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Bible Class Commentaries:

Romans

A

Bible Class Commentary

by

Henry T. Mahan

1

The gospel concerning his Son

Romans 1:1-6

The epistle to the Romans was not Paul's first epistle. Several were written before it. It may be placed first because of the excellency of it or perhaps because of the subject of it! The chief design of this epistle is to set in a clear light the doctrine of justification -- which is not by nature, law, or ceremony but by the righteousness of Christ imputed through the grace of God and received by faith.

Calvin said, 'When anyone gains a knowledge of this epistle, he has an entrance opened to him to all the most hidden treasures of Scripture.'

v. 1. 'Paul,' Most agree that the apostle was called Saul among the Jews and Paul, by the Gentiles (Acts 13:9). One thing is certain -- the true servants of Christ are not fond of fancy titles. Paul Identifies himself in a three-fold way:

1. 'A servant of Jesus Christ,' This was not only an expression of humility but one which denotes a true minister of Christ and his church; for he does consider himself indeed a willing, loving, obedient bondslave of Jesus Christ. (Exo. 21:1-6).

2. 'Called to be an apostle.' An apostle was one who was sent by Christ, had his authority and doctrine directly from Christ, and had special power to work miracles in confirmation of his mission and authority (Heb. 2:3-4). Several questioned his apostleship because he was called after Christ ascended.

3. 'Separated unto the gospel.' We know that he was separated from his mother's womb (Gal. 1:15), he was separated to bear the gospel to Gentiles (Acts 9:15), and he was separated by the Holy Ghost (Acts 13:2); but this reference is to his determination to preach the gospel of God! He was fully dedicated to preaching the gospel. (1 Cor. 1:17; 1 Cor. 2-2). It is the gospel of God in that he is the author of it, the executor of it, the subject of it, and the revealer of it.

v. 3. These words are to be read with verse one, 'The gospel of God concerning his Son Jesus Christ our Lord,' and express the subject matter of the gospel. Christ is the gospel? The gospel concerns his person and his work. The whole gospel is included in Christ; and as a man removes one step from Christ, he departs from the gospel (II Cor. 11:3; 1 John 5:11-13, 20).

Two things must be found in Christ in order that we may obtain salvation in him: deity and humanity (Isa. 9:6; Matt. 1:23; John 1:14). He is the Son of God, our Lord Jesus Christ; and according to the flesh he is the seed of David (Psalm 132:11; Luke 1:32). It appears to have been a common thing for the Jews to refer to their Messiah as the Son of David (Mark 10:47; Matt. 22:42).

v. 4. Our Lord Jesus was made or became the seed of David (Gal. 4:4), but he was declared to be the Son of God (John 10:30). He is the Son of God with power (Heb. 1:2-3; Matt. 28:18; John 17:2; John 5:36). 'According to the spirit of holiness' can be understood either of the Holy Spirit (Matt. 3:16) or the divine nature of Christ, which was without sin.

He was declared to be the Son of God by the resurrection from the dead. On this great fact of his resurrection from the dead, Paul rests the truth of his gospel (1 Cor. 15:12-19). His resurrection declares him to be all that he claimed.

v. 5. Having completed his definition of the gospel, Paul speaks of his call to the apostleship and the end of his ministry. By the mercy of Christ he received grace in conversion and the office of an apostle. It was through divine favor, not his own worthiness, that he was chosen for such a high office (1 Cor. 15:10).

We have received a command to preach the gospel among all nations, and this gospel is received or obeyed by faith (Mark 16:15-16). It is our duty to preach the word, and it is the duty of all men to hear and believe (John 6:28-29). By special appointment Paul was a minister to the Gentiles for the honor and glory of the name of Christ, in whose name Paul went and in whose name he preached (Rom. 10:13-15).

v. 6. The calling here is not to an office; but it is that internal, effectual, and personal call of the Spirit of God to saving faith in the Lord Jesus Christ (1 Cor. 1:26-30).

2

Ready to preach the gospel

Romans 1:7-15

v. 7. The apostle addresses all the believers in Rome without any distinction except to say that they are 'beloved of God' and 'called to be saints.' The Lord, through his own kindness, made us objects of his love (1 John 4:10) and by his Spirit called us by the gospel to the obedience of faith (1 Thess. 4:10).

Then comes the apostle's usual salutation, 'Grace to you and peace from God our Father and the Lord Jesus Christ.' he prays for an increase of grace, for every grace is imperfect; and those who have the most stand in need of more (2 Peter 3:18). By peace is meant peace with God through Christ, peace in our own hearts, and peace among believers and with all men. The Father is the Giver and Christ is the Fountain of all blessings in this life and throughout eternity!

v. 8. After the inscription and salutation follows a thanksgiving.

1. The object of thanksgiving is God. Since all that we are, have, and know comes from him, it is reasonable that we should, praise and thank God (1 Thess. 5:18; James 1:17).

2. The person through whom thanks are given is Christ. There is no coming to God except through Christ, nor is any sacrifice of prayer or praise acceptable except through him (John 14:6; 1 Tim. 2:5).

3. The persons for whom this thanksgiving was made were all the believers in Rome, and the thing for which the apostle was most thankful was the fact that these people believed the gospel so strongly and so openly that their faith in Christ was known throughout the world. Men and women of true faith are not ashamed to declare it (Rom. 1:16; Luke 9:26).

v. 9. 'God is my witness.' These words are an appeal to God and carry in them the farm of an oath, for Paul was personally unknown to the saints at Rome; so in assuring them of his affection, interest, and continual prayers for them, he says, 'The Lord God, whom I serve in my innermost being, in heart, mind, and spirit in the glorious gospel of his dear Son, is my witness that I continually mention you in my prayers.'

v. 10. One of the things Paul requested at the throne of grace was that he might have the opportunity to visit the church at Rome. He prayed that it might be the will of God for him to have a prosperous or profitable visit among them.

v. 11. It was not Paul's desire just to travel, or to see the great city of Rome, or to behold the riches, grandeur, and historical sights; but he desired to minister to the church spiritual light, knowledge, peace, and comfort through the word. God has given Paul the ability to preach the gospel, teach the word, and establish churches in the truth (Eph. 4:11-14; Heb, 3:13). He wanted to lend his aid to the saints at Rome to help confirm and establish them in the faith.

v. 12. When the word of God is faithfully preached and believers are established firmly in faith, then comfort and assurance follow! When believers are established, both they and the minister are comforted together. The grace of faith is the same in all, called common faith (Titus 1:4).

v. 13. This desire to visit them was not a sudden impulse but a desire he had entertained for a long time. He was hindered either by God, who had work for him in other places (Acts 16:6-9), or by Satan, who sometimes by divine permission has such power (1 Thess. 2:18), or by his duties in other places. Paul desired to have some fruit among them. We understand 'fruit' to be the conversion of sinners, the edification of believers, and the fruitfulness of believers in grace and works (Matt. 7:15-16; John 5:16).

v. 14. Because of the mercy of God to me and by his divine call to the ministry of the word, I have an obligation to fulfill, a duty to perform, and a debt to pay to all men, cultured and uncultured, wise and unwise. The gospel is the same for ail men and is to be preached to the civilized, cultured nations as well as to the pagan, uncivilized barbarians. It is the same gospel to those who are learned and wise, with respect to human wisdom and knowledge, and to those who are unlearned and untaught in natural things (1 Cor. 1:26-30; Matt. 11:25).

v. 15. Paul was willing and ready to preach the gospel to the headquarters of the Roman Empire, the seat of Satan, and where the heat of persecution was. He was anxious to fulfill God's calling, as far as he was allowed to do so by the Lord.

3

I am not ashamed of the gospel

Romans 1:16-20

v. 16. The apostle declares that he is not ashamed of the gospel of God's grace, of mercy to the guilty through Christ, of salvation by substitution. Though it seemed nonsense to some and a stumbling block to others, Paul was not ashamed to believe it and to preach it (1 Cor. 1:18-24). Some in religion reveal that they cannot bear the reproach of his gospel. They own it in private, but they will not preach it in public. Some cover the offense of the cross with words of wisdom and human philosophy, seeking to please men. Some add their works to his grace.

The gospel of Christ and the preaching of that gospel are the means God uses to:

1. Quicken dead sinners (James 1:18; 1 Peter 1:23; Mark 16:15-16),

2. Open blind eyes (II Cor. 4:3-6),

3. Reveal Christ (Rom. 10:13-15; 1 Cor. 15: 1-4), and

4. Declare salvation through Christ (Rom. 3:24-26).

'To the Jew first and also to the Greek.' The word 'Greek' includes all the Gentles. These two classes comprehend all mankind. The Jews were chosen to receive the law, the prophets, the types, and the tabernacle; thus, we can say the gospel in type and promise was first preached to them (John 1:11-13; Rom. 3:1-2).

v. 17. The gospel of Christ reveals the righteousness of God (Rom. 3:25-26). If we would seek salvation or life with God, his righteousness must first be found; for God is holy, just, and righteous; and in order to be loved by God, accepted by God, and justified before God, WE must become righteous -- not by our righteousness, which is filthy rags, but by his righteousness (Matt. 5:20; Rom. 10:1-4). We cannot obtain salvation anywhere but through the gospel of Christ, for therein is the righteousness of God revealed (Rom. 5:19;2Cor. 5:21). This righteousness is not known nor understood by the light of nature but must be revealed (1 Cor. 2:9-10).

'Revealed from faith to faith.' Righteousness is secured by Christ and received by faith. 'From faith to faith' means from one degree of faith to another; for faith, like any other grace, grows. As we grow in faith, we have a clearer view of God's righteousness in Christ and a clearer view of our sin and unworthiness.

'The just shall live by faith.' Four times this appears in Scripture (Hab. 2:4; Gal. 3:11; Heb. 10:38). We begin by faith (Rom. 3:22), we continue in faith (Col. 1:23), and we die in faith (Heb. 11:13). We live not upon faith, but by it upon Christ!

v. 18. There are two revelations given from heaven: one is the grace of God in Christ (the righteousness of God upon all who believe) and the other is the wrath and judgment of God upon unbelievers.

This wrath is revealed in the law, in the judgment of God upon Adam, Sodom, Noah's world, and countless other examples, and in the cross of Christ on which God spared not his own Son who bore the sin of his sheep (Psa. 5:5; Psa. 7:11; John 3:36).

The apostle begins in this verse to describe the awful ungodliness and unrighteousness of men living under the revelation of nature but destitute of the true knowledge of God. They have some knowledge of the divine being through creation and conscience but repress it and give way to evil only.

vv. 19-20. There are some things that cannot be known of God except through gospel revelation, but there are some things that may be known of God by nature. God himself is invisible; but his power, majesty, and glory shine forth in the things he has made (Psalm 19:1).

'Clearly seen' is the word used here. God gave men eyes to look about them, above them, and around them to behold his glory.

'Being understood' refers to the mind and heart of man, which should in an intelligent and thoughtful way recognize God and love God. Because they walk not in the light which they have, they are without excuse. They have no excuse for their idolatry and vicious lives. When sons of Adam have nothing more than the manifestation of the living God in the works of creation, providence, the law, and conscience, they have enough to render them inexcusable before God; for it is their duty to make good use of these things; and the cause of their not doing so is their evil hearts (Rom. 2:14-15).

4

Wherefore God gave them up

Romans 1:21-32

v. 21. Paul testifies here that God has given to men the means of knowing there is a God; for the world does not exist by chance, nor could it sustain itself. His eternity is evident, for he is the maker of all things. His power upholds all things and continues their existence. His wisdom arranged things in their proper order. His goodness is evident, for there is no other cause but himself for the creation and preservation of the earth. His justice punishes the guilty.

Though men had such a knowledge of God, they neither thought nor spoke honorably of him. They did not glorify him as God, nor honor him as the Creator, nor worship him as the Lord and governor of the universe.

They were not thankful for the knowledge they had nor for their mercies. They forsook the truth of God and turned to the vanity of their own reason and foolish imaginations. Their foolish minds and hearts, when turned away from God, could only plunge headlong into the darkness of error, delusions, and unrighteousness (Isa. 55:8-9; Prov. 14:12; Rom. 8:7). Men who will not have God to reign over them will have darkness and death to reign in them.

v. 22. The so-called learned men among the Gentiles first called themselves wise men; then, to cover their vanity and pride, they called themselves philosophers. But, notwithstanding all their arrogance and claims to be lovers of wisdom, they became fools; for there is no true wisdom, knowledge, nor understanding apart from our Lord (1 Cor. 3:18-20; Prov. 2:6; 1 Cor. 1:19-20). A man's greatest mistake is to seek wisdom in his own thoughts and understanding and to try to draw God down to the level of his own low condition, rather than to humbly look to God for a revelation of himself (Matt. 11:25-27; Matt. 13: 10-13, 16).

v. 23. Having imagined such a god as they could comprehend according to their carnal reasoning and natural understanding, they were very far from any knowledge of the true and living God (John 17:3; 1 John 5:20). God is incorruptible, immortal, and invisible, and thus is opposed to all corruptible creatures and things (1 Tim. 1:17; Col. 1:14-15). He has a glory essential to him which cannot be changed or represented by a person, picture, or image called by his name. The heathen say, 'We know God is in the heavens; and this picture, statue, or person is not God but his image.' This is still idolatry, for it is a high indignity to God to form so gross an idea of his majesty as to dare to represent him by any image of him (John 4:24; Heb. 1:1-3; Exo. 20:4-5). Let us do away with all religious relics, images, pictures, crosses, and representations of the living God -- which is idolatry. Man's degeneration led him down from images of men and birds (to represent God) to beasts and even snakes!

v. 24. We see in the rest of this chapter where idolatry leads. When men refuse the true knowledge of God and follow their imaginations and the pollution of their minds and hearts, they sink lower and lower into the darkest and vilest sorts of evil.

'God gave them up' is a phrase that appears three times in the next few verses. That is, God withdrew his providential restraints and left them to the pollution of their nature. The heart of man is the source of all wickedness! The lusts that dwell there are many and tend to uncleanness of one sort or another (Jer. 17:9; Matt. 15:19-20). When God leaves a man alone, there is no level too low for him.

v. 25. They were given over to idolatry. Religious honor and worship cannot be given to an idol or a creature without taking it away from the living God.

vv. 26-27. Because of their idolatrous practices, God left them to dishonor their own bodies and natures through homosexuality and perversion, both among men and women.

v. 28. God gave them over to minds so void of Judgment that they justify and approve of their evil. Their understanding is so reprobate that they call evil good and good evil (II Thess. 2:10-12).

vv. 29-31. So far were these people from having a righteousness to justify them before God that they were filled with all unrighteousness. A large list is given of the vilest sins being committed by them.

v. 32. All of this evil is aggravated by their knowledge of the will of God (through the light of nature), that these things are contrary to it, and that they are deserving of death -- yet they did them and took pleasure in those who committed them.

5

No respect of persons with God

Romans 2:1-11

To understand the early verses of this chapter, one must read the whole chapter and determine to whom the apostle speaks. In the preceding chapter Paul had described the state of idolatrous pagans. He now passes to the Jews, who (while they rejected the righteousness of God in Christ to which the law and the prophets bore witness) looked for salvation in their relation with Abraham, their observance of the ceremonial law, and their outward morality. Paul shows that the just judgment of God is the same against Jew and Gentile, for all have sinned. Verses 17, 23, and 28 give us evidence that Paul here addressed the religious Jews and not the heathen philosophers.

v. 1. The religious Jews passed judgment upon and condemned the Gentiles, and Paul censures them (not for their judging and condemning sin and idolatry, but for their being guilty in their hearts and oftentimes in their deeds of the same things for which they condemned others). Paul says that the law declares all men to be guilty before God (Rom. 3:19, 23). He has already proved the inexcusableness of the Gentiles, and in these verses he does the same in regard to the Jews. When you condemn the sins of others and are guilty of the same transgression, you condemn yourself and are inexcusable (Matt. 5:21-22; Matt. 5:27-28).

v. 2. God's judgment is according to truth -- not appearance, works, nation, or profession. God will punish sin without respect of persons in whomsoever it is found! 'The soul that sinneth shall surely die.' 'God will by no means clear the guilty.' The true believer is free from condemnation because he is righteous. He has fulfilled the law and suffered its just penalty in the obedience and death of Jesus Christ, with whom he is one (Rom. 5:19;2Cor. 5:21; Rom. 3:25-26).

v. 3. Since God's judgments are true and righteous, since God looks on the heart and not on the outward appearance, since all men are sinners and guilty before God, how can anyone who has not a perfect righteousness and a sufficient atonement hope to escape? (Job 25:4-6.) All must be judged according to their works, and all who are not in Christ shall perish (Rom. 8:1, 33-34).

v. 4. Are you Jews so blind as to trifle with, presume upon, and despise the wealth of God's goodness, forbearance, and patience toward you? Do you not know that the goodness of God to you is intended to lead you to repentance and faith in him? Goodness denotes God's benefits and blessings on them. Forbearance denotes God's bearing with them and not immediately executing vengeance. Long-suffering signifies the extent of his forbearance. They concluded from their position as Abraham's seed, their prosperity under God's goodness, and the delay of his judgment that they would escape condemnation. These mercies and benefits which should have turned them to God in true repentance and faith served only to harden them in their presumption and false profession.

v. 5. But by your stubbornness and impenitence of heart, trusting in your works, traditions, and claims to righteousness, you are storing up wrath and indignation for yourselves on the day of judgment. You are the authors of your own destruction. The benefits and special favor of God which these Jews enjoyed increased their condemnation, for an account of them all shall be required (Rom. 3:1-2; Luke 12:47-48). There is no judgment of God which is not according to strict justice! Mercy and judgment are irreconcilable except in Christ, in whom mercy is exercised consistently with judgment. Righteous and strict judgment admits no mercy! The acquittal of a believer in Christ in that day will be as just as the condemnation of the ungodly! (Acts 17:31.)

v. 6. In that day of judgment God (who is righteous, holy, just, and true) will deal justly with every person according to his deeds. Every man will answer for himself in all that he thought, said, and did. Punishment shall be universal but not equal, for it is a just judgment (Matt. 11:22-23).

v. 7. These words are descriptive of one sort of person -- those who have in faith and perseverance sought the glory of God in Christ, the HONOR which abides in Christ, and immortality in Christ or the resurrection of life (Phil. 3:10-11). God will render to them eternal life!

v. 8. But to those who are self-seeking, self-willed, self-righteous, and disobedient to the gospel of truth, there will be indignation and wrath.

vv. 9-11. The wrath of God will be poured out upon all men who are guilty of sin (whether Jew or Gentile), and the mercy of God will be upon all men in Christ (whether Jew or Gentile); for there is not respect of persons with God (Rom. 3:22-23; Rom. 10:12-13; Col. 3:11).

6

Both Jew and Gentile under condemnation

Romans 2:12-16

v. 12. Divine justice will deal with sin; in whomsoever sin is found, he shall perish! The Gentiles who have not the written law of Moses shall perish, for they have sinned against the light of nature, conscience, and the law written on their hearts. On the other hand the Jews, who have the written law, shall be judged by that law and condemned. Their having the law, hearing the law, or partially doing the law shall not free them from condemnation, but rather shall increase their misery.

