.

Vv 18,32: These two verses are joined together in thought, and vv 19-31 are parenthetical. Vv 19,20 explain and qualify v 18, while vv 21-31 describe the abominable degradation that followed the rejection of God.

THE WRATH OF GOD: “Wrath” = “orge”, meaning “a slowly developing of heat and fire until it consumes”.

REVEALED: “Apokalupto” = to uncover, unveil. In v 17 the “righteousness” of God was revealed, and now here the “wrath” of God is likewise revealed.

GODLESSNESS: “Asebeia”: the opposite of “eusebeia”; related to the mind: a lack of reverence, an impiety that arrays man against God, not simply in terms of neglect but also of rebellion

WICKEDNESS: “Adikia”: unrighteous ACTIONS; injustice, relating to man’s conduct toward his fellows. The two together (godlessness and wickedness) serve to denote the failure of mankind in terms of the requirements of the two tables of the Decalogue. No distinction is made here between Jews and Gentiles, since “men” is broad enough to include the human race. These are the very areas in which the prophets found fault with Israel. But as the thought unfolds, the culprit appears much more sharply in terms of Gentiles than of Jews.

WHO SUPPRESS THE TRUTH: Whenever the truth starts to exert itself and makes them feel uneasy in their moral nature, they hold it down, or suppress it. Some drown its voice by rushing into their immoralities; others strangle the disturbing voice by argument and by denial.

THE TRUTH: Gr “alethia”: “The manifested, veritable essence of the matter”, or the very existence of God Himself.

Rom 1:19

PLAIN: Gr “phaneros” = open to sight.

Rom 1:20

“A simple consideration of the activities in which the power of the universe is engaged provides satisfactory witness of the working of God; for we are led to contemplate the wide range of ordered operations, each directed to its own end, and duly controlled within that end. We observe, in spite of human ignorance in so many details, how operations coordinate, and represent one magnificent harmony of purpose for beneficent ends. Every example of design would be pertinent. We shall content ourselves with citing just one obvious case which all can observe and admire. We refer to a common flowering plant. It usually begins from a seed planted in the ground. This sends out roots growing downwards and a shoot growing upwards into the air. From the shoot come leaves and flowers, and these flowers comprise a fascinating combination of contrivances for the production of fertile seeds, with which not only the earth with its supply of nourishment through the roots is associated, but also the sun and rain and air and insects play their part in so marvelous and admirable a manner as to compel an acknowledgment of the working of God. Wisdom must recognize in these ordained processes which produce and preserve each species the compelling evidence of eternal power infallibly guided by God Himself. Eternal power and Godhead are thus seen from things that are made” (WW, Xdn 113: 424,425).

“Tell a man that man’s most intricate computer ‘just happened’ by a heap of nuts and bolts falling into a pile yesterday, and he’ll say you are mad; and he will be right. Tell a man that a worm’s brain (which is infinitely more intricate and wonderful than man’s most advanced computer) ‘just happened’ by a few bits of nothing falling together one hundred billion years or so ago, and he’ll say you are an educated modern scientist; and he will be right again. Tell him that, if he can believe that, he is ‘safely’ over the hump out of rationality and reality into evolutionary fantasy and superstition… ‘His eternal power and divinity are clearly seen from the Creation of the world, by the things that are made, so that they are WITHOUT EXCUSE.’ That’s God’s viewpoint, and it’s preeminently reasonable” (GVG).

See Lesson, Unknown God.

Rom 1:21

NOR GAVE THANKS TO HIM: “Thanks” is Gr “charis”, that which causes joy. Not only had men refused to glorify Yahweh, having had a knowledge of Him, but they were not even thankful for the fact that He had provided a way of approach to Him.

THEIR THINKING BECAME FUTILE: Cp the men of Noah’s day: Gen 6:5; 8:21. The suggestion is that mythology and idolatry grew out of man’s insistent need to recognize some power in the universe greater than himself, coupled with his refusal to give God the place of supremacy. He had to make a substitution. It is highly suggestive that the verb “to become futile” yields a noun form that was used for idols (Acts 14:15). Idols are unreal and unprofitable, and their service can only lead to futility and further estrangement from the true and living God. Cp Daniel’s rebuke of Belshazzar (Dan 5:23).

THEIR FOOLISH HEARTS: Cp Psa 14:1.

DARKENED: Darkness is the absence of light, and can only be remedied by an application of light: cp Joh 1:5,9; 8:12; 12:36,46.

Rom 1:23

Man is constitutionally a worshiper. If he gives up God, then he will take something else. Paul shows the folly of this (Acts 17:29-31). Note the degrading order of objects worshiped. And so man got so low that eventually “God gave them over” (v 24).

Language particularly suited to Jews, contrasting what they were (“wise”, v 22; the “glory” of God) with what they have become (“fools”, v 22; “exchanged” for “images”).

This abandonment of God in favor of inferior objects of worship is traced in a descending scale. “Mortal man” is the first substitution. The Creator is forsaken in preference for the creature. Scripture shows us the deification of man in the case of Nebuchadnezzar. The colossus that appeared in his dream was interpreted by Daniel as pointing to the king himself so far as the head of gold was concerned (Dan 2:38). Wasting no time, the monarch erected an immense statue of gold and compelled his subjects to prostrate themselves before it (Dan 3:1). In Paul’s day the cult of Caesar had spread throughout the empire. Before long, Caesar and Christ would be competing for the homage of society. In modern times the western world has outgrown crass idolatry, but humanism has subtly injected the worship of man without the trappings. God is quietly ruled out and man is placed on the throne.

The next stage is worship of the animal kingdom. V 23 owes its wording largely to Psa 106:20. The immediate context refers to the sin of Israel in making a calf at Horeb and bowing down to this molten image. Paul makes one change in the text of the psalm, which reads: “And they changed their glory for the likeness of an ox that eats grass.” To the psalmist God is the glory of the Israelites. Paul seems to make the glory of God his spirituality, in contrast to any attempt to express his excellence in physical terms. God’s majesty may well be included here. Whereas Paul is dealing with a characteristic sin of paganism, he resorts to OT history for an illustration. God did not and could not condone idolatry in the people He had chosen. His judgment fell heavily when there was no repentance, even to the point of desolation and deportation from the land he had given Israel.

According to the prophetic word, the worship of man and beast will merge during the Last Days: “If anyone has insight, let him calculate the number of the beast, for it is man’s number” (Rev 13:18).

Rom 1:24

GOD GAVE THEM OVER: This becomes a refrain (vv 24,26,28). For a nuance of the term, see 1Co 5:5; 1Ti 1:20. The same expression is used of God’s judgment on Israel for idolatry (Acts 7:42). In our passage the reference is principally to Gentiles (Israel was largely purged of this sin by means of the captivity in Babylon). We are not told how this giving over was implemented, but most likely we are to think of it in negative terms — ie, that God simply took his hands off and let willful rejection of himself produce its ugly results in human life. There is no suggestion here of direct intervention such as was granted to Israel by sending prophets to plead with God’s people concerning their unfaithfulness.

SEXUAL IMPURITY: “Uncleanness” in AV: Gr “akatharsia”, a moral condition: Eph 4:18,19; 1Th 2:3. Not “simple” sexual immorality, but ritual immorality: a ref to cultic prostitution, as in Corinthian temple/brothels, and elsewhere in the Roman Empire. Also borrowed from the Canaanite peoples in OT times. Why? Because it was part of the process by which “they exchanged the truth of God for a lie” — ie, false gods (v 25)!

DEGRADING: “Atimazo”: disgrace, reproach, insult: cp Mar 12:4; Luk 20:11.

Rom 1:25

A LIE: Better, “THE lie”: a false religion, accepted in place of the worship of the true God.

AND WORSHIPED AND SERVED CREATED THINGS RATHER THAN THE CREATOR: To substitute the worship of a creature for the Creator is the height of perversity and folly, meriting the retribution mentioned (cp 2Ti 3:4). Today’s worldly pleasures are a parallel, as they are designed to serve the creature — hence “creature comforts”!

Rom 1:26

Vv 26,27: See Lesson, Homosexuality.

Rom 1:27

INDECENT: “Askeemosune”: cp 1Co 7:36; 12:23; 13:5; Rev 16:15.

Rom 1:28

DEPRAVED: The word “adokimos” is translated “reprobate” (Rom 1:28; 2Co 13:5-7, 2Ti 3:8; Tit 1:16), “castaway” (1Co 9:27), and “rejected” (Heb 6:8). It is used to describe a counterfeit coin, deficient as to weight or quality of metal. It is also used, figuratively, to describe a cowardly soldier who fails the test of battle; a candidate rejected for office; and a stone rejected by the builders. In each case, that which is “reprobate” has promised something by its outward appearance that it cannot deliver! It has, perhaps, a “name to live”, but it is dead — like clouds that promise rain, but give none; like stars in the heavens that appear fixed, but prove to be “wandering stars”, or meteors.

WHAT OUGHT NOT TO BE DONE: What is “not fitting” (RSV), or “not becoming” (Roth).

