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ROMANS:
RECOVERING THE ORIGINAL GOSPEL
By
Jim Gerrish
DEDICATION
This work is dedicated to the memory of
Eliezer Urbach
This well-known Holocaust survivor, Messianic leader and father of many saints passed on to glory just as this
book was being finished. It was from Eliezer long ago that I got my introduction to Israel and the Jewish people. I
will be eternally grateful for him.
***
I am deeply indebted to my wife Betsy who read and reread every portion of this manuscript. Also I am indebted to my former
pastor Ken Moore who provided me with a goodly supply of research materials. Many thanks go out to others who have helped
make this work possible, especially to Lynn and Cecile Lantz, and to Randy and Lin Swier.
At last I am indebted to Judy Stone who
eagerly and faithfully proofed every page before publication.
All scripture quotations in this publication are from the Holy Bible, New International Version, except where noted
(published by Zondervan Corporation, copyright, 1985).
Cover: the modern city of Rome
Courtesy Wikimedia Commons
Copyright © 2009 Jim
ROMANS INTRODUCTION
Many have regarded the Book of Romans as among the most important of all theological documents. John Stott speaks of it
in this wise: “It is the fullest, plainest and grandest statement of the gospel in the New Testament.” (1) James Edwards remarks, “Of
all the books of the Bible, none has left its mark on the theology and language of the Christian faith like this magisterial epistle.” (2)
The great reformer Calvin says about it, “When any one gains a knowledge of this epistle, he has an entrance opened to him to all the
most hidden treasures of Scripture.” (3) Other great reformers also made statements in praise of Romans. Martin Luther said: “It is
the chief part of the New Testament and the perfect gospel… the absolute epitome of the gospel.” Philip Melancthon called Romans
“the compendium of Christian doctrine.” (4)
When individuals or when the church as a whole has experienced awakening and revival, the likelihood is that the Book of
Romans played a large part in these events. Many are the stories of great men in the past whose lives have been changed by this
book. One such person, in AD 386, was Aurelius Augustinus, who later became known as the great church father Saint Augustine.
One day Augustine was seated in the garden as he wrestled with his evil conscience. Suddenly he heard a voice like the voice of a
child repeating this phrase in a sing-song manner, “Take up and read. Take up and read.” With this, Augustine hastily took up the
Bible and his eyes fell on Romans 13:13-14: “Let us behave decently, as in the daytime, not in orgies and drunkenness, not in sexual
immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think
about how to gratify the desires of the sinful nature.”
Augustine remarked, “No further would I read, nor was there cause why I should; for instantly with the end of the sentence,
as by a clear and constant light infused into my heart, the darkness of all former doubts was driven away.” (5)
Over a thousand years later a young German monk of the Augustinian order was sent to lecture on the Book of Romans at the
University of Wittenberg. His discovery of Romans 1:17, “The righteous will live by faith,” caused Martin Luther to launch what has
been called the greatest reform in the history of the church.
It was Martin Luther’s later commentary on Romans that played a big part in the life changes that occurred in a twenty-one-
year old Oxford graduate and failed missionary to the new world. Here is his own account: “In the evening [of May 24, 1738] I
went very unwillingly to a society in Aldersgate Street where one was reading Luther’s preface to the Epistle to the Romans. About
a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart
strangely warmed. I felt I did trust in Christ, Christ alone for salvation; and an assurance was given me that He has taken away my
sins, even mine, and saved me from the law of sin and death.” (6) With these words John Wesley began the great Methodist revival
that shook two continents and changed the course of history.
As we look at the Book of Romans we need to be forewarned that this is a life-changing book. A serious study of this book
has the potential to bring forth a changed life, a changed family or even a changed nation.
CHAPTER 1
PAUL INTRODUCES HIMSELF
Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God—
Romans 1:1
As Paul wrote his great letter to the Romans it was important for him to first introduce himself. He does this in some detail,
making this the most formal and lengthy introduction of any Pauline epistle. (1) Although he was now famous as the Apostle to the
Gentiles, he had not yet visited the capital city of Rome and was unacquainted with the many house churches at the world’s greatest
Gentile center. There was a real need for him to establish his credentials with the Roman believers.
We see that Paul was called to the very special task of being an apostle to the Gentiles (cf. Acts 9:15). The word “apostle”
means one sent out as a special messenger or envoy. In Paul’s case we see that he was set apart by God for this apostolic work. In
Galatians 1:1 he reveals that his call was not from men or through the agency of man (cf. 1 Cor. 15:1-8:; Eph. 3:1-3). In Galatians 1:
15-17, he notes that God had actually set him apart from his birth and called him into the apostolic ministry. In much the same way,
the prophet Jeremiah of old was also set apart from his birth (Jer. 1:5).
Paul lists himself as a “servant” or “slave” of God. This sounds like rather severe imagery today but the idea is quite common
in scripture. This same terminology is used of Moses (Num. 12:7), of David (Psa. 78:70) and even of Jesus (Rom. 15:8). It became
the normal language to describe Christians in the first century as “servants” or “slaves” of Christ.
The “gospel of God” is mentioned here. David Guzik relates that the most important word in this whole epistle is “God.” He
notes how the word is mentioned 153 times in Romans, an average of once every 46 words, and more so than in any other New
Testament book. He claims that Romans is therefore a book about God. (2)
The apostle continues to describe the “gospel” or “good news” of God which had been proclaimed with these words: “the
gospel he promised beforehand through his prophets in the Holy Scriptures…” (1:2). It is clear that Paul spoke nothing in his gospel
except that which had been spoken already by Moses and the prophets (Acts 26:22-23). We remember that the gospel message was
first announced concerning Eve and her offspring in Genesis 3:15. It was made especially clear centuries later in Isaiah’s chapters
52 and 53.
The gospel is specifically “regarding his Son, who as to his human nature was a descendant of David, and who through the
Spirit of holiness was declared with power to be the Son of God by his resurrection from the dead: Jesus Christ our Lord” (1:3-4).
Several commentators have remarked how this unusually compact section of scripture sounds very much like Paul is repeating an
early Christian creedal statement or Christological formula. Perhaps this is the case.
We know from scripture that Jesus came to earth as the Son of David. He was designated by the title in Matthew 1:1. He
allowed himself to be called by this title on numerous occasions (Matt. 9:27; 15:22; and 21:9). Obviously, the gospel is also the good
news about the divine Son of God and of his coming to earth as the Redeemer. The reformer Calvin remarks about the expression
“regarding his Son” with these words: “This is a remarkable passage, by which we are taught that the whole gospel is included in
Christ, so that if any removes one step from Christ, he withdraws himself from the gospel.” (3)
This passage shows clearly the two distinct natures of Jesus the Messiah. According to his human nature he was from the
line of King David (cf. Isa. 9:7), but according to his spiritual nature he was and is the Son of God (cf. Psa. 2:7). This latter fact
was clearly established by his resurrection from the dead. The resurrection didn’t make him the Son of God or even designate him
as such, but declared him to be what he already was. The theologian Larry Hart says, “The resurrection also sets Jesus apart from
every other religious figure (and, for that matter, from every other person) who has ever lived.” (4)
“Through him and for his name's sake, we received grace and apostleship to call people from among all the Gentiles to the
obedience that comes from faith” (1:5). Paul as the apostle to the Gentiles has the specific task of preaching this gospel or good
news of the Son of God to all Gentile nations, which ultimately would reach to the ends of the earth. Paul’s task includes the work
of bringing Gentiles into “the obedience that comes from faith.” This reminds us of the Lord’s own words in the Great Commission
of Matthew 28:19-20. He not only told his followers to go and make disciples of all nations, but he instructed them to also teach the
nations that they might observe everything he has commanded. It seems that while we have gone to preach in all the nations,
somehow we have forgotten the second part of the Lord’s commandment.
There is a great deal of discussion in the commentaries concerning the exact meaning of the words “the obedience that comes
from faith.” The Greek scholar A.T. Robertson sees this structure as the subjective genitive, as it also appears in Romans 16:26.
That would make the statement read “the obedience which springs from faith.” (5) James Edwards sees this idea as both beginning
and concluding Paul’s epistle. He quotes the famous martyr Dietrich Bonhoeffer from his book, The Cost of Discipleship.
Bonhoeffer sums it up by saying: “Only he who believes is obedient, and only he who is obedient believes.” (6)
Paul says of the Roman Christians, “And you also are among those who are called to belong to Jesus Christ” (1:6). As
Gentile believers in Jesus we must always remember to give thanks that the gospel reached even to us. We must also take great care
that that same pure and saving gospel can continue on through us to reach others.
THE SAINTS AT ROME
To all in Rome who are loved by God and called to be saints: Grace and peace to you from God our Father and from the Lord Jesus
Christ. Romans 1:7
There is a fairly general agreement among scholars that this letter of Paul to the Romans was written around AD 57, while the
apostle was spending three months at Corinth (Acts 20:3). There have been many speculations as to why Paul would write to Rome,
a city he had never visited. As we have mentioned, there was a real need for the chief apostle to the Gentiles to somehow contact
the greatest of all Gentile cities. We also know from scripture that Paul had a burning desire to evangelize in the far west, even as
far as Spain (Rom. 15:28). William Barclay states regarding this desire, “If he was to launch a campaign in the west, he needed a
base of operations. There was only one such base possible—and that was Rome.” (7)
In addition to these things, there was probably a third and perhaps a most compelling reason for Paul to write to the Roman
Christians. This reason had to do with the very founding and makeup of the Roman church. We do not know from history when
this church was founded. Several commentators have suggested that it had its beginning soon after the Pentecost event of Acts
chapter 2. We know from Acts that a number of Roman Jews and proselytes were present to witness this event (Acts 2:10-11).
The distinguished biblical scholar F.F. Bruce notes how strange it is that this contingent is the only one from Europe to receive
express mention. (8)
It is certain that Jews had lived in Rome for a long period and that at an early date Jewish believers in Christ were present in
the city. In opposition to what many in the church have believed, there is absolutely no evidence that the church in Rome was
founded by Peter. Had Peter been there—Paul—who was always meticulous in greeting people would certainly have greeted him.
Or at least he would have made mention of him somehow in this epistle.
The most compelling reason for Paul’s writing may have centered on the Jewish/Gentile makeup of the Roman church. We
may suspect from Acts that the original Christians in Rome were mostly Jewish. Although Rome originally had a large Jewish
colony, about AD 50, Emperor Claudius expelled the Jews from the city. We see evidence of this expulsion in Aquila and Priscilla,
who had come from Italy and who began working as tentmakers in Corinth with Paul (Acts 18:1-3). Apparently, once Claudius died
the expulsion order was lifted. Now we see Aquila and Priscilla once more in Rome when this letter to the Romans was written
(Rom.16:3).
Many scholars suspect that once the Jewish Christians returned to Rome, there began to be some sharp doctrinal disputes
between them and the Gentile Christians, who were obviously by then in the majority. (9) These disputes would have surely centered
upon the law and the relationship of the believer to the law. Perhaps this is why Bruce mentions that Romans, of all the epistles, has
the closest affinity to the Book of Galatians. (10) Of course, in Galatians Paul had dealt decisively with the problem posed by the
law. Paul possessed great qualifications in this whole area. “Paul was a veteran of two decades of the Jewish/Gentile tug-of-war.” (11)
We cannot at all minimize the Jewish/Gentile struggle in Romans. If we look carefully we will note that twenty-three percent
of Romans has to do with the Jews either directly or indirectly. So we see that this element looms large before us throughout the
epistle, and especially in chapters 9-11. Some years later, as Paul wrote Ephesians, he would focus upon the coming together of Jew
and Gentile into one new man. Paul would describe this as a great mystery hidden from the ages but finally revealed (Eph. 3:6).
Thus we can see that the Jewish/Gentile relationship was at the heart of Paul’s gospel and therefore at the heart of Romans.
In recent times, as Israel has been resettled and the Jewish nation reborn, this Jewish/Gentile question is once again coming
into the forefront. Since 1948, thousands of evangelical Christians have become interested in the land of Israel and many thousands
now live there permanently. There is therefore an increasing struggle between Jews and Christians in the land. This struggle is also
manifested to some degree even in Messianic Jewish congregations and their relations with Gentile Christians the world over. Paul
makes plain, especially in Ephesians, that the Jewish/Gentile relationship is a most important element in the working out of the overall
plan of God. Obviously, this is a vital part of the gospel that has been lost almost entirely in recent centuries of Christianity.
We see that the believers in Rome were “loved of God and called to be saints” (1:7). Throughout the New Testament the
believers in Christ are called “saints.” This designation today is one that evokes memories of stained glass figures portraying great
Christians in the past with their halos glowing around their heads. Such imagery is entirely false. The word “saint” in the Bible
applies to folks like you and me, to average Christians. It applies to those who are set apart by God and who are being sanctified in
their walk by the daily working of the Holy Spirit within them.
Romans is obviously not a book we would choose for leisurely reading. Almost every sentence in the book is packed with
theological significance. Even the greeting here, “Grace and peace to you from God our Father and from the Lord Jesus Christ” (1:
7), is likewise packed with meaning. Edwards says of this verse: “Grace is the intersection where unconditional love meets human
unworthiness.” (12)
Paul continues: “First, I thank my God through Jesus Christ for all of you, because your faith is being reported all over the
world” (1:8). Having active Christian churches at the hub of the great Roman Empire was no small matter. Paul expresses his
thankfulness for their effectiveness. Some years later, as we see in Philippians 4:22, that the vigorous Church of Rome had made
inroads and conversions even into the very household of Caesar.
Paul, as he does in other of his epistles, speaks of apostolic prayer for the people: “God, whom I serve with my whole heart in
preaching the gospel of his Son, is my witness how constantly I remember you in my prayers at all times; and I pray that now at last
by God’s will the way may be opened for me to come to you” (1:9-10).
We get the clear impression from Paul’s epistles that he really prayed for people and that he prayed for them a lot (cf. Eph. 1:
15-16; Phil. 1:3-4; Col. 1:3). This was even true of Christians he had never met. The idea in this verse is that Paul prayed always and
constantly for the Roman Christians. It was the burden of his prayers. Perhaps Paul was concerned that the Romans would not take
him seriously about the claim of his many prayer endeavors on their behalf. He thus takes the unusual step of bringing God in as his
witness regarding his constant prayer activity.
We wonder how someone could pray for other people constantly and at all times. William Barclay comments: “After nearly
2000 years, the warm affection of this passage still breathes through it, and we can feel Paul’s great heart for the church that he had
never seen.” (13) Ray Stedman, the pastor and author, adds: “The first mark of the Spirit’s work in our lives is that [we begin] to
create a concern for someone else.” (14) Of course, Paul was also praying earnestly that he himself would at last make it to Rome.
It is really difficult for us in this “all about me” generation to appreciate the concern Paul continues to express for these
Christians in Rome. He says: “I long to see you so that I may impart to you some spiritual gift to make you strong— that is, that you
and I may be mutually encouraged by each other’s faith” (1:11-12). This statement of Paul seems a bit awkward at first. It is as if
Paul realized in mid-sentence that his words might be sounding a bit inappropriate, indicating that he had everything to give and
nothing to receive from the Roman Christians. He quickly changes the tone, indicating that indeed there would be a mutual benefit
between them. That is most often the case when Christians get together.