Two objections are generally raised against these words:

1. Since God has not given the written law to the heathen, they ought not be condemned; and

2. Since God gave the Jews his written law and declared them to be a special people, they should be spared. Both of these are dealt with in the next three verses enclosed by a parenthesis.

v. 13. Reading the law, preaching the law, and hearing the law may justify a man in his own eyes and even in the eyes of men; but it will not justify him before God (Luke 16:15; Matt. 23:27-28). If a man would seek righteousness from or by the law, it must be a perfect inward and outward obedience (Gal. 4:21; Gal. 3:10). The commandments of God are not given for consideration, curiosity, or contemplation but to be perfectly obeyed. Without a perfect holiness, no man shall be justified (Matt. 5:20). This righteousness is ours in Christ (Rom. 3:19-26) through faith.

v. 14. This verse supplies the answer to the objection that God cannot justly condemn the heathen since he has given them no written law. Paul states that though they have not a written law, they have proven by their own deeds that they have a law in themselves, put there by God. The heathen does certain things (though imperfectly) commanded by the law, which proves they discern the difference between right and wrong.

v. 15. Haldane distinguishes between the law itself and the work of the law. The work of the law is the thing that the law does; that is, what it teaches about good and bad, right and wrong. The Gentiles, who institute religious rites, make laws to punish theft, murder, and adultery, and reward honesty and truth, prove that there is imprinted on their hearts the work of the law, which distinguishes between what is just and unjust. The testimony of their own conscience witnesses against them.

'They accuse or excuse one another.' This supposes a knowledge of right and wrong. No man can accuse or condemn another if he has no standard of right and wrong, and no man can defend an action unless he has a similar standard. The Gentile is not without law, though he is without the written law of Moses; and he shall be judged and condemned according to light and knowledge (Rom. 1:18-20).

v. 16. These words are to be read in connection with verse 13. They express the time when both Jews and Gentiles shall be judged. As there is LAW common to the whole human race, there is a common judge, who is God; and there will be a day when God will hold this judgment (Rev. 20:12-15; 1 Cor. 4:5).

'The secrets of men' means that this judgment will include all things, even the most secret and most concealed. It is not like the judgments of men which cannot discern the thoughts and the heart. God will not only expose the external but the internal guilt, even the inmost thoughts of men (Eccles. 12:14).

'By Jesus Christ.' Jesus Christ will conduct the judgment, for he is the Judge of the quick and the dead; and to him hath the Father committed all things (John 5:22; Acts 17:31; Rev. 1:17-18).

'According to my gospel.' That is, the gospel which he preached. The gospel includes everything revealed by Christ, and this judgment is declared therein (Mark 16:15-16; John 3:18, 36).

'In the economy of Jesus Christ there are two extreme degrees, one of abasement, the other of exaltation. The lowest degree of his abasement was his death and burial. The opposite degree of his exaltation will be the last Judgment. In his death he was covered with reproaches and pierced with the arrows of divine justice. He was exposed on the cross as a spectacle to the whole city of Jerusalem. In the Last Judgment, arrayed in glory and majesty, he will appear before the whole universe in the glory of his Father (Phil. 2:6-11).' -- Robert Haldane

7

Who may be called a true Jew?

Romans 2:17-29

From here to the end of the chapter the Jews were especially addressed in order to show that all of their external advantages over the Gentiles, such as the law, the ceremony, the prophets, and so forth, would not justify them before God! They were sinners like the Gentiles, and trusting in these external types and privileges only aggravated their condemnation.

vv. 17-20. In these four verses Paul deals with the privileges of the Jews under six particular headings.

1. 'You bear the name of Jew.' They were Abraham's seed. In that name they were distinguished from all other nations and people.

2. 'You rest in the law.' It was not that they loved the law, or obeyed it, or understood the purpose of it, or saw Christ as the end and goal of it for righteousness, but only that they had the law and the ceremony and, therefore, claimed God's favor and blessings.

3. 'You boast that the true God is your God.' The Gentiles worshipped idols; the Jews worshipped the true God. The Gentiles were aliens; the Jews were the covenant people. The Gentiles had no prophets nor tabernacle; God dwelt with the nation of Israel.

4. 'You say that you know God's will.' What he requires, what he commands, and what is agreeable to him.

5. 'You say that you approve of the things of God because you have been instructed by the law.'

6. 'You say that you are guides and teachers of other men.' They felt that they had in their law the embodiment of knowledge and truth, which equipped them to be teachers and instructors.

vv. 21-23. In these verses Paul reveals their hypocrisy. He establishes more firmly what he had said earlier in this chapter that, though they had the law, they did not practice it; and though they boasted of their knowledge of the law, they were ignorant of its spirituality and therefore condemned themselves (Rom. 10:1-4).

Here is a man who says he is one of God's chosen people, who has received and approved of the law, whose boast is in God, who knows his will, approves of the excellent things, who teaches others that they should not steal, lie, commit adultery, or worship idols. Surely this is a man of God! He would have you believe that he is. But under this mask of hypocrisy is a thief, an adulterer, a blasphemer, and an idolater who makes a mockery of the law by continually breaking it.

Whatever advantage the Jews had over the Gentiles, they were, notwithstanding, in the same condition before God -- unrighteous, ungodly, intemperate, and consequently subjected to the same condemnation.

v. 24. It is written by your prophets that wherever you journeyed among the Gentiles, your conduct and behavior caused the heathen to mock the name of God (Ezek. 36:20-22;2Sam. 12:13-14).

v. 25. Paul here pursues the Jew into his last stronghold, circumcision! This rite was more ancient than Moses and distinguished them from other nations. Circumcision was a symbol of the Lord's covenant and a sign of all the advantages enjoyed by the Jews. They thought that circumcision itself was sufficient to obtain righteousness. Paul declares that in view of obtaining favor with God, circumcision is profitable only if you perfectly keep the whole law (Gal. 5:2-3). If you are trusting the fact that you are circumcised to reconcile you to God and you do not keep the whole law, you may as well be uncircumcised.

vv. 26-27. This is a hypothetical case, for no man can keep the whole law. But suppose an uncircumcised man should keep the law perfectly. He would be righteous before God, and he would condemn you who have the outward form and letter but transgress the law.

vv. 28-29. A man is not a child of God, righteous before God, and justified by mere name, nationality, profession, and ceremony. True circumcision is not something outward, but it is an inward work of grace on the heart.

A man is a true Jew (or redeemed person) who has a work of grace in the heart, who has renounced his works and looked to Christ, who worships God in spirit and truth, who has the law of God written on his heart and not in his hand, and his praise is from God and not from men (Psa. 34:18; Psa. 51:17).

8

What advantage then hath the Jew?

Romans 3:1-8

This chapter can be divided into three parts:

1. Verses 1-8 answer objections to the things stated in Chapter Two.

2. Verses 9-19 prove Jew and Gentile are guilty of sin and cannot be justified by the law.

3. The remaining verses state the true and only way of justification -- by the righteousness and death of the Lord Jesus.

v. 1. We must read Romans 2:28-29. If a person is not truly a Jew who is born of Jewish parents and is brought up in the customs, ceremonies, and religion of the Jews; but anyone of any nation who is born of the word and the Spirit of God is of true Israel -- if being circumcised profits nothing unless the whole law is kept -- then of what profit is circumcision? If having the law, the prophets, and the ceremonies adds to the condemnation of Abraham's natural sons and increases their responsibility, what advantage or profit is there in being a Jew? Better to be a heathen, one might think.

It might be asked today in the same vein. Why preach the gospel to the heathen if the majority of them will reject it and be held more accountable for their unbelief because of the light of the preached word?

v. 2. The Old Testament Jews had great advantage over the Gentile nations. They had the oracles of God. The word is used four times in the New Testament. In Acts 7:38 it means the law of Moses. In Hebrews 5:12 and 1 Peter 4:11 it embraces the truths of the gospel. In this verse it includes all the Scriptures of the Old Testament, especially as they regarded the Messiah, Christ Jesus! While the Gentile must discover what he could of God through the light of creation, conscience, and providence, the Jew had the prophesies of the coming Messiah, pictures and types of his sacrifice and atonement in the ceremonies, and the promises of redemption and forgiveness through faith in him. Instead of believing on him, confessing their guilt revealed by the law, and resting by faith in the mercy of God and righteousness imputed, they took the law, circumcision, ceremonies, and Jewish heritage and went about to establish their own righteousness based on imperfect, hypocritical obedience to the form! All laws, rituals, morality, ceremonies, Scriptures, and outward form are of no value, but rather are devastating if they do not lead a person to Christ.

v. 3. What if most of the Jews disregarded the promises of God, did not believe the prophecies of the Messiah, despised and rejected him when he came, and sought acceptance through their heritage and rituals? Does this make void the promises of God concerning the Messiah? Does this neutralize the promises of God in Christ? Does this make void God's covenant with Abraham? Does the rebellion and unbelief of the favored nation make of none effect redemption by grace through faith in Christ?

v. 4. God forbid! Let no such thought enter your mind. God's truth can never be changed by want of faith in men. God is true and faithful to his word, to his promises, to his attributes, and to his covenants. On the other hand man is false, not only because he often violates his word, but his nature is to lie and shun the truth (Romans 8:7; Genesis 6:5).

Paul quotes David (Psalm 116:11; Psalm 51:4). God is just in his Judgments, upright in all that he does, and will prevail regardless of what sinful men say or do!

vv. 5-6. A man may say, 'If my unrighteousness establishes, illustrates, and commends the righteousness of God, then God would be unjust to inflict his wrath on me.' This is not Paul's opinion, but it is an objection raised by foolish men. The answer is that all unrighteousness is sin and does not by itself commend or illustrate the righteousness of God! We do not preach that man's evil and sin glorifies God or in itself makes the grace of God glorious. If God used the evil of believers to glorify himself, he could not judge evil in unbelievers. God's mercy to the miserable, grace to the guilty, and pardon of the most unrighteous glorify him. The black background does not give beauty to the diamond on display, but only lets us see the diamond's beauty by contrast.

vv. 7-8. Nothing is more opposite to truth than a lie. A lie can never be of any advantage to truth or to the God of truth. A lie is of the devil and punishable by death. The truth of God could never abound through a lie. If this were true, then men could say, 'Let us do evil that good may come.' But evil cannot of itself produce anything but evil. The fact that God's glory is manifested through grace to the chief of sinners is not the work of men but the work of God, who, through the righteousness of his Son, turns even our sins to the promotion of his own glory.

9

There is none righteous, no, not one

Romans 3:9-20

In the two preceding chapters Paul had written of the guilt of the Gentiles and of the Jews separately. Now he takes them together and proves from Scripture that all men are sinners and there is none righteous, no, not one. Through these verses he is supporting the conclusion which he had in mind all along and at which he arrives in Verse 20; namely, that by the deeds of the law no man can be justified! And all of this is to set forth the true way of peace as shown in Verses 21-26.

v. 9. The Jews are not superior or any better off than the Gentiles with regard to their state and condition before God. Though the Jews had the advantage with respect to external privileges and revelations, yet, says the apostle, we have already proved that all men, Jew and Gentile, are equally born in sin, are by practice sinners, and are equally condemned before the law of God (Psalm 14:1-3; Eccles. 7:20). All are not only guilty but also in bondage to sin.

v. 10. This statement may be regarded as a summary of all that follows and state the entire case: 'there is none righteous, no, not one.' Not one person possesses a righteousness which can in any way meet the demands of our Holy God. Four times Paul uses the phrase, 'there is none,' and adds twice, 'no, not one!' (Romans 3:23.)

v. 11. Man thinks he is a wise and understanding creature. It is true that he has the faculty to understand things natural, civil, and moral -- and that quite imperfectly! But man has no spiritual knowledge of God, no true sense of himself and his sin, no true understanding of the way of salvation in Christ (1 Corinthians 2:14; John 6:44; Ephesians 4:18).

There is none that seek God earnestly, with the whole heart, or in Christ Jesus. There is none that worship him in spirit and truth and commune with him through the Mediator for his honor and glory! (John 5:40-44.)

v. 12. 'They have all gone out of the way' of God and his truth (out of the way of holiness, light, and life) and into their own way of sin and evil (Isaiah 53:6). 'They are unprofitable,' becoming corrupt and filthy. They are unfit for that for which God made them -- to glorify God. 'There is none that doeth good' in a spiritual manner. Sin and self are mixed with all that we do. Only God is truly good. Even our good works are unacceptable and filthy in his sight (Isaiah 64:6).

vv. 13-14. Thus far the apostle has spoken in general terms of man's sin. He now deals with particulars -- such as words and actions.

As to our words, he marks all of the organs of speech -- the throat, the tongue, the lips, the mouth. Nothing is more offensive than an open grave sending forth the horrible odor of rotten flesh. The speech that comes from a sinner's throat proceeds forth from a dead, corrupt heart and nature. His tongue is used to form words of deceit, hatred, blasphemy, and exaggeration.

The deadly poison of the snake is ejected forth from his lips as they form words of slander, gossip, and blasphemy. 'His mouth is full of cursing' means speaking not only shameful words, but, in particular, blasphemy of God. It is full of harsh words for God, superiors, parents, and all authority. Bitterness, murmuring, and discomfort flow freely.

v. 15. Having shown man's sinful words, Paul turns to his actions! This comes from Isaiah 59:7. The feet represent motion and action; and when these are said to be swift to shed blood, it denotes the eagerness and readiness of men to sin against God and one another.

vv. 16-18. All the ways men take and the methods they pursue make them miserable and lead to destruction (Proverbs 14:12). The way of sin does not build -- it only destroys.

By nature men do not know the way of peace with God in Christ. Christ is the only way of salvation, eternal life, and everlasting peace and happiness. A man can only know this who is taught of God (1 Corinthians 2:7-10).

By the fear of God is not meant a fear of hell, damnation, and the wrath of God, but a reverential awe, worship, and affection which leads to faith and obedience. The natural man has contempt for the Living God as shown by his treatment of Christ. He will not honor God.

v. 19. The law which speaks here is the moral law of God as it appears in the whole word of God, which every man is bound to observe and obey, Jew and Gentile. All mankind is under God's law. This law pronounced every son of Adam guilty and stops every mouth. We have no defense, no alibi, and nothing to reply; for the holy law of God exposes our corruption inwardly and outwardly.

v. 20. Therefore this is the apostle's conclusion: The law cannot save, cannot justify, cannot give us a righteousness. It can only do three things:

1. Shut our mouths and declare us guilty before God,

2. Teach us the depths and darkness of our sin and depravity, and

3. Shut us up to faith in the Lord Jesus Christ (Romans 7:7-11).

10

just and Justifier

Romans 3:21-31

Verses 19 and 20 sum up the things that Paul has said concerning Jews and Gentiles. All are guilty of sin. All are without excuse. None can open his mouth in his own defense or claim any righteousness, but everyone must acknowledge guilt before God. Paul then proceeds to the conclusion he meant to draw from all this: there is no justification of any before God by works or the deeds of the law. The law reveals sin; it cannot relieve sin.

v. 21. 'But now the righteousness of God without the law is manifested.' 'The righteousness of God' is one of the most important expressions in the Scriptures, and it signifies both the precept of the law and the penalty of the law. That is, the Holy law in every jot and tittle must be honored; and where there is the least offense, justice must be satisfied. We are not talking here of God's own personal holiness, but of that righteousness he has (by his grace) provided for and imputed to guilty sinners through his Son (Romans 10:1-4).

'Without the law;' not without perfect obedience to the law (for this Christ did) but without regard to the sinner's obedience to the law. If there is no imputation of Christ's obedience, no one will be saved (Isaiah 64:6; Matthew 5:20).

'Now is manifested' in the gospel. Why is the gospel the power of God unto salvation? Because therein is the righteousness of God revealed! (Romans 1:16-17.) Christ fulfilled it for us and reveals it to us (Romans 5:19).

Moses and all the prophets testified of this righteousness in Christ (Isaiah 53:11; Jeremiah 23:5-6; Psalm 85:10-13).

v. 22. This perfect righteousness whereby we are sanctified, justified, and received in God's presence as holy and without blame is not imputed to us on account of any work of our own; but it is received by faith. Faith is not a part of that righteousness, but it is through faith that it is received. Before we can have a part of anything in Christ, we must be one with him; and this union is accomplished through faith (Romans 4:11-13: Philippians 3:9; Romans 4:20-24).

This righteousness of God is unto all and upon all that believe, of every tribe, nation, and tongue. There is no difference made between Old Testament people and New Testament people, between Jew and Gentile, between male and female.

v. 23. Why is there not one way of life for one and one way for another? Because all have sinned and come short of God's commandments, requirements, and glory! (Romans 3:9-11; Psalm 14:1-3; Romans 5:12.)

v. 24. The blessing here is justification which stands opposed to accusation and condemnation (Romans 8:31-34). We have the holiness and righteousness of his Son as if it were our own (Romans 5:1; Ephesians 1:6-7).

The cause of this blessing is the free grace of God. He chose us, redeemed us, and called us according to the good pleasure of his own will (Ephesians 2:4-7).

The source of this blessing is the redemption that is in Christ Jesus! Christ, as our Redeemer, perfectly obeyed the law, bore our sins in his own body, was buried and rose again. He sits at the Father's right hand as our Mediator. In him we are complete (Colossians 1:19-23).

v. 25. The word 'propitiation' signifies the mercy-seat (Hebrews 9:5), which was a type of Christ. Christ is the propitiation to God for our sins. He has reconciled us to God by his obedience and sacrifice (Hebrews 2:17; 2 Corinthians 5:19).

'The sins that are past' means that God pardoned the sins of believers under the Old Testament dispensation by the atonement of Christ. They were persuaded of the promises in Christ and embraced them by faith (Hebrews 11:13). It was due to God's forbearance that he did not immediately destroy them but passed by their sins till his law was honored and his justice satisfied by Christ.

v. 26. 'To declare, I say, at this time his righteousness;' or to manifest that perfect righteousness provided by Christ for every believer (Romans 5:19; 2 Corinthians 5:21). We are not only innocent but have the righteousness of God in Christ. God saves men in such a way that his justice and truth are not compromised or violated. He is a just God and a justifying God (Psalm 85:10).

vv. 27-28. There is no room or reason for boasting by Jew or Gentile. All boasting is cast out! By what principle is boasting excluded? By works? Certainly not! Our sins are revealed and laid bare by God's law. We are deprived of all glory. The principle of faith destroys boasting, for faith receives all from God and claims nothing for ourselves (1 Corinthians 1:30-31). The conclusion stands firm -- justification is by faith without the works of the law.

vv. 29-30. It is further confirmed that Jews and Gentiles are on the same level with respect to their state before God. He is the Lord God of both; and he justifies both in the same way -- through faith in Christ.

v. 31. The law is abolished as a covenant of works. It is fulfilled by Christ in its administration, and it is destroyed as a yoke of bondage; but the law remains unchanged in the hands of Christ, where it is honored, established, and fulfilled (Matthew 5:17-20).

11

Imputed righteousness

Romans 4:1-8

There are three prominent lessons set forth in Chapter Three:

1. There is absolutely no justification for Jew or Gentile before God by the works of the law (Rom. 3:20).

2. There is the righteousness of Christ by which believers are completely justified and sanctified in the sight of God without our obedience to the law. This is free, full, and forever in Christ (Rom. 3:21-22).

3. This perfect righteousness not only justifies the sinner but also honors the law and God's justice, thus enabling God to be just and Justifier! (Rom. 3:26).

Paul proceeds in Chapter Four to illustrate these truths, using two men held in the highest esteem by the Jews -- David and Abraham.

v. 1. In this chapter Abraham is referred to (in a spiritual sense) as the father of all believers, but this verse speaks of his relationship to the Jews (according to the natural descent) being the first of the circumcision. What did he find as pertaining to the flesh? Circumcision and the law? Did he find the way of life, righteousness, and salvation by his services and performances? There is no answer given; but by what follows the answer is, 'no!'

v. 2. If Abraham were justified by his works, either moral or ceremonial, then, contrary to what Paul had taught, he had something in which to boast, but certainly not before God, who saw the sins of his heart and who was aware of all his failings (Luke 16:15).

v. 3. Having denied that Abraham (or any man) is justified by works, Paul appeals to the Scriptures. This is our foundation of faith, the rule of faith and practice, and the source of all information about God, sin, salvation, and eternal life -- the Scriptures! (Gen. 15:6; Gal. 3:6; Rom. 4:20-22.)