Rom 1:29

EVERY KIND OF WICKEDNESS: Scholars have found it difficult to detect any satisfactory classification in the long list of offenses included here, which only confirms the fact that sin is irrational in itself and disorderly in its effects.

In fact, there are 22 kinds of wickedness — the same as the letters in the Hebrew alphabet! Sins “from A to Z”!

GREED: “Pleonexia”: a desire for more. It can be either a desire for good or evil. Here, of course, it is evil. In 1Co 12:31, it is that which is good. Associated with wickedness in Mar 7:22; and compared with idolatry in Col 3:5.

DEPRAVITY: “Maliciousness” (AV): “kakia”, a comprehensive term for all evil, esp immorality (cp 1Pe 2:1), the vicious disposition and desires, rather than the active exercise of them.

ENVY: “Phthonos”, jealousy: cp Mat 27:18.

STRIFE: Debate, rivalry, contention.

GOSSIPS: “Psithristes”: liars, secret slanderers.

Rom 1:30

SLANDERERS: “Katalalos”: open slanderers (cp “whisperers” in AV, v 29).

Rom 1:32

BUT ALSO APPROVE OF THOSE WHO PRACTICE THEM: To deliberately pursue a wrong course is bad, but to find delight in others doing the same things is the ultimate in moral corruption.

Rom 2:1

Rom 2: The question is asked: How can justification take place without the works of the law, even though James says: ‘Faith without works is dead’? In answer, the apostle distinguishes between the law and faith, the letter and grace. “The ‘works of the law’ are works done without faith and grace, by the law, which forces them to be done through fear or the enticing promise of temporal advantages. But ‘works of faith’ are those done in the spirit of liberty, purely out of love to God. And they can be done only by those who are justified by faith… Paul does not say that faith is without its characteristic works, but that it justifies without the works of the law. Therefore justification does not require the works of the law; but it does require a living faith, which performs its works” (ML).

YOU, THEREFORE, HAVE NO EXCUSE…: The implication in the opening verse is that a Jewish listener, heartily endorsing the verdict rendered concerning the Gentiles, fails to realize his own plight. True judgment rests on the ability to discern the facts in a given case. If one is able to see the sin and hopelessness of the Gentile, he should logically be able to see himself as being in the same predicament. But he is so taken up with the faults of others that he does not consider his own failures (cf Mat 7:2,3). The charge that he who passes judgment does the same things he sees in others is enlarged in Rom 2:17-24.

WHO PASS JUDGMENT: Which is contrary to Christ’s commandments: Mat 7:1; Luk 6:37; Rom 14:3,10,13; 1Co 4:3,5.

“Hypocrisy is a real killer. Often it seems not nearly so obvious to the hypocrite themselves, yet others (and especially children and teenagers) can spot it a mile off. Hypocrisy happens when our word and actions don’t match. There are two ways we are shown in this chapter that warn us against having mismatched words and actions.

“The first is by passing judgement on someone else when we ourselves do the same thing. It is important to look at ourselves critically as we look at other people, because if we do that we will become much more humble and realize that we too, all too often, fall under the same condemnation as we dish out to them.

“The second concerns our teaching. Paul put it best: ‘You then, who teach others, do you not teach yourself? You who preach against stealing, do you steal? You who say that people should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? You who brag about the law, do you dishonor God by breaking the law?’ Let us always be sure that our words and our actions go hand in hand so that God’s name is not blasphemed” (RP).

Rom 2:3

GOD’S JUDGMENT: Gr “krima” = the great and terrible “day of the LORD”, when Christ shall be the righteous judge of the world, on behalf of the Father (Act 17:31). Cp v 5n.

Rom 2:4

DO YOU SHOW CONTEMPT: “Kataphroneo”: the think lightly of. The KJV has “despisest”, but the Jew did not despise His God; he rather treated Him lightly, or disesteemed Him.

THE RICHES OF HIS KINDNESS: Cp “RICHES of his glory” (Rom 9:23), and “the depth of the RICHES of the wisdom and knowledge of God” (Rom 11:33).

The kindness, or goodness, of God is revealed in the Hope of Israel: the gospel of salvation. Isa 63:7 describes His goodness to a rebellious house of Israel.

TOLERANCE: Demonstrated in 400 years, more or less, of tolerance until the sin of the Amorites reached its full measure (Gen 15:16), and the 40 further years He waited while Israel filled up “the measure of the sin of your forefathers” (Mat 23:32).

But God’s tolerance, or forbearance, can actually produce a scornful attitude with his people Israel, as though that forbearance were but a confirmation of their security, if not a sign of weakness on God’s part. “Because sentence against an evil deed is not executed speedily, the heart of the sons of men is fully set to do evil” (Ecc 8:11).

PATIENCE: “Macrothumia”, slowness in avenging wrongs. As in the time of Noah (1Pe 3:20).

LEADS YOU TOWARD REPENTANCE: God desires repentance and not (only) sacrifice (1Sa 15:22). Repentance (“metanoia”) sig a change, a reversal — the sorrow for sins committed in a secondary aspect of true “repentance”; there must be a desertion of the past way of life.

Rom 2:5

STUBBORNNESS: “Sklerotes”: callous, hard. Stubbornness was a natural characteristic of Israel (Isa 30:8,9). See Exo 14:12; Act 13:44-46.

UNREPENTANT: Gr “ametanoetos”: lit, without change (in ct v 4).

Hard-heartedness is first seen in Pharaoh (Exo 4:21; 7:3,13; 8:15,32; 9:12,34; 10:1,20,27; 11:10; 14:4,8). So when this description is used of anyone in Israel, it is very pointed: ‘You are being like the oppressing Egyptians from whom I have delivered you!’ Cp Deu 15:7; 2Ch 36:13; Psa 95:8; Isa 63:17; Mark 10:5; 16:14; John 12:40; Rom 2:5.

YOU ARE STORING UP: “Thesaurizo”, from a root meaning a “treasure” (cp AV translation). There is an intended irony: the only “treasure” such men and women will have is the wrath of God. The faithful, on the other hand, store up treasures of wisdom and spiritual riches (Mat 6:20).

WHEN HIS RIGHTEOUS JUDGMENT WILL BE REVEALED: The theme of condemnation, running through Romans, and esp Rom 1:16 to Rom 3:20, is directed against the Judaizers. This condemnation falls upon all that cling to Law as a means of justification from sin; both Israel after the flesh and Israel after the Spirit.

The future day of judgment: 2Pe 3:7,10.

Rom 2:6

// Mat 16:24-28; Rev 22:12.

Rom 2:7

PERSISTENCE IN DOING GOOD: “All progress begins one step at a time. There is no sudden leap to greatness. Good work done little by little becomes a great work. The house of success is built brick by brick.

“You can do what you want to do, achieve what you want to achieve, attain any reasonable objective you may have in mind. Not all of a sudden, nor in one sweeping act of achievement. You will do it gradually, day by day and play by play. If you want to do it, if you work to do it, you will accomplish your goal over a sufficient period of time.

“Your big accomplishments will be a series of little accomplishments. Many strokes overthrow the tallest oak” (MT).

PERSISTENCE: Gr “hupomone”: a remaining under, hence a bearing up under hardship. Note the patience and persistence of Christ: 2Th 3:5; 1Th 1:3; Heb 12:1,2; Mat 24:13; Heb 10:36; Jam 5:7-11. Consider also Jam 5:11 and Heb 6:15.

Can one EARN eternal life? “At the very least, it is safe to say that [Paul] is not contradicting what he says later about the impossibility of having salvation by means of the works of the law (Rom 3:20). Far from teaching a system of salvation by works, the statement of v 7, rightly understood, teaches the opposite. ‘The reward of eternal life… is promised to those who do not regard their good works as an end in themselves, but see them as marks not of human achievement but of hope in God. Their trust is not in their good works, but in God, the only source of glory, honor, and incorruption’ (Barrett). Paul is simply portraying the motivation and the tenor of the life that will culminate in eternal fellowship with God… The good works the believer performs do not bring him salvation, but they attest the salvation he has received by faith (Rom 6:22), and therefore have an essential function (cf Eph 2:8-10)” (EBC).

Rom 2:8

REJECT: “Apeitheo”: to be disobedient: cp 1Pe 3:1; 4:17. The opposite of “peitheo”, to be persuaded or won over, signifying a habitual course of action. One who knows the Truth, but knowingly and willingly refuses to act upon it.

AND FOLLOW EVIL: Cp Rom 1:18.

WRATH AND ANGER: “Thumos” and “orge”: hot anger of passion, and a settled, lasting emotion.

Rom 2:9

TROUBLE: “Thlipsis”: affliction, a pressing or pressure, that which burdens the spirit. Hence the English “depression”. Cp 2Th 1:6.

DISTRESS: “Stenochoria”, lit narrowness of place. No possibility of escape.

DOES: Gr “prasso”, to practice or perform habitually: cp 1Jo 3:4,9; John 3:20,21; 5:29.

EVIL: Gr “kakos”, generically bad. It embraces every form of evil whether moral and physical, and denotes that which is useless, incapable or bad.