There might be a question about what kind of spiritual gift Paul had in mind to share with the Romans. The noted Greek
scholar Kenneth Wuest remarks how such a gift (pneumatikon charisma) could be an ordinary one, or how it could be one denoting
special extraordinary powers, which were granted to individuals by the Holy Spirit. These could be gifts like healing, tongues or
prophecy. (15)
It is obvious from these passages that Paul had long intended to visit Rome (cf. Acts 19:21). He says: “I do not want you to
be unaware, brothers, that I planned many times to come to you (but have been prevented from doing so until now) in order that I
might have a harvest among you, just as I have had among the other Gentiles” (1:13). For certain, Paul had suffered many
hindrances in his efforts at getting to Rome. We see some evidence of this also mentioned in Acts 23:11. Paul relates how the Lord
stood near and said to him “Take courage! As you have testified about me in Jerusalem, so you must also testify in Rome.” David
Brown mentions that nearly a quarter of a century elapsed after his conversion before he was finally able to venture to Rome. Even
then, he had to arrive as a prisoner. (16)
Paul’s wish for a harvest among the Roman Christians, just as he had experienced among the “other Gentiles,” is clear
evidence that the Roman church at this time was largely made up of Gentile believers. (17)
The apostle declares: “I am obligated both to Greeks and non-Greeks, both to the wise and the foolish. That is why I am so
eager to preach the gospel also to you who are at Rome” (1:14-15). William Barclay remarks how it might seem strange that Paul
speaks of “Greeks” when he is in fact writing to the Romans. Barclay mentions that from the time of Alexander the Great, the Greek
language had been spread over the known world. By the time of Paul’s writing “Greek” had totally lost its racial sense. (18) The
Greek people as well as Greek speakers often looked at themselves as “the civilized people” in the world. They looked at all others as
barbarians or barbarov, the term used by Paul in this text.
THE POWER OF THE GOSPEL
I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for
the Gentile. Romans 1:16
Paul knew his message contained the power of God for salvation of all peoples. There was no way he would be ashamed of
such a message. We might wonder how many people today actually believe that the gospel alone can totally change a person’s life.
Today, we have many additives to the gospel message. These are things like good works, education, proper counseling, receiving
therapy or joining a mentor group. It seems we no longer believe that the gospel alone can instantly and totally change a life. The
theologian John Hannah says, “The greatest need in the contemporary church is to rediscover the gospel, its glory and its power.” (19)
It has long been noted in the church how the Greek word “dunamis” is the root for our words like dynamite and dynamo.
Many are the believers over the centuries who have found that the dynamic power of the gospel was able to permanently change
their lives. One such person was the former slave trader, John Newton (1725-1807), who because of the gospel became an
Anglican priest and author of some of Christendom’s most precious hymns, like Amazing Grace. The lyrics of this old and beloved
hymn well describe Newton’s spiritual change: “Amazing grace! (how sweet the sound) That sav’d a wretch like me! I once was
lost, but now am found, Was blind, but now I see.”
We have previously mentioned the Jewish/Gentile theme that is so prevalent in Romans. Here for the first time in the epistle
the “Jew” is mentioned by name. It is clear here and in many other places that the gospel had to first be preached to the Jews (Matt.
10:5-6; Acts 13:46). Paul in his preaching made a special effort to speak to Jews before he would take the gospel to others (Acts 17:
1-2). We forget in our mission efforts today that there is a plan by which the gospel is spread throughout the world. It must first go
from Jerusalem and then out to the ends of the earth (Acts 1:8).
Christendom’s many large and affluent denominations send gospel workers to countries all over the world. However, very
few of these denominations are represented in Israel today. How tragic that we still do not understand God’s mission program. Not
only did we not take the gospel to Israel first, we neglected Israel and we still do. Not only did we not give them the gospel, we even
persecuted them with the gospel for almost twenty centuries.
In Ephesians 2:12–3:6, Paul speaks of the great mystery of God which has been kept secret for ages but is now revealed.
The mystery is that Jew and Gentile must come together in Christ into “one new man” or “one body.” Together Jews and Gentiles
through the gospel are to become “heirs together,” “members together,” and “sharers together” in Christ’s great kingdom. We
simply do not understand God’s program and how indispensable the Jews are to his program. Our Gentile churches will never be
complete without them.
It is difficult for Paul to underestimate the gospel’s power. He goes on: “For in the gospel a righteousness from God is
revealed, a righteousness that is by faith from first to last, just as it is written: ‘The righteous will live by faith’” (1:17). When Paul
brings up the subject of the “righteousness from God,” some feel that he is bringing up the actual theme of his letter. Stuart Briscoe
says: “The righteousness of God which the gospel reveals is an expression so full of meaning that it would be true to say that the rest
of the epistle is designed to explain it.” (20) Moo calls it “the central motif” of Romans. He describes it as the “gift of right standing”
or “the activity by which God saves people.” (21) Wuest states that the gospel offers a sinner “God’s own righteousness in which he
will stand in right relation to Him forever.” (22)
The verse makes clear that righteousness of God is received through faith. Of course, this theme comes directly from the
Old Testament, in Habakkuk 2:4. It is also prominent in the New Testament in Galatians 3:11 and in Hebrews 10:38. There is some
question as to how verse 17 is to be translated. Some have translated it “by faith from beginning to end,” or “faith the starting point
and faith the goal.” (23) The New Jerusalem Bible translates it, “Anyone who is upright through faith will live.” John Stott quips:
“The only question is whether the righteous by faith will live, or the righteous will live by faith.” (24)
This righteousness of God is revealed in the gospel, and that gospel comes to us by faith. This process will be dealt with in
detail in Romans chapters 3 and 4. It is without a doubt one of the most astounding breakthroughs in all the history of religion. By
faith, God’s very own righteousness is imputed to us sinners. It is in no sense our righteousness which is accredited to us because
of our own good works. God says that our good works are like filthy rags (Isa. 64:6) before him.
GOD’S WRATH UPON THE GENTILES
The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their
wickedness, since what may be known about God is plain to them, because God has made it plain to them. Romans 1:18-19
The wrath of God was revealed then and it is still being revealed. Humanity does not understand how serious it is to have
God’s wrath turned upon it. David Guzik sees that the wrath of God is the greatest peril facing the human race today. (25) It is
surely greater than the nuclear bomb or even having the earth struck by a gigantic asteroid.
We see that the first and primary reason for God’s wrath is that men have suppressed or held down the truth by their
wickedness. It is impossible to suppress the truth unless people at some point have actually possessed the truth to one degree or
another. The truth they possessed was not the special revelation made to Israel or the glorious revelation of the gospel, but it was the
general revelation of God that is evident in the creation itself. The starry heavens above and the wonders of the earth beneath display
knowledge of the Creator that is constantly made plain to all humanity. Some theologians add, as another aspect of general revelation,
the conscience that God has placed within each of us as will be seen later in Romans 2:14-15. (26)
The human race has had access to this universal knowledge of God for a long time. Paul says: “For since the creation of the
world God’s invisible qualities–his eternal power and divine nature—have been clearly seen, being understood from what has been
made, so that men are without excuse” (1:20). This reminds us of the Psalmist’s beautiful words: “The heavens declare the glory of
God; the skies proclaim the work of his hands. Day after day they pour forth speech; night after night they display knowledge.
There is no speech or language where their voice is not heard” (Psalm 19:1-3). Therefore, there is enough revelation in the creation
itself that people must stand without excuse before God.
But we see that this universal knowledge of God was rejected: “For although they knew God, they neither glorified him as
God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened” (1:21). Human beings did not
glorify God and neither did they give thanks. Thanklessness is like a small hole in the dam. Eventually, if left untended, it will create
a great catastrophe. The end result for those long ago was that their thinking became futile.
What a mess the human race has become! Today many claim that mankind through evolution is moving to greater and more
glorious heights, but the sad truth is that man is moving lower through devolution, even sinking to a point lower than the beasts.
We see that “Although they claimed to be wise, they became fools” (1:22). Wuest brings out how the Greek word used here for
“fools” or “foolish” (mōrainō) is defined “to be silly, play the fool, or be stupefied.” He notes how our word “moron” comes from
mōros, the noun form of this word. (27) The commentator Wiersbe sums it up: “Man the worshiper became man the philosopher, but
his empty wisdom only revealed his foolishness.” He remarks how Paul, in Acts 17:30, summarized all of Greek history with its
greatest philosophers in one dramatic statement: “the times of this ignorance.” (28)
Because of their foolishness, Paul says that they “…exchanged the glory of the immortal God for images made to look like
mortal man and birds and animals and reptiles” (1:23). It is almost unbelievable the kinds of things man worships. And let us make
clear that man will always worship something because it is within his nature to worship. Satan, who really desires to steal away the
worship of God, likes to focus the attention away from God. He deceitfully tries to set up man himself as an object of worship. We
see this so much in the New Age religions of today. His words of temptation to Eve are repeated countless times, “…you will be like
God, knowing good and evil” (Gen. 3:5). We also see it in our pop culture where millions of westerners have come to worship and
adore their many pop stars. They have no shame and openly acclaim them as their “idols.” When these idols die it almost plunges us
into a time of national mourning.
Through the centuries, humankind has worshipped a great variety of things. Indeed, people have worshipped all kinds of
birds, animals and reptiles. In ancient Egypt, for instance, the hawk, ibis, serpent and crocodile were worshipped. The Egyptians
even stooped to worship the dung beetle (Scarabaeus sacer). Supposedly this beetle was the embodiment of the god Khepri. This
must have been a very popular worship because the beetle-like scarabs remaining from this worship are commonly found in
archaeological excavations all over the Middle East. Egyptians also worshipped the dog, the monkey and especially the apis bull. It
was probably from the latter that the Children of Israel got their idea of a golden calf.
Such foul and foolish worship takes a dreadful toll on the human race. Men and women who worship such things inevitably
lower themselves away from the holy image of God toward the images of the vain things they adore. As Paul says, their thinking
becomes darkened and futile. It seems that idolatry above all else causes people to lose the precious image of God. Everett Harrison
even speculates that during the awful tribulation period, with the rise of Antichrist (the Beast of Revelation), the worship of man and
beast will finally merge together. (29)
One of the immediate results of idolatry is seen in Paul’s next statement: “Therefore God gave them over in the sinful desires
of their hearts to sexual impurity for the degrading of their bodies with one another” (1:24). When we make God in the image of the
lower created things or in our own image we also try to conform the holy God to our own sinful lusts, passions and pleasures. For
instance, Stott remarks: “A false image of God leads to a false understanding of sex.” (30)
Through history the usual outlet for all this has been in sexual license and perversion of one form or another. Ancient temples
were commonly places where harlots and homosexuals congregated. This was an accepted part of ancient worship. We would
probably not be able to imagine the depths of depravity reached by such worship.
Paul goes on with his gruesome description: “They exchanged the truth of God for a lie, and worshiped and served created
things rather than the Creator—who is forever praised. Amen.” (1:25). In regard to changing truth into a lie, the ancients had
nothing on our generation. Through our postmodern philosophy today we are told that there is no such thing as universal truth. All
truth is relative and can easily change with any situation. We can actually construct our own truth. Obviously, all such statements
are false and philosophically self-defeating. With such nonsense our whole society has rushed to change truth into a lie. The whole
emphasis today is upon the acquisition and enjoyment of created things while thoughts of a Creator are fleeting indeed. Peter Pett
says that we also “bow down to the great gods of Science and Evolution, counting them as Creators, rather than recognizing in them
the fruits of creation.” (31)
We might describe our western world today in three words: pervasive postmodern paganism. Ancient paganism has been
revived but in the postmodern format, where there is no concept of universal truth. The new paganism is everywhere, on the TV, in
the movies, in the publications and in the schools. Even the churches seem to be affected by it
WHEN GOD GIVES UP ON PEOPLE
Because of this, God gave them over to shameful lusts. Even their women exchanged natural relations for unnatural ones. Romans
1:26
It is evident that homosexuality in all its various forms is cause enough for God to give up on humanity. The reason for this is
that homosexuality is humankind’s way of seriously messing with the overall plan of God for the procreation and maintenance of the
race. It is a way of actually reversing it. In fact, if homosexuality is allowed to go unchecked, it will likely bring an end to
humanity. How tragic that we see so many different states and countries today rushing to pass laws that make homosexuality and
even homosexual marriages lawful. With such things we can know that the end of the age is near.
Homosexuality is man’s way of shaking his fist at God’s words in Genesis 1:28: “Be fruitful and increase in number…” It is a
shaking of his fist at Genesis 2: 24: “A man will leave his father and mother and be united to his wife, and they will become one
flesh.” It is especially tragic when the woman, who rocks the cradle of civilization, turns away from the gentle and godly role of wife
and mother, from the role of nurturing young children, to the role of lesbian.
The apostle goes on with his tale of woe: “In the same way the men also abandoned natural relations with women and were
inflamed with lust for one another. Men committed indecent acts with other men, and received in themselves the due penalty for their
perversion” (1:27).
In Paul’s day there were many examples of that which he spoke. Even in the highly intellectual world of the Greeks,
homosexuality was very prevalent. Albert Barnes relates how the practice of homosexuality was common among the poets,
philosophers and great men of Greece. It was also very prevalent in the Roman Empire. He cites Seneca who says it was practiced
openly and without shame in Rome, where troops of boys were trained for the detestable employment. (32)
Homosexuality reached the highest levels of Rome’s government. Guzik relates that “For some 200 years, men who openly
practiced homosexuality, often with young boys, ruled the Roman Empire.” (33) He relates how Nero the emperor had a boy named
Sporus castrated and then married him with full ceremony. The boy was brought to the palace with great procession and made the
“wife” of Nero. (34) Paul says that for such things men receive in their persons their due penalty. We have all heard of the insane
acts of Nero, like those of executing his mother and adopted brother, playing the fiddle or lyre while Rome burned and using
Christians as human torches. Today we see plagues of AIDS and other sexually transmitted diseases sweeping over the thousands
and millions of those who violate God’s sacred commands. They testify that people still receive in their persons the penalty
of their sins.
Homosexuality is rapidly gaining plague proportions in our postmodern world. Guzik in writing about the dangers of this, says
that an average of 43 percent of homosexuals claim that they have had 500 or more sexual partners in their lifetimes, while only 1
percent claim four or less partners. Only 28 percent had known their partners for even a week before their homosexual acts. (35)
Such practices today debase normal marriage and there is much evidence that they did so in ancient times. Barclay comments:
“Roman women of the aristocracy dated the years by the names of their husbands and not by the names of the consuls.” (36) He goes
on: “Children were considered a misfortune…There was never a night when there were not thirty or forty abandoned children left in
the Roman forum.” (37) While this was the fate of healthy unwanted children, the ones born weakly or deformed were simply
drowned or strangled. As tragic as all this is, it hardly compares to the calloused murder of forty million modern babies through the
cruel practice of abortion.
Of course, the pagan world, and especially Rome, was plagued with many other problems because of its rejection of the true
God. The ancient philosopher, Seneca, had referred to Rome as “a cesspool of iniquity” and the writer Juvenal had called it a “filthy
sewer into which the dregs of the empire flood.” (38) Life had become so cheapened that people flocked to the coliseum to watch
gladiators battle each other to the death. Barnes, quoting from Gibbon’s The History of the Decline and Fall of the Roman Empire,
relates: “The fondness for this bloody spectacle continued till the reign of Constantine the Great… Several hundred, perhaps several
thousand, victims were annually slaughtered in the great cities of the empire.” (39)
We might think this was the end, but Paul goes on: “Furthermore, since they did not think it worthwhile to retain the
knowledge of God, he gave them over to a depraved mind, to do what ought not to be done” (1:28). Since they did not wish to
retain God in their knowledge, God gave them a reprobate mind, or as the Greek says, a base, unqualified and worthless mind. The
sad epitaph reminds us of the ten northern tribes of Israel long ago. Because of their persistent idolatry and sin, God lamented
concerning them: “Ephraim is joined to idols; leave him alone!” (Hos. 4:17). Today after more than 2500 years, Ephraim is still left
alone and aimlessly wanders among the nations.