But does not James say that Abraham was justified by works? (James 2:21.) Paul and James are not speaking of the same thing. Paul speaks of the justification of the person before God. James speaks of the justification of the person's faith (or claim of it) before men. Paul condemns our works as a cause of justification before God. James praises works as the evidence of our Justification before God. Paul was writing to those who trusted in their works to save. James was writing to those who neglected or denied the necessity of obedience.

v. 4. To the laborer, what he merits or earns can never be called a gift, a favor, or mercy; but rather it is an obligation owed to him. If work is involved at all (regardless of the degree of work), it is a debt and not grace at ail! (Rom. 1]:5-6.)

v. 5. It is not that the believer does no good works, but that he does not work in order to obtain life and salvation (Eph. 2:8-10; James 1:20). We work because we love Christ, not in order to be justified (II Cor. 5:14-15). The elect believe God, who justifies the ungodly (Rom. 5:6-8), even Abraham, who in his unregenerate state was ungodly. His faith (not the act of faith but the object of faith, who was Christ) is imputed to him for righteousness. Works mean nothing regarding justification, for even our best works are full of sin (Isa. 64:6). But true faith will produce works of faith and labors of love.

vv. 6-8. David, the chosen king, the man after God's own heart, is quoted on the subject of the blessedness of the man who believes God and seeks acceptance and righteousness in Christ, not in his works! (Psalm 32:1-2.)

1. 'Blessed is the man whose iniquities are forgiven.' They are removed from us as far as the east is from the west; they are cast behind God's back; they are cast into the depths of the sea; they are remembered no more.

2. 'Whose sins are covered.' They are covered from divine justice and shall never be seen again or brought into judgment (Rom. 8:33-34).

3. 'Happy is the man to whom God will not reckon or charge sin.' We shall appear before him without fault or blame and shall be unreprovable. We are justified and acquitted (Col. 1:22; Jude 24).

12

It is of faith -- that it might be of grace

Romans 4:9-16

The apostle fully establishes the truth throughout this epistle that a man is justified before God by faith and not by works. In these verses he shows in the most decisive manner that Abraham did not obtain Justification by circumcision, since he was justified BEFORE he was circumcised! Justification has no necessary connection with, or dependence on, circumcision. We are saved by free grace!

v. 9. Is justification only for the circumcised Jew or for the Gentile as well? Why does Paul ask a question such as this? Because the Jews not only believed that justification before God depended (at least in part) on their works, but that this blessing was connected with circumcision, therefore for the Jew only! The design of the following words is to prove that justification belongs to Gentile and Jew, and that it is by faith and not by circumcision. Abraham serves as the example.

v. 10. When was Abraham justified? If righteousness was imputed to him before he was circumcised, then circumcision was not the cause, nor is it necessary to justification. And it may come on the Gentile as well as on Jews. According to the Scriptures he was in a state of righteousness and justification before the birth of Ishmael (Gen. 15:6; 17:1-4; 17:9-14; 17:24-25).

vv. 11-12. If Abraham was justified before he was circumcised, then why was he circumcised? His circumcision and the circumcision of all Jews was a sign or token of that covenant which God made with Abraham and his natural seed concerning the enjoyment of the land and his favor. It distinguished them from all other nations (Gen. 17:8-11).

Circumcision is also a typical sign of Christ (as all the ceremonies of the law were), of the shedding of his blood to cleanse from sin and the circumcision of the heart.

It was a seal to Abraham that he should be the father of many nations in a spiritual sense and that the righteousness of faith (which he had) should come upon them, Gentile and Jew, after the same manner -- by faith (Rom. 4:23-24). While all of Abraham's natural seed were circumcised, it was only to those who had his faith that he was a father in what is spiritually represented by circumcision.

v. 13. 'Heir of the world' means this world and the world to come. Abraham and all believers are the heirs of all things in Christ (1 Cur. 3:21-23; Heb. 11:8-10, 13; Luke 20:34-36).

'Or to his seed.' The covenant, in all its promises in reference to spiritual-blessings, was established in Christ, who was Abraham's seed (Gal. 3:16), and was given to all his church in Christ (Rom. 8:16-17).

'Not through the law but through faith.' Not through the law of Moses, nor the law of ceremony, nor the law of circumcision, but by faith in Christ (Gal. 3:21-22).

vv. 14-15. If the Jews, who were seeking righteousness and eternal life by the works of the law, should on account of their obedience to the law obtain grace and glory, then faith is set aside: and the promise of righteousness by faith is of no effect. If salvation is by works, it is useless for God to promise life to those who, because of their inability to keep the law, seek it by faith. Salvation cannot be by faith and works (Gal. 3:18; Gal. 2:21).

It is the law broken that brings upon us the wrath of God. The law not only cannot Justify (because of man's sinful state) but it curses and condemns the guilty (Rom. 3:19; Rom. 8:3-4).

'Where no law is there is no transgression.' This is sort of a proverbial expression. Sin is the transgression of God's law. But the law IS COME! Not only the written law, but that law which is revealed through creation, conscience, and written on the heart.

v. 16. Therefore, righteousness and justification are of faith and not of works. In no other way but through faith can salvation be by grace (Rom. 11:6). A reward must be reckoned either all of grace or else all of debt on account of works performed; these cannot be combined. If God takes into account any works of men, then salvation is not by grace.

Also, the only way that salvation can be sure and the promise of eternal life certain, for Jew or Gentile, is for the whole of the work to be by the grace of God. We are born sinners, by practice and choice we have failed, and the future holds no hope for us apart from his grace (Gal. 3:10; Gal. 4:21; James 2:10).

13

Abraham -- father of many nations

Romans 4:17-25

Verse 16 declares some things that every believer has been taught.

1. Salvation is by faith that it might be by grace alone.

2. Salvation by grace is the only sure way of salvation. If by works, none could be saved.

3. Both Old Testament believers and New Testament believers, Jew and Gentile, are saved by grace through faith in Christ.

v. 17. Abraham, in a spiritual sense, is the father of all believers, not of the Jews only (Gen. 17:4-5) but of believers from all nations. At that moment when Abraham stood before him (God), though he was not then a father at all, it was as sure to him as if it had already taken place. God willed it, and the result would follow as sure as God calls into existence the things which exist not. For God, according to his eternal purpose, speaks of things which exist not in the same way that he speaks of things that exist (Rom. 8:29-30; Acts 15:16-18).

'Even God, who quickeneth the dead.' Faith in God's power to give life where there is no life is the proper ground of believing anything which God purposes to do. If God quickens the dead, can he not give life to Sarah's dead womb? Can he not quicken dead Gentiles? Can he not raise our bodies from the grave?

v. 18. 'Against hope' That Abraham should be a father through Sarah was against all natural principles. She was almost l00 years old. But Abraham believed 'in hope.' His hope was in the promise of God; Abraham's expectation of becoming a father of nations of believers rested completely on the word of God! He believed God and hoped for the very thing that God said would come to pass. Our hope of redemption is not just a wish or a desire but expectation based upon the promise of God and the purchase of the Son (II Thess. 2:16-17; 1 Peter 1:3).

v. 19. 'So shall thy seed be' (Gen. 15:5). Here stands a childless old man with an old wife, hearing God declare that through that wife his seed would be as numberless as the stars of the heavens. Abraham believed God! His age and impotence and the deadness of Sarah's womb did not shake his faith. This example ought ever to encourage our faith. There will always be obstacles and difficulties but none that our Lord cannot overcome! (Gen. 18:14; Matt. 19:26.)

v. 20. Abraham was not staggered with respect to the promise, for it was made by him who cannot lie and with whom all things are possible, he was not staggered by the difficulties and seeming impossibilities which stood in the way, for his faith in God was strong; and, therefore, he gave God all the glory. How did Abraham's faith glorify God? By ascribing to God all the glory of his faithfulness, his power, his grace, and his goodness. It is important that we glorify God by ascribing to him his attributes and believing that he will act according to them!

vv. 21-22. 'Fully persuaded' means that he was convinced and confident that what God had promised, God was able to perform. Paul spoke in this fashion (II Tim. 1:12; Heb. 7:25; Phil. 3:20-21).

Because he believed God it was imputed to him for righteousness, not for the strength of his faith but because his faith truly rested and trusted in God, not in himself or his works (Rom. 3:21-22).

vv. 23-24. The account of how Abraham was justified and received righteousness was not recorded for his sake alone nor applicable to him only, but it is by faith that every believer is justified and sanctified. Others were justified by faith before Abraham, but the first recorded testimony respecting the justification of sinners by faith is that of Abraham. He was the first man singled out and designated as the progenitor of the Messiah (Gal. 3:16). Therefore, he is called the father of all believers.

Righteousness shall be imputed to us, as well as to Abraham, if we believe God, who is identified by the fact that he raised Jesus our Lord from the dead. To believe for salvation is not to believe only on the existence of God but to believe on him in regard to his gospel. Saving faith involves the person and work of Christ who was promised of God, sent by God, bruised by God, raised by God, and seated victoriously on the Father's right hand (John 3:14-16, 36.)

v. 25. Christ was delivered up by his Father into the hands of justice and death (according to his divine purpose) to redeem us. Christ died in our stead and rose again as our Head and Representative and was legally acquitted and justified and us in him. Christ's resurrection did not procure our justification; that was done by his obedience and death: but his resurrection testified of it -- sin's debt was paid (Rom. 1:1-4).

14

The blessings of justification by faith

Romans 5:1-5

In the preceding chapters Paul clearly states and firmly proves that justification before God is not of works but by faith. Now he proceeds to show the blessings that are ours through Christ.

v. 1. We are justified and accounted righteous before God by faith in the Lord Jesus, believing on him as he is revealed in the Scriptures. Therefore, being justified, we have peace with God. This peace arises from the fact that in Christ we are righteous, our sins are forgiven, and we are holy and unblameable (Eph. 1:3-4; Col. 1:20-22). Out of Christ men are at war with God and he with them (John 3:36; Rom. 8:7). When we are in Christ, we are reconciled and enjoy peace (Isa. 32:17;2 Cor. 5:19).

v. 2. By Christ we have access into grace or a state of favor, sonship, and acceptance. Peace and grace are distinguished from one another (1 Cor. 1:3; Gal. 1:3). Peace denotes a particular blessing. 'Access into grace' (a state of favor) implies all blessings (1 Cor. 3:21-23; Col. 1:12; Heb. 10:19-22).

'We rejoice in hope of the glory of God.' The hope of eternal salvation, the hope of being like Christ, the hope of beholding his glory as a joint-heir will produce joy. There can be no true joy without such a hope (Psalm 17:15; 1 John 3:1-3).

Martin Luther said: 'Although I am a sinner, yet I despair not, for Christ who is my redeemer and my righteousness liveth. In him I have no sin, no fear, no sting of conscience, and no fear of judgment; for in him there is no condemnation. I am indeed a sinner as touching this present life, but I have a righteousness of God which is above this life, who is Christ my Lord -- in him I rejoice!'

v. 3. Not only does the believer rejoice in hope of the glory of God, but he rejoices even in tribulation, trials, and afflictions (James 1:2-3;2 Cor. 12:10). We do not rejoice in the suffering nor the trial itself, for most trials are grievous and difficult; but we rejoice in the EFFECT of the trial. All of our trials are appointed by God, our Father, and are for his glory and our good (Rom. 8:28; Heb. 12:9-11; Psa. 119:71).

'Trials work patience.' Patience is submission to the will of God. It is to be content and wait upon the Lord (Heb. 13:5; Psa. 27:13-14). It is the opposite of covetousness, complaining, and haste. It involves not only our attitude toward God and his providence but also our attitude toward others during the trial.

v. 4. 'Patience worketh experience' or maturity of character and proof of genuine faith. Trials do not produce faith, but they reveal faith which is there. Actually trials may detect a hypocrite, harden his heart, and cause him to drop his profession. True faith is stronger as a result of trial.

'Experience and proof worketh hope.' As the genuineness of our faith is manifested and confirmed by trial and as we grow in grace and the knowledge of Christ, our hope of enjoying the glory promised in Christ is strengthened.

v. 5. Those who possess a good hope in Christ will never be ashamed of that relationship, nor will they ever have cause to be ashamed (for in him they are perfected), nor will they ever be put to shame! A vain hope and a false profession will finally fail, prove to be empty, and result in eternal loss (Rom. 9:33; Rom. 10:11).

It is not our love for God that gives us a strong hope and comfort (although the grace and fruit of love for God and others is quickened in us by his Spirit); but the Holy Spirit reveals to us God's love for us in Christ; and with the knowledge of that love comes the effects of it -- which are peace, access to the presence of God, and rejoicing in the hope of eternal life (Rom. 8:35-39; 1 John 4:9-10).

15

Christ died for the ungodly

Romans 5:6-11

In the preceding verses the apostle writes about the believer's hope of the glory of God (v. 2) and the fact that those who have that good hope in Christ will never be ashamed of that relationship, nor will they ever have cause to be ashamed, nor will they be put to shame. The truth of God's love to us in Christ and the reality of that love has been put in our hearts by his Spirit. In the next verses he proceeds to give us proof and evidence of God's love for us.

v. 6. 'Christ died for the ungodly.' This is the sum and substance of our gospel and is the great article of faith. Who died? Christ -- the only-begotten, well-beloved Son of God in human nature (Rom. 8:34; Matt. 3:16-17). How did he die? A death of shame, under the wrath and judgment of God (Phil. 2:8). Why did he die? He died for, in the stead of, and as a substitute for all God's elect in order that God might be just and Justifier (Rom. 3:24-26). For whom did he die? 'For the ungodly,' not for righteous men, or religious men, or deserving men, but for those who are ungodly in nature and practice (Eph. 2: 1-5). When did he die for us? When we were without strength to obey him, to keep his law, and without ability to help ourselves. We were in bondage to law and to sin and unable to change our condition (Jer. 13:23). He died for us 'in due time,' at the time appointed by the Father (Gal. 4:2-5; 1 Tim. 2:5-6). This is the greatest single proof of love: to give one's life for the object of that love (1 John 4:10; John 15:12-13).

v. 7. There are two types of men mentioned here.

1. A righteous or just man: that is, one who is moral, strict, and religious before men in all his ways, yet not necessarily loved. It is not likely that one would die for such a man.

2. Then there is the good and benevolent man who is gracious, kind, and considerate to all. Among men he is beloved and respected. Some would certainly die for such a man!

v. 8. But God manifested his love for us (gave clear proof and evidence of that love, so that there is no room to doubt it) in that, while we were yet in sin, Christ died for us. This is true in respect to all that are saved, from Abel to Paul to you and me (Isa. 53:6). When Christ loved us, died for us, and redeemed us, we were sinners by birth, choice, and practice, with no love for God (Rom. 8:7-8).

v. 9. If God's love to us is so great and so rich that he gave Christ to die for us when we were ungodly sinners, it is much more certain and sure that being righteous, justified, and free from sin in Christ, we shall be delivered from God's future wrath and punishment (Rom. 8:31-34).

v. 10. If while we were enemies of God (Eph. 2:3; Col. 1:21; Rom. 8:7) we were reconciled to God through the death of Christ (II Cor. 5:18-21), it is much more certain that, God being reconciled to us and us to God, we shall be daily kept, delivered, and sustained by the resurrected, intercessory life of the Man Christ Jesus. If you can comprehend what God has done for us while we were enemies, try to comprehend the blessings that are ours as his friends and sons -- those who are Joint-heirs with Christ (Rom. 8:16-17).

v. 11. 'Not only so,' that is, not only do we rejoice in hope of the glory of God (v. 2), not only do we glory in tribulations (v. 3), not only did Christ die for us while we were sinners (v. 8), not only are we saved from wrath through him (v. 9), not only are we reconciled to God by his Son (v. 10), but we joy in God through our Lord Jesus. We rejoice in God himself as our covenant God, as the God of all grace, peace, and salvation; and we rejoice in his perfections, his providence, and his presence. The means by which we come to this joy and glory is through our Lord Jesus (Col. 2:9-10). It is by, in, and through Christ that we have received the atonement or reconciliation. Full redemption, satisfaction, and expiation is made by his blood for sinners and received by faith.

16

Death in Adam -- life in Christ

Romans 5:12-21

The design of the following verses is:

1. to show how men came to be in the condition of sin, depravity, and inability and

2. to compare the two heads -- Adam and Christ. God sees all men in Adam, their head and representative. In his descendants, we are under sin, condemnation, and death. God sees the believer in Christ, his head and representative. In Christ we are redeemed and we live in him. In Adam we died; in Christ we live! In Adam we lost the way, the truth, and the life; Christ IS the way, the truth, and the life.

Adam is a type (in reverse) of Christ. The only way that Adam typified Christ was as the head of a race. The remainder of the comparison is the opposite (1 Cor. 15:45-49).

The First Adams (man) The Second Adam (man)

A living Soul A quickening spirit

Of the earth Lord of heaven

Made sinners in him Made righteous in him

Death in him Life in him

v. 12. By Adam's transgression sin entered this world. By representation and imputation, sin and its results (spiritual death, physical death, darkness, disease, and enmity against God) entered into all men. When Adam sinned and fell, we all sinned and fell. Sin was not only imputed to us but a nature of sin was imparted to us (Psalm51:5; Psalm 58:3).

We must go to Verse 28 if we keep to the train of thought, for Verses 13-17 are in parenthesis to explain what he means by 'for all sinned.'

v. 18. Therefore, as one man's (Adam's sin lead to judgment and condemnation for all whom he represented, so one man's (Christ's ) obedience and sacrifice brought justification, redemption, and life to all whom he represented. We were not present physically when Adam fell, but we were in his loins; and we were in him as the covenant head of the human race, therefore condemned. In the same fashion, when our Lord perfectly obeyed God's holy requirements and satisfied God's justice on the cross, we were in him as his seed and covenant people (1 Cor. 15:21-22), and therefore accepted as justified.

v. 19. The words 'were made' and 'be made' in this verse are important. Adam's sin did not put us on trial and make us only susceptible to sin nor lead us into sin, but by his fall we were actually made sinners. Even so Christ's obedience did not render us savable nor enable us to be righteous before God by our own works, but we were made righteous and sanctified entirely on the basis of what he did (II Cor. 5:21).

v. 20. Then the law came in to make apparent the evil that was in us by birth and nature (Rom. 3:19-20; Rom. 7:7). The law takes away all excuses and reveals to us what we are -- guilty sinners! But where sin overflowed, abounded, and contaminated every faculty, the grace of God in Christ did much more overflow in justification (Col. 1:21-22), in regeneration (Rom. 8:1), and in sanctification (II Cor. 5:17).

v. 21. Sin has such power over men in their state of nature that it is said to reign in death. It has dominion (controlling and commanding power) over voluntary subjects. So in a state of regeneration and righteousness in Christ the grace of God reigns and holiness becomes the governing principle (1 John 5:3-5; Rom. 6:12-14).

Back to Verse 13.

vv. 13-14. Verse 12 declares, 'death passed upon all men.' None can stop it or escape its power, because in Adam all sinned. Even those who lived before the law was given at Sinai were sinners under condemnation. But someone will argue, 'Where there is no law, a man is not accountable.' If this be true then why did death reign? Why did people die (even infants) who did not commit an act of rebellion like Adam? Adam was a figure of Christ in one respect, as we have stated (1 Cor. 15:21-22).

v. 15. Though in one sense Adam is a type of Christ, the fall in Adam and the judgment which followed are not worthy to be compared to the grace of God and the free gift of life which we have in Christ. In Adam we lost all things; in Christ we gained much more than we lost.

v. 16. The effect of Christ's obedience is not to be compared to the effect of Adam's sin.

Christ confers much more than we lost in the fall.

Christ pardons not one sin, but all sins.

Christ Justifies in such a way that the believer is righteous and can never perish (John 10:27-28).

v. 17. If through Adam death reigned over us, much more shall those who are made righteous by Christ reign with him (Rom. 8:16-17).