Rom 2:10

PEACE: “Eirene”: rest in ct to strife. As influenced by the Heb “shalom”, sig a state of health or wellbeing, a peace with God (Phi 4:6-9). Yahweh is the God of peace: Rom 15:33; 16:20p; 1Th 5:23; Heb 13:20.

FIRST FOR THE JEW, THEN FOR THE GENTILE: Cp Rom 1:16.

Rom 2:11

FOR GOD DOES NOT SHOW FAVORITISM: This is the truth that Peter learned in the Cornelius incident (Acts 10:34; see also 1Pe 1:17; Eph 6:9; Col 3:2; Jam 2:1). Paul explains this in the following verses.

Rom 2:12

“As many as have sinned (in disobeying the truth, v 8) outside covenant relationship, will perish when Christ comes. Their doom is sealed. But as many as have sinned in covenant relationship will be judged, for they have stood related to a possible reception of glory, honor and immortality” (CRom 29).

APART FROM LAW: Or “without law”: that is, those outside covenant relationship but possessing a knowledge of the Truth (cp v 8: “reject the truth”).

UNDER THE LAW: This is better than the KJV “in the law”. “Under” here points to those who came within the scope of the privileges, responsibilities and judgments of a Law.

Rom 2:13

Vv 13-15 are parenthetical. V 12 may be followed by v 16 for continuity of argument.

We have a reminder in Jam 1:22-24 of the ease with which the Jew could hear the law read and still go away without any effect on his life and conduct. Those who will be “declared righteous” are the doers of the law (v 13). This is the first occurrence in Romans of the important expression “be declared righteous”, which will be elaborated in Rom 3.

NOT THOSE WHO HEAR THE LAW: See Mat 7:15-21; Act 10:35; 1Jo 2:29; 3:7,10.

THOSE WHO OBEY THE LAW: See Jam 2:22-24.

Rom 2:14

DO BY NATURE: No one by nature is righteous (see Rom 1:18-32). This passage relates to CONVERTED Gentiles, whose minds have taken on the teaching of God. Such Gentiles keep God’s law, not by any outward show of formalism, but by a new nature which is begotten by the gospel which enlightened their consciences.

THEY ARE A LAW FOR THEMSELVES: That is, the law is a part of them. They are the embodiment of God’s law. Now, when they sin, their consciences can accuse and correct their actions (v 15). A believing Gentile, then, is more “righteous” than a natural Israelite because the former absorbs into his conscience the things which he hears, whereas the Israelite has paid no heed.

Rom 2:15

THEIR THOUGHTS NOW ACCUSING, NOW EVEN DEFENDING THEM: Their IMMEDIATE judge (the enlightened conscience) can inform them as to what their ULTIMATE judge will say about their actions — giving them an opportunity for self-correction before it is too late.

Rom 2:16

ON THE DAY WHEN GOD WILL JUDGE MEN’S SECRETS THROUGH JESUS CHRIST: “We commend to the serious consideration of everyone interested, the sobering fact that there is a day appointed when God shall judge the secrets of men by Jesus Christ, justifying the righteous and condemning the wicked. It is a fact that will encourage, strengthen, and sustain every person who, having been enlightened and joined the brotherhood of Christ, is working with a single eye, as seeing him who is invisible: and it is a fact that, vividly realized, will correct and purify those who, in a similar position, may be suffering themselves to be diverted from the path of truth and duty by considerations of a temporal nature. The record of the judgement seat is written now in the lives of those who will appear there” (XdmAst 87).

THE DAY: Psa 75:2; Ecc 12:14; Heb 9:27; 2Ti 4:1; Mat 12:36; Joh 12:48; 1Co 4:5.

SECRETS: 1Co 4:5; Ecc 12;14; Heb 4:13. Many an act that seems entirely praiseworthy to those who observe it may actually be wrongly motivated, and contrariwise some things that seem to men to merit stern disapproval may pass muster in this supreme court because the intention behind the deed was praiseworthy.

Rom 2:17

Vv 17-24: Here Paul begins to engage in dialogue with a representative Jew, and his razor-sharp irony is superb for its deftness. He proceeds to build up the Jew, citing his various distinctions and appearing to appreciate them (vv 17-20), only to swing abruptly into a frontal assault by exposing the inconsistency between his claims and his conduct (vv 21-24). The Jew was characterized by his reliance on the law, given by God through Moses. It came as the result of a relationship with God enjoyed by no other people. In Paul’s time some of the leaders of Judaism were making such extravagant statements about the law as to put it virtually in the place of God. Many Jews were trying to keep the law for its own sake, to honor the law rather than its giver. This tendency was even more developed after the fall of Jerusalem, when the law became the rallying point for a nation that had lost its holy city and its temple.

Paul concedes that the use of the law will bring knowledge of God’s will and a recognition of its superior teaching. But this is not all, for the Jew thinks that this advantage makes him superior to the Gentile. To paraphrase Paul: ‘You come to the Gentile and propose yourself as a guide for his blindness (when, as a matter of fact, as I have already shown, he has a light and a law as well as you). You come to the Gentile as though he were dumb and childish, giving you the whip hand, which you thoroughly relish. To you they are mere infants, knowing next to nothing.’ By employing terms actually used by the Jews for the Gentiles, one after the other, not once suggesting that the Gentile has anything to his credit, but invariably magnifying the Jew, Paul has succeeded in exposing Jewish pride and boasting as utterly ridiculous.

IF YOU CALL YOURSELF A JEW: With all the heritage and exclusiveness which that name carried.

IF YOU RELY ON THE LAW: “In the Law the Jew saw the Magna Carta which gave him his assurance of salvation” (Meyer).

AND BRAG ABOUT YOUR RELATIONSHIP TO GOD: As though that gave him an exclusive claim to His favor. Cp Deu 4:7; Psa 135:4; Isa 48:1; Jer 7:4.

Rom 2:18

APPROVE OF WHAT IS SUPERIOR: AV mg has “triest the things that differ”. Being able to discriminate between good and evil (cp Phi 1:10), they could intelligently reject the vain philosophy of the Greeks.

YOU ARE INSTRUCTED BY THE LAW: “Katecheo”, orally instructed, taught by word of mouth. By the constant reading and hearing of the law in the synagogues (and some homes) the Jew was more familiar with its contents.

Rom 2:19

A GUIDE TO THE BLIND: But it was not always so (Mat 15:14), and of course that was the point!

A LIGHT: Psa 119:105; Isa 49:6,9,10.

Rom 2:20

A TEACHER OF INFANTS: Those young in understanding (1Co 3:1; Heb 5:13; 1Pe 2:2). But, again, this is ironic!

THE EMBODIMENT OF KNOWLEDGE AND TRUTH: But if the Jew failed to see Christ in the words of Scripture, then he would have only the FORM of godliness whilst denying the POWER (2Ti 3:5).

Rom 2:21

Vv 21-24: Abruptly the shadow-boxing turns aggressive and the blows become lethal as the Jew is confronted by the disparity between what he teaches others as the will of God and his own manner of life. The thrust loses nothing of its forthrightness by being posed in a series of questions, for the effect is to turn the complacent Jew back on himself to search his own soul.

The indictment is summarized by the general charge of breaking the very law the Jew boasts of (v 23). In fact, the failure is so notorious that even non-Israelites notice the discrepancy. At this point Paul introduces a quotation from Isa 52:5. God has been obliged to chasten his disobedient people by permitting them to go into captivity, where their captors make sport of their God who was apparently unable to prevent their deportation (cf Eze 36:20,21). But there also the fault lay not with God but with his people who had refused to take His law seriously.

YOU, THEN, WHO TEACH OTHERS, DO YOU NOT TEACH YOURSELF?: Thus showing, by your own actions, your hypocrisy: Mat 7:3; 23:3.

DO YOU STEAL?: By withholding from God what was rightfully His (Mal 1:8; 3:8; Mar 11:17).

Rom 2:22

DO YOU COMMIT ADULTERY?: The Jew was so quick to seek out and condemn the adulterous woman (John 8:3-11), and yet he could secretly (Mat 5:27,28) and hard-heartedly (Mat 19:8) commit with impunity the same offence (Mat 5:31,32).

DO YOU ROB TEMPLES: “A cognate of the same word occurs in Acts 19:37, where it covers sacrilege in the general sense of desecrating sacred things. But in this passage in Romans a precise, strong contrast is intended. The Jew who has been taught to abhor idols is charged with laying hands on them for the sake of profit. This may sound inconceivable, but if the robbery was directed at the offerings brought to the idol, this was tantamount to robbing the idol and thereby desecrating the temple. Ancient temples were repositories of treasure and were therefore a source of temptation to the avaricious (cf Jos Ant 4:207)” (EBC).

Rom 2:23

A statement of summary to the previous verses. ” ‘How can you say, “We are wise, for we have the law of the LORD,” when actually the lying pen of the scribes has handled it falsely? The wise will be put to shame; they will be dismayed and trapped. Since they have rejected the word of the LORD, what kind of wisdom do they have?” (Jer 8:8,9).

Rom 2:24

Paul quotes from Isa 52:5, where, on account of Israel’s continual sins against Yahweh’s Law, the nations were caused to blaspheme Israel’s God. David’s sin against Uriah brought the same result: “By doing this you have made the enemies of the LORD show utter contempt — or blaspheme!” (2Sa 12:14).