Now Paul goes on with a catalogue of wickedness that results from idolatry and from giving up on the one true God: “They
have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice.
They are gossips, (1:29). Barclay defines the “wickedness” (poneros) here as “destructive badness.” The Greek word defining the
lust to get (pleonexia) is defined by Barclay as “predatory greed” or “the desire that knows no law.” (40) In our world of late we have
seen much of this predatory greed. We have stood amazed as company CEOs have heartlessly bankrupted their organizations, even
depleting retirement funds for faithful workers, while they themselves have received unspeakable salaries and shameful bonuses of
millions and millions of dollars. The problem with this age is clear. We have become idolaters and all these things that we see are
but symptoms. After all, the Bible does say that greed is idolatry (Col. 3:5).
There is still more. Paul says they are also “slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing
evil; they disobey their parents; they are senseless, faithless, heartless, ruthless” (1:30-31). Barnes says of “God-haters” that “there
is no charge which can be brought against men more severe than this. It is the highest possible crime.” (41) They are also arrogant or
insolent (hubristes). “Hubris, used here, was to the Greeks the vice which supremely courted destruction at the hand of the gods.”
(42) It describes those who are wantonly and sadistically cruel and insulting of others. Hubris is described as “the sadism which finds
delight in hurting others simply for the sake of hurting them.” (43)
These people are also inventors of doing evil. Barclay says they are not content with the usual and ordinary ways of sinning
but have to invent new and subtle ways. They have become bored with the old ways. (44)
Last of all Paul adds: “Although they know God’s righteous decree that those who do such things deserve death, they not only
continue to do these very things but also approve of those who practice them” (1:32). These people knew that they wouldn’t get
away with their evil. People know the same today and yet they continue on the evil course from bad to worse. They not only do
these terrible things but applaud others who do them. Not only are they not repenting, they are, in fact, celebrating.
Briscoe adds: “Instead of acting as guardians of each other’s souls, people tend to function as encouragers of each other’s
destruction.” (45) In recent years we hear more and more stories of crowds encouraging those who are attempting suicide,
encouraging them to go ahead and jump off the building or the bridge. Brow continues, “The end of civilization is when such social
behavior is applauded and made the norm in society.” (46)
Such was the ancient world and behold, such is our world today. We seem to have learned nothing from the past. Actually,
as time goes on we seem less and less interested in the past. Instead we have a host of “new historians” who are busy re-writing the
history of the past to suit themselves and to agree with their own depraved ideas.
Edwards in lamenting over the recent century has said: “One of the ironies of the twentieth century is that it has experienced
greater evil than perhaps any previous century, and yet it has no category for sin.” (47) Briscoe also laments concerning this depraved
age saying: “Modern man, so sophisticated in technology and skilled in managing the complexities of the modern world, is
uncharacteristically content to live in self-imposed un-sophistication in the area of the spiritual.” (48)
CHAPTER 2
GOD’S RIGHTEOUS JUDGMENT
You, therefore, have no excuse, you who pass judgment on someone else, for at whatever point you judge the other, you are
condemning yourself, because you who pass judgment do the same things. Romans 2:1
We do not know exactly to whom Paul is addressing these verses (1-16). It is likely that he is using a diatribe style here which
assumes some objector comes up with an argument that needs addressing. No doubt, Paul had much practice with such objectors in
his many travels. Several commentators think he has the Jews in mind here, while others think the passage is written to the moralists
among the Gentiles. Nevertheless, the passage points out the great danger in judging others.
In Matthew 7:1-2, Jesus says: “Do not judge, or you too will be judged. For in the same way you judge others, you will be
judged, and with the measure you use, it will be measured to you.” In John’s eighth chapter the judgment of the Pharisees and others
was turned back upon them. They had brought a woman taken in adultery to Jesus and they expected him to harshly judge her, even
decreeing her stoning. Instead he said: “If any one of you is without sin, let him be the first to throw a stone at her” (Jn. 8:7). Upon
hearing this they shamefully slipped away, one by one.
The sad story of King David’s adultery in 2 Samuel 12 further illustrates the folly of judging. The prophet Nathan came to
David, relating the case of a rich man who had taken away that which was most precious to a certain poor man. Upon hearing the
story, David became irate and immediately passed judgment upon the rich man. It was at this point that Nathan turned the judgment
back upon David by saying to him: “You are the man!” (2 Sam. 12:7). Barnes comments upon people’s tendency to judge others by
saying: “The heart is deceitful. When we judge others we should make it a rule to examine ourselves on that very point.” (1) Better
still, we should not judge others at all. The Bible further advises us: “Therefore judge nothing before the appointed time; wait till the
Lord comes” (1 Cor. 4:5).
Most of our problem with judging people is that we don’t really understand their situations and therefore our judgment is
clouded from the outset. We also tend to get our own feelings all mixed up in our judgment. It is much different with God. Paul
says: “Now we know that God’s judgment against those who do such things is based on truth” (2:2). That is the big difference.
God knows the whole truth about the person and his judgments are absolutely true and just, while at the same time they are mixed
with his love and mercy.
Paul goes on: “So when you, a mere man, pass judgment on them and yet do the same things, do you think you will escape
God’s judgment?” (2:3). Stott remarks here: “Paul uncovers in these verses a strange human foible, namely our tendency to be
critical of everybody except ourselves.” (2) The apostle has sufficiently shown that when we fail to judge ourselves we will certainly
be judged by God (cf. 1 Cor.11:31).
God’s judgment is kind and long-suffering toward all people. We see in scripture that “he causes his sun to rise on the evil
and the good, and sends rain on the righteous and the unrighteous” (Matt. 5:45). He does this because of his great love, mercy and
kindness toward all people. Paul asks: “Or do you show contempt for the riches of his kindness, tolerance and patience, not realizing
that God’s kindness leads you toward repentance?” ( 2:4). Repentance should be the natural outcome of God’s kindness expressed
to us all but so often this is not the case and people end up expressing bitterness toward God.
In verse 5 the apostle writes: “But because of your stubbornness and your unrepentant heart, you are storing up wrath against
yourself for the day of God’s wrath, when his righteous judgment will be revealed” (2:5). Clearly, the wonderful revelation of God’s
goodness all around us in the creation still leaves some people with stubborn and unrepentant hearts. Often people feel they are
somehow storing up merit before God but this verse assures us that they are storing up wrath for themselves on the day of God’s
judgment.
Numerous folks in our postmodern world no longer believe that God is a judge. They believe that if there is a God at all he is
a God of love only, who happily overlooks evil deeds. Once I was conducting a meeting in England and I mentioned something
about God being the judge of the world. A woman in the audience stood up immediately and replied that God is not a God of
judgment but a God of love. I felt the Holy Spirit give me a quick answer to her objection and I fired back: “But without judgment
love is meaningless.” With that she sat herself down. Briscoe well describes our day when the judgment of God is obscured:
“Those who wish to free people from the awesome thought of divine judgment need to remember that they often liberate people into
the awful bonds of meaninglessness and emptiness.” The same writer adds: “For if God regards what we do important enough to
judge, He certainly must regard what we are as important enough to matter.” (3)
The Bible promises that there will be a day of wrath for evil men. In 2 Thessalonians 1:7-8 we are assured that the Lord Jesus
will return “in blazing fire with his powerful angels. He will punish those who do not know God and do not obey the gospel of our
Lord Jesus.” All through the Old Testament and the New Testament, this day of God’s wrath is mentioned. It is a very prominent
theme. John Calvin comments on this: “The day of the last judgment is called the day of wrath when a reference is made to the
ungodly; but it will be a day of redemption to the faithful.” (4) Clearly, the early Christians looked forward to this day. (Col. 3:4; 1
Thess. 2:19; and 2 Tim. 4:8).
In the next verse Paul brings up a subject that has caused a lot of discussion and dissension in the church. He remarks that:
“God ‘will give to each person according to what he has done’” (2:6). Here, we have mention of a doctrine that at first sounds quite
contrary to the doctrines of grace and faith we hold so dear. Regarding this discrepancy, Pfeiffer and Harrison remark that “works
are always central in the New Testament picture of judgment.” They elaborate on this statement, saying, “The Lord’s recompense to
each individual will be according to the man’s works—not according to his privileges. God will judge fairly, whether a man lived
under the Mosaic Law or apart from it.” (5)
How do we reconcile these seemingly diverse themes? The Bible says with great certainty that we are saved by grace and
through faith (Eph. 2:8). The Bible is also insistent that once a person is saved there is work to be done. Ephesians 2:10 expresses it:
“For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.”
Although good works do not save us, they are the natural result of a saving experience. Martin Luther expressed it like this: “It is as
impossible to separate works from faith as burning and shining from fire.” (6) Thus we can see how our works will be judged on the
Day of Judgment because these works are the true fruit and evidence of our faith. Thus the early Christian writers universally reflect
the importance of good works in relation to our salvation. However, they did not believe it possible to gain salvation by good
works. (7)
Paul continues: “To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life. But
for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger” (2:7-8). We see the contrast
here of those who keep on doing good and those who keep on doing evil. Three prominent characteristics of the latter group are
mentioned. They are self-seekers or selfish; they reject the truth and they follow evil. This seems quite a summation of the “me
generation” we have seen in the last few decades. Notably it is this generation that has been so prominent in rejecting the concept of
ultimate truth. Truth is now considered something relative that can change with every group or every situation. The ultimate truth
for them is that there is no ultimate truth. As a result we now have millions of people happily following evil to their certain
destruction.
It is much different with the righteous. They keep on keeping on with their good works. Barnes notes that “it is the uniform
doctrine of the Bible, that none will be saved but those who persevere in a life of holiness.” (8)
For the wicked there is not just trouble at the judgment, or for the eternity thereafter, but plenty of trouble here on earth. Paul
says: “There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile…” (2:9). God
says of the Jews that he will punish them first: “You only have I chosen of all the families of the earth; therefore I will punish you for
all your sins” (Amos 3:2). The Bible is replete with evidence that the evildoer, whether Jew or Gentile, will even be punished here on
earth. In Proverbs 13:15, we read, “…the way of the unfaithful is hard.” We see that the way of the wicked man is blocked by
thorns (Pro. 15:19); and the wicked “…will eat the fruit of their ways and be filled with the fruit of their schemes” (Prov. 1:31).
One of the biggest problems with sin is that it has never worked. It continues to create great hardship for all those who try it.
Paul reaffirms that the righteous will be blessed. He says there will be “… glory, honor and peace for everyone who does
good: first for the Jew, then for the Gentile. For God does not show favoritism” (2:10-11). We might wonder seriously about this
last verse. We understand that God has chosen the Jews, but yet we are told that God does not show favoritism. How can God
choose the Jews and not be a respecter of persons? It is important for us to understand that God has chosen the Jews not to show
favoritism but for his own redemptive purposes. The Jews have suffered terribly for this divine choice and there are many Jewish
people today who frankly would like not to be chosen. They echo the words of Tevye in the famous play Fiddler on the Roof.
After Tevye heard news about an impending persecution, he had another of his little talks with God, complaining to him: “I know, I
know we are the chosen people, but once in a while can’t you choose someone else?”
It is clear that sinners will be judged whether they are Gentile sinners or Jewish sinners. The apostle says: “All who sin apart
from the law will also perish apart from the law, and all who sin under the law will be judged by the law” (2:12). Indeed, God does
not show favoritism. C.S. Keener points out how Paul is stricter than Judaism at this point. It is common in Judaism to assume that
Gentiles need only to keep the so-called Noahide commandments to be saved and need not concern themselves with anything else.
Here Paul implies that those who have sinned with or without the law will be strictly judged. (9)
In the next verse we read: “For it is not those who hear the law who are righteous in God’s sight, but it is those who obey the
law who will be declared righteous” (2:13). This reminds us of James 1:22: “Do not merely listen to the word, and so deceive
yourselves. Do what it says.” Wuest mentions that the word for “hearers” is not the usual word which is akouō, but the word
akroatēs, which has to do with pupils who hear and are educated in the law. (10) It is clear that the law is not some sort of talisman
that can deliver those who possess it.
The apostle explains further by way of parenthesis: “(Indeed, when Gentiles, who do not have the law, do by nature things
required by the law, they are a law for themselves, even though they do not have the law, since they show that the requirements of
the law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending
them.)” (2:14-15). There are possibly three types of law about which Paul is speaking here. He is surely speaking of the natural law
revealed in the creation. He spoke of this so-called “general revelation” in chapter 1. He is clearly speaking of the conscience or the
moral law that God has written on every human heart. It is also possible that he is speaking of God’s laws that are given in human
societies through history. Adam Clarke says: “the Gentiles…had so many wise and wholesome laws; laws which had been among
them from time immemorial, and of which they did not know the origin.” (11) All these things are part of the general revelation of God
to humanity.
Clearly, there are various degrees of judgment reflected here. Pagans will not be judged by the law of Sinai (special
revelation) which was given to the Jews through the mediation of angels (cf. Acts 7:53). Pagans will certainly be judged by how
they dealt with their conscience. Quite a number of ancient writers spoke of this “unwritten law” that was within man and that would
point him the right way. (12) Barnes elaborates on this whole subject: “They shall be condemned only according to the knowledge and
the law which they actually possess. This is the equitable rule on which God will judge the world. According to this, it is not to be
apprehended that they will suffer as much as those who have the revealed will of God… Luke 10:12.” (13)
Paul adds: “This will take place on the day when God will judge men’s secrets through Jesus Christ, as my gospel declares”
(2:16). It is very clear in scripture that all judgment will ultimately be committed to Jesus Christ the Son of God (cf. Acts 17:31; 2
Timothy 4:1; 1 Peter 4-5; John 5:22, 27; and Matthew 25:31-46).
GOD’S WRATH UPON THE JEWS
Now you, if you call yourself a Jew; if you rely on the law and brag about your relationship to God; if you know his will and approve
of what is superior because you are instructed by the law… Romans 2:17-18
Some scholars have felt that Paul was already bringing charges against the Jews even in the first sixteen verses of this
chapter. Of course, his primary target in these early verses was the moralists among the Gentiles. It does seem true that Paul was
carefully building his case in order that he might later demolish any Jewish claims of righteousness.
There is one thing for certain, from verse 17 onward Paul is most surely bringing charges against the Jews. Here the Jew is
singled out by name. James Edwards remarks: “If Jews could still maintain their confidence after 2:1 ff., all illusion is now dispelled
as Paul calls them from their seats in the courtroom, nay, from the jury itself, and summons them to the defendant’s chair.” (14)
The apostle continues: “…if you are convinced that you are a guide for the blind, a light for those who are in the dark, an
instructor of the foolish, a teacher of infants, because you have in the law the embodiment of knowledge and truth—” (2:19-20). It
is true that the Jew had the wonderful advantage of the law, plus a unique relationship with God through circumcision and the
covenants. But something was obviously missing. Paul has already spoken of some Gentiles who, not having access to the law,
nevertheless did the righteous things contained in the law (cf. 2:14). He says of these Gentiles that they have the law written on their
hearts and consciences (v. 15). He has also said regarding the Jews that those who merely “hear” the law will not be counted
righteous in God’s sight but those who “obey” the law (2:13).
God is looking for something more than mere fleshly symbols. Circumcision is after all a “sign” of something that must be
deeper (Gen. 17:11). It is very plain in the Bible that God is looking for a circumcision of the heart (Deut. 10:16; 30:6; Jer. 4:4; Acts
7:51). In effect it was to be a circumcision of the whole person, including things like the ears and the lips (Jer. 6:10; Exo. 6:12).