17

He that is dead is freed from sin

Romans 6:1-10

v. 1. This chapter begins with an objection which Paul knew would be presented against the gospel of free grace. Someone will say, 'If we are justified by the grace of God alone, apart from any works, what is to keep us from continuing in sin? If, where our sin is the worst and our guilt is the greatest, God's grace abounds and is glorified, then let us sin more and more that grace may be glorified.'

To begin with, sin of itself is not the cause of glorifying God's grace. Sin is the cause of wrath and judgment, not grace. God has been pleased to magnify his grace in the pardon of sin. It is not by the commission of sin that grace is glorified but by the forgiveness of it! Grace is glorified by putting a stop to the reign of sin, not by encouraging it. Grace enables men to hate and be done with sin, not to love and pursue it.

v. 2. 'God forbid' is an expression Paul frequently uses to express shock and abhorrence at a thing. 'How shall we who are dead to sin, live in sin?'

1. In what sense are we dead to sin? We are not dead to its influence (Rom. 7:15, 19), nor to its presence (Rom. 7:21), nor to its effects (Rom. 7:24; Psalm 51:3). Our Lord taught us to pray, 'Forgive us our sins' (John 1:9). We are dead to its penalty and guilt; sin cannot condemn us (Rom. 8:33-34). We are dead to sin as a master who rules over us; Christ is our Lord. We are dead to sin as a course of life; it is not looked upon as a friend but as an enemy.

2. How shall we who have this attitude toward sin actually live in sin? Persons are said to live in sin when they give themselves up to it, when they are bent upon it, when sin is their pleasure and delight, and when they offer no real resistance to it. Living in sin and justifying sin are contrary to the Spirit of Christ and like the world (1 John 2:15-16).

vv. 3-4. In these two verses Paul gives a full answer to the objection set forth in Verse 1 by showing that the sanctification of the believer rests on the same foundation as his justification -- union with Christ! There are two baptisms mentioned here.

1. We are baptized into Christ. This is no figure but an actual experience. There is a real union with the Lord Jesus by the Spirit of God in which we are actually one with Christ (John 17:23; John 4:12; Gal. 2:20). I can no more be an ally of sin than Christ can, for we are one.

2. We are baptized in water. What is the meaning of our baptism? We are confessing that we are identified with Christ in his death, burial, and resurrection. We are dead to the old life, it is buried, and we rise to walk as new creatures with new hearts, new principles, and a new life (Phil. 3:8-11).

v. 5. The nature of baptism is a Burial, which signifies not only our being dead with Christ and the blessing resulting from that union, but our being dead to the world and sin even as Christ was done with the sins he bore. The end of baptism is a resurrection. The person does not remain buried in water but rises even as Christ arose, and that in the likeness of his resurrection -- no longer under the control of sin and self but under the power and influence of the Holy Spirit (II Cor. 5:17). The reference here may also be to life after the resurrection as in Verses 8-10.

v. 6. 'Our old man.' It is called our old man because it is with us from birth and is the old nature received from our Father, Adam. It consists of parts and members such as will, mind, affection, and actions (Eph. 4:22; Col. 3:9-10). This old nature can never be improved; it must be destroyed. It was crucified daily by the spirit and grace of Christ that its reigning power might be subdued. It remains with us until death; but we shall not indulge it nor make provisions for it, but crucify it (Gal. 5:24). We serve Christ, not sin (Rom. 6:16).

v. 7. This is not physical death. We shall one day die physically and be freed forever from the very presence of sin; but the reference here is to the fact that, being one with Christ in his death under the curse of the law, having paid the full penalty, we are totally clear of any penalty, curse, or charge. We are not free from the presence of sin, nor from the burden of it, nor from a continual war with it, nor even from it in our best deeds; but we are free from its dominion, from the guilt of it, and from punishment on account of it.

vv. 8-10. Since believers are one with Christ in his death, they have a sure hope of forever living with him. The reference here is to life after the resurrection. Christ, having been raised from the dead, will not die again, so neither will those who have died with him and are risen with him. The law, sin and death have no charge against us: for the full price is paid, the law is honored, and justice is satisfied (Rom. 8:32-34). He died to sin once, because in that death he fully satisfied every charge. He lives unto God in unbroken fellowship with him.

If you do not see complete deliverance from sin's curse, guilt, and dominion in Christ, sin will continue its hold and reign over you. If you cannot see complete deliverance in Christ, you will open the door to unbelief and doubt and leave room for attacks from legalism and self-righteousness.

18

Servants of sin or servants of God

Romans 6:11-23

In the preceding verses Paul has proved that the gospel of justification by faith does not lead to a life of sin, but, rather, faith in and a love for Christ are the very foundation of and motivation for holiness (2 Cor. 5:14-17). The object of the rest of the chapter is to exhort believers to live agreeably to their union with Christ and consistently with the design of the gospel (Eph. 1:4; Col. 3:12-14). Those who are justified are sanctified. These two blessings are never separated in Scripture (Rom. 8:9; 2 Cor. 5:17; 1 John 4:7, 8).

v. 11. In consequence of our relation to Christ, there are two things we should reckon to be true.

1. 'We are dead indeed to sin.' Our sin is pardoned, paid for and put away. We do not fear condemnation or death on account of it, nor do we have any fellowship with it, nor shall it be permitted to reign over us any longer.

2. 'We are alive unto God, through our Lord Jesus.' As justified persons we live spiritually in the sight of God, having the righteousness of Christ and eternal life through him. As sanctified persons (who feel the burden of sin and the corruption of the flesh) we love Christ, his word, his people and his commandments, and walk in the spirit, not fulfilling the lusts of our flesh.

v. 12. Since Christ is our Lord and Master, his way is pleasing to us and his commandments are not grievous. We desire to live for his glory and to manifest his grace. Sin remains in the believer (to his dismay and regret), but it does not reign as his master. Sin is a struggle; it tries us and troubles us, but does not dominate or control us. Sin is said to be obeyed when we make provisions for it without struggle or opposition.

v. 13. The Amplified Version reads, 'Do not continue offering or yielding your bodily members and faculties to sin as tools of wickedness. But offer and yield yourselves to God as though you have been raised from the dead to life, and your bodily members to God, presenting them as implements of righteousness.' Our hearts ought to be filled with love and kindness -- not hatred, envy and complaints. Our thoughts need to be on things pure, lovely and of good report -- not on flesh, materialism and the world. Our tongues should be used in praise, encouragement and witnessing -- not in gossip, criticism and murmuring. Our hands and feet should be serving others -- not employed only in selfish pursuits.

v. 14. Nothing is more certain than this! God's purpose, grace and spirit are pledged to prevent it. We are in the kingdom of his dear Son. Christ is our Lord and sin is dethroned. We are not under law as a covenant, a curse or condemnation. We are under grace! We are under the reign of grace -- the principle of grace. True holiness is not the result of law, but the result of grace in the heart (Gal. 5:13-17).

v. 15. The person who suggest that, since we are not under the law but under grace, we should therefore give vent to the flesh and sin, reveals his total ignorance of the grace of God and the work of Christ. Before a man is regenerated he does love evil and himself, and he hates God and holiness, but after regeneration he loves God, holiness and others. We are not looking for an excuse to sin, but we are looking for strength to avoid it.

v. 16. This is a good way to determine if we have been saved. We should know that if sin masters us, if we delight to do evil, if we enjoy evil companions, if we walk in darkness, then Christ is not our Master. The tenor of our lives reveals our master. What do you really enjoy? In what direction are you really going? Who is really your Lord?

vv. 17, 18. Thank God, we have been delivered form the slavery and bondage of sin. This has been a heart work. It is not just a mental acceptance of creeds, but a heart obedience of the gospel of Christ (Rom. 7:22-25).

In verse 7 the word 'freed' means 'justified'; in verse 18 it means 'liberated' -- no longer a slave under sin's control. In verse 7 we are free from the guilt, penalty and condemnation; in this verse we are said to be freed from the control and servitude of sin. Its hold over us is broken.

v. 19. 'I speak,' he says, 'in familiar human terms because spiritual truth is so difficult for you to understand. As you have in the past cheerfully yielded your minds, hearts, tongues and hands to do evil, now cheerfully yield them to God and holiness.'

v. 20, 22. 'When you were the servants of sin, you had no use for or interest in righteousness. What benefit did your sin and evil bring you? The end and result of all sin is death! But now that you are the servants of God and are set free from the love and dominion of sin, you have the fruit of the Spirit -- love, joy, faith, peace and (the end result) eternal life!'

v. 23. Sin's wages justly earned is death -- spiritual, physical and eternal. God's gift (freely given) is eternal life for ever through Christ.

19

Our motive for obedience -- law or love?

Romans 7:1-6

In the preceding chapter Paul said that believers are 'not under the law but under grace.' He knew that this would be an offense to the believing Jews who still retained a high opinion of the law. Therefore, at the beginning of Chapter 7 he explains his meaning. The law to which Paul refers in this chapter is not the ceremonial law but the moral law of God -- the whole will of God manifested to all mankind.

1. God gave to Adam a law of universal obedience by which he bound him and his posterity to obedience (death being the result of disobedience). All men were placed under that covenant and that law (Gal. 3:10; Rom. 2:14-15).

2. This same law written on the heart continues to be the perfect rule of righteousness and pronounces a curse upon all who fail in the smallest measure (James 2:10). This law was delivered by God upon Mt. Sinai in ten commandments.

3. It is only when the believer is united to Christ that he is freed from this covenant of law. The language of the law is, 'do and live,' or, 'if thou would enter into life, keep the commandments.' But remember, the law not only reaches the acts of men but also the attitude -- not only the manners of men but the motive (Gal. 4:21; Matt. 5:21-22; 5:27-28; 5:38-39). We are bound to that law, married to it, and under it as a covenant until we are freed in Christ.

v. 1. Death frees a person from the obligation of any law to which he is rightfully subject -- nothing else can. law, as a principle of justification and sanctification, has dominion over a man until (by union with Christ in death, burial, and resurrection) he becomes as a dead man in reference to the law! (Rom. 6:7.) He is then free from the guilt, curse, and dominion of the law.

vv. 2-3. The apostle gives an illustration in which death dissolves legal obligation. The woman referred to becomes dead to the law of her husband, not by her own death but by his death. If her husband dies, she is no longer bound to him in any sense; she is free to marry whom she will.

vv. 4. The believer's freedom from the law as a covenant of life and death (as a principle of justification or condemnation) is as complete as a dead man is free from the laws of the state or a woman is free from the law of a dead husband.

This freedom from the law is not by our death but by the death of Christ. However, spiritually considered, as we are in Christ and Christ in us, it was our death (Gal. 2:20; Rom. 6:6-8). The death of Christ was a death that answered all the law's demands. As the law has no further demands on him, it can have none on us (Rom. 8:1; 8:33-34).

We are no longer married to the law but to Christ. Our dependence is on him; our happiness is wearing his name; our joy is sharing his love and fellowship. To believers this is so comforting. We are as completely and as blamelessly free from the covenant of the law as if we had never been under it. When Luther discovered this, it gave such relief to his mind that he considered himself at the gate of paradise. He said, 'Our sins are ours no more but Christ's, for God laid them all on him. On the other hand Christ's righteousness is ours' (Col. 1:22). Works that are the results of our marriage relationship to Christ, that are done in faith, and which spring from love are the only true and genuine fruits of righteousness.

Deliverance from the law in Christ is not only necessary for justification but also for sanctification. Men cannot be justified by the law in their natural state, and they cannot be sanctified by the law in the regenerated state (Gal. 3:1-3). The law cannot make an evil man good and it cannot make a saved man holy!

v. 5. When you were in the flesh, what was the effect of the law on you? Did it make you holy? No! Instead of subduing sinful passions and thoughts, it irritated them. We were filled with displeasure toward the law and the law-giver.

v. 6. But now we are discharged from the law and have terminated all intercourse with it, having died to what once restrained us and held us captive. We serve Christ, not under obedience to written rules and regulations, but in newness of life and love. The forced obedience of a man under the law is the obedience of a slave. The obedience of a man set free and adopted is the obedience of a son. The obedience of a wife is the obedience of love (II Cor. 5:14).

20

One man with two natures

Romans 7:7-25

There are few passages in the word of God that have caused more discussion and disagreement than the one before us. Some say that Paul is writing of his life as an unsaved man and giving the experiences of an unsaved man. Others say that he is speaking of his own inner conflicts at the time he wrote the epistle and that these are the real feelings and conflicts of all believers. Here is a four-fold summary of what Paul is saying in these verses:

1. The law (that system which makes obedience the condition of life and makes righteousness depend on perfect obedience) can never deliver a person from the curse and dominion of sin. If a man is to be justified, he must be delivered from the law as a covenant or method of obtaining life and be brought into Christ who is our righteousness.

2. The law can tell a person what is right and what is wrong. It can command a man to avoid wrong and do right. It can threaten, condemn, and curse him if he does not comply; but it cannot eradicate his sinful inclinations (rather, it irritates and stimulates them). So, instead of becoming better and happier under the law, we become more depraved and more wretched as knowledge of the law increases.

3. The law in the hands of the Holy Spirit does not stop sin; it reveals sin. It does not give life; it kills. It does not make men holy; it exposes their unholiness.

4. Even now that I am regenerated and in Christ, now that I am brought under influences which make me love and delight in God's law, I still feel my inability and my imperfections. The struggle is like a civil war within me. I did not look to the law for justification, nor can I look to the law for sanctification! I look to Christ for both. Paul proved from his past experience that the law cannot make a sinner righteous. He proves from his present experience that the law cannot make a saved man holy. Both justification and sanctification are in Christ.

v. 7. Is the law the cause of my sin? Is the law at fault because it uncovers and exposes my evil thoughts and passions? God forbid! I would not have known what sin really is without the law of God. Saul of Tarsus looked at the law as most people do, in the coldness of the letter, as an outside thing. He did not see the sin of thoughts, attitude, desire, nature, and will. 'Thou shall not covet;' thou shall not only not do evil, but thou shall not even think evil!

vv. 8-10. Without this spiritual knowledge of the law, sin was there; but it was dead to Paul. He fancied himself righteous; but when the light of the Spirit entered his conscience, he saw innumerable swarms of lusts and evil in his heart. I thought myself healthy and sound spiritually. I lived in a state of self-righteousness. But when the true law was revealed, I saw myself dead in sin, dead to God, and under condemnation. The law of God given to Adam to promote happiness and life sentenced me to eternal death!

vv. 11-13. My sinful nature even used the law to deceive me. I Was deceived into thinking I kept the law, which made me an even greater sinner -- a dead, deceived, self-righteous sinner wrapped in a false refuge! The law of God is just, holy, and good! It forbids nothing but what is wrong and requires nothing but what is right. In its nature, design, and rule it is worthy of its Holy Creator. Is the law then the cause of my condition of death? Is the law the cause of my misery and inability? No! It is my sin that damns me. The law is the mirror that reveals my sin in its true colors.

v. 14. 'The law is spiritual.' It comes from the Spirit of God and reaches to the spirit of men. It requires holiness in the inward parts (spiritual service and obedience, loving God with all of our hearts and our neighbors as ourselves). But I am a creature of the flesh, having been sold into slavery under the control of sin. The nature of the law and my nature of flesh are entirely opposite.

vv. 15-16. The word 'allow' means approve. There is not a believer on earth who does not all too frequently do or think that of which he does not approve. This is proof that I acknowledge and agree that the law is good, and I take sides with the law of God; for I condemn my evil and mourn over my transgressions (Psalm 51:3-4).

v. 17. Paul is not denying his responsibility for sin. He is not laying the blame somewhere else. He is saying that the old nature, though not dominant, is still present; and this influence accounts for his sins. When Paul said of his apostolic labors, 'Not I, but the grace of God that was with me,' he was not saying that he did not perform the labor, but that he performed it under the influence of the Spirit of God. When he said, 'I live; yet not I, but Christ liveth in me,' he was not saying that he did not live, but that he was indebted to Christ for the origin and maintenance of his new life. Even so, sin cannot act. The man must act, but sin is the influence that motivates the act.

vv. 18-25. Nothing good dwells in my flesh. I can will to be perfect but cannot perform it. I have the intention and urge to be perfect but no power to carry it out. He repeats what he said in Verses 16-17 (Gal. 5:17; Matt. 26:41). Nothing could express more fully the dreary struggles that go on within us. The apostle speaks here of the two wills in every believer -- one to absolute holiness, the other to sin.

'O unhappy, pitiful, and wretched man that I am; who will release and deliver me from the shackles of this body of death? O, thank God, he will! Through Jesus Christ the Anointed One.'

21

No condemnation in Christ

Romans 8:1-10

There are two things that every believer wants above all else.

1. He wants deliverance from the guilt and curse of sin -- to live in Christ.

2. He wants deliverance from the power and practice of sin -- to walk in the Spirit.

A saving interest in Christ and our living union with Christ do both.

v. 1. The apostle does not say that we are not condemnable; for there is still sin within us, and all sin is condemnable. But sin cannot bring us into condemnation, for we are in Christ (Gal. 3:13; Rom. 8:33-34). Christ has borne the penalty, judgment, and condemnation for all our sins -- past, present, and future (Col. 1:20-22).

'Who walk not after the flesh but after the Spirit.' This is not the reason why we are not condemned but is a description of those who are in Christ. The flesh is not our master nor our guide. Christ is our Lord and the Holy Spirit is our guide.

v. 2. The gospel of Christ (or the covenant of grace in Christ) has forever freed all believers from the law of sin and death (or the covenant of works) (Rom. 3:19; Gal. 3:10), for every requirement is met in Christ (Rom. 6:7, 18).

v. 3. The weakness and inability to save does not arise from any defect in God's law, for the law is perfect and holy. The defect and weakness is in our flesh. The law cannot save because we are unable to keep the law (Rom. 7:18; Rom. 3:10-12). But Christ can justify the ungodly and make righteous the chief of sinners; for as our representative, God sent him here in the likeness of sinful flesh; and he not only obeyed the perfect law but was condemned and punished for our offenses (Rom. 5:19;2 Cor. 5:21; 1 Peter 2:24).

v. 4. 'The righteousness of the law fulfilled or fully met in us.' This is the reason why Christ came to earth -- that by his active and passive obedience all believers might be justified, sanctified, made holy, and accepted in him. In Christ we have honored the law and satisfied justice; we are perfect before God (1 Cor. 1:30; Col. 2:9-10).

Again the phrase appears, 'who walk not after the flesh but after the Spirit.' The next ten verses reveal the meaning of this phrase.

v. 5. Unregenerate, unsaved people do mind (are concerned, anxious, and taken up with) the things of this world and of the flesh (Matt. 6:24-33). Health, happiness, and honor for the flesh is their main concern. Not so for those who are in Christ! They are concerned and their thoughts occupied with their relationship with Christ, a growth in grace, a right relationship with others, and attaining unto the resurrection of the dead (Phil. 3:8-11).

v. 6. This carnal flesh-mindedness is a state of spiritual death. The man who is swallowed up in the kingdom of the world is dead; and all that he has, seeks, and attains is already judged and condemned (1 Cor. 7:29-31). The regenerated believer, who sets his affection on things above, is part of a living kingdom. God lives; his kingdom lives; his possessions live; his people live. They not only live but they live in a blessed state of peace and joy (Luke 12:15; 1 Tim. 6:6-11).

v. 7. Flesh-mindedness hates God and reasons against God. Carnal men do not hate their idols (their gods), but they hate the Living God (James 4:4). The carnal mind will not be subject or submissive to the will of God, the way of God, the providence of God, nor the gospel of God (Jer. 13:23; Jer. 17:9). Augustine said, 'How can snow be made warm? Only by making it cease to be snow. The natural mind cannot be mended or modified, only destroyed.' (Isa. 55:7-8.)

v. 8. Outside of Christ there is nothing that we can be, think, say, or do that is pleasing co God. The elect are accepted and are well-pleasing in his sight because we are in Christ (Eph. 1:3-6; Heb. 11:6).

v. 9. 'Ye are not in the flesh.' This does not mean that we are not human (that we have no passions, appetites, and desires, or that our old nature is eradicated); but it means that we have a new nature and are indwelt by the Spirit of Christ, who is the dominant influence in our lives. To be in the Spirit is to be ruled over, influenced, and controlled by the Spirit. They that are justified in Christ are also sanctified in Christ and have the Spirit of Christ. If a man does not have the life and Spirit of Christ, he is not one of his own.

v. 10. This body of flesh and all that pertains to it is subject to death because of sin; but our spirits which are vitally united to Christ have no stain, no sin, and they enjoy eternal life because of his righteousness.