Rom 2:25

“Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole law” (Gal 5:3).

BUT IF YOU BREAK THE LAW: And ALL did! Rom 3:23.

AS THOUGH YOU HAD NOT BEEN CIRCUMCISED: Because cursed by the very law that established circumcision (Gen 17:14).

Rom 2:26

“Circumcision is nothing and uncircumcision is nothing. Keeping God’s commands is what counts” (1Co 7:19). “For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love” (Gal 5:6). “Neither circumcision nor uncircumcision means anything; what counts is a new creation” (Gal 6:15). “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” (2Co 5:17).

Rom 2:29

CIRCUMCISION OF THE HEART: Cf Deu 10:16; 30:6; Jer 4:4; 9:25,26.

PRAISE: The word Jew, coming from the Heb “Judah”, sig “praise” (Gen 49:8). But the Jew loved the praise of men more than the praise of God (John 12:43). To them circumcision was the occasion for glorying in their own flesh (Gal 6:12,13)… in direct contrast to the principle of the gospel of Christ: “so that no one may boast before him” (1Co 1:29).

Rom 3:1

WHAT ADVANTAGE, THEN, IS THERE IN BEING A JEW?: That is, in light of Rom 2:28,29.

CIRCUMCISION: Referring, still, to the just previous verses.

Rom 3:2

MUCH IN EVERY WAY!: A manifold advantage, made explicit by “first of all”. There seems no doubt that this suggests an enumeration, but Paul proceeds no further than his first point. The reader is kept waiting a long time for any resumption, but eventually the full list is provided (Rom 9:4,5).

THEY HAVE BEEN ENTRUSTED WITH THE VERY WORDS OF GOD: The Jews have been made the custodians of the Word of God (Deu 4:5-8; Psa 147:19,20). And so salvation is of the Jews (John 4:22); they should have been a “light” to the Gentiles (Rom 2:17-20).

Rom 3:3

WHAT IF SOME DID NOT HAVE FAITH?: To be “entrusted” (v 2) with the divine oracles obviously means more than to be the recipient of them. Actually it means more even than to be the custodian and transmitter of them. What is called for is faith and obedience. And it is just at this point that the Jew failed. Paul has already dealt sufficiently with Jewish failure in terms of the law, but here he deals with it in terms of God’s revealed purpose.

He is considerate in saving that “some did not have faith”. In 1Co 10:1 he says that some became idolaters, some murmured, etc. Actually, only two men of the Exodus generation pleased God and were permitted to enter the promised land. Paul is recognizing the concept of the faithful remnant in Israel.

DID NOT HAVE FAITH: Is the rendering “did not have faith” (“did not believe”: AV) acceptable here, or should one regard the RSV translation, “were unfaithful”, as preferable? The problem is to determine which fits better with the contrasting term, “God’s faithfulness”. The revelation of God summons both man both to faith (in its promissory character) and to faithfulness (in its exhortational aspect).

WILL THEIR LACK OF FAITH NULLIFY GOD’S FAITHFULNESS?: Because some in Israel failed (actually, only a few did NOT fail!), shall God withdraw His promises and be proved “unfaithful” because of them? Of course not.

Rom 3:4

NOT AT ALL!: “God forbid” (KJV). “Let it not be so.” The word for “God” is not in the original.

LET GOD BE TRUE, AND EVERY MAN A LIAR: That is, “even IF every man were a liar, still God would be true!” Cp Psa 116:11.

AS IT IS WRITTEN: Paul now quotes from Psa 51:4 to draw into the argument a notable experience of David: the psalm is written as a memorial to his penitent acknowledgment of his sin re Bathsheba. After being chastened for his sin and refusal to confess it for a long period, David was ready to admit that God was in the right and he was in the wrong.

Rom 3:5

BUT IF OUR UNRIGHTEOUSNESS BRINGS OUT GOD’S RIGHTEOUSNESS MORE CLEARLY: Because of the sharp contrast between the two.

WHAT SHALL WE SAY? THAT GOD IS UNJUST IN BRINGING HIS WRATH ON US?: Is it not possible (so the question might go) that since human failure can bring out more sharply the righteousness of God, the Almighty ought to be grateful for this service and soften the judgment that would otherwise be due the offender? The question is one a Jew might well resort to in line with his thought that God would go easy on His covenant people. The mention of wrath ties in with Rom 2:8,9.

I AM USING A HUMAN ARGUMENT: Lit, “I speak as a man.” “It constitutes an apology for a statement which, but for the apology, would be too bold, almost blasphemous” (Daube, cited in EBC). Paul’s explanatory statement is due to his having permitted himself to use the word “unjust” about God, even though it is not his own assertion. If that were so, that is, if God were unjust, He would not be qualified to judge the world. There is no attempt to establish His qualifications, since the readers, at least, are not in doubt on a point of this sort about which Scripture is so clear.

Rom 3:6

CERTAINLY NOT!: Sw v 4.

IF IT WERE SO, HOW COULD GOD JUDGE THE WORLD?: This would be the natural conclusion to the argument (v 5). But of course, it was a self-evident truth, that “God is judge”, and no one else! He is the only Judge of Jew AND Gentile (Gen 18:25; Deu 32:36; Psa 50:1-6; 149:5-9; 1Pe 3:17,18.

Rom 3:7

As if to say, ‘Then surely God must be more responsible for my “lie” than I am! So why should He condemn me? I am mere clay in His hands.’

Rom 3:8

LET US DO EVIL THAT GOOD MAY RESULT: The same basic argument as in Rom 6:1: “Shall we go on sinning so that grace may increase?”

THEIR CONDEMNATION IS DESERVED: As if to say, ‘This is so obviously ludicrous that it merits no other response!’ Paul will not deal with slanderers who refuse to reason on logical principles in the word of God.

Rom 3:9

Vv 9-19: In proving that both Jews and Gentiles are “under sin” (v 9), Paul brings to bear the witness of Scripture. He gathers together a number of passages from the Psalms and Isaiah. None are righteous; all are departed from the way. Vv 10-12 are from Psa 14:1-3 / Psa 53:1-3; v 13 from Psa 5:9; 140:3; v 14 from Psa 10:7; vv 15-17 from Isa 59:7,8; and v 18 from Psa 36:1. The verses are clearly selected from those that apply to Jews, under the covenant, so that their import cannot be sloughed off on the really “wicked” Gentiles only!

Throat (v 13), tongue (v 13), lips (v 13), and mouth (v 14) trace the stages of speech. Finally the feet (v 15) and the eyes (v 18) get into the act also. But serpent-like speech (Gen 3:1) is clearly the foundation and source of all wickedness. From the speech of that subtle denizen of Eden has sprung, indirectly, all sin. His throat was an “open sepulchre” (Rom 3:13). His tongue, the “little member” full of boasting, brought on the defilement of the whole bodies of both Adam and Eve (Jam 3:5,6). The great fire of corruption was kindled by his words, and human nature was changed for the worse. Now it can rightly be said of all mankind that “the poison of asps is under their lips” (Rom 3:13)!

WHAT SHALL WE CONCLUDE THEN? ARE WE ANY BETTER?: ‘Do we, the Jews, have a higher moral excellence than the Gentiles?’

JEWS AND GENTILES ALIKE ARE ALL UNDER SIN: That is, “under (judgment for) sin”. To be under sin is to be under its sway and condemnation. Thus Paul summarizes his argument in Rom 2.

It is noteworthy that in his discussion of sin up to this point Paul does not charge the Jew with the death of Christ as he does in 1Th 2:15. He could have included the Gentile also (cf Acts 4:27,28) and made this a clinching factor in the case against mankind, but he did not. Perhaps this is because few Jews and still fewer Gentiles were involved in effecting the death of the Lord Jesus. Paul is basing his case on a much wider sampling of human character and conduct. The specific episode of Calvary is not needed to make the verdict certain.

Rom 3:10

Vv 10-18: However, there is another argument waiting to be brought into play to seal the verdict. It is the testimony of Scripture. Writing to those who are for the most part Gentiles, Paul does not set down Scripture first and then work from that as a base for exposition (which is the method used in Hebrews), but he uses only a minimum of reference to the OT to substantiate what he has established. Leaving Scripture to the conclusion of the argument is calculated to increase the respect of the Gentile for it as being able to depict man’s condition accurately and faithfully. Both Jews and early Christians were in the habit of drawing up collections of Scripture passages relating to various topics in order to use them as proof texts for instruction or argumentation. It is not known whether the present collection, taken mostly from the Psalms, is the work of Paul or whether he is utilizing something previously formulated.

Vv 10-12: Citing Psa 14:1-3: the “fool” why denies God “in his heart”.

“Our guilt is great because our sins are exceedingly numerous. It is not merely outward acts of unkindness and dishonesty with which we are chargeable. Our habitual and characteristic state of mind is evil in the sight of God.

“Our pride and indifference to His will and to the welfare of others and our loving the creature more than the Creator are continuous violations of His holy law. We have never been or done what that law requires us to be and to do. We have never had delight in that fixed purpose to do the will and promote the glory of God. We are always sinners; we are at all times and under all circumstances in opposition to God.