Paul will spell all this out in more detail later in 2:25-28.
Now Paul levels his charge: “you, then, who teach others, do you not teach yourself? You who preach against stealing, do
you steal?” (2:21). Stealing was specifically legislated against in the Ten Commandments (Exo. 20:15). Yet, there must have been
some clear evidence of Jews stealing in Paul’s day. We know from Malachi 3:8 that Jews in the past had “robbed God” in tithes and
offerings. Perhaps Paul was witness of such “stealing” in his day. We know that a few years earlier in Jesus’ time they had made
the house of God a “den of robbers” (Matt. 21:13). However, the stealing here seems to be more directed toward robbing pagan
temples (v. 22; cf. Acts 19:37). It is likely that if people are not afraid to rob in God’s Temple, they would easily do the same in
pagan temples if the opportunity were given. As Stott puts it: “They would not dream of going anywhere near an idol temple
therefore—except for the purpose of robbery.” (15)
It is not just a matter of stealing that concerns Paul. He further charges: “You who say that people should not commit
adultery, do you commit adultery? You who abhor idols, do you rob temples?” (2:22). There is considerable evidence that Jewish
people were commonly involved in adultery. Many centuries before, Hosea the prophet charged Israel with committing a sort of
spiritual adultery by forsaking God, their spiritual husband (Hos. 1:2-3; cf. Jer. 3:8). Even the Psalmist (50:18) had charged Israel
with these words: “When you see a thief, you join with him; you throw in your lot with adulterers.” In Matthew 19:9, we see that the
Jews in Jesus’ day were committing adultery by divorcing their wives without just cause. Also in Matthew 12:39, Jesus apparently
regarded the Jewish people of his day as “a wicked and adulterous generation.”
Of course, by the time of Paul’s writing we are a generation or two downstream from Jesus and his teaching. The Jewish
people must surely have been familiar with many of his applications, especially those in the Sermon on the Mount (cf. Matt. 5:28).
C.K. Barrett remarks here: “When theft, adultery, and sacrilege are strictly and radically understood, there is no man who is not guilty
of all three.” (16)
We can see from the whole Bible that the Jews not only of Jesus’ time but of Paul’s time were serious transgressors of their
own law. We remember that their latest prophet, John the Baptist, had called them a “brood of vipers” (Lk. 3:7). Clarke remarks
how even the sacred high-priestly office was auctioned off to the highest bidder as any commodity would have been. (17)
It seems that Paul doesn’t have a stopping place in cataloging Jewish abuses. He continues: “You who brag about the law, do
you dishonor God by breaking the law? As it is written: ‘God’s name is blasphemed among the Gentiles because of you’” (2:23-
24). Here the apostle is quoting from Isaiah 52:5 in the Septuagint version of Paul’s day (see also Ezekiel 36:22). So Israel, who
possessed God’s holy law, has not only failed to influence the Gentiles for good, and be a light to the nations, but she has caused
Gentiles to blaspheme God by her own wicked conduct.
Paul continues to develop his argument: “Circumcision has value if you observe the law, but if you break the law, you have
become as though you had not been circumcised” (2:25). Stott summarizes Paul’s whole argument concerning Jews and Gentiles
simply: “Circumcision minus obedience equals uncircumcision, while uncircumcision plus obedience equals circumcision.” (18)
The apostle reflects back on points he had made earlier in verses 14-15. He goes on to say: “If those who are not
circumcised keep the law’s requirements, will they not be regarded as though they were circumcised? The one who is not
circumcised physically and yet obeys the law will condemn you who, even though you have the written code and circumcision, are a
lawbreaker" (2:26-27). So, far from the Jew sitting in judgment of the Gentile, we now see the possibility of the Gentile sitting in
judgment of the Jew.
God is moving from outward symbols to inward things such as faith, spirit and truth. In the Book of Acts (10:1-48) we see
one such Gentile whose name was Cornelius. Although he was a Gentile, the Bible affirms that he was nevertheless devout and God-
fearing (Acts 10:2). The angel of God came to him in a vision and ordered him to send to Joppa for Peter. After Peter’s arrival,
Cornelius and a large group of relatives and friends heard the gospel and received the Holy Spirit. It was the beginning of the
gospel’s penetration into the Gentile world. Cornelius became in a real sense a judgment upon Jews who had heard the same gospel,
even from the mouth of their own Messiah, and had refused to accept it.
Now the argument of Paul is stated succinctly: “A man is not a Jew if he is only one outwardly, nor is circumcision merely
outward and physical” (2:28). Although this is precisely stated, it is possible to make a huge mistake here if one assumes that all
people who are still outwardly Jewish are not Jews at all. That would immediately remove some thirteen million people out of the
“Jewish” category and it would also eliminate Israel as the Jewish nation it claims to be. The church has already traveled down this
anti-Semitic path for the better part of two-thousand years and found it to be both futile and disastrous.
At the beginning of chapter 3, Paul will ask if there is any advantage in being a Jew. He will answer it, “Much in every way!”
(Rom. 3:2). Later in Romans 11:1, Paul will ask and answer the question about the validity of being Jewish in a natural sense: “I ask
then: Did God reject his people? By no means!” There are numerous places in scripture where the eternal covenant with the Jewish
people is upheld, even in spite of their disobedience, such as Genesis 17:19; Leviticus 26:44-45; and Jeremiah 31:35-37.
What Paul is saying is that God wants to move all Israel from the natural to the spiritual. This is what the New Covenant of
Jeremiah 31:31-34 is all about. In this passage God affirms: “…I will put my law in their minds and write it on their hearts. I will be
their God, and they will be my people” (31:33). Jesus came to make it possible for Israel to accomplish this transition and move into
the spiritual realm. He once spoke with a woman in Samaria who had asked him about proper worship. He replied to her: “Yet a
time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of
worshipers the Father seeks” (Jn. 4:23).
No, God is not saying that the natural Jewish people are to be rejected or that they no longer exist. He is rather saying that the
natural Jewish people need to be transformed into the spiritual realm. Jesus once said this in essence to a Jewish leader named
Nicodemus. The Master said to him bluntly, “You must be born again” (Jn. 3:7). Jesus made it plain in the following section of
scripture (3:7-21) that the new birth must come by the Holy Spirit.
The apostle finishes his definition of what a truly Jewish person is to be. He says: “No, a man is a Jew if he is one inwardly;
and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man’s praise is not from men, but from
God” (2:29). We could certainly say a very similar thing about the Christian who is trusting in physical things as Robert Brow
states: “A person is not a Christian who is one outwardly, nor is true baptism something external and physical. Rather, a person is a
Christian who is one inwardly, and real baptism is a matter of the heart—it is in the Spirit." (19)
When a Jewish person moves into the spiritual realm in life and worship he will not be expecting the praise of men. His praise
will rather come from God. Originally the word for “Judah” from which “Jew” was taken meant “praise.” It is likely that there is
some word play going back to the Hebrew here. (20) God’s purpose is that the true Jew will be a praise in the earth and before God.
CHAPTER 3
JEWISH ADVANTAGES
What advantage, then, is there in being a Jew, or what value is there in circumcision? Romans 3:1
From what Paul has said so far it might appear to some that there is little advantage or purpose in being Jewish. However,
this is surely not the case nor is it what Paul really wishes to imply. Douglas Moo comments here: “Most scholars see in these
verses a positive affirmation of God’s continuing faithfulness to his people Israel who, as Paul makes clear in Romans 11, have not
been rejected by God ( 11:1–2) and who will one day be saved (11:25–26 ).” (1) Moo goes on to clarify the Jewish situation saying:
“Paul’s purpose was to show that Jews have no advantage with respect to Gentiles in the judgment of God simply because they are
Jews.” (2) Or as Keener clarifies further: “Jewishness was special—but not for salvation.” (3)
We may have a similar situation today in Christianity. We have become heirs of the Holy Bible and the Christian tradition with
its vast array of eternal truth and its message of salvation. This sets us far above all those pagans around us. However, if we do not
receive and believe the Bible and accept the Christian truth, it will become a great judgment upon us in the end.
So, is there an advantage in being Jewish by descent? Paul replies: “Much in every way! First of all, they have been entrusted
with the very words of God” (3:2). It seems that Paul is about to make a list of Jewish benefits here but he never gets past his first
point. It has been suggested the reason for this is that the first point essentially includes all the other points. Later, in 9:4-5, Paul will
list Jewish benefits in a more comprehensive manner. He will list the adoption as sons, the divine glory, the covenants, the law, the
temple worship, the promises, the patriarchs and finally the ancestry of Christ. Obviously, there were many advantages to being
Jewish.
Perhaps it is true that the first and most important advantage is that they were “entrusted with the very words of God” as he
mentions above (3:2). Pfeiffer and Harrison point out how the word used here, logion, in classical Greek means an oracle or a short
saying from a divinity. It is used in scripture (Acts 7:38; Heb. 5:12) as referring to the oracles or sayings of God. (4)
Over the many centuries the Jewish people have been the custodians of the Word of God. At least from the time of Ezra the
Scribe, they became known as the “People of the Book.” Still today in the Islamic religion, both Jews and Christians are referred to
by this title. The Jewish people displayed a remarkable dedication to the preservation of holy writ. Scribes for the most part were
extremely cautious in making copies of the Bible. They had to insure that every letter was correct. We learn a lot about this
dedication from the Dead Sea Scrolls which were discovered near the middle of the last century. The sectarians at the Dead Sea
poured out their lives in copying, studying and finally preserving the holy writ. We can thank them today for their dedication in
providing us with a fairly complete copy of the Old Testament a thousand years older than any copy we previously possessed.
“What if some did not have faith? Will their lack of faith nullify God’s faithfulness?” (3:3). Now Paul brings up the matter of
faith which he formally introduced in 1:17 and which he will develop in much detail as the epistle progresses. It seems that Paul’s
idea here is that the covenant with Israel is sure, certain and continues to exist because of God’s faithfulness. However, individual
Jewish people are free to exclude themselves from this otherwise eternal covenant by their own unbelief.
Actually Paul goes on to answer his question very emphatically: “Not at all! Let God be true, and every man a liar. As it is
written: ‘So that you may be proved right when you speak and prevail when you judge’” (3:4). His expression “Not at all” (mē
genoito in the Greek language) means: “God forbid,” “may it not come to pass,” or “Let not such a thing be considered.” (5) Later on
in chapters 9-11, Paul will develop more fully how God can remain faithful with the covenant regardless of Israel’s unbelief. The
apostle desires that God be proven true even if all men are proven liars (cf. Psa. 116:11).
“But if our unrighteousness brings out God’s righteousness more clearly, what shall we say? That God is unjust in bringing
his wrath on us? (I am using a human argument.)” (3:5). Paul brings up a rather convoluted argument that he had obviously heard
somewhere. Likely it had been used as an argument against his gospel. In commenting on this idea, Peter Pett states that true
goodness cannot be advanced by false means. It seems that Paul had been slanderously accused of doing just that. (6)
Paul replies: “Certainly not! If that were so, how could God judge the world? (3:6). If God is to judge the world, he must be
just in his judgments. Abraham long ago struggled with this in his address to God: “Will not the Judge of all the earth do right?”
(Gen. 18:25).
“Someone might argue, ‘If my falsehood enhances God’s truthfulness and so increases his glory, why am I still condemned
as a sinner?’” (3:7). The sin of humanity only serves to set God’s truth in relief. “The fact that the divine righteousness shines
more brightly against the dark background of man’s unrighteousness has nothing to do with the Lord’s righteousness in judging and
the condemnation that must come.” (7) Certainly, God does not need human sin to demonstrate his righteousness.
Apparently Paul had endured a number of attacks from people who were using this same kind of logic. He goes on: “Why not
say—as we are being slanderously reported as saying and as some claim that we say—‘Let us do evil that good may result’? Their
condemnation is deserved” (3:8). The Bible is clear in stating that there is no fellowship between light and darkness (2 Cor. 6:14).
God refuses to publicize Satan and his works. We remember that in the ministry of Jesus he would not allow evil, demon possessed
persons to identify him or praise him (Mk. 1:24-25). The Bible says that “God is light; in him there is no darkness at all” (1 Jn. 1:5).
NONE ARE RIGHTEOUS BEFORE GOD
What shall we conclude then? Are we any better? Not at all! We have already made the charge that Jews and Gentiles alike are all
under sin. Romans 3:9
Obviously the “we” Paul uses here is another reference to the Jewish people. From this verse to almost the end of the
chapter, Paul takes great pains to prove that both Jews and Gentiles are under sin. He has essentially stated this premise before in 1:
18-32 and in 2:1–3:8. He has verified that the Jews had important advantages, but now he concludes that these advantages make no
difference when it comes to the matter of justification.
Paul now launches into a long dissertation concerning the corrupt state of all humankind. In so doing, he quotes several
passages from the popular Bible of his day, the Greek Septuagint (LXX), saying: “As it is written: ‘There is no one righteous, not
even one; there is no one who understands, no one who seeks God. All have turned away, they have together become worthless;
there is no one who does good, not even one’” (3:10-12).
This charge is rather surprising, that there is not one truly righteous person on earth, or one who seeks after God. Guzik
remarks: “If man initiates the search then he doesn’t seek the true God, the God of the Bible. Instead he seeks an idol that he makes
himself.” (8) That idol, of course, could be an image he constructs in his own mind. It is clear from scripture that God must do the
seeking if he is to be found at all. Indeed, that is exactly what God did in the fullness of time by sending his own Son to live on this
planet. He was and is the only truly righteous person who has ever lived. In his ministry he sought out sinners and still does so
today. It is always God who must seek man just as he did in the case of fallen Adam long ago by asking, “Where are you?”
(Gen. 3:9).
We should note in this section that the apostle is using a technique that was popular with the rabbis of his day. It is called
“charaz,” which means “pearl stringing.” By this technique the rabbis would gather scriptures from various places and string them
together into an argument supporting their thesis. (9) As we have seen, Paul first quotes portions of Psalm 14:1-3 from the Septuagint
as well as portions and references from Psalm 53:1-3, 1 Kings 8:46, Psalm 143:2, Proverbs 20:9 and Ecclesiastes 7:20. He continues
his description of evil man literally from head to foot as he begins describing the throat and tongue, which are so much involved in
human speech—often destructive human speech.
He quotes from Psalm 10:7: “‘Their throats are open graves; their tongues practice deceit.’ ‘The poison of vipers is on their
lips.’ ‘Their mouths are full of cursing and bitterness’” (3:13-14). Robertson describes the words of their mouths, “like the odor of
a newly opened grave.” (10) Their tongues are full of deceit, that slyness in dealing with others that causes immense problems and in
the end somehow even cuts short the lives of those who practice it (Psa. 34:12-13). Their lips contain the poison of asps. This is a
reference to the Egyptian cobra which had a small sac in its mouth containing deadly poison. After one was bitten, the poison would
spread quickly causing a devastating and paralyzing effect on the victim. What a vivid picture of those who allow their lips to speak
guile, slander, curses or other such things.
Paul continues with his pearl stringing from Isaiah 59:7-8: “Their feet are swift to shed blood; ruin and misery mark their
ways, and the way of peace they do not know” (3:15-17). The shedding of blood was always considered a horrible sin in Israel,
although it is often considered as nothing by many postmodern TV and video addicts today. In Bible times the shedding of blood
was thought to be so serious that even if death happened by accident, the life of the perpetrator was still required. The only hope for
the one accidentally taking a life was to escape to a designated city of refuge (Num. 35:15-29).