22

Holy and happy sons of God

Romans 8:11-17

v. 11. This natural body is a dying body subject to afflictions, diseases, infirmities, and eventually death, because of sin. But if the Spirit of God dwells in us (by grace through faith), death is not the end; for he that raised Christ from the dead shall also, in his appointed time, raise our bodies from the grave (1 Cor. 15:12-22, 42-44). This body shall not always be in corruption and ruin, but shall be raised in the image of Christ (1 John 3:1-3).

v. 12. 'Therefore' looks back to Verses 5, 6, and 9. Since our primary interest is not the flesh, materialism, and things of this world, but the kingdom of God and his righteousness -- since to be fleshly minded is a sign of absence of the Spirit of Christ -- since our flesh and all pertaining thereunto shall die and we shall be raised in his likeness, we are not obligated to live for the flesh and this world but to live unto Christ who redeemed us. Men who are freed from condemnation and death are not freed from obedience; but to whom much is forgiven, he will love much. We are motivated to holiness by our love for Christ and his love for us (II Cor. 5:14-15).

v. 13. Such persons who live after the flesh are already dead; eternal death awaits! A person who has received the grace of God in truth cannot live after the flesh, for he does not love sin and the world; he loves Christ and holiness. Because of the Spirit of God who lives in him, the believer's outward conduct and course of life consists of denying the flesh and walking after the Spirit (Rom. 8:1). Believers live in Christ now and shall live with Christ forever.

v. 14. This is the evidence of a union with Christ. We are regenerated by the Holy Spirit; we are baptized into Christ by the Spirit; we are taught by the Holy Spirit; we pray, worship, praise, sing, and live led by the Spirit of God (John 3:6; 1 Cor. 12:13; John 16:13-14; 1 Cor. 14:15; Gal. 5:16-18).

v. 15. 'The spirit of bondage and fear' is an attitude or frame of mind. It is the frame of mind of-a slave toward his master or a prisoner toward his captor. 'The spirit of adoption' is the frame of mind in which an affectionate, grateful child regards his father. He loves, respects, trusts, and believes his father, which produces a peace of mind and the feeling of belonging. We are now the sons of God (John 1:12; 1 John 3:1-2). There are several explanations for the use of the word 'Abba.' Some say it is a Syriac word. The word 'father' is a Greek word, so he is Father of Jew and Greek. Some say it is to express the vehemence of the affection. Some say it signifies 'my father.' Some say it is a word only free men can use (according to Jewish tradition).

v. 16. The Holy Spirit (by his presence and through the word of God) bears witness that we are the sons of God. We are always ready to doubt this blessing for two reasons.

1. The greatness of the blessing and

2. Our sinfulness and unworthiness to receive it.

The Holy Spirit bears this witness TO our spirits, not to our natural eyes and ears, but to our hearts (for it is internal), to our souls (where faith receives it), and to our understanding (that we may have assurance, 1 John 5:20).

v. 17. Children of the same father, whether natural or adopted, are heirs! By nature we are the children of wrath, but by his will and grace we are children of God (James 1:18). Being the sons of God, we are the heirs of his grace, his blessings, his kingdom, and all things (1 Cor. 3:21-23). Joint-heirs with Christ means that it is through him and with him that we are heirs of God and his glory (Eph. 1:3-7).

'We suffer with him' conveys two ideas.

1. Christ and his people are one; and when he suffered, bled, and died, we were in him. Therefore, when Christ died, we died to the curse, condemnation, and charges of sin and the law. Therefore, we are raised with him, are seated in him, and are partakers with him in the blessings of that sacrifice.

2. Because of our oneness with him, there will be suffering for us to bear here for his sake and the sake of his gospel (John 15:18-20). This identification with Christ will result in eternal glory for all of God's sons (Eph. 2:6-7; Phil. 3:20-21).

23

Full satisfaction in Christ

Romans 8:18-27

Verse 17 says, 'If so be that we suffer with him, that we may be also glorified together.' Three ideas are conveyed here.

1. Christ and his people are one; therefore, when he suffered and died, we were in him and we partook of the efficacy and blessings of his sacrifice.

2. Because of this oneness with him, there will be sufferings for us to bear, for his sake and the gospel's.

3. Being still frail flesh and subject to all of the infirmities, afflictions, and diseases of the body, and eventually death, we shall have to suffer trials on this earth.

v. 18. No trial or suffering is easy. If trials were without pain and discomfort, they would not accomplish the purpose for which they are sent (James 1:2-4). But when we look at all of earth's sorrows, sufferings, and trials in the light of his eternal glory, when we shall be like him, enjoy his presence, and partake in his perfect kingdom, we look on these present inconveniences as nothing. They are not worthy to be compared to that glory (1 John 3:1-3).

vv. 19-22. The word 'creature' in these verses is best read 'creation,' as in Verse 22. There will be a new earth, but the revelation of that new earth awaits the resurrection of God's people. The earth on which we live has become subject to decay, disease, and death because of Adam's sin. This state shall not continue, for the creation shall be delivered from this bondage as we shall be delivered from our corrupt bodies (2 Peter 3:13). The earth, materially, is the same as before the fall; after the restoration it will be perfect. (Read these verses from the Amplified version.)

v. 23. Not only does the whole creation groan and travail under the weight of sin, but we also are burdened with the old nature and long for the joys of full redemption (Rom. 7:24-25; 1 Cor. 15:42-49).

'The first-fruits of the Spirit' means that the believer, under the sanctifying work of the Holy Spirit, already enjoys a taste of what heaven and life eternal shall be. Heaven will be complete fulfillment and perfection of what we enjoy in part (1 Cor. 13:12-13).

v. 24. Actually, while we are justified, sanctified, and secure in our Redeemer, we are not yet saved to the full extent of that blessed word. Full satisfaction is that for which we long, look, and hope (Psalm 17:15). That blessed hope of being like Christ is not simply a wish or a desire, but a desire based on God's promise and the full expectation of its completion in Christ. A desire already experienced or seen is not hope. When we are in full possession of heaven, hope becomes reality and faith gives way to sight.

v. 25. But when our hope of forgiveness, salvation, and full redemption is in Christ and his blessed promises (though we do not yet see nor possess the fulfillment of all his promises), we patiently wait for them; for his promises are as sure as his word (Titus 1:1-2; Heb. 11:13).

v. 26. The word 'likewise' seems to say 'not only does hope of future glory (in and through his word) lead us to patiently wait for deliverance and resurrection, but the Holy Spirit also bears us up in our weakness.' We don't know what prayer to offer, what things to ask, or what is the will of God; but the Holy Spirit prays in us and for us with groaning too deep to utter. He enables us to pray according to the will of God (John 14:16-18; John 16:13-14).

v. 27. 'He that searcheth the heart' is God. No man knows the heart of another, nor does any man fully know his own heart (Luke 16:15). The Lord knows our motives, our thoughts, and our intentions (John 21:17). He knows the mind or the purpose and providence of the Spirit of God, and he makes intercession for the believers according to and in perfect harmony with the will of God for them.

24

The Lord's purpose -- our assurance

Romans 8:28-31

v. 28. 'And we know.' This is not a matter of opinion or uncertainty, but we know this as surely as we know that we are redeemed by the blood of Christ.

'That all things.' God the Father, the Son, and the Holy Spirit, all good angels, rulers, and ministers, all evil beings such as Satan, all good events such as peace, prosperity, health, and happiness, and all bad events such as war, famine, sorrow, sickness, and death.

'Work together.' All of these things not only are present and operate in us and toward us, but they all cooperate under God's direction and control to fulfill his purpose for us. (Illustration: Joseph's route to the throne in Egypt -- Gen. 45:3-8).

'For good.' Eternal good is meant here, not necessarily present comfort, ease, and joy. Our ultimate goal is to be with Christ and to be like Christ, and this is what 'all things' are working together to accomplish (Psalm 17:15; Eph. 1:10-12).

'To them that love God, to them that are called according to his purpose.' This promise of eternal good and well-being is not a blanket promise to all men but only to those who have received Christ, who love Christ, and who have been effectually called by his grace to saving faith, There is no mercy or grace outside of Christ (Col. 2:9-10; 1 Cor. 1:30).

v. 29. The word 'foreknew' has been translated by some to mean that God foresaw who would believe; but the word (as in 1 Peter 1:2) is fore-ordained, fore-appointed by God from all eternity (Acts 13:48;2 Thess. 2:13; Eph. 1: 3-4). There is a sense in which God knows all men. He knows all about them (their birth, life, death, and destiny); but in eternal love and grace, he knows only his sheep (John 10:14-16; Matt. 7:23).

God has predestinated or predetermined in his eternal purpose that all whom he saves shall one day be just like his Son, Jesus Christ (Eph. 1:4-5; 1 John 3:1-3), that he (Christ) might be the firstborn among many brethren. Under the law the firstborn was the Lord's choice (Exod. 13:2), had authority over all the sons, and acted as the Lord's priest. Christ is the firstborn of the Father with regard to all creatures. Christ is the firstborn of all God's sons (they are chosen in him). Christ is the firstborn from the dead to die no more. His is the chief glory, for all are to be in him and like him.

v. 30. 'He called,' Men by nature do not love God and will not come to Christ, but rather love darkness, evil, and sin (John 3:19; John 5:40; John 6:44). If men are to come to Christ in repentance and faith, they must be effectually called, convicted, and made willing to believe (Psalm 110:3; Gal. 1:15; 2 Tim. 1:9-10).

'He justified.' That is, God forgives their sin, blots out their iniquity, and makes them perfectly holy and righteous in his sight by the obedience and sacrifice of Christ (Rom. 5:19; Rom. 3:19-22; 2 Cor. 5:21; Col. 1:21-23).

'He glorified.' Eternal glory is meant. This is what the apostle has been speaking of in these verses -- eternal good, eternal inheritance, and eternal glory. Our union with Christ gives us the right and title to all things (John 1:12; Rom. 8:16-18; 1 Cor. 3:21-23). Actually, in the purpose and view of God, we are already glorified in our Head and Representative -- Christ (Eph. 2:6; Isa. 46:9-11).

v. 31. This question reaches back to all that has been said in the preceding verse. What shall we say in addition to these things? Nothing can be added! What shall we say against these things? Nothing! What shall be inferred from these things? 'If God be for us in eternal love, in eternal grace, in divine calling, in substitution, and in justification -- if God has already accepted and glorified us in Christ and is determined to glorify us personally with Christ, who can be against us?' Not the law; it is honored! Not divine justice; it is satisfied! Not Satan; he is judged and cast out!

25

Conclusions from covenant mercies

Romans 8:32-39

v. 32. God has declared in his word that he will show mercy, that he will redeem and glorify a people and that heaven will be populated with a holy people like his beloved Son (Exod. 33:18, 19; John 6:37-39; Rom. 8:29, 30). Here is the greatest evidence that his promise will be fulfilled. 'He spared not his own Son.' He did not withhold Christ from all that he must be, endure, suffer and accomplish in order to take up our hopeless case and redeem us (Isa. 53:1-6). He gave Christ to be our surety, representative, sacrifice and sin-offering (John 3:16; Gal. 5:4, 5). If God so loved that he gave Christ, and Christ so loved that he came into this world and bore all our sin and shame, shall the Father not give us freely all that Christ purchased for us? Did Christ come in vain? Did he suffer thus in vain? No! Perish the thought! (John 10:27-30).

v. 33. God's elect are the people spoken of in verses 28-30.

1. Are these people not chargeable? Yes, they are! They are charged with Adam's transgressions, with their own sins and lack of righteousness, with a multitude of sins before and after conversion.

2. Does anyone charge them? Yes! They charge and condemn themselves (Ps. 51:3, 4). Satan is the accuser of the brethren (Rev. 12:10). But these charges avail nothing! They are all answered in Christ. In him our sins are pardoned, we have a perfect righteousness and justice is totally satisfied (Rom. 5:1; 8:1; Jude 24). He has justified us by death and decree!

vv. 33, 34. Paul states and argues on two foundations the full redemption and security of every believer.

1. It is God who announced and accomplished it. 'It is God that justifieth.'

2. It is Christ that fulfilled every requirement and purchased our redemption by his death. 'It is Christ that died' (1 Peter 1:18-20). The death he died was the death of the cross. The persons for whom he died were God's elect.

'Yea rather, he is risen again.' His resurrection is rather as great a security from condemnation as his death. His resurrection testifies of the accomplishments of his death and his acceptance. Had he not risen, we would still be in our sins (1 Cor. 15:17-22).

'Who is even at the right hand of God.' He entered into heaven to prepare it for us and to take possession of it in our name. He sat down, having finished the work he came to do! (Heb. 10:11-13.) We are seated with him in the heavenlies.

'Who also maketh intercession for us.' By the appearance of his person, by the presentation of his sacrifice, by offering up the prayers and praise of his people, by applying to us the benefits of his death (1 Tim. 2:5; Heb. 10:19-22).

v. 35. Paul continues this series of questions. 'What shall we say to these things? Who can lay anything to our charge? Who is he that condemneth?' Now he asks who can take us out of the hand of God or separate us from his love. No one! Not tribulation (trials, afflictions and burdens), not distress (of body or soul), not persecution (from the world or false brethren), not famine (want of food and drink), not nakedness, peril or sword (which has not been the lot of many believers). Christ's love for us is eternal, infinite and unchangeable. Nothing that this world affords can change that love (Rom. 11:29; Mal. 3:6).

v. 36. This quotation is from Psalm 44:22, and the meaning is that for the sake of God, true worship and the gospel of redemption, the people of God have been persecuted, despised and put to death, reckoned by the world as nothing but sheep to be slaughtered (John 16:1, 2).

v. 37. In all these trials and difficulties we are not overcome nor defeated, but actually made better by them (James 1:2-4).

vv. 38, 39. Paul says that he is fully persuaded that nothing in the whole universe (no matter what, good or bad), which is or shall be, can separate us from God's love which is in Christ Jesus. Notwithstanding indwelling sin, the various afflictions, weaknesses, trials or enemies within and without, we have reason to rejoice and look upon ourselves as eternally secure in the Redeemer's love.

26

The true Israel

Romans 9:1-8

The Jews looked for a Messiah (John 7:40-42); but they expected the Messiah to restore the nation of Israel to world prominence, to restore the great kingdom of David, and to confer upon Israel great favor with God. If any Gentile participated in this glorious kingdom, it would be by becoming a Jew. It is obvious that they did not understand the sacrifices and types; for they did not see the Messiah coming first as a Lamb, a Sin-offering, and a Saviour. They read the Old Testament Scriptures that refer to his triumphant and glorious second-coming (the eternal kingdom of righteousness) and applied them to his first coming and to their nation alone. But Christ came as it was written -- the Lamb of God, the righteousness of God, the atonement and sacrifice for sin, for Jew and Gentile (Rom. 10:12-13; Eph. 2:11-16). How did the Jews respond? With few exceptions they rejected him and his message (John 1:11; Acts 13:44-48). As a result of their greatest sin, the rejection of Christ, they have been blinded and the gospel preached to the Gentile nations (Rom. 11:7-10). The Gentiles in great number believed the gospel and were saved. The Jews, for the most part, abide still in unbelief. This is what is on Paul's mind as he writes the following words.

vv. 1-3. There are three things to note in these verses.

1. The solemn vow. I speak the truth as a Christian. I do not lie. The Holy Spirit is my witness.

2. The sincere affection. Paul was happy in Christ; but when he thought of his Jewish brethren in blindness and unbelief, it caused him great sorrow (Rom. 10:1).

3. The startling statement. If his being separated from Christ could secure their salvation, he expresses his willingness. This is most difficult to understand, but Moses said practically the same thing (Exo. 32:31-33).

v. 4. Paul identifies the people of whom he speaks -- my kinsmen are the descendents of Abraham.

1. The adoption was theirs. Not spiritual adoption which makes men joint-heirs with Christ; but they were God's chosen nation, separated from idolatrous nations (Deut. 7:6-8).

2. The glory was theirs (1 Sam. 4:22). This glory was the presence of God in their midst -- the tabernacle, the ark, the cloud, etc.

3. The covenants with Abraham and David were theirs.

4. The giving of the law was theirs. The law was given to Israel at Sinai.

5. The service of God was theirs. This is the service of the tabernacle, the acceptable way to worship God (Heb. 9:1-8).

6. The promises were theirs -- promises of the Messiah, of redemption, and of glory.

v. 5. From this nation came the fathers -- Abraham, Isaac, Jacob, Joseph, Moses, David, and all the others (Heb. 1:1). But still an infinitely higher honor (of the Jewish nation, as concerning his flesh) -- Christ came! He is a direct descendant of David (Rom. 1:3; Matt. l:l).

'Who is over all, God blessed forever.' This is one of the most distinct statements of our Lord's deity -- he is God over all! (John 10:30; Heb. 1:8; Acts 20:28.)

v. 6. The unbelief of Israel and their rejection by God does not mean that the divine purpose has failed nor that the promises of God are of none effect; for it is not only the natural descendants of Abraham who make up the true Israel of God, but those who believe in Christ, both Jews and Gentiles (Rom. 3:29-30; Rom. 4:9-12). The promise of redemption was to Abraham and his seed, who is Christ (Gal. 3:16). There are many Jews who are not Israel and many Gentiles who are Israel (Phil. 3:3).

v. 7. We have this illustrated in the case of Ishmael and Isaac. Ishmael was not of Israel though he was a direct descendant of Abraham. The error of the Jews was that they thought they were children of God by being the children, of Abraham. This natural sonship was only a figure of the spiritual sonship of all believers of all nations.

v. 8. The sum is this: men are not the children of God because they are children of Abraham, nor because they are children of believers, nor because they are descendants of any flesh; but they are children of God who are children of the covenant of grace in Christ Jesus, who are born again (John 1:11-13), who believe in the Lord Jesus Christ with the heart.

God has a people, a holy nation, chosen in Christ. To these people he has given his presence, his blessings, and an inheritance forever (1 Peter 2:9). National Israel is a type of this holy nation.

The people who make up this holy Israel are not so because they are people whom God created, or because they name the name of God as their father, or because they go about a form of worship; but they are sons of God who are chosen of God and are children of true faith. Ishmael and Isaac illustrate this. Both were sons of Abraham by natural descent, but one was chosen. God has a chosen people out of every nation.