“If we have never loved Him supremely, if we have never made it our purpose to do His will, if we have never made His glory the end of our actions, then our lives have been an unbroken series of transgressions. Our sins are not to be numbered by the conscious violations of duty; they are as numerous as the moments of our existence” (CH).

Rom 3:11

// Pro 2:9,10; Psa 69:32; Isa 8:19; Mat 13:14,15.

Rom 3:12

TURNED AWAY: Like a stray sheep that had forgotten its master’s voice (Psa 119:176; Isa 53:6). Israel had left the Shepherd’s path of righteousness (Psa 23:3).

Rom 3:13

Vv 10-12 (Psa 14:1-3) deal with man’s inner thoughts, which are wicked altogether. Now Paul begins to work outward: throat, tongue, lips, mouth, feet, etc. Man’s entire being is adversely affected by sin. His whole nature is permeated with it.

THEIR THROATS ARE OPEN GRAVES: Cit Psa 5:9: men speaking falsehoods (Psa 5:6), thus discharging the malodorous stench of flesh through their corrupt mouths. “Whited sepulchres, full of dead men’s bones” (Mat 23:27).

THEIR TONGUES PRACTICE DECEIT: Cp Jam 3:5,6; Isa 59:3.

THE POISON OF VIPERS IS ON THEIR LIPS: Cit Psa 140:3: the metaphor of a serpent’s forked tongue under which is a deadly poison. All sin started from the serpent’s lie in Eden: that which comes out of a man’s heart defiles him (Mat 15:10-20). The tongue is full of deadly poison (Jam 3:8).

Rom 3:14

THEIR MOUTHS ARE FULL OF CURSING AND BITTERNESS: Cit Psa 10:7. The bitterness of deceit, lying and hypocrisy (Mat 23:27; Psa 59:12; Jam 3:10).

Rom 3:15

Vv 15-17: Cit Isa 59:7,8: the wicked nation of Israel. Isaiah seems to be quoting Pro 1:11,16 in turn (cp also Pro 6:17,18).

Rom 3:16

In their wake they leave ruined lives, the abominable manifestation of the evil heart within. In this world of wickedness, human relations suffer, because society can be no better than those who constitute it.

Rom 3:17

THE WAY OF PEACE THEY DO NOT KNOW: In the context of Isa 59:8 is Isa 57:19-21: ” ‘Peace, peace, to those far and near,’ says the LORD. ‘And I will heal them.’ But the wicked are like the tossing sea, which cannot rest, whose waves cast up mire and mud. ‘There is no peace,’ says my God, ‘for the wicked’.”

Rom 3:18

THERE IS NO FEAR OF GOD BEFORE THEIR EYES: Cit Psa 36:1. No regard or reverence for the character, authority and honor of Yahweh.

Rom 3:19

SO THAT EVERY MOUTH MAY BE SILENCED: Building on the thought of Psa 63:11: “The mouths of liars will be silenced.” Also cp Eze 16:60-63; Job 5:15; Psa 107:42.

When human achievement is measured against what God requires, there is no place for pride or boasting but only for silence that lends consent to the verdict of guilty. In the various Biblical scenes of judgment, the silence of those who are being judged is a notable feature (eg, Rev 20:11-14). Questions may be raised for the sake of clarification of the reason for the verdict (Mat 25:41-46), but when the explanation is given, no appeal is attempted. The Judge of all the earth does right (Gen 18:25).

THE WHOLE WORLD HELD ACCOUNTABLE TO GOD: Paul says all the world has been “charged” (v 9) in the court of divine justice. First charged, and now convicted. “Through the commandment sin might become utterly sinful” (Rom 7:13).

“How can Jewish failure in terms of what Scripture requires lead to the involvement of the remainder of the human race? Two possibilities come to mind. One is that the Jewish nation is being regarded as a test case for all peoples. If given the same privileges enjoyed by Israel, the rest would likewise have failed. Their human nature is no different from that of the sons of Abraham. Another possibility, which is the more likely explanation, is that the failure of the non-Jews is so patent that it is not a debatable subject; it can be taken for granted as already established (Rom 1:18-32). Once it has been determined that the record of the Jew is no better, then judgment is seen as universally warranted” (EBC).

Rom 3:20

NO ONE WILL BE DECLARED RIGHTEOUS IN HIS SIGHT BY OBSERVING THE LAW: Cit Psa 143:2: “Do not bring your servant into judgment, for no one living is righteous before you.”

BY OBSERVING THE LAW: For the first time in Romans we encounter the expression “by works of law” (cf v 28) which has such prominence in Galatians (Gal 2:16; 3:2,5,10).

THROUGH THE LAW WE BECOME CONSCIOUS OF SIN: “The law was added so that the trespass might increase” (Rom 5:20). Cp also Gal 3:19-25. The practical result of working seriously with the law is to “become conscious of sin” (cf also Rom 7:7-11). How startling it is to contemplate the fact that the best revelation man has apart from Christ only deepens his awareness of failure. The law itself loudly proclaims his need for the gospel.

Rom 3:21

Vv 21-31: Having shown that all men, on account of their possession of the weakness of flesh, stand condemned on a basis of law before God — where then is man’s justification? On what basis is salvation made possible? Only at the “mercy seat”, or “sacrifice for atonement” in Christ Jesus. Salvation is dependent upon a clear understanding and a dedicated application of the principles contained in these verses.

BUT NOW: Paul is not only stressing an enormously significant point in time (as in 2Ti 1:10: “But it has NOW been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel”), but also a major turning point in his thesis. What went before (Rom 1:18–3:20) was the “bad news”; what follows is the “good news”!

A RIGHTEOUSNESS FROM GOD… HAS BEEN MADE KNOWN: Only God possesses inherent righteousness. If man is to possess righteousness (that is, to be declared justified, or righteous), it can only be by the special means made known (or “manifested”: “phaneroo”) by God. There are only two ways this might be achieved: (1) by vindication, as completely righteous in oneself — which could only be for Christ himself (John 8:46; 16:10; 1Pe 2:22; Rom 1:4); and (2) by forgiveness of sins, acquittal, and reconciliation — which is the path open to everyone else: through the covering name of Christ (Isa 53:11; 1Co 1:30). This comes through faith: the acknowledging of sinfulness and the plea for forgiveness. The following verses amplify this statement.

APART FROM LAW: The Law of Moses can do nothing to save any man; it cannot produce righteousness; it can only highlight sin (v 20).

TO WHICH THE LAW AND THE PROPHETS TESTIFY: “Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow” (1Pe 1:10,11). See also Acts 26:22,23; Mic 6:5-8; Luk 24:27,44; John 5:46; Heb 10:15-17.

This observation prepares the reader for the recital of God’s dealings with Abraham and David as outlined in Rom 4.

Rom 3:22

FAITH IN JESUS CHRIST: That is, as the context makes plain, nothing less than an explicit understanding of and faith in the principles of sacrifice exhibited in God’s Anointed Son.

Rom 3:23

FOR ALL HAVE SINNED AND FALL SHORT OF THE GLORY OF GOD: Like an arrow aimed at the target of God’s “glory”, which — even with the best efforts of the archer — falls dismally short.

But why “glory”? Perhaps because it refers to the name or character of God, to be impressed upon man. This ever-present deprivation is depicted in the restriction of the divine glory to the holy of holies in the tabernacle, and the denial of the right of access to the people except through the high priest once a year. God’s glory is the majesty of His holy person. To be cut off from this fellowship is the great loss occasioned by sin.

Rom 3:24

FREELY: The Gr word “dorean”, translated “without a cause” in Joh 15:25, also appears in Rom 3:24: “being justified freely by his grace”. As gratuitous as was their hatred for Christ, just so was his love for them!

God finds no reason, no basis, in the sinner for declaring him righteous. He must find the cause in Himself. This truth goes naturally with the observation that justification is offered by God’s grace.

REDEMPTION: “Apolutrosis” = to be bought away from. See Lesson, Redemption.

Rom 3:25

GOD PRESENTED: “Some would object to the rendering ‘presented’ on the ground that a public exhibition of the person of Jesus has something almost theatrical about it, and that for this reason the alternative rendering ‘purposed’ (literally, ‘set before himself’) might be preferred. However, there are words in the passage that express manifestation: ‘made known’ (v 21) and ‘demonstrate’ (vv 25,26); so the objection is unwarranted. Also it should be pointed out that the emphasis on faith (v 25) suggests that the real force in ‘presented’ is not so much the actual exhibition of Christ on the cross as in the proclamation of the gospel that makes his saving work central” (EBC).

A SACRIFICE FOR ATONEMENT: Gr “hilasterion”, the mercy seat. The LXX uses this word for the mercy seat in Lev 16:14; Exo 25:27; cp Heb 9:5. God has marked out His Son ahead of time to be a “mercy seat”, and set the principle in operation in the tabernacle in Israel. It was His “meeting place” with man (Exo 25:22), “above the mercy seat, between the cherubim”. At the very heart of the tabernacle, the mercy seat represented the fusion of God and man, the “crossing point” between the two. In the real fulfillment of this typical “mercy seat”, “God was reconciling the world to himself in Christ” (2Co 5:19).