At last Paul strings together part of a verse from Psalm 36:1: “‘There is no fear of God before their eyes’” (3:18). The Bible
makes plain that the fear of the Lord is the starting point. It is the “beginning of knowledge” (Prov. 1:7) and also “the beginning of
wisdom” (Psa. 111:10). Those who do not fear God are called “fools” in the Bible (Psa. 53:1).
Such is the picture of depraved humankind. Indeed, sin touches every organ of the body. Although it is not specifically
mentioned here we know from other scriptures that the organ affected most is the heart. Because the heart is desperately wicked
(Jer. 17:9), its evil flows out to all the other members of the body (Mk.7:21-22). The Bible says in Proverbs 4:23: “Above all else,
guard your heart, for it is the wellspring of life.”
TRUE RIGHTEOUSNESS COMES ONLY BY FAITH
Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the
whole world held accountable to God. Romans 3:19
Now Paul moves back to discuss what true righteousness is all about and how that righteousness relates to the law. Here
Paul is leading up to his great statement concerning the law in the next verse (v. 20). Obviously the law was not given to make
people righteous but to point out their sins. Paul says later in Romans 7:7: “…For I would not have known what coveting really was
if the law had not said, ‘Do not covet.’” Thus the law makes the whole world accountable to God for sin and shuts all mouths. The
Phillips paraphrase sums it up well: “it is the straight-edge of the Law that shows us how crooked we are.”
“Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious
of sin” (3:20). No doubt this verse fell like a bombshell on the Jews of the first century. It continues to do the same in the present
day. Here it is, short and simple: “No Jewish person or anyone else will be declared righteous by keeping the requirements of the
law.” Thus the law for righteousness and justification is a “dead-end street.” How can Paul, a Jew, say such an unthinkable thing.
Let us consider what the law is and what the law is not. As we have said, the law was given to convict people of sin. It was
the prosecuting attorney, so to speak, and not the defense counsel. In Galatians 3:24 Paul uses another picture to point out that the
law was the stern schoolmaster to lead us to Christ. The Bible says that there is nothing wrong with the law—that it is perfect (Psa.
19:7). The problem is that there is something wrong with us—we are imperfect. We simply cannot keep the law. A good example
of this is seen in Psalm 119. This Psalm is the longest chapter in the whole Bible and it is a Psalm extolling the law. The Psalmist
declares many times how he loves the law and how he will keep it always. Unfortunately, the Psalm ends in verse 176 with these
mournful words “I have strayed like a lost sheep. Seek your servant…”
Not only does the law not bring us to righteousness or justification, but it actually brings us to condemnation. The law has a
built-in curse for all who do not keep it perfectly. In Galatians 3:10 Paul says: “All who rely on observing the law are under a curse,
for it is written: ‘Cursed is everyone who does not continue to do everything written in the Book of the Law’” (cf. Deut. 27:26). In
other words, to break a commandment whether great or small was in a sense to break them all. Thank God, Paul does not leave us
in this dismal and hopeless situation. He says in Galatians 3:13: “Christ redeemed us from the curse of the law by becoming a curse
for us, for it is written: ‘Cursed is everyone who is hung on a tree.’”
Now Paul moves on to discuss the righteousness provided by faith in Christ, who died on a tree for us all: “But now a
righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify” (3:21). We should
understand that using the expression “the Law and the Prophets” is another way of making reference to the whole of the Old
Testament. “Paul’s point is that a new era in God’s plan has arrived now and that his way of bringing people into relationship with
himself takes place outside the confines of that old era, of which the Mosaic law was a central component.” (11)
Everywhere in the Old Testament we see evidence of this development prophesied. Particularly in the book of Isaiah it is
predicted. Pett remarks how it was Isaiah’s constant theme (cf. Isa. 45.8; 46.13; 51.5, 6, 8; 56.1; 61.10), that the Lord would send
his righteousness and salvation in order to redeem his people. (12) In the beautiful Servant Songs of Isaiah, beginning with chapter 42
and continuing through chapter 53, we see this righteous Servant of the Lord portrayed. We realize in this section that the Messianic
Servant comes to help Israel, who was supposed to be God’s appointed servant, but who failed in the task. We see that the
Messianic Servant not only helps and rescues Israel but also brings justice to the Gentiles (42:1). In fact, Isaiah 49 makes plain that
the Messianic Servant not only has the job of caring for Israel and restoring her, but that he also has the job of being a light to the
Gentiles (Isa. 49:6).
Of course, the most graphic account of the Servant is found from Isaiah 50 onward. We see that the Servant suffers greatly
on behalf of his people, Israel. We see him beaten, abused, mocked, spat upon and disgraced (Isa. 50:6-7). Finally from Isaiah 52:
13—53:12, the full scope of his awful suffering is revealed. We see him disfigured, despised, pierced, and at last slaughtered for the
sins of his people. As Isaiah 53:8 states: “For he was cut off from the land of the living; for the transgression of my people he was
stricken.” In Isaiah 53:12, it is said of him: “…For he bore the sin of many, and made intercession for the transgressors.”
Thus, it is God who makes righteousness possible for us through the suffering and death of his Messiah. Paul adds: “This
righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference…” (3:22). So, we see that
God’s own righteousness is displayed and offered to us in the Messianic Servant, whom we Christians know as Jesus or Yeshua.
His very name in the Hebrew means “salvation.” This righteousness and salvation is now offered to Jews and to all other people.
The only requirement for us to receive this grace of a full salvation is that we must believe. Ephesians 2:8 states it succinctly: “For it
is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God…” We see here that even faith is
not from us, but it is also a gift from God. As Morris remarks: “It is no more than the means through which the gift is given.” (13)
Someone has said that faith is like the hand of a beggar reaching up to God for help, and that is what we are. We are just
sinful beggars in the sight of a holy and righteous God. The apostle reminds us again of our fallen state: “for all have sinned and fall
short of the glory of God…” (3:23). Here Paul states a universal gospel truth that is absolutely critical for understanding the human
race. All humans are sinners. They are sinners whether they are Jews or Gentiles. It is not only that they have sinned, but that by
their very nature they are sinners. They are “dominated by a fundamentally evil dynamic.” (14) It is almost as if sin were part of their
genetic makeup.
Since the fall of the human race in the Garden of Eden all humans have been sinners. They are born in sin (Psa. 51:5) and
continue in sin because every human impulse is tainted with this “original sin,” as it is sometimes called. This is also what
theologians refer to as “total depravity.” Because all have sinned, all people have “fallen short” or “missed the mark” of God’s glory
and of his creative plan. Because all have sinned, all are doomed to final judgment and eternal destruction.
Now there are a lot of folks on earth who do not believe this anymore. Probably many people would laugh or even scoff at it
today. There are also a lot of folks on earth who have probably never even heard this information. There was a time in the US,
however, when the bulk of people knew it and believed it to be true. In fact, even the un-churched generally believed it because it
was a part of the fabric of our great Christian heritage.
I can remember as a young pastor in the early 1960s how we used to win people to the Lord by just showing them in the
Bible what we called the “Roman Road to Salvation.” The “road” began with this verse in Romans 3:23, that all are sinners. We then
progressed to Romans 5:8, “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” Then
we led them to Romans 6:23: “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” We finished
with Romans 10:9, 10 and 13: “That if you confess with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him
from the dead, you will be saved…For, ‘Everyone who calls on the name of the Lord will be saved.’”
Later in the rebellious 1960s, people began to throw away the Bible and the gospel heritage, and now these verses make less
and less sense in our postmodern world. For instance, many people we would talk with today would have little or no concept of
sin. They might know what it is to go on a “Peanut Butter Binge” or to have “Chocolate Decadence” but they do not know what it is
to have original sin. It is almost as if the measure of sin today is caloric. (15) They also have no concept of what death is in an eternal
and everlasting sense. Because we have essentially lost the gospel in our society, they would not understand the need for Christ
dying for us, nor would they understand his resurrection. In short, they would not understand salvation or the need to have it.
Modern and postmodern minds have become polluted with humanistic ideas that people are essentially good and whole. They
believe this even in spite of a growing avalanche of proof to the contrary. All we have to do is turn on the TV to see the latest
outrage in human depravity, where someone else has gunned down innocent people and for no reason. Yet, far be it for folks today
to believe the Bible truth that all people are afflicted with the evil sin microbe. People do not believe it regardless of the fact that the
Bible’s analysis relates squarely with reality while other religious systems, including humanism, fail miserably.
It is sad to say that the Jewish people follow a similar humanistic line of thinking and they too do not believe in original sin.
To them, sin is described as an “evil impulse” (yetzer ha ra) which comes from the outside, while man himself is thought to be
essentially good and whole. This is certainly not what Paul is saying.
He hastens to add that because we are all sinners we “are justified freely by his grace through the redemption that came by
Christ Jesus” (3:24). His great grace is a free gift from heaven only because of the redemption that came by Christ. “It had been
Paul’s purpose in 1:18—3:20 to show that all stand under God’s wrath; it is now his purpose to show that all are objects of God’s
grace.” (16)
“God presented him as a sacrifice of atonement, through faith in his blood. He did this to demonstrate his justice, because in
his forbearance he had left the sins committed beforehand unpunished—” (3:25). The “sacrifice of atonement” (ilasthrion)
mentioned here is very significant. In this passage it speaks of the mercy seat that was found in the Holy of Holies. It was the place
where the blood was sprinkled and where the atonement was made for Israel by her High Priest. Barnes remarks how Christ finally
became the “medium, the offering, the expiation, by which reconciliation is produced between God and man.” (17)
Bruce in quoting Manson states: “But in Christ ‘the mercy seat’ is no longer kept in the sacred seclusion of the most holy
place; it is brought out into the midst of the rough and tumble of the world and set up before the eyes of hostile, contemptuous, or
indifferent crowds.” (18)
Perhaps the exchange and interchange mentioned in this passage is expressed best in an old hymn penned by Samuel Webbe
(1740-1816), entitled Come Ye Disconsolate.
Come, ye disconsolate, where’er ye languish
Come to the mercy seat, fervently kneel
Here bring your wounded hearts, here tell your anguish:
Earth has no sorrow that heav’n cannot heal.
In the above verse (3:25), we see that God displayed a “forbearance” toward the sins committed during the Old Testament
era. The Greek word used here (paresin) does not occur elsewhere in the New Testament or in the Septuagint. It has the idea of
“passing by” or “not noticing” the sins that were committed. (19) Wuest says that it means a “passing over” or “letting pass” and it
should be translated “pretermission.” (20)
God is a God of justice. Because he is a God of justice, it is impossible for him to be unjust in his dealings with sin. In Old
Testament times if God had simply waved his hand to forgive sin he would not have been dealing justly according to his own word
(cf. Prov. 17:15; 24:25). In the Bible he says: “I will not acquit the guilty” (Exo. 23:7). Stott comments: “How can the righteous
God act un-righteously, and so overthrow the moral order, turning it upside down? It is unbelievable! Or rather it would be, if it
were not for the cross of Christ.” (21)
It is likely that we have here in this section one of the most astounding portions of scripture in the whole Bible. Stott relates
how Dr. Leon Morris suggests this may be “possibly the most important single paragraph ever written.” (22)
Here Paul gives us a heavenly insight regarding the treatment of sins in the Old Testament. It is something we could not
know unless it came to us by revelation. We remember that Paul had visited in the heavenly places (2 Cor. 12:2-4) and in addition he
had received powerful revelations of God’s truth (2 Cor. 12:7). We remember that he was a founding apostle of the church and it
should not surprise us that he had special insight into the matters of sin and forgiveness.
What the apostle is saying here is that sin was never fully dealt with by the Old Testament sacrificial system. The scripture
bears this out saying, “it is impossible for the blood of bulls and goats to take away sins” (Heb. 10:4). Guzik remarks: “The idea is
that through the animal sacrifice of the Old Testament, those who looked in faith to the coming Messiah had their sins ‘covered’ by a
sort of an ‘IOU’ or promissory note. That temporary covering was redeemed for full payment at the cross.” (23) God was, “…not
remitting but only forbearing to punish them, or passing them by, until an adequate atonement for them should be made.” (24) Thus
we see that God in his great forbearance was willing to leave the sins of the Old Testament era unpunished until Jesus as the Lamb of
God could receive the full punishment for them all at Calvary. What an awful burden of sin our Savior bore!
Now we can see the partial nature of atonement in the Old Testament. We can understand why the faithful people of the old
covenant at their death were confined to a shadowy place called Sheol, or the abode of the dead. They were being kept in a
suspended state because their redemption was not complete until Jesus died on the cross and paid the full price for their sin. We see
a reflection of this in Hebrews 11:40: “God had planned something better for us so that only together with us would they be made
perfect.” We also see it reflected in Hebrews 9:15b, which states of Christ: “…he has died as a ransom to set them free from the sins
committed under the first covenant.” Obviously the writer is speaking in this passage of all those who believed in Old Testament
times. It is truly interesting that after Jesus was crucified and resurrected many holy people of the past came from their tombs and
appeared to numerous people in Jerusalem (Mt. 27:53).
Brown comments regarding this important section of scripture how translators have often missed the great truth here. They
have taken “the sins that are past” as a reference to the sins of believers which were committed before they came to faith. They
have also seen the word “remission,” to mean “the remission of sins,” while in fact it means only a “passing by.” Brown remarks
how this would make the “remission of sins” come through the “forbearance of God,” and this is certainly not the case. (25)
Paul says, “he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have
faith in Jesus” (3:26). Here the apostle brings out why God could only “pass by” sins under the Old Covenant. Had he forgiven
them fully based on the offering up of bulls and goats, there would have really been no need for the offering of the Messiah centuries
later. However, the blood of animals could not erase the sins of humankind as we have seen, and therefore God would have been
unjust to have forgiven them fully.
The offering of animals was a sort of “virtual reality” awaiting the final offering of Jesus. Of course, it was absolutely
necessary for faithful people of old to make these animal offerings. They were being obedient to the types and shadows of scripture.
Once the Messiah had made his offering on the cross, the sins of all those who had believed in God were paid for and forgiven. So
we understand that the death of Christ was just as important to those who lived before him as for those who have lived after him.
Edwards remarks about this, saying that “animal sacrifice had a proleptic function; it was a harbinger of a final sacrifice which
would remit the full consequences of sin.” (26)
James Denney provides us with a beautiful summary of this whole paragraph:
There can be no gospel unless there is such a thing as a righteousness of God for
the ungodly. But just as little can there be any gospel unless the integrity of God’s
character be maintained. The problem of the sinful world, the problem of all
religion, the problem of God in dealing with a sinful race, is how to unite these
two things. The Christian answer to the problem is given by Paul in the words:
"Jesus Christ whom God set forth a propitiation (or, in propitiatory power) in his
blood.” (27)
Those who now have faith in Jesus are justified. Clearly this is not a process but an act of God. It is not something we must
hope for or even wait for. It is a judicial verdict that was made before the world began and it becomes effective for us the moment
that we believe in Jesus the Lamb of God and as the Messiah.
WHERE IS THE BOASTING?
Where, then, is boasting? It is excluded. On what principle? On that of observing the law? No, but on that of faith. Romans 3:27
If we can be justified by our works or even by our keeping the law, then we have something about which we can boast
(Rom. 4:2). But this is clearly not the case. Perhaps this is why our gospel is so repulsive to many people today. There is an old
saying that “it is easier to surrender one’s sins than one’s virtues.” God refuses to recognize the merits of men and thus there is no
place left for human pride. In 1 Corinthians 1:31, Paul sums it up quoting the prophet Jeremiah: “Therefore, as it is written: ‘Let him
who boasts boast in the Lord.’”