27

Not of works -- but of him that calleth

Romans 9:9-18

v. 9. The birth of Isaac was by promise; without a miracle, it would never have taken place. The birth of Ishmael was not by promise but in the ordinary course of nature (read Verses 7-8). Ishmael is a type of those who are born after the flesh and are carnal men. Isaac is a type of those who are born of the Spirit and are the children of God (John 3:5-7; Gal. 4:28; Phil. 3:3).

v. 10. Not only does the case of Isaac prove that Abraham's seed are not all the children of God, but a stronger proof is seen in the birth of Jacob and Esau (who were born at the same time) conceived by Rebecca of the same father. The Jews might argue that Ishmael was born of a bond woman and Isaac of Sarah, the lawful wife. But Jacob and Esau were born of the same father and mother at the same time. The great distinction made between the two brothers could only be traced to the sovereign will of God (Exod. 33:18-19).

v. 11. The choice of Jacob as an object of mercy was made before the children were born (II Thess. 2:13). The choice was made before they had done any good or evil (Titus 3:5). The choice was made according to the purpose of God (Rom. 8:28; Eph. 1:11; 2 Tim. 1:9). This is the foundation and source of all mercy -- the sovereign will of God (Eph. 1:3-5).

v. 12. There was only one point in which the sons of Isaac were different. Esau was the oldest and (according to the flesh and natural custom) had priority and power over Jacob. But God chose the younger son to receive his mercy and partake of his grace (1 Cor. 1:26-29). The dominion of the younger over the elder flowed from God's eternal love to the one and his hatred to the other. This verse teaches the great fundamental doctrines of sovereignty, election, predestination, and reprobation.

v. 13. It is written in Mal. 1:1-3, 'Jacob have I loved, but Esau have I hated.' Men want this to read, 'Esau have I loved less;' but this is not the way it reads in Scripture. Those who have some understanding of God's holiness and man's sinfulness understand why God could hate both Jacob and Esau, as well as all mankind. God's love for Jacob, as his love for us, is in Christ (Rom. 8:38-39). God acted in justice toward Esau -- in mercy toward Jacob. Out of Christ there is only wrath and judgment (John 3:36).

v. 14. The apostle anticipated the objection of the natural mind to the truth of sovereign mercy. Does not loving Jacob and hating Esau before they were born imply that there is injustice in God? Is it righteous for God to love one who has done no good and to hate one who has done no evil? What is the apostle's reply? 'God forbid!' This is all that he says. God forbid that anyone should charge God with folly (Job 1:22). Ail that God does is consistent with the perfection of his character (Gen. 18:25).

v. 15. The apostle makes no defense or apology for God. He rests his doctrine solely on the Scriptures and produces God's own words to Moses declaring the truth of sovereign mercy (Exod. 33:18-19). This is enough for the believer; God has spoken. However, we can give several reasons why God must elect, sanctify, and call a people unto himself or none would be saved.

1. All men are lost and dead in Adam (Rom. 5:12, 17-19).

2. Men by nature do not love God (John 3:19; Rom. 8:7; John 5:40).

3. Men count the things of God as foolishness (1 Cor. 1:18; 2:14).

v. 16. This is the conclusion:

1. Salvation is not of the will of men but according to the will and purpose of God (John 1:11-13).

2. Salvation is not attained by the activities and efforts of the flesh but is accomplished by the work of God's Spirit and word in the heart (Eph. 2: 8-9; James 1:18; 1 Cor. 1:30-31).

v. 17. This verse could be read after Verse 13 as another example of God's absolute sovereignty in the matter of his grace and mercy and in disposing of men as he will for his glory and the fulfillment of his purpose. The birth, situation, power, and conduct of Pharaoh were all by divine appointment (Acts 2:23; Acts 4:27-28) to accomplish the will of God concerning Israel. We know that all sin is with men, but even the wrath of man will praise the Lord; and for his purpose and glory all men and things exist (Psalm 76:10).

v. 18. Paul repeats again that God will have mercy on whom he will have mercy (Matt. 11:25-26). Mercy is a divine attribute! Mercy is sovereign! God must deal in justice with all men; but when God acts in mercy, he is free to deal with men according to his own will in Christ. However, mercy cannot be exercised at the expense of justice (Rom. 3:25-26).

28

Objections to sovereign mercy

Romans 9:19-33

Verse 18 declares the immutable sovereignty of God in salvation and mercy. If God has the right and power to show mercy to whom he will, then 'whom he will he hardeneth.' The Scripture declares that Pharaoh hardened his own heart (Exod. 9:34-35). It also declares that God hardened his heart (Exod. 10:1). God is said to harden men's hearts (much like it is said, 'God creates darkness and evil,' Isa. 45:7) by leaving men to their own way, wisdom, and evil desires. If light is not given by God, darkness will reign. If the means of grace are not set forth, evil will abound (Acts 2:23). The same means that result in life and mercy to the elect become stumbling stones and means of greater condemnation to them that perish (II Cor. 2:15-16).

v. 19. Here is the third objection to sovereign mercy held forth by the natural mind. The first objection (v. 6.) -- most of Israel perishes, so it seems the purpose and promise of God has failed. The second objection (v. 14.) -- God is unjust to choose some and pass by others. Now in Verse 19 we come to the third objection -- if God shows mercy to some and none can resist his sovereign will, then why does he find fault with sinners? If the wrath of men is so under the control of God that it, too, serves his purpose, then why blame the sinner?

v. 20-23. In these verses the apostle gives three distinct answers to this objection. These answers will not satisfy the natural mind, but they will be sufficient for every believer who receives the word by faith.

1. (v. 20.) 'O man, who are you to dispute with God? Who are you to question God's providence or hope to understand God's ways? How foolish and arrogant for a finite creature to sit in judgment on God's mercy and justice: The answer to why God does what he does in found in himself, not in our natural wisdom.

2. (v. 21.) The word 'power' here denotes right, privilege, or authority. God has a right to do with his own what he will. But it is more than that. God's power is always exercised in a way that is consistent with his righteousness and glory. The chief end of man is to glorify God; therefore, God has the right to do what best serves his glory.

3. (v. 22.) God has determined to make known to this universe two things. He will make known his wrath against sin, and he will make known the riches of his grace and glory.

God had endured these vessels of wrath with much patience as he did the old world before the flood, Pharaoh before he cut him off, and Sodom before he destroyed it. These unbelievers have light which they hate and means of grace which they despise.

The vessels of mercy receive his mercy, love, and grace, not because they are better or wiser than others or because they deserve it, but because God chose to reveal his grace in them and make them objects of his mercy from eternity.

'It is not wise for the novice to meddle too much with divine purposes and mysteries. Nothing has greater tendency to confound the understanding and to harden the heart than to take strong meat too early. Let us not talk of these matters too lightly. Hidden things belong to God; things that are revealed belong to us. Touching the Almighty we cannot find him out; but he is excellent in power, judgment, and grace. He will not afflict without cause. Let us rejoice that the great truth of divine grace is written in the word and revealed in Christ.' -- M. Luther.

v. 24. The promise of eternal life was not made to the natural seed of Abraham but to the true seed of Abraham -- Christ (and all who by grace are in him, whether Jew or Gentile.)

vv. 25-28. The calling of the Gentiles is prophesied throughout the Old Testament. This prophecy is from Hosea 2:23. The Jewish nation was typically the spouse of God; but when the Christ shall come, he will reveal his true seed and call her beloved which was not beloved -- that is, the Gentiles (Eph. 2:11-13).

Though the descendants of Abraham number in the millions, only a small number are the true Israel of God. These Jews thought that all of Abraham's descendants were the people of God. When the Messiah came and they rejected him (John 1:10-11), after hundreds of years of long-suffering with their idolatry and rebellion, God made a short work of them and has blinded them to this day.

v. 29. Actually the doctrine of election, very far from being a harsh and cruel doctrine, is a cause for rejoicing; for had it not been for God's choosing to save a people, neither Jew nor Gentile would escape the wrath to come. We would have ail been destroyed as Sodom and Gomorrha.

vv. 30-33. What is the result of all this discussion? The conclusion from the whole is that those Gentiles who are chosen of God, called by the Spirit, and redeemed by Christ have obtained the righteousness of Christ by faith (though they did not seek it and were abandoned to evil), while Israel (who had all the advantages, the law and the prophets, and sought acceptance with God) found it not! Why? Because Israel sought righteousness by works and not by grace -- by the deeds of the law and not by faith.

Israel stumbled at Jesus Christ. Instead of looking to him (who fulfilled all types, promises, and sacrifices), they rejected him altogether. Had they understood their prophets, they would have embraced Christ. Therefore, they were offended by his words and were ashamed of his cross.

29

The free invitation of the gospel

Romans 10:1-10

Those who are elected to life in Christ shall be saved (John 6:37-40), but they shall be brought to repentance and faith by the means which God has appointed (2 Thess. 2:13; Mark 16:15, 16; 1 Cor. 1:21). It is on this ground that Paul wrote 2 Timothy 2:10 and 2 Corinthians 5:19-21. A belief in sovereign grace that destroys prayer for sinners, evangelistic and missionary zeal and a sincere invitation to all men to bow to the claims of Christ and receive him as Lord and Saviour is not of the Lord and is false doctrine!

v. 1. The Jews hated Paul and his gospel. They rejected the message of the cross, yet he expresses again and again his deep love for them and prays to God that they might be saved. We must never cease to pray for unbelievers and use God-ordained means to seek their conversion,

v. 2. These Jews were not atheists. They were religious. They had a zeal for the law and the ceremonies, but they were ignorant! They did not know the Father or the Son. They did not understand the spirituality nor the purpose of the law and the ceremonies. How often do we hear people say, 'If a man is sincere in his religion, his creed of no importance? This is not true! (John 17:3; Phil. 3:5-9).

v. 3. They were ignorant of the purity and holiness of God's law, and they were ignorant of the strictness of God's justice (Gal. 4:21; 3:10). They were trying to merit acceptance with God on the strength of their works, deeds and religious duties! Is not this a picture of our day?

They refused to submit to the true righteousness of God, which is Christ! Christ in the flesh, on the cross and in glory is our righteousness. The divine method of acceptance and justification requires nothing but to be submitted to or received (John 1:12; Eph. 1: 6). God does not require you to produce righteousness, but to receive it. God does not require you to produce life, but to receive life in Christ.

v. 4. There are several things suggested here.

1. The embracing of Christ for salvation means the end of the law as a method of justification. We abandon all hope in ourselves and look to Christ.

2. The goal of the law is to bring the sinner to Christ. This is the way it is given in Galatians 3:24, 25.

3. The law contained terms of life: 'Do this and live.' Christ is the end of those terms. We are no longer under the law as a covenant or a curse.

v. 5. The righteousness of the law lies in doing perfectly all that the law requires -- not only in deed, but in thought, attitude and motive. The law requires not the best you can do, but the best God can do -- perfect love to God and to all his creatures, a perfect heart! This cannot be done by a fallen creature (Rom. 8:3).

vv. 6, 7. The best help on these verses comes from John Brown: 'Do not think that divine justification depends on something to be done by you or anyone else. There is no need to say 'Who shall ascend to heaven to bring the Messiah down?' He has already come and performed the work for which he came. He has finished our righteousness and redemption. There is no need to say, 'Who shall descend into the deep to bring him up from the grave?' He is risen! He h risen for our justification and intercedes for us. The gospel which reveals it tells you that they are all finished. The all-sufficient Saviour is to be believed and received.'

v. 8. The righteousness of faith is the gospel which we preach to you. This is all you need to hear and believe. The gospel is in your mouth and in your heart, and this is explained in the next two verses.

v. 9. To confess Christ with the mouth is to make a sincere, hearty confession to God before men that Christ Jesus is our Prophet to reveal God, our Priest to atone for us, our Lord to reign over us! When this is our experience, we confess it in believer's baptism.

To believe in our hearts that God raised him from the dead is to:

1. Believe that he came to this earth as 'God in the flesh' (John 1:14).

2. Believe that he truly died on the cross for our sins (1 Peter 1:18, 19).

3. Believe that the sacrifice was effectual and sufficient, for God raised him from the dead (1 Cor. 15:13-22).

v. 10. The apostle explains the nature of faith. It does not lie in a bare mental assent or doctrinal position, but is a genuine heart work! It is a believing with the affections, the will and the understanding. It is to behold the Son in his glory, his fullness, his willingness and his sufficiency to save. Through this faith we are saved and we are justified (Eph. 2:8, 9; 2 Tim. 1:12).

30

Preaching the gospel to all men

Romans 10:11-21

v. 11. Several things are evident in this one verse of Scripture.

1. The perfect agreement of the Old and New Testaments (Isa. 28:16). As in the case of Abraham, righteousness is not by works but by faith (Rom. 4: 20-24).

2. Whosoever (whether Jew or Gentile) believeth shall be saved. The Jews had a difficult time including Gentiles in the kingdom of God.

3. The certain connection between faith and righteousness (confession and salvation) is evident. Those who believe in Christ with their hearts and confess him as their Lord shall be saved.

4. Those who believe shall not be ashamed of him nor will they ever be put to shame. His robe of righteousness covers our nakedness.

v. 12. Not only is the Gentile not excluded from the mercy of God, but there is not the slightest difference in God's sight between Jew and Gentile. All have sinned (Rom. 3:22-23), and all are in need of the righteousness of Christ. God is able to supply the needs of all who truly call upon his name (Heb. 7:25).

v. 13. This is from Joel 2:32. The name of the Lord signifies the Lord himself. His name reveals who he is, what he has done, why he did it, and where he is now! And none other name can save (Phil. 2:6-11).

Jehovah-jireh 'The Lord will provide' (Gen. 22:13-14).

Jehovah-rapha 'The Lord that healeth' (Exo. 15:26).

Jehovah-nissi 'The Lord our banner' (Exo. 17:8-15).

Jehovah-shalom 'The Lord our peace' (Judges 6:24).

Jehovah-ra-ah 'The Lord my shepherd' (Psalm 23:1).

Jehovah-tsidkenu 'The Lord our righteousness' (Jer. 23:6).

Jehovah-shammah 'The Lord is present' (Ezek. 48:35).

To call upon his name is to humble ourselves before him, to recognize his majesty, to believe his promises, and to hope in his mercy.

v. 14. In this verse Paul insists on the necessity of preaching the gospel to sinners. None can be saved who do not call on the Lord. None can call upon the true name of the Lord if they do not believe he is willing and able to save. None can believe he is willing and able to save if they have not heard of his grace, his death, and his redemption; and none can hear these things unless these glad tidings are preached to him! (Mark 16:15-16; James 1:18; John 5:24.)

v. 15. These ambassadors of Christ who preach the glad tidings of salvation are sent by the Lord. They deliver his gospel under his authority and by the power of his Spirit (Matt. 28:18-19; 2 Cor. 5:20-21). The greatest blessing God can give to a people is a faithful preacher of the true gospel.

v. 16. Though the gospel was to be preached both to Jews and Gentiles with the promise that whosoever believeth shall be saved, yet all who heard it did not believe it! This should not seem strange to those who are familiar with Scripture. Isaiah said, 'Who hath believed our report?' (Heb. 4:2; 1 Cor. 2:8-10.) The gospel must be revealed by his Spirit (John 6:44-45).

v. 17. So then faith depends on hearing. One cannot trust an unrevealed Christ. We must hear, not with the outward ear only, but with the heart. We must hear with desire, hear with understanding, hear with a need! (Matt. 13:15-16). Faith depends on hearing and hearing depends on the word of God. It is essential to hear the word!

vv. 18-21. These last four verses deal with four things:

1. The preaching of the gospel to the Gentiles (Psalm 19:4).

2. Old Testament prophecies of the call of the Gentiles (Deut. 32:21).

3. Israel should have been aware of this (Isaiah 65:1).

4. The rejection of God's mercy by the Jews (Isaiah 65:2).

31

The election has obtained it

Romans 11:1-7

After writing the words recorded in Chapter Ten, Paul saw an objection arising from his adversaries. Has God cast away all of his people who are called Jews? Where is his covenant with Israel? How are his promises to Israel to be understood? What hope can the Jew have of obtaining salvation? Paul proceeds to deal with these questions.

v. 1. In his usual way, when objection is contrary to Scripture and very displeasing to him, he exclaims, 'God forbid' (Rom. 3:3-4, 3:31; 6:1-2). 'Has God cast away all Jews?' 'God forbid; 1 am a Jew.' The Lord was pleased to save Saul of Tarsus who was of the seed of Abraham and of the little tribe of Benjamin. God even made him a minister of the gospel.

v. 2. Here is the most important statement: 'God hath not cast away his people which he foreknew' among the Jews or Gentiles. There is a sense in which all mankind are God's people. They are certainly his creatures, his subjects, his to do with as he will. But all are not foreknown; all are not objects of his eternal love and grace (Rom. 8:28-30). Many will hear him say, 'I never knew you.' Even so, Israel was chosen from among the nations. They were called the people of God and were blessed with the promises, the prophets, the law, and the sacrifices; but all were not foreknown, for most of them perished in unbelief (Heb. 4:2). Elijah made intercession, not for Israel but against them.

v. 3. Instead of praying for them as prophets were accustomed to do, Elijah was obliged to complain against them for their idolatry, contempt, and unbelief. He, too, thought that God was finished with Israel and would totally abandon them, for 'they have destroyed the altars of God;' and he felt that he was the only Israelite left who worshipped the true God (1 Kings 19:10).

v. 4. How did God answer Elijah? (1 Kings 19:18). 'You are not alone -- I have seven thousand men in Israel who know my name and seek my glory.' God had not completely cast Israel away then, nor has he cast all Jews away now. Sincere men, like Elijah, are often wrong when they despair for the cause of God and truth. When the church and the cause of Christ seem at the lowest (idolatry, superstition, and error are seemingly in full command), God always has a people whom he foreknew, redeemed, and called.

v. 5. Even so, at this present time there is a remnant (there are some); there always has been, is now, and always will be. Elijah was not the only Jewish believer in his day; and Paul says, 'I am not the only one today.' The number may be small (Rom. 9:27), but God has his people, 'According to the election of grace' (Eph. 1:3-4; 2 Thess. 2:13).

1. God chose us.

2. God chose us in Christ.

3. God chose us from eternity.

4. God chose us to be like Christ.

5. God chose according to his own will (John 1:12-13; Rom. 9:16).

Almost every religionist believes in some sort of election. He must, because election is a Bible term. But the election taught in Scripture is not based on works, foreseen merit, nor man's will; but God elected us according to his will, purpose, mercy, and grace (II Tim. 1:8-9). Left to ourselves we would not love God, seek God, nor come to Christ (John 5:40-44; 1 Cor. 2:14).

v. 6. Salvation is by the pure, unmerited grace and mercy of God. The works, efforts, and deeds of men are not involved (John 1:12-13; Rom. 9:15-16). If salvation comes to us because of our works (however small), then it is not of grace. If you can find any reason why God should save you other than that by his grace in Christ he was pleased to show mercy, then you are advocating salvation by works.

v. 7. 'What then?' What can be said to this point that the apostle advocates? It is as clear as the sun. God has not cast away all the people of the Jews nor any whom he foreknew and gave to Christ of any age or period of time.

'Israel hath not obtained what they sought' -- that is, carnal Israel (the body and bulk of that people who sought life and righteousness by the deeds and ceremonies of the law); for this is impossible (Rom. 3:20; Heb. 10:4). They sought righteousness in the wrong place, in the wrong way.

'But the election hath obtained it and the rest were blinded.' Paul divides Israel into two parts -- the election and the rest. These chosen ones obtained mercy, grace, and righteousness in Christ as the apostle himself did, and the rest were left in darkness (II Cor. 4:3-6).

32

Has God cast away the Jews?

Romans 11:8-36

This is a difficult chapter, demanding the most careful and prayerful consideration, free from preconceived theories and prophetic systems. I can see five divisions.

1. (vv. l-7.) Has God totally rejected and disowned the Jews? Of course not! Paul gives himself as an example. He says that is a Jew and that God brought him to a knowledge of Christ. Elijah thought he was the only believer left, but God told him that he had seven thousand men who knew him. Even so, fight now, there is a remnant according to the election of grace!

2. (vv. 8-10.) The Jews had the prophets, the law, the tabernacle, the types and the promises of redemption through Christ. They refused to hear, see or embrace the promises. Even when Christ came they rejected him (John 1:11), wherefore God delivered them to spiritual blindness to this day (Ps. 69:20-25). They rejected their Messiah, wherefore the Passover table and all the types became meaningless to them. Rather than being the means to point them to Christ, these types became a trap serving as their refuge.

3. (v. 11.) Have they stumbled that they should fall irretrievably? God forbid! Will they always remain in this blind condition? No! God used their rejection of the gospel to send the gospel to send the gospel to the Gentiles! (Acts 13:44-48; 28:27, 28).