” ‘The mercy-seat is no longer kept in the sacred seclusion of the most holy place: it is brought out into the midst of the rough and tumble of the world and set up before the eyes of hostile, contemptuous, or indifferent crowds’ (Manson). Indeed, Christ has become the meeting place of God and man where the mercy of God is available because of the sacrifice of the Son” (EBC).

THROUGH FAITH IN HIS BLOOD: This translation suggests that the believer’s faith is to be placed in the blood of Christ, and the sequence of terms favors this. However, it has been pointed out that there is no example of Paul’s calling for faith in a thing rather than a person. Perhaps with a comma between “faith”, and “in”, we might understand that “in his blood” is intended to modify “the sacrifice” itself!

TO DEMONSTRATE HIS JUSTICE: To exhibit, for all mankind to see, His righteous character.

IN HIS FORBEARANCE HE HAD LEFT THE SINS COMMITTED BEFOREHAND UNPUNISHED: Lit, he had “passed over” those sins committed in earlier times. “For this reason Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance — now that he has died as a ransom to set them free from the sins committed under the first covenant” (Heb 9:15).

Rom 3:26

AT THE PRESENT TIME: Not just for “sins committed beforehand” (v 25), but for sins from this point forward.

Rom 3:27

WHERE, THEN, IS BOASTING?: The conclusion to the question to the Jew in Rom 2:23. See 1Co 1:29-31; Jer 9:23,24.

Rom 3:28

A MAN IS JUSTIFIED BY FAITH: Whether Jew or Gentile (Rom 4:5,16; 5:1,2; Gal 3:8-11).

APART FROM OBSERVING THE LAW: “The law is not based on faith; on the contrary, ‘The man who does these things will live by them’ ” (Gal 3:12; cit Lev 18:5).

Rom 3:29

Thus Paul is qualifying the “man” of v 28: that “man” includes both Jews and Gentiles.

Rom 3:30

SINCE THERE IS ONLY ONE GOD: …He must have a single, unified principle by which He is approached, and by which He may save men (cp Deu 6:4).

WHO WILL JUSTIFY THE CIRCUMCISED BY FAITH: The Jew would be justified “out of” (Gr “ek”) faith.

AND THE UNCIRCUMCISED THROUGH THAT SAME FAITH: And the Gentile would be justified “through” (Gr “dia”: by means of). Starting from outside the Law, and the faith it taught, the Gentile needed to pass THROUGH the law/faith continuum on his way to righteousness. Cp Gal 3:7-9.

Rom 3:31

DO WE, THEN, NULLIFY THE LAW BY THIS FAITH?: Paul now corrects the false accusation made against him in v 8.

NOT AT ALL!: Cp vv 4,6.

RATHER, WE UPHOLD THE LAW: The Law was holy, just, and good (Rom 7:12), but it was introduced so that sin might become exceedingly sinful (Rom 7:13), and that all the world might appear guilty before God (Rom 3:19,20). Christ was sent to “fulfill the law” (Mat 5:17), and to “fulfill all righteousness” (Mat 3:15). Thus the Law stood as a memorial to God’s righteousness — to which man, by his own strength, could never attain. So it was only by the principle of justification by faith (Rom 1:17) that man could attain the righteousness of God.

Rom 4:1

OUR FOREFATHER: Abraham is not the “father’ of faithless Jews: see John 8:33-41. He is, however, the “father” of faithful Gentiles (v 16)!

Rom 4:2

IF ABRAHAM WAS JUSTIFIED BY WORKS…: In other words, if Abraham had been pronounced righteous because of his perfect obedience…

TO BOAST ABOUT: Cp Rom 3:27.

Rom 4:3

ABRAHAM BELIEVED GOD…: Cit Gen 15:6. To “believe” is to rely on, intelligently: cp Rom 1:16,17. Abraham was completely dependent upon God to fulfill His promises (vv 16-22); out of his personal weakness, therefore, came faith (cp 2Co 12:10).

The nature of Abraham’s faith was essentially the same as that of the NT believer despite the difference in time. (Abraham looked forward to something God would do, whereas the Christian looks back to what God has provided in Christ.) In each case, too, the object of faith is the same, implicit in the promise to Abraham, explicit in the gospel? Abraham trusted in a promise that pointed to Christ (John 8:56; Gal 3:16)!

Rom 4:4

No amount of works, by themselves, can “earn” salvation (cp Rom 6:23). It is quite true to say that Abraham DID something. But what he DID, in its very nature, excluded any works as a basis whereby he might earn righteousness himself. The history of Abraham reveals a man walking by faith rather than sight, showing that he was guided and brought to his desired destination by an external agency (Heb 11:8). He was in no position to provide for himself what he needed!

Rom 4:5

THE WICKED: The word “asebes” is used generally of mankind being universally under the dominion of sin. The condition of Abraham before his calling by God. Where faith is not exercised, man remains ungodly, and therefore exposed to the wrath of God (Rom 5:6).

OT law required the judge to condemn the wicked and justify the righteous (Deu 25:1), but where God is both Judge and Savior the wicked have an opportunity denied to them in human reckoning. The prophetic word anticipated this result through the work of the Servant (Isa 53:5,6,11). In saying that God justifies the ungodly, the text is not singling out Abraham as the sinner par excellence but rather is pointing to the type of man who is desperately in need of justification, which actually embraces all (cf Rom 5:6), including Abraham.

CREDITED: Whatever is “reckoned” (or counted) to a person, cannot have been his originally and naturally. Viewed from the divine viewpoint, Abraham was destitute of a personal righteousness. Because of Abraham’s faith, and a recognition of his own helplessness, Abraham received a gift from God: something “credited” to his account!

Rom 4:6

Vv 6-8: Cit Psa 32:1,2 (for background, see also Psa 51 and 2Sa 12:1-6). Blessing involves the forgiveness of sins, and has to do with eternal life and the inheritance of the promises to Abraham.

DAVID: Selected for this example because he was guilty of a crime for which the Law provided no release or sacrifice (Psa 51:16).

In the case of Abraham, righteousness was credited to him, apart from works, on the basis of faith. In the case of David obviously no good work is involved, but on the contrary, sin has been committed. So the far-reaching nature of justification is seen to still greater advantage. Since David was actually already a justified man, known as the man after God’s own heart, thus it may be seen that sin in the life of a believer does not cancel justification. God is able to forgive. His gifts are irrevocable (Rom 11:29). At the same time, God showed his displeasure regarding David’s sin, severely chastening him until the sin had been fully confessed. Even afterward, his sins produced havoc in his family. David suffered the humiliation of the revolt led by Absalom. Yet God did not withdraw His favor and support.

THE BLESSEDNESS: Or “happiness”. Notice how the Psalms begin with the “blessing” or “happiness” of the man who commits no sin (Psa 1), and then come — after a bit — to the “blessing” or “happiness” of the man whose sin is forgiven, or covered.

APART FROM WORKS: AV has “without works”: Paul is not counseling man to AVOID doing good works, but rather stating that — no matter how many good works one might do — they would never be enough to EARN salvation.

Rom 4:7

Forgiveness is granted after full confession is made, resulting in peace of mind (John 14:27; Acts 10:36; Rom 3:17; 5:1; 8:6; 1Co 7:15; Phi 4:7), but not always free of mental conflict (Rom 16:20). This is not the same as condoning sin (1Co 14:33).

Rom 4:8

WHOSE SIN THE LORD WILL NEVER COUNT AGAINST HIM: It is treated as the cancellation of a debt.

Rom 4:9

In other words, was circumcision a prerequisite for the receiving of forgiveness of sins?

BLESSEDNESS: In this context, sig forgiveness of sins (vv 6-8).

Rom 4:10

IT WAS NOT AFTER, BUT BEFORE!: At least 13 years before his circumcision (Gen 17:1,2,4,25). “We cannot doubt that circumcision was delayed in order to teach the believing Gentiles of future ages that they may claim Abraham as their father, and the righteousness of faith as their inheritance” (Beet). It could even be said that the Gentile has first claim on the patriarch, who was just like himself when justified.

Rom 4:11

SEAL: “Sphragis” = the impression of a seal, a distinctive mark, a token. The “seal” is an endorsement of something that already exists. An approval of a previous condition.

THE FATHER OF ALL WHO BELIEVE…: Whether circumcised (Jew) or not (Gentile). Abraham’s sons are those who are energized by the same principles of life as he was: Luk 19:9; Joh 8:39.

BUT HAVE NOT BEEN CIRCUMCISED: Circumcision is the endorsement of a previously existing faith, which is the more important factor (Gal 6:15). Therefore a mark in the flesh is irrelevant to one who is circumcised in heart and in mind (Rom 2:29), and has no confidence in the flesh (Phi 3:3,11). Ct Deu 10:16; 30:16 with Exo 6:12,30; Lev 26:41; Jer 6:10; 9:26; and cp 1Co 7:18,19.

Rom 4:12

ALSO THE FATHER OF THE CIRCUMCISED…: Abraham means “father of a great multitude”, which includes both Jews and Gentiles (Gen 12:3; Gal 3:8,9).