The apostle now states his premise clearly and for all time: “For we maintain that a man is justified by faith apart from
observing the law” (3:28). This is a revolutionary principle that he will go on to develop in great detail by looking at the life of
Abraham particularly in the next chapter.
“Is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too, since there is only one God, who will
justify the circumcised by faith and the uncircumcised through that same faith” (3:29-30). “The way of salvation must be one
equally suited to the whole family of fallen man: but the doctrine of justification by faith is the only one that lays the basis of a
Universal Religion; this therefore is another mark of its truth.” (28)
All through the Old Testament it was evident that Gentiles would ultimately be included. For instance, Joseph’s children, who
would make up the two most prominent tribes of Israel, were from a Gentile mother (Gen. 41:45; 48:1-7). Then there were the
Gentiles Rahab and Ruth, who would both figure prominently in the lineage of the Messiah (Matt. 1:5-6). Even a number of David’s
greatest warriors were Gentiles. Supposedly we could say that Father Abraham, the father of the whole Jewish race, was in fact a
Gentile before he was called. It was certainly promised him that he would be the father of multitudes of Gentiles (Gen. 17:4), and
that all the Gentile nations would be blessed through him (Gen. 12:3).
“Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law” (3:31). Paul will go on in the next chapter
to demonstrate how the law actually anticipates the coming gospel, with its justification by faith. He will demonstrate how the gospel
establishes the law by fulfilling the law’s own predictions. (29)
As we close this chapter, we need to realize that it is one of the most important passages in the Bible. Brown points out how
this chapter and especially its latter part is the “proper seat of the Pauline doctrine of Justification.” He quotes Philippi in pointing out
how it is “the grand proof-passage” relating to the great Protestant doctrines, the imputation of Christ’s righteousness and our
justification through faith alone. (30)
CHAPTER 4
ABRAHAM, FATHER OF THE FAITHFUL
What then shall we say that Abraham, our forefather, discovered in this matter? Romans 4:1
The theme of chapter four concerns a great “discovery” made by our Father Abraham. Of course, in the spiritual realm we
really do not make discoveries. Instead, God reveals himself and his plan to us. The same is probably true even regarding many
“discoveries” made in the secular world.
As we open this interesting chapter we realize that the “discovery” Abraham made has a lot to do with us. For instance, the
word “discover” (eurekenai) is in the Greek perfect tense, thus indicating it has value for future generations. (1) So, to sum up,
Abraham, the father of all faith people everywhere, has made a great spiritual discovery which will greatly benefit us.
Paul hastens to make clear that this discovery had nothing to do with Abraham’s works: “If, in fact, Abraham was justified by
works, he had something to boast about—but not before God” (4:2). Here Paul clashes head on with the opinion of Jewish rabbis of
his day. The rabbis believed that Abraham’s faith was a work in itself and thus a ground for his justification. (2) But Paul insists that
if this were the case, then Abraham would have had something to boast about. Such a thing can never be possible in God’s holy
presence.
ABRAHAM’S CREDITED RIGHTEOUSNESS
What does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.” Romans 4:3
This is precisely the great “discovery” that our Father Abraham made. Here Paul is referring back to Genesis 15:6. Because
Abraham believed God, the Lord credited him with righteousness. This term for “credited,” hashab in the Hebrew and logizomai in
the Greek, conveys several other related ideas, such as “to think,” “to intend,” “to purpose,” “to reckon,” “to impute” or “to
account.” In the ancient world the term was often used in bookkeeping and had to do with money being transferred from one
account to another. (3)
The concept of “credited righteousness” not only implies that a person’s sins are forgiven but that the person now has the
status of “righteousness.” (4) We would surely have to say that the concept of “credited righteousness” is one of the greatest
theological breakthroughs of all times.
We must hasten to add that the belief which brought about this crediting or imputing was not just a belief or faith in general.
As Brown states: “The meaning plainly is that Abraham believed in the promises which embraced Christ (Gen. 12:3; 15:5), as we
believe in Christ himself; and in both cases, faith is merely the instrument that puts us in possession of the blessing gratuitously
bestowed.” (5) Brown also sees the expression “credited” as a divine passive, indicating that God has acted and has done it.
In John 8:56 Jesus replied to the Jewish leaders with these amazing words: “Your father Abraham rejoiced at the thought of
seeing my day; he saw it and was glad.” Somehow Father Abraham got a glimpse of the Messiah (cf. Gen.18:16-33; 22:1-18). It
seems that true righteousness in the Bible is always connected with the “Righteous One,” Jesus the Messiah. So Abraham’s faith
was essentially the same as New Testament believers today, regardless of the time differential. Abraham was looking forward to the
future work of Christ and believers today are looking back upon that work. The object of faith is the same. It was implicit in the
promise given to Abraham and it is explicit in our gospel today. (6)
Paul goes on in his discussion of credited righteousness. He says: “Now when a man works, his wages are not credited to
him as a gift, but as an obligation” (4:4). When a man labors in the heat of the day, from sunup to sundown, he feels like his salary
is owed him. It would be a silly insult for the owner to try to pass it off as a gift. “However, to the man who does not work but
trusts God who justifies the wicked, his faith is credited as righteousness” (4:5). We must realize that Paul’s use of “work” here has
nothing to do with manual labor but labor towards righteousness. This crediting of righteousness to those who do not work for it
can only be seen as a miracle of God.
DAVID’S CREDITED RIGHTEOUSNESS
David says the same thing when he speaks of the blessedness of the man to whom God credits righteousness apart from works:
Romans 4:6
It was not just Abraham but also David, another hero of scripture, who experienced “credited righteousness.” He experienced
this blessedness in connection with his awful sin toward Bathsheba.
Here Paul begins to use a rabbinical exegetical principle known as gezerah shawa (equal category). According to this
principle, if the same word or expression is seen in two different scriptures, each could be used to help interpret the other. Thus
Genesis 15:6 could be compared to David’s Psalm 32:2. The “crediting” of righteousness in Abraham’s case could be compared
with the “not crediting” of sin in David’s case. (7) With this Paul feels free to use Psalm 32:1-2 in his argument: “Blessed are they
whose transgressions are forgiven, whose sins are covered. Blessed is the man whose sin the Lord will never count against him”
(4:7-8).
We realize that even if there could be some doubt about Abraham’s sin, there could certainly be none about David’s. (8) For
him not to be credited with sin in his awful situation was purely an act of divine grace.
Once again in David’s case we see that the crediting did not happen by his faith in some general sense. David makes plain in
several of his Psalms that he had a great deal of understanding about the coming Messiah. After all, the Messiah was promised to
come through David’s own line (Jer. 33:15; Lk. 1:27). In several of his Messianic Psalms David reveals his deep knowledge of the
one that was coming. In Psalm 22:1, David writes the very words Jesus would later use on the cross: “My God, my God, why have
you forsaken me?” (cf. Mt. 27:46). He accurately describes the Lord’s suffering during his crucifixion: “All who see me mock me;
they hurl insults, shaking their heads: ‘He trusts in the LORD; let the LORD rescue him. Let him deliver him, since he delights in
him’” (cf. Matt. 27:43). He also accurately describes the piercing of nails in Jesus’ hands and feet: “Dogs have surrounded me; a
band of evil men has encircled me, they have pierced my hands and my feet” (Psa. 22:16; cf. Jn. 20:25).
In Psalm 40:6-8, David very well describes the saving work of the Messiah in these words: “Sacrifice and offering you did
not desire, but my ears you have pierced; burnt offerings and sin offerings you did not require. Then I said, ‘Here I am, I have
come—it is written about me in the scroll. I desire to do your will, O my God; your law is within my heart.’” David foresaw Jesus
as the “talking Lamb” who would willingly lay his life down for the sins of all humankind.
So, just as in the case of Abraham, credited righteousness comes by faith. But specifically it is by faith in the coming Messiah
who would once for all pay the price for sin. The prophet Jeremiah pictures the Messiah as actually becoming our righteousness:
“This is the name by which he will be called: The LORD Our Righteousness” (Jer. 23:6).
FOR THE CIRCUMCISED OR THE UNCIRCUMCISED?
Is this blessedness only for the circumcised, or also for the uncircumcised? We have been saying that Abraham’s faith was credited
to him as righteousness. Romans 4:9
Does the blessedness of credited righteousness have anything at all to do with the act of circumcision? Paul will show that it
has absolutely nothing to do with it. Paul in speaking of Abraham says: “Under what circumstances was it credited? Was it after he
was circumcised, or before? It was not after, but before!” (4:10). It is an odd fact of history that Abraham was circumcised long
after he was declared righteous by God. According to the Jewish rabbis the events of his receiving a righteous status and his
circumcision were twenty-nine years apart. (9) On the more conservative side, as we compare Genesis 15:6 with other scriptures like
Genesis 16:16; 17:1, 24, and 25, the time differential may have been more like fourteen or fifteen years. (10) In either case a
considerable amount of time had elapsed between the two events.
“And he received the sign of circumcision, a seal of the righteousness that he had by faith while he was still uncircumcised.
So then, he is the father of all who believe but have not been circumcised, in order that righteousness might be credited to them” (4:
11). We see here that circumcision is merely a sign of something deeper in one’s life. We might compare circumcision with
Christian baptism. Both are outward signs or testimonies of a change of life that has already happened internally. Thus, a sign is not
the reality itself but it only testifies to the reality.
What a glorious door is opened here for Gentiles who are strangers to the rite of circumcision. Bruce remarks: “Here is the
hope for the Gentiles: the case of Abraham shows that circumcision or un-circumcision is now irrelevant to a man’s status before
God.” (11) If we can believe in the Messiah as Abraham believed, we too will receive credited or imputed righteousness. “The logic
of grace may be offensive but it is irrefutable; the same logic will prompt Paul to exclaim, ‘While we were still sinners, Christ died
for us’” (12) Thus Abraham becomes the father of all faith people.
“And he is also the father of the circumcised who not only are circumcised but who also walk in the footsteps of the faith that
our father Abraham had before he was circumcised (4:12). Note that the Jewish people are not left out here just because multitudes
of Gentiles receive the promise. “For, like Gentile Christians, Abraham was justified without being circumcised (11b) and, like
Jewish Christians, he was both circumcised and justified by faith. (13) We note here that for both Jew and Gentile it is important that
we walk in the footsteps of our Father Abraham’s faith.
IS IT BY LAW OR BY FAITH?
It was not through law that Abraham and his offspring received the promise that he would be heir of the world, but through the
righteousness that comes by faith. Romans 4:13
Previously in this chapter Paul has shown that righteousness does not come by works, or even by circumcision. Now he
shows that righteousness does not come by the law. Just as Abraham’s righteousness preceded circumcision by fourteen to fifteen
years, we will now learn that it also preceded the law. In fact, Galatians 3:17 tells us that it preceded the law by 430 years and that
this law cannot set aside the faith promise made to Abraham.
Here Abraham receives the word that he would be “heir of the world.” While there is no specific promise concerning this
given to Abraham in scripture, it is possible that this statement has reference to Genesis 18:18, where it is said of him, “Abraham will
surely become a great and powerful nation, and all nations on earth will be blessed through him.” It is also possible that this
statement has reference to Genesis 12:3 or Genesis 22:18. (14) Since “earth” is missing the article, it may not be intended to represent
the physical world at all but all the multitude of those who faithfully walk after Father Abraham in the future generations. (15)
Regarding the promise that Father Abraham and his offspring inherit, the Greek scholar William Barclay remarks here: “There
are two Greek words which mean promise. Huposchesis means a promise which is entered into upon conditions. ‘I promise to do
this if you promise to do that.’ Epaggelia means a promise made out of the goodness of someone’s heart quite unconditionally. It is
epaggelia (v. 13) that Paul uses of the promise of God.” (16) We thus see that the promise made to Abraham was unconditional and
not based upon his keeping the law.
“For if those who live by law are heirs, faith has no value and the promise is worthless, because law brings wrath. And where
there is no law there is no transgression” (4:14-15). There is a sense in which faith excludes law and law excludes faith (cf. Gal. 3:
18-19). When law arrives on the scene the glorious faith promise seems to fade into thin air.
Regarding the relationship of law and transgression Moo offers a good explanation: “He does not mean that there is no ‘sin’
apart from the law, but that the definite form of sin called ‘transgression’ (Gk. parabasis) can exist only in the face of definite, clear,
commandments of God for which one is responsible.” (17)
BY FAITH AND BY GRACE
Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham's offspring—not only to
those who are of the law but also to those who are of the faith of Abraham. He is the father of us all. Romans 4:16
This verse reminds us of Ephesians 2:8-9 once again which reads: “For it is by grace you have been saved, through faith—
and this not from yourselves, it is the gift of God—not by works, so that no one can boast.”
Truly Abraham is the faith father of all believers who would come after him and throughout the whole world; all those who
have been, and all those who will be in succeeding generations. This includes both Jew and Gentile believers. We see that this
promise is guaranteed and therefore it is not based on man’s feeble and failing attempt to keep the law.
Paul adds: “As it is written: ‘I have made you a father of many nations.’ He is our father in the sight of God, in whom he
believed—the God who gives life to the dead and calls things that are not as though they were” (4:17). God not only gives life but he
brings things into existence that did not exist before. God gave life to the dead womb of Abraham’s wife Sarah who was at the time
90 years of age. God let life once more flow through the one-hundred-year-old loins of Father Abraham. As a result they had a son,
and at last an heir. All this was based on the promise of God and it was realized by faith and grace.
“Against all hope, Abraham in hope believed and so became the father of many nations, just as it had been said to him, ‘So
shall your offspring be’” (4:18). Barrett remarks here: “It is when human hope is exhausted that God-given hope (cf. Rom. 8:24f)
comes into effect; in the midst of human death and non-existence it looks to God, who quickens and creates.” (18)
“Without weakening in his faith, he faced the fact that his body was as good as dead—since he was about a hundred years
old—and that Sarah’s womb was also dead” (4:19). As children of Abraham we faith people sometimes have to take a stand against
the so-called “facts” that surround us. We sometimes have to take a stand even against medical “facts.” After all, it would have
been a medical fact that Sarah could no longer bring forth children. We must remember that our God can quicken the dead and
speak things into existence that do not exist. We remember how he spoke the whole world into existence when there was absolutely
nothing there previously.
Paul goes on to say of Abraham: “Yet he did not waver through unbelief regarding the promise of God, but was strengthened
in his faith and gave glory to God, being fully persuaded that God had power to do what he had promised. This is why ‘it was
credited to him as righteousness.’”(4:20-22). We should not suppose that Abraham was some kind of Superman in his faith. He was
thoroughly human like all of us and no doubt had his ups and downs. “Paul’s point, however, is not that Abraham was a perfect
person, or never had any doubts at all, but that his heart attitude was consistently one of faith and hope in the promise of God.” (19)
Abraham was fully persuaded and his soul was full of confidence. He was looking forward to the coming Savior and therefore
righteousness was credited to him. (20)
What a hopeful passage this is for people in our day who have lost their hope. What a hopeful passage it is for those who are
facing impossible circumstances; for those who feel totally burdened down with sin and failure. God can make the impossible
possible for you. He can credit you with righteousness through Jesus Christ. We see in the next verse that the promise was not just
for Abraham but for all of us.