'To provoke them to jealousy.' Paul mentions this three times (Rom. 10:19; 11:11, 14). They will see what they have lost in rejecting Christ and what the Gentiles have gained in receiving him! God uses means to accomplish his purposes.

(vv. 12-15) If through their fall and blindness God's grace has come to the Gentiles and through a handful of Jews God turned the world upside down, think what the blessings would be to the world if God opened the eyes of a greater part of that nation!

He repeats the argument of verse 12. If every Jew became an evangelist (a believer in Christ), it would be life from the dead, not only of the Jews but of the Gentile church, which in this day is in a state of deadness. It would produce the greatest revival the world has ever seen. The results of Christ being revealed to the Jew would be unparalleled blessing to Jew and Gentile.

v. 16. This is the third argument that God has not totally cast away Israel.

1. The first-fruits of the harvest were given to God and this sanctified the whole harvest.

2. If there is life in the root of the tree, the whole tree may appear dead and every branch withered and broken, but life in the root can produce new branches! These first-fruits and root are Abraham, David and the apostles.

4. (v. 17.) In these next verses Paul warns the Gentile believers against being puffed up against the Jews on account of our blessings and their blindness. The Jewish nation was God's olive tree; Abraham was the root! The greater part of God's true people were chosen out of them. By their unbelief some of the branches are broken off and we, from the wild tree, have been grafted in to partake of the root and the fatness (Rom. 1:16; John 4:22; Rom. 3:1, 2; 9:4, 5).

v. 18. Read the Amplified Version. Remember the Jews were the lust believers. The Jews have received no advantage from the Gentiles, but the Gentiles much from the Jews. The first preachers were Jews, and of Israel Christ came!

(vv. 19-24.) A haughty spirit goes before a fall. If God spared not the natural branches, this is a good reason for us to be humble and fearful, lest he spare not us. Unbelief caused them to be cut off and faith in Christ will restore them. The same applies to us.

5. (vv. 25-32.) These verses seem to indicate the future conversion and restoration of the Jews. This mystery is revealed to prevent us from being puffed up against the Jews and forming our own opinion about God's purpose in relation to the nation of Israel. This natural blindness is temporary until the full body of Gentiles is called (Luke 21:24).

v. 26. Some say this is spiritual Israel (Jew and Gentile believers), but it does not fit the context, for it is dealing with the Jewish people. (Look at w. 27-29.) As concerning the gospel, they are enemies for the sake of the Gentiles, but as touching the election, they are beloved for the sake of their forefathers (Deut. 7:6-8). God's gifts and purposes never change.

vv. 30, 31. 'At one time you Gentiles did not believe but you obtained mercy. Now the Jews do not believe but they will obtain mercy.'

v. 33-36. In these dosing verses Paul reminds us of the impossibility of our comprehending the wisdom, knowledge, judgment and mind of the Lord. We are foolish to try to put the infinite God in a mould or to try to chart his unsearchable ways and designs. He will do what he will, with whom he will, when he will, and all that he does will be right because he does it. When we think that we have all of the answers and understand the ways of God, we have but revealed our ignorance and foolishness. Let our faith be summed up in the words of Eli: 'It is the Lord; let him do what seemeth him good' (1 Sam. 3:18).

33

The believer's walk through this world

Romans 12:1-8

Paul, having taught in the preceding chapters the great doctrines of redemption by grace through faith, now turns to the results of redemption -- the life of grace and godliness, or the believer's walk, conduct and conversation in this present world. Our attitude and duties to God, to the church of God and to all men may be summed up in one word -- love! He loved us (1 John 4:16) and we love him (1 John 4:19) and we love one another (1 John 4:20, 21). If we do not understand this and are not motivated by love, we fail before we even begin our discussion of duties and works (Gal. 5:13, 14).

v. 1. 'I appeal to you, brethren, by the mercies of God.' Whatever we are called upon to do, say, be or give is not by way of threats, fear or even bargaining but because of the mercy of God to us (1 John 4:11; Eph. 4:32; Luke 6:35, 36).

'That you present your bodies a living sacrifice.' Paul is talking about just what you think he is talking about -- our human faculties. Let our tongues be employed in praising God. Let our feet take us to worship, to the assembly, to the door of others to minister. Let our arms be used to embrace and lift the needy. The believer, as a priest, offers himself to God as a living sacrifice. 'Here am I, Lord, send me' -- to preach to the lost, to care for the sick, to support the missionary, to cheer the faint, to comfort the weary -- but somehow use me to accomplish your purpose! Is that not our reasonable service, since we are not our own, but bought by his blood?

v. 2. The word 'world' means the nature, character, opinions, goals and attitude of unregenerate men. The worldly man seeks the praise of men; the believer seeks the praise of God. The worldling thinks only of himself; the believer considers others. The worldling cares for the body; the believer cares for the soul. The worldling looks only upon that which is seen; the believer looks on that which is unseen. The worldling cares for what he shall eat, drink and wear; the believer seeks first the kingdom of God and his righteousness.

This spiritual attitude can only be accomplished by a renewing or regenerating work of God in the mind and soul. It is contrary to the nature of flesh (2 Cor. 5:17; Phil. 2:12, 13). As old leaves drop off a tree to make room for the new ones, so the renewing work of the Spirit in our minds and hearts pushes out pride, envy, malice and covetousness. In this way we both experience and manifest what is pleasing and honoring to God (Eph. 5:9, 10).

v. 3. Paul exhorts us to cultivate a crowning grace -- humility! (Jer. 9:23, 24; James 4:6; 1 Peter 5:5.) We need to remember that our gifts, knowledge, ability and even faith are the gifts of God (1 Cor.4:7; 15:10).

vv. 4, 5. The apostle illustrates the union of believers by the human body. The human body is one, but it has many members; and each member is placed there in proportion to the others for the good of the whole body. The eye sees, but it does not hear. The ear hears, but it does not breathe. So we are one body in Christ and are in a union together, having gifts and ability differing but serving the same purpose -- the good of the body and the glory of Christ.

v. 6-8. Several of these gifts are mentioned, not all by any means!

Prophecy -- At this period prophecy is the proper understanding of and preaching of the Scriptures. This is done according to God-given ability.

Ministry -- This is service, such as deacons and others who minister to the needs and welfare of others. There is no need to restrict this to official office, but it applies to all who are devoted to the needs of the body of Christ.

Teaching -- Fitness to teach others the word is the gift of God; and if one possesses the gift, it should be used diligently.

Exhortation -- I suppose this would fall mainly to the pastor or elders, but it is certainly the duty of all believers to give a word of encouragement, warning and comfort (Heb. 3:12, 13).

Giving -- This does not mean that some are to give and others not, but some are blessed with the ability to give more, and it should be done liberally, without fanfare and with simplicity.

Ruling -- This is the place of leadership and responsibility, such as pastor, elders, deacons, husbands, fathers, taking our responsibility seriously and ruling in love.

Mercy -- This is a gift all possess and it involves kindness, forgiveness, a good word and understanding. We should not be reluctant to exercise this grace, but do it cheerfully!

34

Our attitude toward others

Romans 12:9-21

This chapter seems to fall into three divisions: verses 1-2, our consecration and dedication to God; verses 3-8, our consecration and dedication to duties and gifts in the body of Christ; and verses 9-21, our general attitude and behavior towards another.

v. 9. 'Let your love be sincere,' without pretension and hypocrisy. Our love to one another, like our love to Christ, must be genuine and sincere and from the heart -- not in word only but in deed and truth (1 John 4:7, 8; 19, 20).

'Hate what is evil.' Believers sin, but they do not love sin either in principle or deed, nor do they excuse or justify it in themselves or in others (Ps. 51:3, 4). The word 'cleave' means to 'be glued to' or to 'keep company with.' Walk with God and with those who know God. Hold to the principles of godliness, associate with people and go to places which contribute to your spiritual growth. (Read in Amplified Version 15:33.)

v. 10 The believer will in truth love all men. There is no room in a regenerate heart for hate, grudges and bigotry, but there is a special love for those who are called brethren. The word here is 'love one another as members of the same family, giving precedence and honour to one another.' (Phil. 2:3, 4; 6:10) In making others happy, we find happiness. In giving, we receive. In promoting another's welfare and honour, we are honored. A man's character is not always revealed in what others say about him, but in what he says privately about others.

v. 11. There are two opinions here; both are true.

1. Make the Lord's glory your rule in everything. Whatever you do, do it as unto the Lord. If you are engaged in secular work for wages, or if you serve the public, work as if the Lord Jesus your employer (Eph. 6:5-7; Col. 3:22, 23).

2. Let not the worship and business of the Lord degenerate into a cold formalism. Let our religious duties (such as study, prayer, witnessing, singing, giving and preaching) be always motivated by fervent zeal and interest.

v. 12. 'Rejoicing in the hope' we have of eternal glory in Christ (1 John 3:1-3). Someone said, 'Rejoicing in hope is placed between serving the Lord and being patient under trial because nothing tends to motivate a believer to serve God and to endure trials with patience like the hope of being like Christ.'

Let us learn to expect trials and bear them without murmuring against God, who sends them (for our good) and without being bitter against men, who are but his instruments (John 16:33). Prayer is needful at all times (1 Thess. 5:17; Eph. 5:19, 20).

v. 13. When another believer is in need, the church will respond to that need. We are to clothe the naked, feed the hungry and see that the family of God is provided for. Our homes are to be hotels of hospitality open to all believers (Matt. 25:34-40).

v. 14. Many Christians, through the years, have had to bear real persecution. We know little of this, but we do have opposition and unkind feelings for the sake of the gospel. We are to pray for our enemies as our Lord did, 'Father, forgive them.' and as Stephen, 'Lord, lay not this sin to their charge.'

v. 15, 16. When brethren are of one heart, they are able to identify with one another in joy and sorrow. A strong love produces a strong interest and concern for one another.

'Be of the same mind one toward another.' John Brown said, 'Be united in your affections, sentiments and goals.' It is difficult to love every Christian with the same degree of love, for all are not equally lovable and amiable, but we can love with the same kind of affection.

'Mind not high things,' etc. Be not haughty, snobbish and but readily adjust yourself to people of every station and give yourself to humble tasks (Jer. 45:5; Matt. 23:8-11). We ought to cultivate habitually a deep sense of our own unworthiness and ignorance.

v. 17, 18. Private revenge is contrary to our gospel. We are to repay evil words for evil words or evil deeds for evil deeds. Providing things honest in the sight of all men has to do with our business dealings, our clean conversation, our conduct in public and our faithfulness to family, civic and business duties.

'If possible, as much as it depends on you, live at peace with everyone.' We are not to disturb others nor let them disturb us. The first is in our power -- the second is not. The chief offender in this warfare is the tongue!

v.19, 21. Here is the cause of most unrest: people taking on themselves to avenge themselves. To get even or to strike back is our nature. 'Give place to wrath,' yield to it, do not resist it, keep out of its way and let it spend itself. Do not brood over misunderstandings and keep them warm. Let them die. God will someday settle all accounts!

Your anger will never win the heart of a foe, but your kindness may reach his heart and conscience.

Do not let evil men and evil thoughts dictate your course of action. Do not let hatred and hard feelings get the better of your Christian principles. Do not let evil revenge displace the divine light of forgiveness.

35

Our attitude toward authority

Romans 13:1-7

In Chapter 12 the apostle taught the duties, responsibilities, and proper attitudes incumbent upon believers with respect to one another, with exhortation in reference to our conduct in the world and our attitude toward all men. In this chapter he deals with our duties and attitudes as members of an ordered society. This chapter has to do with our attitude toward all authority, especially civil authority.

Some of the reasons why Paul had to deal with this subject are:

1. The early Christians were charged with sedition and thought to be enemies of the government. Christ was accused of being Caesar's enemy.

2. Some of the early Christians were Jews, the seed of Abraham, who resented any Gentile ruler.

3. Some of the early Christians had the idea that since most rulers, magistrates, and people in authority were wicked and profane men, therefore children of God's kingdom should not obey or be subject to them.

v. 1. 'Let every person be loyally subject to civil and governing authorities.' These kings, presidents, governors, policemen, or whatever are called higher powers because they are vested with authority over others. To be subject unto them is to show respect, obedience, and honor suitable to their stations and to obey their lawful commands with submission. It is also to pray for them rather than to rail against them (Titus 3:1-2; 1 Peter 2:13).

'There is no authority except from God.' God is the fountain and source of all power. All authority is by his permission and appointment. This verse refers mainly to civil authority but is true of all authority, such as husbands, parents, employers, elders -- they all get their right to rule and lead from God. Evil men may abuse, misuse, and corrupt authority; but government and leadership is necessary and must be obeyed.

v. 2. The person who resists, rebels against, or sets himself against proper authority in any of these places is resisting the order and ordinance of God. Authority resisted, in the faithful and right discharge of office, will bring God's judgment on the offender. However, this does not include those officers who set their rules and laws above the law of God. The Scripture says, 'Children, obey your parents in the Lord' (Eph. 6:1). When men set themselves in defiance of God's law, they are to be resisted (Heb. 13:17).

v. 3. Authority in any area is not a terror to people of right motive and good conduct. Authority is only hated by those whose works are evil. Would you have no dread or fear of those in authority? Then do what is right and you will have their approval.

v. 4. Persons in places of authority (whoever they are) are the servants of God for the general welfare of all. What would a home, school, office, factory, city, or country be like without authority? Think about a game without a referee. What chaos would reign if there were no laws and no power to enforce them!

If we are not willing to follow God's order and his proper chain of command, if we are not willing to submit to authority, then the authority is designated by God to deal with us by his own hand, and in so doing he is God's instrument of wrath and judgment.

v. 5. Therefore, believers are subject to authority not only through fear of punishment or to avoid wrath, but the believer approves of authority and respects it as a matter of conscience, wisdom, and principle. Our consciences not only tell us that God's way of rule and order is right, but we approve of and love his way.

v. 6. 'For this cause.' It is ordained of God, it is for the general welfare and good of all, and we understand and agree with the need for leadership and authority. We are to pay our taxes and that which is required of us for the support of governing officials and magistrates. Leaders in government, such as presidents, senators, city and county officials, policemen, firemen, teachers, etc., promote the general welfare of the society and are to be supported by the taxes of the people. They, too, are God's servants in full-time, continuing work.

v. 7. 'Render to all men what is due unto them.' Whatever authority a man has entrusted to him is a sacred trust for which he shall give an account to God. That is his business. But our responsibility is to obey, respect, and submit to them as unto the Lord. Pay taxes to whom taxes are due, give respect to whom respect is due, and give honor to whom honor is due.

36

Love -- the believer's rule

Romans 13:8-14

v. 8. 'Owe no man anything.' This verse has been used to discourage buying on credit or borrowing money, but this is not the application at all. Most people could never own a home, car, or continue in business if borrowing money was forbidden in Scripture. The verse left in the context continues the instructions to make good on all obligations, whether of a civil or natural duty. Obedience, respect, honor, and service are debts which are to be paid. Parents are due respect and obedience. Husbands and fathers are due submission. Leaders are due honor and support. These duties are to be fulfilled.

'Love one another.' This is the answer to all of the above. He who truly loves God and others will fulfill what God requires of him (Matt. 22:35-40; Gal. 5:13-14).

v. 9. The first table of the law has respect to God. The second table, which is listed here, has to do with our neighbors. Our love for God will certainly lead us to worship him, have no idols, nor take his name in vain; and if we love our neighbor as we love ourselves, we will put forth every effort to treat him as we would be treated. We certainly will not steal from him, covet his wife or property, lie on him, nor take his life.

v. 10. The man who truly loves his neighbor will not willingly harm him, rather he will do all within his power to promote his neighbor's happiness. Therefore, the whole law is comprehended or fulfilled in the word LOVE!

v. 11. 'Knowing the time.' This is a special time; it is a critical hour. This is the day of salvation. This is the day of grace and mercy in Christ (II Cor. 6:2; Heb. 3:12-14). While the gospel is preached, while we have our faculties, it is time to seek the Lord (Isa. 55:6; Prov. 1:24-28). The primary reference in this verse, though, is to believers who may have grown careless or indifferent in their responsibilities and their relationship to Christ and the church. It is time to awake out of indifference, carelessness, or divided attention and be about the Master's business! Final deliverance and our eternal rest is much nearer than when we first believed. Some of us will be called away from this earth in a very little while. Our relationship with Christ should be our main concern!

v. 12. The present time of life is far spent for most of us (Psalm 90:12). It is called 'the night' because this life on earth, at best, is filled with the works of darkness. Error, hate, sin, disease and death, war and poverty are the lot of those who walk this valley of death and darkness. Our glorious day of deliverance is near, and we need to give diligence to make our calling and election sure. Let us spend less time on the things of flesh and more time seeking the kingdom of God. Fling off those things that do not contribute to your spiritual well-being (Eph. 6:11-13).

v. 13. Let us live, walk, talk, and conduct ourselves in an honorable and godly manner as being exposed to all men in broad daylight -- not in carousing and drunkenness, not in immorality, not in quarreling and jealousy. These things are forbidden and are unbecoming to any believer, but especially to the believer who is on the threshold of glory. Our pleasure and delight ought to be the fellowship of the gospel, and our companions those who are redeemed by Christ.

v. 14. 'Clothe yourself with the Lord Jesus Christ.' This is not only to be clothed in his spotless, imputed righteousness by faith and to make a strong, public confession in him, but it is to imitate him in the exercise of grace -- to walk as he walked, to love as he loved, to forgive as he forgave, to submit to the Father's will as he submitted.

'Make not provision for the flesh, to fulfill the lusts thereof.' That is, give less thought and attention to this body of flesh. As we think of the flesh, as we dwell on the passions and lusts of this body, we somehow arrange for those desires to be met (Phil. 4:8).

37

Conflicts over Christian liberty

Romans 14:1-9

This chapter deals with our attitude toward one another in regard to disputes and disagreements in reference to the observance of certain days, the eating of certain foods, and conflicts over things that are not specifically commanded or forbidden in the Scriptures. The subjects of conflict may vary today, but the principles laid down can apply to all.

v. 1. Welcome the weak believer or the babe in Christ into your fellowship not to criticize his opinions and his convictions. This statement is addressed to the mature, strong, knowledgeable Christian. If we are instructed to grow in grace and the knowledge of Christ, it can be safely assumed that there are weaknesses and immaturity to develop! Receive the weak in faith and the immature into your fellowship; take notice of them; bear their ignorance patiently rather than demanding that they know immediately what it took you years to learn.

v. 2. One man's faith permits him to eat anything, while another is troubled about meat sacrificed to idols or meat forbidden under the law, so he limits his food to vegetables.

v. 3. The mature believer who understands that the kingdom of God is not in meat and drinks but righteousness and peace -- that it is not that which goeth into the mouth but that which cometh out of the heart that defileth -- must not look down upon nor despise the man who does not understand these things and is still bound by a 'touch not, taste not' tradition. Let not the man who abstains pass judgment on the one who eats, for God hath received and welcomed both (Matt. 15:17-20).

(a) The disagreement is not over the gospel of substitution.

(b) The disagreement is not over the moral law of God.

(c) The disagreement is not over repentance, faith, love, or godliness.