WHO ALSO WALK IN THE FOOTSTEPS…: Their deeds indicate the character of faith (Jam 2:14,17). Ritual must be matched by performance (Jam 4:17).

FAITH: Trust and confidence in all that God has promised: vv 20-25.

BEFORE HE WAS CIRCUMCISED: By Jewish reckoning, even their “father” Abraham was a “Gentile” at this time! Abraham lived in the land of promise 25 years before his circumcision (Gen 12:4; 17:1). His promised “fatherhood” (Gen 17:6) preceded his circumcision.

Rom 4:13

NOT THROUGH THE LAW: Abraham was “justified” approx 400 years before the Law was given, through Moses. The Law only condemned man for his failure to obey it perfectly (Rom 3:20). Cp Gal 3:17,18.

HIS OFFSPRING: The seed of Abraham, ie those who have the faith of their “father” Abraham, are also heirs with Christ (Gal 3:25-29).

HEIR: One to whom property has been assigned, but who has not yet actually received it. Cp Heb 1:2; Jam 2:5. Christ is heir: (a) of universal domain (Gen 1:26,28; Psa 8:4-8; Heb 2:6-8); (b) of the Land of promise, as son of Abraham (Gen 22:16-18; Heb 2:16; Rom 4:13; Gal 3:29); (c) heir to the Throne, as son of David (Mat 1:1-6; Luk 1:30-33); and (d) heir of all things, as son of God (Heb 1:1,2; Acts 10:36).

THE WORLD: Gr “kosmos”, the order or arrangement of things: in this case, the nations of the earth (Gen 17:4-6). The whole “world”, not just Canaan, will be the inheritance of the righteous: Matt 5:5. Cp the “blessing of Abraham”: Gal 3:8,9.

BUT THROUGH THE RIGHTEOUSNESS THAT COMES BY FAITH: Faith implies trust in another, not in oneself. God accepts us as righteous on the basis of our trust (full persuasion) in Him (see Rom 4:3; 3:21,22). The covenant was one of grace, not like a contract of today where each contractor receives equally as he is given. Cp Gen 15:6; 17:2,3 — where Abraham is prostrated as an expression of his inability to stand in the presence of God.

Rom 4:14

Vv 14-17: “If life is earned by keeping the law, neither promise nor faith enter in… By law comes knowledge of sin and consciousness of guilt and liability to punishment. Under law, sinning man comes under wrath. And man cannot keep the law; so law works wrath upon all. Therefore the apostle concludes, ‘For this cause it is of faith, that it may be according to grace.’ Because of the impossibility of it being by law, if the promise and the inheritance are received at all, it must be by grace, operative through faith. And so it is. And so the promise is secure to all the seed; secure alike to the believing Jew, the seed who lived under the law, and the believing Gentile. This is involved in the promise that Abraham was made the father of MANY nations. If inheritance were of law, he could only be the father of those under law. Since law could give no title, the promise then would not be ‘sure’ to any. But the purpose of God, who made the promise, is sure. Abraham is appointed the father of many nations by God; in the sight of God — ‘before God’ — he was such then. ‘I have made thee a father’, said God to him, when there was as yet no seed, and Abraham and Sarah were old. But God, who could, and did, quicken ‘dead’ but believing Abraham and Sarah, so that a child was born of her past age, called those things which then had no existence as though they already had come into being (v 17)” (CRom).

Faith is useless (ie having no value) if the promise can be obtained by works of law, and if so, then the promises to Abraham are void (or powerless). As soon as the inheritance of God’s promises is made conditional upon perfect obedience, then the promises have been effectively nullified.

Rom 4:15

LAW BRINGS WRATH: In trying to be justified by obedience to Law, one must keep every detail of that Law. But human beings will always fail, and thus bring upon themselves divine wrath. However, faith calls forth divine love, which mercifully provides a covering for sins (Rom 3:19,20,27).

TRANSGRESSION: Gr “parabasis”, lit a stepping over. Always implies a breaking of law, esp the Law of Moses: cp Rom 2:23; Heb 2:2; 9:15. It is used of the prohibition in Eden (Rom 5:14; 1Ti 2:14).

Rom 4:16

BY FAITH… BY GRACE: “Faith” expresses the believer’s need, and “grace” expresses God’s answer to that need! The fulfillment of the promise is not according to man’s merit but according to Yahweh’s unmerited favor. Thus promise, faith, and grace are set in contrast to Law, works, and merit.

ALL ABRAHAM’S OFFSPRING: Gentiles, as well as Jews, taken from many nations (Gen 17:5; Mal 3:16,17; Acts 15:14). The multitudinous seed of Christ (Gal 3:29).

Rom 4:17

THE GOD WHO GIVES LIFE TO THE DEAD: Both spiritually dead (Eph 2:5) and physically dead (1Co 15:45). This relates also to the barrenness of Sarah (Gen 17:16,17). The prerogative and power for this belongs to Yahweh alone, for it is an act requiring almighty power (Deu 32:39; 1Sa 2:6; 2Ki 5:7; Psa 68:20).

AND CALLS THINGS THAT RE NOT AS THOUGH THEY WERE: An unconditional promise of God has no doubt as to its fulfillment. It is so sure of being done that future things are spoken of as in the present and past tense (Luke 1:51-55; 20:36-38; 2Ti 1:9,10). There is therefore no doubt that it will come to pass. The primary application of this principle was to Isaac.

“The word ‘calls’ in this case does not mean to describe or designate, but rather ‘summon,’ perhaps ‘call into being.’ It may be used in this sense for his creative activity (see Isa 48:13, NEB). Isaac was real in the thought and purpose of God before he was begotten” (EBC).

Rom 4:18

AGAINST ALL HOPE: Lit, “beyond hope”, that is, where the laws or course of nature left no room for hope. After making the original promise (Gen 15:5), God waited until it was physically impossible for this couple to have children. Then he repeated His pledge (Gen 17:5). Abraham’s act of faith was essentially the same as on the previous occasion, but meanwhile circumstances had made the fulfillment of the promise impossible apart from supernatural intervention. He was shut up to God and was able to rest his faith there.

IN HOPE BELIEVED: “Hope” is “elpis”: (a) the happy anticipation of something good (Tit 1:2; 1Pe 1:21); (b) the ground upon which hope is based (Acts 16:19; Col 1:27); and (c) the object upon which hope is fixed (1Ti 1:1). Cp Paul’s use of “hope” in Rom 5:2,4,5; 8:20,24; 12:12; 15:4,13.

JUST AS IT WAS SAID TO HIM: Here the “hope” is defined: it is “what God said”! The “hope” was in God, and there it might safely rest — no matter how unlikely, humanly speaking, the fulfillment seemed — for nothing is too difficult for Him to accomplish, if it be according to His will!

SO SHALL YOUR OFFSPRING BE: Cit Gen 15:5: the object of the hope was the provision of a “seed” to Abraham.

Rom 4:19

WITHOUT WEAKENING IN HIS FAITH: Cp Rom 8:3; 2Co 13:3. Man has no strength or power of his own, and strength of faith is really a confession of weakness of physical or mental or moral abilities! In Abraham’s case he lacked the ability to produce his own seed.

HE FACED THE FACT: The KJV has “considered NOT”, but the better mss omit the “not”. Abraham DID consider the evidence, but he was not swayed by it!

SARAH’S WOMB WAS ALSO DEAD: Abraham’s impotency was due to his old age (100 years), but Sarah had never been able to bear children, even in her youth.

“Then Moses summoned Joshua and said to him in the presence of all Israel, ‘Be strong and courageous, for you must go with this people into the land that the LORD swore to their forefathers to give them, and you must divide it among them as their inheritance. The LORD himself goes before you and will be with you; he will never leave you nor forsake you. Do not be afraid; do not be discouraged’ ” (Deu 31:7,8). No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it” (1Co 10:13).

Rom 4:20

HE DID NOT WAVER: Cp Mat 21:21; Mark 11:23.

THROUGH UNBELIEF: If Abraham had disbelieved, he would have rejected not so much Yahweh’s promise, as Yahweh Himself, and His ability to direct history (cp 1Sa 8:1,3-9).

THE PROMISE OF GOD: Which was irrevocable (Rom 11:29). The fact that God had promised it was its own assurance.

WAS STRENGTHENED IN HIS FAITH: Not so much “strong in faith”, but strengthened to hold on to his faith — a faith which he held in his own weakness! “But he said to me, ‘My grace is sufficient for you, for my power is made perfect in weakness.’ Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me. That is why, for Christ’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong” (2Co 12:9,10). “He is not weak in dealing with you, but is powerful among you. For to be sure, he was crucified in weakness, yet he lives by God’s power. Likewise, we are weak in him, yet by God’s power we will live with him to serve you. Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you — unless, of course, you fail the test? And I trust that you will discover that we have not failed the test” (2Co 13:3-6).

AND GAVE GLORY TO GOD: Cf Rom 1:21,23. The credit for what happened to Abraham belonged only to God, and human boasting was excluded.

Rom 4:21

BEING FULLY PERSUADED: “That spontaneity and liberality of soul which unhindered by obstacles grasps promises of God and His ability to perform them” (Vine).