Paul adds: “The words ‘it was credited to him’ were written not for him alone, but also for us, to whom God will credit
righteousness—for us who believe in him who raised Jesus our Lord from the dead” (4:23-24). For a saving principle to be true it
must be true for everyone, in every time and in every place. The great truth of credited righteousness is therefore true for us even in
our day. “Like Abraham, we too believe in the God who gives life to the dead; specifically, in the God who raised Jesus our Lord
from the dead.” (21)
“He was delivered over to death for our sins and was raised to life for our justification” (4:25). We see how the events of
Jesus’ death and resurrection must go together (cf. 1 Cor. 15:17; 1 Pet. 1:3). “His resurrection was a proof that his work was
accepted by the Father… His resurrection is the main-spring of all our hopes, and of all our efforts to be saved.” (22)
Now the same God who credited righteousness to Abraham by faith can credit righteousness to us by faith. The same God
who quickened Sarah’s body that she might bear a son can also quicken our mortal bodies and even raise us from the dead. Truly,
as we look backward to the historical watershed events of the cross and the resurrection, and believe in the One who was crucified
for our sins and raised from the dead for our justification we too can be credited with righteousness, his very own righteousness.
CHAPTER 5
OUR PEACE AND JOY IN JESUS
Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ,… Romans 5:1
Chapter five begins with some of the most triumphant verses in scripture. Paul here shifts to first person and “raises the voice
of the justified sinner to hymnic heights.” (1) He declares that through faith we “have been justified.” This is not something we hope
for or long for but something that is already accomplished, as the Greek aorist passive tense (dikaiothentes) makes clear. (2) We
remember that Paul has been developing this whole subject of justification by faith since Romans 3:21.
The matter of our having peace with God has brought about much discussion among the commentators. The question is
whether the verse should read as a Greek indicative, “We have peace with God,” or as a subjunctive, “Let us have peace with God.”
(3) The textual evidence supports the latter reading, but as Stott points out, this might be one of those rare cases when the internal
theological evidence takes precedence over the textual evidence. (4) It is usually the apostle’s custom to present his doctrinal material
and then make his exhortations after he has finished doing that. Some examples of this can be seen later in Romans chapters 12-16
or in Ephesians chapters 4-6. Also, obviously, if we are justified as Paul claims, then peace with God would naturally flow from that
position.
Peace with God means many things in the Bible but it primarily means here that the war between God and man has ended
(Rom. 8:7; Jas. 4:4). It ended on the cross with the shedding of Jesus’ blood for our sins. The commentator Stuart Briscoe who
grew up in wartime England speaks of the ecstasy with which the people of Britain welcomed VE Day in 1945. Although a child at
the time, he still remembers how the lights were allowed to shine freely after being blackened for six long years; how the church
bells rang out and how the people danced in the streets. (5) Peace as used here means that the war with God is over. We can now
enter into a glorious and joyous new era.
Guzik relates some of the many benefits of peace with God: “I don’t have to prove I am worthy of God’s love… God is my
friend… the door of access is permanently open to him… I am free from the score sheet—–the account is settled in Jesus… I spend
more time praising God and less time hating myself.” (6)
Because we are justified, we enjoy this peace with God: “…through whom we have gained access by faith into this grace in
which we now stand. And we rejoice in the hope of the glory of God” (5:2). It is of note that the perfect tense of the verb for “we
have” is eschēkamen. This indicates a standing permanent possession or a lasting privilege for the saints of God. (7)
It is interesting that in the last few years, with the dawn of the computer age, the word “access” (prosagōgē) has become
illuminated somewhat for us. If we have the proper codes and passwords we can gain access to all kinds of computer programs and
websites today. Without access we are locked out. Of course, the biblical ideas behind “access” are those of gaining entrance into
the presence of royalty or of approaching to worship God.
The “hope of the glory of God” as seen here is not just some vague hope for “pie in the sky by and by when we die.” It is
also a hope for this earth that believing hearts will receive glory with Jesus even as we live here. This can be seen as a restoration of
Adam’s glory but likely it is a greater glory than Adam had. Paul will later discuss this hope in more detail (Rom. 8:18 ff.). It seems
that our whole “groaning” creation is waiting for the revelation of this hope and for the revelation of the restored sons of God on this
planet.
THE PROBLEM OF CHRISTIAN SUFFERING
Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character;
and character, hope. Romans 5:3-4
At certain times in the past, and by some groups, salvation has been pictured as an end to all a person’s problems. This is a
gross misunderstanding of the Christian faith. In actual experience it seems that almost the reverse is the case. When we become
believers in Christ we begin to experience all kinds of problems. This is true because the Holy Spirit, now residing within us, brings
these fleshly problems and sins to the surface so that they can be dealt with and so that we can gain the victory. It is also probably
true that the enemy of our souls takes a new interest in us once we are kingdom subjects.
So, we can say that problems are virtually guaranteed when we become believers. The Bible says in Acts 14:22, “We must go
through many hardships to enter the kingdom of God.” We thus see that suffering and hardship are the “normal experiences” of the
Christian. This suffering and hardship can take many forms such as outright persecution, rejection, slander, opposition, spiritual
attack, and on some rare occasions even sickness that is of a redemptive nature (2 Cor. 12:7). The blessed thing is that God will be
with us to strengthen us in our sufferings. He even prepares a table before us in the presence of our enemies (Psa. 23:5). In the last
analysis, although we will have trouble in the world, Jesus has in fact overcome the world (Jn. 16:33).
As a result of our suffering we can say with Paul in 2 Corinthians 4:8-9, “We are hard pressed on every side, but not crushed;
perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed.” Paul was a sufferer in the greatest
and deepest sense. Edwards remarks that Paul “could have written a guide to the jails of the Roman world.” (8) A list of his many
sufferings is found in 2 Corinthians 11:23-28.
Suffering, tribulation or pressure (thlipseis) produces some wonderful things in us providing we are able to endure and even
to glory or exult in our suffering (cf. Jas. 1:2-4; 1 Pet. 1:7). When we persevere or maintain a steadfast endurance through suffering,
we then gain character (dokimē). This character is an inner strength that comes about through severe testing. The word also
incorporates the idea of being approved as one who has passed through a trial. It is a word used for metal which has been put
through the fire, having all the base things purged from it. (9)
Briscoe relates the testimony of some Korean Christians who had undergone great tribulation for their faith from their
Communist masters. They said: “We are like nails: the harder you hit us the deeper you drive us.” (10) This is perseverance; this is
Christian character being formed. The universal witness of the Bible is that the time will come in the last day when Christians will
have to endure the greatest tribulation of all. We should be preparing ourselves for such a time by putting on the whole armor of
God or the armor of light that we may be able to stand in that evil day (Eph. 6:13; cf. 1 Thess. 5:4-8).
Some time ago it seemed that the Holy Spirit whispered this bit of information to me. I felt so strongly about it that I wrote it
in the flyleaf of my Bible: “Through fire, through blood, through horrible and unspeakable tribulation, God will bring forth his holy
remnant refined as purest gold.”
Paul goes on about the hope and love that result from all this: “And hope does not disappoint us, because God has poured out
his love into our hearts by the Holy Spirit, whom he has given us” (5:5). We are told that suffering or pressure produces steadfast
endurance and that in itself produces character, resulting in hope. The hope is not the deferred or false kind that makes the heart
sick (Prov. 13:12). It is not the kind that will disappoint us or embarrass us. It is an exuberant and enduring hope that is born out of
difficulty (Psa. 22:4-5; 25:3). It is a hope rewarded by the pouring out of God’s love into our hearts through the Holy Spirit.
It is clear in the Bible that every true believer has received the Holy Spirit (Jn. 7:38; Tit. 3:5-6). Here we see that with the
pouring out of the Spirit is also the pouring out of God’s love into our hearts (v.5). This is the perfect passive indicative of ekcheō in
the Greek. (11) Thus it is not something we are still hoping for but something that we can begin to enjoy at present. We can claim it
now! Denny translates it that God’s love “has poured in, and still floods our hearts.” (12) We continue to see mounting evidence that
all the blessings of heaven are given to us in Christ if we can but accept them.
JESUS CHRIST DIED TO SAVE SINNERS
You see, at just the right time, when we were still powerless, Christ died for the ungodly. Romans 5:6
There was a right time for Christ’s coming into the world. For ages God had been building what we might call a “salvation
infrastructure” in Israel. This infrastructure not only included many faith people like Abraham but it also included lawgivers,
prophets, priests, kings and common folks of faith. Not only was the law given to Israel but Israel was brought into her inheritance
and established there. In addition, the glorious temple of God was constructed and God’s holy presence dwelt in its midst. Many
prophets had spoken of Christ’s coming. The way was also prepared with the universal Greek language and the convenient Roman
roads as well as a time of Roman peace. It was the exact right time for Christ to come. Poole says that “the world was prepared
spiritually, economically, linguistically, politically, philosophically and geographically for the coming of Jesus and the spread of the
gospel.” (13)
It was the right time so far as humankind was concerned. People were desperate, oppressed and without hope. Indeed, they
were powerless and in deep spiritual need. At that moment Christ came into the world as a small babe in Bethlehem. As Galatians 4:4-
5 has it, “But when the time had fully come, God sent his Son, born of a woman, born under law, to redeem those under law, that
we might receive the full rights of sons.”
What an amazing thing that Christ, the King of the Universe, would step down from his glorious heavenly throne and come to
earth specifically to die for the ungodly. Paul remarks about this: “Very rarely will anyone die for a righteous man, though for a good
man someone might possibly dare to die. But God demonstrates his own love for us in this: While we were still sinners, Christ died
for us” (5:7-8). Paul says that seldom will anyone die for a righteous man. This may picture someone who is correct in everything
but cool toward others. However, some might die for a good man, for instance, a noble, warm, beneficent man who would
command much affection. (14)
We must stop and ponder what Christ has done. While we were worthless sinners and enemies of God, Christ came and died
for us all. That fact opens the door to amazing possibilities. Paul says: “Since we have now been justified by his blood, how much
more shall we be saved from God’s wrath through him! For if, when we were God’s enemies, we were reconciled to him through
the death of his Son, how much more, having been reconciled, shall we be saved through his life! (5:9-10). This is an argument that
moves from the greater to the lesser also known in Latin as argumentum a fortiori. We should note that there are two types of
argument included in a fortiori, from the greater to the lesser and from the lesser to the greater. The apostle is saying that if Christ
did such a great thing for his enemies, how much more will he do for his friends! (15) Truly he will save to the uttermost those who
come to God through him (Heb. 7:25). He will most surely deliver them from the wrath to come. If he can do the hard thing, it is
simple for him to do the easy thing of protecting us and completing the work of sanctification in us. This sanctification is now
possible because he lives in us.
“Not only is this so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received
reconciliation” (5:11). Because of the great things God has done for us, our response should be one of joy. Joy should be the mark
of all justified believers. As Paul says in Philippians 4:4: “Rejoice in the Lord always. I will say it again: Rejoice!”
CONSIDERING THE FALL OF ADAM
Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all men, because all
sinned—Romans 5:12
It is quite impossible for us to realize the depth of Adam’s fall from the Garden of Eden. Adam was created just a little lower
than the angels (Psa. 8:5). He was created to have dominion over the earth. Every day he was able to walk and talk personally with
God. The Garden of Eden was thus a little bit of heaven. In addition to his fellowship with God, we cannot imagine all the things
Adam lost when he chose to sin. His knowledge, understanding and vision must have become terribly restricted and clouded. Even
his physical strength must have become impaired, for Adam was once given the task of caring for a vast garden. As the spiritual
dimension was snatched from him, he was reduced to the physical realm with all its limitations. He traded eternal life for suffering
and death. He gained some other things too, but unfortunately they were things he didn’t want. He gained the burden of guilt and
sin. He gained the pain and travail of living in a curse-infested world.
This section of Romans (5:12-21) is often considered by commentators as being one of the most difficult sections of the
whole Bible. Since this portion deals with the fall of Adam and the human race it is certainly one of the most important sections as
well. Barclay says of it: “No passage of the New Testament has had such an influence on theology as this; and no passage is more
difficult for us to understand today.” (16) Although humanists and others in our world would deny and scoff at the implications of
these scriptures, we see in this passage that humankind has a problem. It is a problem that is very old and extremely serious. It is
mankind’s greatest problem and it cannot be helped or cured through natural means.
Let us examine this problem more closely. We see that sin entered the world through one man, Adam. Because of Adam’s
sin, death also entered the world, with sin and death coming to all humanity (cf. Rom. 3:23; 6:23). This is often referred to as
“original sin.” Admittedly this concept is difficult for our postmodern, western world to grasp. Western people have come to highly
value their independence with its so-called freedom of choice. Today people feel perfectly capable of making their own decisions and
living their own lives. Some are probably offended at the idea that one man who lived so long ago could have such an effect upon
their lives today.
And yet, our common experience tells us that something is dreadfully wrong with the human race. As we have mentioned,
we only have to flip on the TV to have this quickly verified. Although it may sound strange to modern and postmodern ears, the
Bible’s analysis of the human problem seems to be the one that best squares with the reality around us. So we have a problem, and
we have had it since the dawn of the age. The problem is sin, and not just our actual sins, but our uncontrollable inclination toward
sinning. No one has to teach us to sin for it is perfectly natural. Even tiny babes display a selfishness which is obviously not learned
from others or in school (cf. Psa. 51:5). It is almost as if something were wrong with our genetic makeup.
Now specifically, what is Paul saying about this sin and its origin? He says that our sin problem goes all the way back to
Adam our forefather. God gave Adam dominion over all the earth but Adam sinned and lost his dominion. Some have referred to
Adam’s position as one of “federal headship.” Others have called it “natural headship.” In ways we cannot explain, Adam
represented us all. “In a mysterious and terrible way Adam’s sin becomes our sin.” (17) When Adam sinned we sinned and when he
fell we also fell. Although this is a difficult concept for western minds to grasp it is not difficult for others in various parts of the
world. In these areas family headship is much more important than it is in the west. (18)
It appears that in Bible times ideas of family headship and of an individual representing a whole group of people were not
uncommon. We see that Abraham was called to be the faith father of many nations. Later when Abraham met Melchizedek (Gen.14:
18ff.) we are told that he paid tithes to this one who was called “king” and “priest of God.” The author of Hebrews points out how
Levi, the renowned head of Israel’s Levitical and priestly families, thus paid tithes to Melchizedek. Of course, Melchizedek was an
ancient messianic type (Heb. 7:9-10, 17). The Bible regards Levi as still being in the loins of Abraham and thus represented by
Abraham’s actions. Also in Joshua 7:1 and 25, we see where all Israel was represented and punished through defeat in battle by the
sinful acts of one man, Achan.
Let us make clear that our only problem is not just the sin of Adam. Because we ourselves have inherited a sinful nature, we
all sin just as Adam did. Calvin referred to this as “our innate and hereditary depravity.” (19) In the last clause of verse 12, Paul
explains why death came to all humankind. Moo assures us that the Greek construction “eph hō” (v. 12) must be translated
“because.” Somehow every human being sins and dies “because” of his or her own sin as well. (20)
In dealing with this complex subject Paul begins a statement about the parallels of Adam and Christ in 5:12, but abruptly
breaks off his thought in order to discuss related matters. He will not pick up on this thought and complete it until verses 18-19.
Paul goes on further saying “for before the law was given, sin was in the world. But sin is not taken into account when there is no
law” (5:13). We see here that sin preceded the law, since it originated with Adam the first man. In fact, it preceded the law by some
2500 years. During this lengthy period of time there were no specific statutes regarding sins and therefore God could not judge
people for breaking specific statutes as he did in Adam’s case.
“Nevertheless, death reigned from the time of Adam to the time of Moses, even over those who did not sin by breaking a
command, as did Adam, who was a pattern of the one to come” (5:14). We see that although specific sins could not be singled out
and judged, nevertheless there was death in the world and that death was the evidence that people were sinners. So in place of Adam
reigning as God’s representative on earth, death reigned.