(d) It is over meats, drinks, and things regarding the flesh and not the spirit. The natural man's religion lies in works, deeds, and self-approval before God. When he comes to Christ, it is difficult for him to realize that our entire acceptance is in Christ, not in our own righteousness and works. These grave clothes are hard to shed.

v. 4. The believer, whether weak or strong, is the Lord's servant. He is not my servant to condemn or to judge. He stands or falls before the Master. He is chosen of God to his salvation and his service. The Master will order his own household, and the weaker brother shall not fall but shall grow in faith and grace as the mature believer will also grow stronger in Christ. Let all criticism, condemnation, and judgment of one another in things not pertaining to the gospel of righteousness cease!

v. 5. This is another instance of differences of opinions in the church about the observance of Jewish laws. He is speaking of certain days appointed by Moses, such as the Passover, different feast days, and the Sabbath. These were holy days in the Old Testament, and these traditions were hard to break. One man observes a strict Sabbath; another esteems everyday the Lord's day and orders his life in prayer and praise continually.

v. 6. He who observes a strict Sabbath or a special holy day does so in honor of the Lord. The man who considers all days equally holy does so in honor of the Lord. We must be convinced in our own minds; for to serve or worship only in imitation of someone else is folly; and to do something without being convinced in heart would be destructive. He who eats gives thanks to God, and he who abstains gives thanks to God. Since both parties are concerned with the glory of God, they should be patient with one another. Several things might be included here, such as styles of worship, order of worship, singing of hymns or psalms, personality differences, mode of dress, etc.

v. 7. I am not a separate tree planted on a hill, but I am a branch (along with other branches) in Christ Jesus. I am not a building which stands separately and alone but a stone (along with other living stones) in the Living Temple -- Christ Jesus!

Also, I don't live by my duties, services, or sacrifices. I live in Christ! I don't live by my personal righteousness -- but his! No man dies to himself (Phil. 1:21-24). My life belongs to Christ and his body and so does my death.

v. 8. The Father gave us to Christ. Our Lord purchased us by his obedient life and substitutionary death. We are his, not our own and not another's. Whether we eat or don't eat things formerly forbidden, whether we observe a day or don't observe a day, whether we live or die, it is to our Lord. We are his bondslaves and are not to be despised, judged, or ordered by men in the things of God.

v. 9. This is why he died -- that he might be Lord of every believer, whether living or dead. He bought us from self-service and evil slavery. He redeemed us from sin and other masters which had dominion over us. He is the supreme Master of all believers, so we are to cultivate peace and love among ourselves.

38

Christ alone is our judge

Romans 14:10-23

v. 10. 'Why do you judge your brother?' These words are spoken to the man who thinks it is wrong to eat things prohibited by the law, who still keeps holy days. He is asked why he takes it upon himself to judge and condemn the brother who differs from him.

'Why do you set at nought your brother?' These words are to the strong in faith and Christian liberty -- to him who is apt to be puffed up with his superior knowledge and to look down on the weaker one.

Christ alone is our judge. To judge one another and to despise one another because of differences not only reveals lack of understanding and love but invades the area of Christ's Lordship. Each Christian is to follow the Lord, for Christ alone is the final authority on what is right and what is wrong for a believer.

v. 11. This passage is from Isaiah 45:23. It is by Christ that all men shall be judged (John 5:22; Phil. 2:10). Neither we, nor our creeds, nor our laws, nor our religious organizations are the judges of believers or unbelievers. Christ is the sole Master and Judge!

v. 12. 'So then.' The apostle concludes that every individual is answerable to Jesus Christ -- believers and unbelievers! Though our sins are blotted out by the blood, we shall not indulge in sin; for we are accountable to our Master for our conduct and stewardship; and our desire is to glorify him, be a good witness, and keep his commandments.

v. 13. This is the conclusion: let's don't set ourselves up as critics and judges of the conduct and lives of other believers. Let's don't spend our time finding fault with one another, picking out weaknesses, and exaggerating differences of opinions and practices; but rather, let us spend our time endeavoring to help one another and to avoid doing and saying things that may cause another to stumble. We can do this by making our fellowship to be in Christ (not in form), by loving one another in spite of differences, and by avoiding collisions on the points where we differ.

vv. 14-15. This is not a private opinion, but I have been taught by the Lord Jesus that our relationship with God and our spiritual condition is not determined by meats and drinks or what goes in the mouth (Matt. 15:11-19). But if a person eats or drinks or does what he thinks is forbidden by God, he is guilty with respect to God as really as if the thing were forbidden. Teach a man liberty, but don't encourage him to violate his conscience.

Example: if meat offered to idols is available to you and you see no harm in eating it, don't eat it if you are in the company of a brother who will be offended. Don't destroy his confidence in you and his fellowship with you just for the sake of appetite. You can do without it.

v. 16. It is good to be free from form and pharisaism. It is good to have the liberty and peace of Christ, but be careful to use it in such a way that it does not offend and become the occasion for division among the people of God.

vv. 17-18. Men are so prone to cling to the externals in religious worship (1 Tim. 4:1-4). These things have nothing to do with eternal life. But the righteousness of Christ (imputed and imparted), the joy communicated by the presence of the Holy Spirit, and the peace purchased by his blood have everything to do with eternal life.

He that in these things (righteousness, joy, and peace) serves Christ and is a bondslave of Jesus Christ is accepted in the Beloved and approved by those who know God. True believers recognize true godliness.

v. 19-21. Let us emphasize and dwell upon these things that bring us together in fellowship and avoid those things which divide. Let us preach, practice, and discuss those things that build up and strengthen men in faith.

If you have liberty in regard to things indifferent, yet you have brothers who are offended, then leave it off! His fellowship is worth more than these things.

v. 22. If a man is not bound by superstition, holy days, meats and drinks, rituals and ceremonies, but finds his joy, righteousness, and peace only in Christ, he is a happy and contented man (Gal. 2:20-21).

v. 23. But the man to whom the full extent of Christian liberty has not been revealed must walk in the light he has. The word 'damned' is not eternal condemnation but disfavor. Whatever we do must be done with the conviction that it is agreeable to the will of God. This applies not only to meats and drinks but to all things.

39

Mutual affection

and unity among believers

Romans 15:1-7

The apostle Paul continues in this chapter his plea for mutual affection and unity among believers. He is not talking of unity among all religious people. Our Lord condemned those who sought acceptance with God by their own righteousness, saying, 'Leave them alone, they are blind leaders, whited sepulchres.' Paul would not tolerate those who departed from the gospel. 'If any man preach any other gospel, let him be accursed.' Paul is pleading for love and forbearance among those who know and love the Redeemer -- who find their peace and hope in the sacrifice of Christ.

v. 1. 'We then that are strong.' These mature, believers are not strong in themselves (II Cor. 12:10); but they are strong in the faith of Christ -- strong and sure of their deliverance in Christ from meats and drinks, the observance of days, and the bondage of ceremonial law.

'Ought to bear with the doubts and fears, the failings and frailties of the weak.' Their weakness arises usually from immaturity of faith (babes in Christ) or from a lack of knowledge of their freedom and blessings in Christ. Welcome them, love them (1 Peter 4:8; Prov. 10:12), and don't seek only to please yourselves (Gal. 6:1-2); but seek to make all brethren feel wanted, needed, and appreciated.

v. 2. No part of the gospel is to be sacrificed for peace. No part of the revealed word of God is to be denied to keep weak brethren happy. This would certainly not be for their good or edification. We don't edify a man by encouraging him in doctrinal or moral error. But in the matter of personality, temperament, things indifferent, meats and drinks, we should sacrifice our liberty and rights to make all comfortable and happy, while seeking to instruct one another in the word.

v. 3. Our Lord sought not his own comfort, ease, profit, nor glory. He subjected himself to every inconvenience and suffering for the good of his people. If our Lord acted in such a manner, how it ought to condemn us when we indulge our own rights and desires at the expense of the whole family of God! He had no sins; it was for our sins that he was subjected to evil and death. 'He was rich, yet he became poor for our sakes.' I suppose we should be able to deny ourselves a few personal rights and desires for the general welfare of others.

v. 4. The previous verse 3. is a quotation from Psalm 69:7-9. When the apostle teaches a doctrine or exhorts us to a practice or principle, he proves it by the word of God! (II Tim. 3:16-17; 1 Peter 2:2). We ought to read the Scriptures not to gratify our curiosity or to prove our position but to nourish and increase our hope in Christ (Romans 10:17).

v. 5. In VERSES 5 and 6 Paul offers a prayer for all believers. It would be well for us to spend much time with this prayer!

'Now the God of patience and comfort.' This is his attribute. He has been patient and long-suffering with Adam's race, with his church, and with you and me. He has borne our sins, healed our backslidings, and heard our confessions. He has comforted us! Ail real, solid comfort comes from him against whom we have sinned. He has comforted us in every trial, stood by us through every fall, and encouraged us in every error.

'Grant you to be like-minded one toward another.' May God make you patient, long-suffering, forgiving, and a source of comfort to one another.

'According to his example.' The example is Christ (Eph. 4:30-32). When I have forgiven every wrong against me, when I have borne every hard word or thought, when I have overlooked every weakness and comforted every fallen friend, I still have not endured one atom of what Christ bore for me and From me! (Matt. 18:21-22.)

v. 6. God is glorified when the perfections of his nature are recognized, when the work of his hands is praised, when his mercy and grace in Christ are received, when his people approach him in worship and adoration, and when our lives and conversation are agreeable to his calling! How can we glorify him when we are divided in heart, spirit, and doctrine?

v. 7. 'Wherefore receive one another' into your hearts and affections. Embrace one another, Jew and Gentile, weak and strong, old and young, male and female.

'As Christ received us' just like we were -- unlovely, weak, sinful, and having all the infirmities of human nature (Rom. 5:8).

'To the glory of God.' This ought to be the motive and chief end of all that we do!

40

The glory of God --

The believer's concern

Romans 15:8-17

This study must begin with Verse 7, 'Receive ye one another.' Welcome into your hearts, communion, and fellowship all believers in Christ whether weak or strong, poor or prosperous, male or female, bond or free, Jew or Gentile. Welcome and love them all as Christ loved and received you into himself for the glory of God!

v. 8. It is true that the Lord Jesus was born a Jew, made under the law, circumcised and obedient to the laws of Moses. He was the promised Jewish Messiah, the seed of woman, of Abraham, and of David. This was to confirm and fulfill every promise, prophecy, and type given to Israel regarding the Messiah. But this was not to indicate (as some thought) that his mercy and salvation were not for the Gentile. He disproved this himself in Luke 4:25-27.

vv. 9-12. These prophecies from the Old Testament reveal that the Gentiles were included in the purpose and redemptive work of Christ. 'That the Gentiles might glorify God.' This is the highest object of all of God's work -- his glory!

Another word here is mercy. All believers glorify God for his mercy in Christ. There is not a word in the Scripture anywhere to encourage either Jew or Gentile in hoping for salvation through his own merit or righteousness. Salvation is God's mercy to the unworthy. These prophecies are from 2 Sam. 22:50, Deut. 32:43, Psalm 117:1, and Isa. 11:10. Also read Rev. 5:9.

v. 13. Paul (as in Verse 5) expresses another prayer for us.

'Now the God of hope.' God is called the God of hope because all true hope with respect to forgiveness of sin and divine favor is from God and is effected in the human heart by God himself. Any hope of which he is not the Author and Giver is false and fatal!

'Fill you with all joy and peace in believing.' True joy and peace are the gifts of God in Christ and are not the natural effects of human nature. Joy and peace generated by human philosophy and fleshly comforts are temporary. ('There is pleasure in sin for only a season.') The joy of redemption and the peace of Christ are eternal and are real even in the midst of human misery and severe trial.

'That you may abound in hope.' The more believers know the joy and peace of Christ, the greater will be their hope. Joy and peace, as well as all spiritual blessings, come from God through faith and in proportion to faith. The more we are able to rejoice in our blessings in Christ and enter into the peace of Christ, the stronger will be our confidence and hope of future glory.

'Through the power of the Holy Ghost.' The Father gives hope. He is the God of hope; but he gives it through the agency and power of the Holy Spirit (John 14:16-18).

v. 14. 'I am fully persuaded and confident that you are full of goodness,' not naturally (for Paul himself said, 'In my flesh dwelleth no good thing'); but what they had was of the Holy Spirit, whose fruit is love, joy, peace, goodness, and kindness (Eph. 4:32). We are filled with all knowledge -- knowledge of our own infirmities, of our own dependence on his mercy, of our completeness in Christ. This being known, we are able to counsel, admonish, encourage, and sympathize with one another.

v. 15. Nevertheless, though I know you are aware of these things and are concerned for the glory of Christ, as the minister of Christ Jesus, I boldly write all these things to you to remind you of them. A person may be acquainted with them but still require a minister of Christ to exhort him to practice them.

v. 16. I was made a minister of Christ to the Gentiles (Acts 9:15) of the gospel of God, ministering not the service of the tabernacle, nor the law of Moses, nor the tradition of the fathers, but the gospel of Christ that the Gentiles themselves might be acceptable to God, through Christ, being sanctified by the Holy Spirit. We are 'accepted in the Beloved,' the Holy Spirit setting us apart and calling us to faith in him through the preaching of the gospel (Rom. 10:17).

v. 17. In Christ Jesus I have reason to rejoice and glory in the things which God has accomplished through me. God does use men. He uses these vessels of clay to preach the gospel, to take the gospel to those he shall call (Rom. 10:13-15); and we can rejoice in what God is pleased to do through these human instruments. But I will not take to myself any of the praise for the work of others. I have preached and God had been pleased to bless the word (Phil. 1:14-18).

41

Laborers together with God

Romans 15:18-33

v. 18. The apostle would not take unto himself any praise for the labor and success of others. He spoke only of the success which Christ had given to his own work. Many people suppose that it is wrong to give any praise to the Lord's servants for their labor, ministry, and works of faith. They say it will encourage self-righteousness and pride. This is wrong and not from God. Christ Wrought It! Ail of our success is in Christ, as well as our ability and desire to labor. Faith is the gift of God! Faith is not to be ascribed to him who preaches nor to him who hears, but to Christ, who opens the heart. But the preacher, or teacher, or witness is employed as an ambassador of Christ. Christ brought about the obedience of the Gentiles through Paul, and God praises faithful servants (Matt. 25:21; Matt. 25:34-40).

v. 19. God confirmed the ministry of the apostles with signs and wonders (Mark 16:15-20; Heb. 2:3-4). From Jerusalem to other countries I have fully preached the gospel of Christ. This is the supreme test of our ministry, our labor, and our efforts for the glory of God and the good of our hearers. Have we fully preached the gospel of Christ? (1 Cor. 1:17; 9:16; Gal. 1:8-9).

v. 20. Paul was a pioneer missionary. His calling and desire was to occupy new ground for Christ and preach the gospel to those who had never heard. He who builds on the foundation is not inferior to the one who lays the foundation, but Paul was a foundation-layer (1 Cor. 3:5-10).

v. 21. This prophecy is from Isaiah 52:15. Paul knew that God had raised him up for this work -- to preach to the heathen. He gives his servants the earnest desire to be the means to accomplish his divine purpose (Rom. 1:14-16).

v. 22. For this cause I have been hindered from coming to Rome where the gospel had been preached by others. Paul was the apostle and missionary, not the pastor! (Eph. 4:11-13.) Happy is the person who knows what God has called him to do and does it with all his heart unto the Lord, rejoicing in the ministry of others.

vv. 23-24. My work here is done; so when I go to Spain, I will come to Rome; for I hope to see you and be delighted and blessed with your company. True believers delight in the companionship of other believers wherever they are found. We need the fellowship of one another, and we rob ourselves and others of a rich blessing when we forsake the assembling of ourselves together (Heb. 10:24-25; Heb. 3:12-13).

vv. 25-27. The apostle wanted to go to Rome and to carry the gospel to Spain, but first he would go to Jerusalem to carry to the poor believers there money and gifts which had been provided by the believers of Macedonia and Achaia! (II Cor. 8:1-4.)

This was not a church tax or a required offering, but a generous gift from the hearts of the believers in these cities to help their poor brethren in Jerusalem. These Gentiles had benefited from the Jewish believers in things pertaining to God, and they felt indebted to them to share their material blessings (Gal. 6:6-10).

vv. 28-29. When I have performed this task, I will come to see you; and my visit with you will be blessed of God to you and to me. We will rejoice together in the gospel of Christ.

v. 30. Paul requests their prayers for himself. He bases it on two things.

1. For the sake and glory of Christ. This must always be the foundation for any prayer -- for Christ's sake (Eph. 4:32).

2. Because of your love for me which the Spirit has worked in you.

This is sincere, meaningful prayer. We genuinely love one another, wish the best for one another, and pray the blessings of God on one another for Christ's sake! The word strive here is a fervent, strong exercise. Prayer is not a formal exercise, but a sincere, fervent desire laid before God in the name of Christ (Eph. 6:18-19).

vv. 31-33. What was Paul's prayer request?

1. To be delivered from danger.

2. That his gift to the saints at Jerusalem should be received in the Spirit of Christ. This shows the feelings among the Jews for the Gentiles. It was not commendable in many cases.

3. That he may visit them by the will of God. Pray about everything (Phil. 4:6; 1 Thess. 5:18).

42

... and in conclusion

Romans 16

The greater part of this chapter is taken up with salutations or greetings from the apostle to a number of the believers in the church at Rome.

It is to be noted that several of those mentioned were faithful women. While they did not preach or usurp authority, they did teach the children and other women. Paul referred to them as being a blessing to him and to many (v. 2), as helpers in Christ (v. 3), and as laborers for him (v. 6) and with him in the gospel (v. 12).

While all praise and glory for ail things is to be first given to the Lord (for we are nothing -- God giveth the increase, and whatever gifts and graces we show are of the Lord), yet it is Christ-like and commendable to be grateful for one another and to one another for every work of faith and labor of love. Paul is saying to these people, 'I appreciate you, and I appreciate your faithfulness to our Lord and to me' (II Tim. 1:16-18).

The people of God are also to be an affectionate people. Four times he exhorts us to greet one another with an holy kiss (Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26). Peter says this in 1 Peter 5:14. He calls it a holy kiss as distinguished from that which is lustful and that which is common among relatives. Much ridicule and criticism has been cast on a show of genuine affection between believers, yet it was practiced by the early churches.

Believers are more to one another than holders of a common doctrine. They are brethren in the family of God and genuinely love each other with a deeper affection than natural men can know. If you are a stranger to this affection, you may also be a stranger to his love; for he said, 'This is my commandment that ye love one another as I have loved you, and, 'By this shall all men know that ye are my disciples, if ye love one another' (1 John 3:14-18).

v. 17. Be on your guard concerning those who create dissension and division among you in opposition to the doctrine and teaching which you have been taught. Paul is referring to all that he has written to them in this inspired book.

1. No flesh is justified by the law, but by faith in Christ.

2. Righteousness is imputed by faith, not by works.

3. Reckon yourselves to be dead to sin and alive to God in Christ.

4. The ground of our hope is the sovereign grace of God -- sovereign mercy!

5. Salvation comes by faith through the preaching of the word.

6. Charity and love to be given to Jew and Gentile, weak and strong.

7. Follow after those things that make for peace, unity, and edification.

When you are aware of those who teach contrary to these things, avoid them. Shun their ministry, their company, and their conversation!

v. 18. They have not the glory of the Lord Jesus nor the good of his church at heart. They sow seeds of dissension and division by their oily words and reasonable criticisms; and, unfortunately, they deceive simple people who cannot discern their motives and hypocrisy. It is their own glory they seek and their own pride and recognition which they feed. When you hear these fair speeches that divide the family, rebuke them and then avoid those who make them!

v. 19. Your faith and obedience are well known to other churches, and I rejoice over you; for I would have you to be well-versed and wise in acts of kindness, charity, and promoting good. But I would have you to be simple and naive (unaffected, artless, and unsophisticated) in the ways of evil and deceit. Craftiness and manipulating others are unbecoming to believers (Rom. 12:17; 2 Cor. 8:21).

v. 20. Were it not for the overruling power of our Lord, his people would never have any rest or peace in this world. But the Lord Jesus rules and gives his people peace in the midst of their enemies. The battle is not ours but his, and he will defeat Satan (John 16:33).

'The grace of our Lord Jesus Christ be with you.' This is repeated again in Verse 24. It implies that there is a constant supply of grace to be communicated from Christ to his people at all times. We need his grace to redeem us; and we need his grace every moment to believe, to stand, to live, to love, to persevere, and to die! He told Paul, 'My grace is sufficient for you' -- right now!