Rom 4:22

And so Paul returns to his original quotation, Gen 15:6, in v 3.

CREDITED: Or “reckoned”: vv 3,6,8,11. To put something to one’s account, either in his favor or what he must be answerable for. See 2Co 5:19; Gal 3:6; Jam 2:23.

Rom 4:23

NOT FOR HIM ALONE: The OT scriptures are not merely a record of facts, but they are designed for the guidance of all believers: For everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope” (Rom 15:4). Abraham’s life is recorded as an example of the state of mind expected in his spiritual offspring.

Rom 4:24

Righteousness is available to any and all — on the basis of their faith in God!

HIM WHO RAISED JESUS OUR LORD FROM THE DEAD: Our belief in resurrection is the same as Abraham’s faith in Isaac’s birth, which was “life from the dead” (the dead body of Abraham, and the dead womb of Sarah). Abraham further demonstrated this same faith in offering that same son Isaac (Gen 22; Jam 2:21), because he believed that God would raise him up from the dead (Heb 11:19). The risen Christ is a confirmation of what Abraham hoped to see (v 17). As we have a partial fulfillment of the promise (Rom 15:8), our faith should be even stronger than his. Christ’s resurrection (a) demonstrates Yahweh’s almighty power (1Pe 1:21; Eph 1:19,20), and (b) is the cornerstone of gospel truth (1Co 15:4,12-18).

Rom 4:25

DELIVERED OVER TO DEATH: “Deliver” is the Gr “paradidomi”, to hand over or deliver up: see Rom 8:32; 1:24,26,28.

FOR OUR SINS: This is the meaning of Rom 3:9-23.

RAISED TO LIFE: “Egeiro” = to excite, arouse, or waken, restore to health. Christ was “rebuilt” on an eternal basis. His resurrection to eternal life is proof of the efficacy of his sacrifice. It is with this resurrected Lord that we must identify ourselves (Rom 6:4,5).

FOR OUR JUSTIFICATION: The basis of our justification has been laid in the death of Christ; all that remained was the necessity on God’s part to raise him from the dead to effect our justification. “Beyond question, the statement owes much to Isa 53, where in LXX the Servant is pictured as delivered up on account of the sins of the many. Justification appears in the Hebrew text of that chapter (v 11). Moreover, the resurrection, though not stated in so many words, is implied in vv 10,12” (EBC).

Act 24:5

Almost identical to the charges in Luk 23:2 and Mat 26:61, re Christ.

NAZARENE SECT: Cp Mat 2:23; John 1:46; 7:41,42.

Act 24:6

TRIED TO DESECRATE THE TEMPLE: But Paul was actually purified in the Temple (v 18)!

The “tried” indicates a more careful charge than the one in Acts 21:28.

Act 24:8

V 7 (in NIV mg): “But the commander, Lysias, came and with the use of much force snatched him from our hands”: That is, ‘We would have handled this matter easily, not disturbing you… if only Lysias had left us alone.’

BY EXAMINING HIM YOURSELF: “Him” = Lysias, who will — they say — confirm their story (vv 7,22).

Act 24:10

In ct Tertullus’ speech (Acts 24:2-8), Paul uses no flattery at all; he speaks in a clear and straightforward manner. And so would we always speak. If we feel there is a need to flatter the one to whom we are speaking; then probably our case is not as good as we would like to think.

Act 24:11

NO MORE THAN TWELVE DAYS AGO: As if to say, ‘How could I have achieve as many extraordinary things as my accusers allege in only 12 days?’

Act 24:14

Vv 14-21: Why does Paul include so much seemingly irrelevant information? Perhaps because he has a higher motive: he wants Christianity to be validated, in the highest possible Roman court, as a legitimate religion.

THE WAY, WHICH THEY CALL A SECT: “The (one true, and living) Way, which they (erroneously) call (just another Jewish) sect.”

Act 24:15

RIGHTEOUS: See 2Co 5:10; 1Th 4:14,17; Rev 20:4,6.

WICKED: See Mat 25:41,46; 2Th 1:8,9; Rev 20:12,13.

The word translated “unjust” (KJV) or “wicked” (NIV) is the Greek “adikos”; other uses of the same original word plainly include the unbaptized: (a) “When one of you has a grievance against a brother, does he dare go to law before the unrighteous (adikos) instead of the saints?” (1Co 6:1) — the “unrighteous” are directly contrasted with the “saints”; (b) “For Christ also hath once suffered for sins, the just for the unjust (adikos), that he might bring us to God” (1Pe 3:18) — the “unjust” are those who are in the process of being brought to God, a perfect definition of the as-yet-unbaptized!; and (c) “The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust (adikos) unto the day of judgment to be punished” (2Pe 2:9) — the immediate context here equates the godly with Lot (v 7), and the unjust with the men of Sodom and Gomorrah (v 6), and plainly says that they — being “unjust” — will be punished on the day of judgment.

Again in the immediate context of Acts 24:15, the Gentile ruler Felix, who heard these words of Paul about a “resurrection of the wicked”, grew fearful when — only a few days later — Paul spoke to him again of “the judgment to come” (Acts 24:25). If a resurrection of the “wicked” or the “unjust” (v 15) plainly held no threat at all for any unbaptized Gentile, why did Felix tremble when told of the judgment?

Act 24:18

‘They have brought these charges against a man pronounced ceremonially clean and purified by their own priests!’

Act 24:22

WELL ACQUAINTED: Having “rather accurate knowledge” (RSV).

ADJOURNED: Gr “anaballomai” (only once in NT) describes how Felix “deferred” the Jews after the first hearing of the case against Paul. There is an evident suggestion of impatience about this word (“thrust them back”: a quite strong word), which crystallizes out further when reference is made to Psa 78:21; 89:38, LXX, where this is used.

WHEN LYSIAS COMES… I WILL DECIDE YOUR CASE: But Felix already had the captain’s witness in the letter before him (Act 23:29).

Act 24:24

DRUSILLA: Born in AD 38, she was a Jewess, previously married to Azizus, king of Emesa, whom she left for Felix (Jos Ant 20:7:1,2). As the youngest daughter of Herod Agrippa I, Drusilla belonged to the infamous family of the Herods. When Paul stood before Felix and Drusilla, the apostle spoke “concerning the faith in Christ Jesus,” with the result that Felix was “terrified” as Paul “reasoned of righteousness, and self-control, and the judgment to come” (Acts 24:25, ASV). The effect on Drusilla is not recorded.

Act 24:25

SELF-CONTROL: Listed as one of the products of the Spirit in the life of a believer (Gal 5:23). “Felix was a naturally violent and headstrong man, used to exercising power, and getting his own way. If men revolted against his authority, he destroyed them. If the High Priest remonstrated with him, he had him put to death. If he fancied another man’s wife, he took her. But if he wanted to be a Christian, he would have to get down off his high horse and learn to control his passions. ‘Except a man be converted, and become as a little child’, the founder of Christianity had laid down, ‘he cannot see the Kingdom of Heaven.’ And neither Felix or anybody else is exempted. There is no place for people on hand-made pedestals in the Kingdom of Christ, and of God” (LR).

JUDGMENT TO COME: Knowledge of the “Way” (vv 14,15) can bring responsibility to the judgment of God: Acts 17:30,31; John 12:48; 15:22.

FELIX WAS AFRAID: But conviction is not conversion!

“The bloated slave sitting on the seat of judgment and power, representing all the worst vices of Roman degeneracy; the heads of the sinking Jewish commonwealth, blinded by history and mad with hate, forgetting for the moment their abhorrence of their Roman masters and their deeper detestation of the apostle Paul; the hired advocate with his fulsome praise and false charges. And the great apostle with his inimitable skill in debate, pure-minded, upright, fearless, pleading his own cause with consummate force and dignity, and overawing his heathen judge by the majesty of his character. A graphic description of a noble scene” (AC Hervey, SB 14:85).

Act 24:26

HOPING THAT PAUL WOULD OFFER HIM A BRIBE: He knew of the funds Paul had brought with him (v 17).

Act 24:27

PORCIUS FESTUS: “The successor to Antonius Felix as procurator of Judea under Nero. According to Schurer, he was unable to undo the damage done by his predecessor, although he himself was disposed to rule well. Josephus (Ant 20:8:9-11) presents Festus as a wise and just official, an agreeable contrast to Felix and to Albinus his successor.

“According to Acts 24:27, Paul had been in prison two years when Festus arrived in Caesarea. When the procurator, anxious to gain favor with the Jews, asked Paul if he would consent to being tried in Jerusalem (Acts 25:9), the apostle objected to what (in his mind) would have been a risky situation, and then made his classic reply: ‘I appeal unto Caesar’ (Acts 25:11). Because Festus had no charge to send to Nero with the prisoner (Acts 25:25-27), he appealed to Herod Agrippa II to hear the case” (EBC).

FELIX WANTED TO GRANT A FAVOR TO THE JEWS: He could have settled the case before he left (being called to Rome), but he did not bother.

HE LEFT PAUL IN PRISON: See Lesson, Paul in prison.