We see in the above passage that Adam was a pattern for the coming one. In 1 Corinthians 15:45, Paul calls Christ the “last
Adam.” Some have mistakenly referred to him as the “second Adam.” Edwards states, “He is not called the ‘second Adam,’ i.e., a
repetition or even improvement of the first Adam. Christ is not Adam’s successor, but his redeemer.” (21) Although the Greek word
meaning “type” (tupos) is used here, the basic idea is one of analogy rather than typology. “Adam and Christ were in analogous
circumstances and exposed to analogous temptations. Adam fell, Christ did not.” (22) Adam was a man of shame but Christ is the
Lord of Glory.
To sum up, the Lord gave Adam dominion over the old creation. Adam sinned, losing his kingdom and allowing sin, death,
and condemnation to reign over the world. On the other hand, Christ came to be King over the new creation (2 Cor. 5:17). Because
of his obedience, even to death on the cross and afterward a glorious resurrection, he brought righteousness and justification to
believing humanity. As is stated in 1 Corinthians 15:21-22: “For since death came through a man, the resurrection of the dead comes
also through a man. For as in Adam all die, so in Christ all will be made alive."
ADAM AND CHRIST CONTRASTED
But the gift is not like the trespass. For if the many died by the trespass of the one man, how much more did God’s grace and the
gift that came by the grace of the one man, Jesus Christ, overflow to the many! Again, the gift of God is not like the result of the
one man’s sin: The judgment followed one sin and brought condemnation, but the gift followed many trespasses and brought
justification. Romans 5:15-16
Paul’s argument here is a standard a fortiori or qal va-homer, as it is known in Hebrew. It is the argument from the lesser to
the greater or visa-versa. We have seen this argument before. As Calvin would later put it: “Christ is much more powerful to save,
than Adam was to destroy.” (23) In the case of Adam we see that many died. To be more specific we can say that everyone died,
with the possible exceptions of Enoch and Elijah who apparently were both taken directly to glory for God’s own special purposes.
Even Christ experienced physical death but he was raised to eternal life after three days in the tomb.
So for the descendants of Adam death has been their lot. The mortality rate has been one-hundred percent since Elijah’s time
at least. However, those who are born again and who are sons and daughters of God have the gift of eternal life. Just as in the case
of Adam, this gift has also come through one man, through Jesus Christ. This prompts Barnes to remark: “The evils which they
suffer in consequence of the sin of Adam bear no comparison with the mercies of eternal life that shall flow to them from the work
of the Saviour.” (24)
“For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive God’s
abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ” (5:17). Paul continues
with his a fortiori argument but now applies it to the matter of exercising authority or reigning on behalf of God. We remember from
Genesis 1:26 and 28 that God’s first command to humankind was to increase in number while his second command was to rule over
the earth and subdue it. In Psalm 8:6 this mission is restated: “You made him ruler over the works of your hands; you put everything
under his feet…”
With this mission of ruling over the earth in mind, we can see how utterly disastrous the fall of man was. Man’s authority for
ruling over the earth was in essence turned over to Satan. Later in scripture we see Satan called “the prince of this world,” and it is
Jesus’ promise that this prince will be driven out (John 12:31). We also see Satan strutting in heavenly places having at least some
access to God’s court (Job 1:6-7). We get the idea that Satan is standing in the place where Adam should have stood. It is now
Satan, not Adam, who is communicating with God.
The concept of ruling with God is a very big one in scripture. This concept stands at the heart of the kingdom of God
teaching in the Bible. In essence the teaching says that Jesus is the King and that the time will come when all earth’s kingdoms will
be handed over to him (Rev. 11:15). It is clear in the Bible, especially in the Book of Revelation, that the kingdom of God will come
to earth after great struggle. In Revelation we actually see the triumphant saints of God having a part in removing Satan from his
heavenly position. They do so with the help of mighty angels (Rev. 12:10-12). They have a part in overcoming him because of their
confession and because of the blood of the Lamb (Rev. 12:11). Obviously this is a partial reversal of the fall. Satan is then cast
down to earth for his final battle and what is probably a three-and-one-half-year period of judgment. Afterward he becomes confined
for a long period of 1000 years, otherwise known as the Millennium. During this time he will have little or no influence on earth.
So just as sin and death came through Adam, righteousness and life come through Jesus. The reign of righteousness and life
given to us through Jesus far exceeds the reign of sin and death given to us through Adam.
At the end of the Millennium Satan will make one final attack on God’s saints and invade the land of Israel. This will bring
about his final end and his eternal damnation in Hell. It is interesting what Daniel says about this end-day period. He remarks: “But
the saints of the Most High will receive the kingdom and will possess it forever—yes, for ever and ever” (Dan. 7:18). Barrett remarks
about Romans 5:17: “The sentence as it stands asserts that they who were reigned over by the tyrant shall themselves reign.” (25)
Fallen man will once again be elevated to the position of rule and authority over the earth (cf. 1 Cor. 6:2-3). The fall of man will thus
be completely reversed. We see this again in Revelation 22:5, where speaking of the saints of God he says: “… And they will reign
for ever and ever.”
We don’t want to miss a vital point in verse 17. Not only will fallen man be lifted up to a great place of authority under Jesus
in the last day but it also has something to do with the present day. We are to reign in life under Jesus’ authority at this present hour
(v. 17). This is the part of the kingdom message that has been missed so often in the church. Wiersbe comments here: “In Adam
we lost our kingship, but in Jesus Christ we reign as kings.” (26) Witmer adds, “In the one case people are dying victims under a
ruthless ruler; in the other they themselves become the rulers (cf. Rev. 1:6) whose kingdom is one of life!” (27)
“Consequently, just as the result of one trespass was condemnation for all men, so also the result of one act of righteousness
was justification that brings life for all men” (5:18). Here the apostle is likely resuming and concluding the statement he left off in 5:
12. He is making the point that the effect of Adam’s act and Christ’s act extends to all humanity. Some have taken this to mean that
all people will be saved. We must note that elsewhere Paul refutes such ideas of universalism (Rom. 2:12; 2 Thess. 1:8-9). He is
saying that while all people belong to Adam, only those people who come to Christ by faith belong to him. (28)
Paul continues with his thought: “For just as through the disobedience of the one man the many were made sinners, so also
through the obedience of the one man the many will be made righteous” (5:19). What Paul is stating is not only a biblical principle
but one we see working itself out in everyday life. For instance, a father’s disobedient act will often affect not only himself but his
whole family. For instance, a drunkard, a thief or an adulterer may find that his children walk in his steps. Dr. Lloyd-Jones draws
out the contrast between Adam and Christ a little further. He says, “Look at yourself in Adam, though you had done nothing you
were declared a sinner. Look at yourself in Christ; and see that, though you have done nothing, you are declared to be righteous.” (29)
THE PLACE OF THE LAW
The law was added so that the trespass might increase. But where sin increased, grace increased all the more,… Romans 5:20
As strange as it may seem the law plays no major role in this drama of redemption, and of course it was added long after
Adam’s sin (Gal. 3:19). We certainly do not wish to belittle the law however. In scripture we see that the law of the Lord is perfect
(Psa. 19:7). There is nothing wrong with the law but there is something dreadfully wrong with us as we have seen. We simply
cannot keep the law. We note that the law has a purpose of actually increasing sin or bringing sin into focus. It calls sin what it is
so there can be no confusion in our minds about what is right and what is wrong. In Galatians 3:21 Paul asks: “Is the law, therefore,
opposed to the promises of God? Absolutely not! For if a law had been given that could impart life, then righteousness would
certainly have come by the law.”
While the law increases sin so to speak by bringing it into focus, grace increases or abounds much more than sin. Guzik says
the meaning in the Greek here is that grace actually “super-abounds.” (30)
Paul closes the chapter by saying: “so that, just as sin reigned in death, so also grace might reign through righteousness to
bring eternal life through Jesus Christ our Lord” (5:21). Once in Adam death reigned, but now in Christ grace reigns. What a
difference! Also what a difference in eternal death and eternal life! That difference is found in Jesus our Savior. In 1 Corinthians 15:
48-49 Paul exclaims:
As was the earthly man, so are those who are of the earth; and as is the man from
heaven, so also are those who are of heaven. And just as we have borne the likeness
of the earthly man, so shall we bear the likeness of the man from heaven.
CHAPTER 6
DYING TO LIVE
What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We died to sin; how can we live in it any
longer? Romans 6:1-2
Obviously in Paul’s day there were a lot of people around who made light of their sin and of God’s law. Paul has already
dealt with this problem several times in Romans, and the fact that he would bring it up again indicates that it was a sticky and
persistent problem indeed. Some folks apparently thought that since grace abounded every time they sinned, they needed to sin a lot
more so grace could really increase. The New Testament writer Jude mentions some of these false teachers who had slipped into the
church and turned the grace of God into license (Jude 1:4ff).
There have been some notable examples of this kind of thinking in recent centuries. For instance, there was the Russian
monk, Grigori Rasputin, who was the evil genius influencing the Romanov family. Apparently Rasputin publicly demonstrated such a
doctrine in his life through his repeated experiences of sin and repentance. (1) Of course, the present-day church is not without this
type of lawless thinking either. The famous German martyr, Dietrich Bonhoeffer, once referred to all this as “Cheap Grace.” In
several different places, the Scripture comes against this idea in no uncertain terms. Paul says in Galatians 5:13: “You, my brothers,
were called to be free. But do not use your freedom to indulge the sinful nature; rather, serve one another in love.” (cf. 1 Pet. 2:16).
Paul’s reply to this whole idea is the same as always: “May it not be!” or “God forbid!” We could bring his reply up-to-date
with the popular expression, “No way!” We cannot go on habitually sinning because now in Christ we have died to sin. It is clear
that Paul is not just speaking of the possibility of our committing a single sin, but the practice of continuing in sin and allowing it to
dominate. (2) Wuest sees it as allowing sin to take up residence once more and even sustaining a relationship with sin. (3) He goes on
to suggests that the words “sinful nature” might better be substituted for “sin” in these verses in order that we might better
understand Paul’s thinking.
A PICTURE OF OUR DEATH TO SIN
Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death?” Romans 6:3
Now Paul turns to one of the great pictures of our death to sin, and that is the picture of Christian baptism. We see all
through the New Testament that whatever happens to Christ has happened to us. When he died on the cross we died with him in a
real sense. When he was buried we were buried with him. When he was resurrected we were resurrected with him. Baptism is the
biblical picture of this death, burial and resurrection. (4)
“We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through
the glory of the Father, we too may live a new life” ( 6:4). It is obvious that baptism is an extremely important rite and we don’t
want to miss any of its significance. We see that in the Old Testament those ancient believers passed through the waters of the sea
with Moses. In 1 Corinthians 10:2 we learn that “They were all baptized into Moses in the cloud and in the sea.” To this day the
Jewish people still pass through the waters of the miqvah at conversion and at other special times. It is likely that this custom had a
lot of influence on early Christians as we see scores of miqvaot (immersion pools) at the southern entrance to the Temple Mount. It
is very possible that these pools were used for the thousands of baptisms mentioned in the Book of Acts on the day of Pentecost.
What can we say about early Christian baptism? It appears that it was by total immersion (5) since that is what the Greek word
baptizō means. Early Christian baptism was done immediately upon conversion and it was an act that could only be done by adults or
those young people mature enough to grasp its deep meaning. It is clear in scripture that baptism does not save us but that it is an
extremely important first act of obedience for the new believer. Since it pictures our death to the old man it is important to get on
with the act as soon as possible. To illustrate this, even today in Israel when a person dies he is immediately buried. A few years ago
it was not uncommon for soldiers to die in battle on the Lebanon front in the morning and be buried in Jerusalem that very same
afternoon.
When I came to the Lord at the tender age of nine I was baptized with numerous other people in the nearby river.
Unfortunately, all I ever remembered about my baptism was that while I waited in the long line I played with the little fish swimming
around me. As my life went on, there were several acts of deeper re-commitment to Christ along the way. However, I was always
troubled by my baptism, or lack of it. Actually I got all the way to the seminary before I finally dealt with this problem. I noticed
how other young ministers in the seminary were being called to pastor churches, but there was no church for me. Finally, in
desperation, I was baptized as a believer in a very meaningful and emotional service. Immediately after my baptism I noticed that
some chains of bad habits simply fell off me and I was free, without any effort at all on my part. Interestingly, the next weekend
some church leaders approached me, inviting me to come and speak in view of being their pastor. Of course, I gladly accepted this
invitation and later assumed the position.
“If we have been united with him like this in his death, we will certainly also be united with him in his resurrection” (6:5). We
have seen that baptism is extremely important. Bruce, in speaking of Paul’s idea of baptism, states: “It is certain that he did not
regard baptism as an ‘optional extra;’ in the Christian life, and that he would not have contemplated the phenomenon of an ‘un-
baptized believer.’” (6) When we arise from the baptismal waters it is a picture not only of our new life at present but a picture of our
eventual resurrection with Christ on the last day.
“For we know that our old self was crucified with him so that the body of sin might be done away with, that we should no
longer be slaves to sin—because anyone who has died has been freed from sin” (6:6-7). We see here that this crucifixion with
Christ is a past event, being expressed in the Greek aorist tense. (7) When he died on the cross we died with him, or rather our “old
man” or “old Adam” died on that cross. So we see that the old man is finished. Actually, several things happened that day. The
Bible says that all the statutes against us were also nailed to that cross, so God dealt a death blow to the law’s condemnation of us
(Col. 2:14). Sometimes it is difficult for us moderns to grasp this kind of talk, but we need to remember that if we died in Adam long
ago, it is also certainly possible for us to have died to sin with Christ as he hung on that cross.
Lenski remarks: “The crucifixion of the old man is something that God did in us. None of us nailed the old man to the cross.
Jesus did it, and we are told to account it as being done. ‘In us there was nothing even to sicken and to weaken our old man, much
less to murder him by crucifixion; God had to do this.’” (8)
“Now if we died with Christ, we believe that we will also live with him. For we know that since Christ was raised from the
dead, he cannot die again; death no longer has mastery over him. The death he died, he died to sin once for all; but the life he lives,
he lives to God” (6:8-10). Jesus died, was buried and arose from the grave on the third day. This is the simple gospel message. We
remember the New Testament rule, that whatever happens to Christ must happen to us in some sense or in some measure. Just as
he arose we must also arise. This passage is primarily speaking of the resurrection of the Last Day but there is a real sense in which
Christ “quickens” us as we live our pilgrim lives here and now (Rom. 8:11). He does this by the power of the resurrection that
works within us. We want to make perfectly clear that we cannot in any way die for sin as Christ did. Instead we are called to die
to sin. In the above passage we see that Christ died for sin in a once and only act, as Hebrews 9:26 points out: “…Now he has
appeared once for all at the end of the ages to do away with sin by the sacrifice of himself.”
Because of Christ’s death, burial and resurrection we are to arise from the death of sin and live in newness of life by his
resurrection power. Paul says in 2 Corinthians 5:15: “And he died for all, that those who live should no longer live for themselves
but for him who died for them and was raised again.”
DEAD RECKONING
In the same way, count yourselves dead to sin but alive to God in Christ Jesus. Romans 6:11
Once more we come back to that important word “count” or “reckon,” as we see above. We are reminded from Romans
chapter 4 that the term for “reckon” is hashab in the Hebrew and logizomai in the Greek. This important word is used forty-one
times in the New Testament, with nineteen of those times in Romans alone. Today in parts of the US the word “reckon” has the
meaning of “to suppose” or even “to guess.” However, in the Bible, it means “to calculate,” “to take into account,” or “to impute.” (9)
In early times travelers and explorers often used a system of navigation known as “dead reckoning.” With this system, the
traveler reckoned from a known position in order to arrive at a new location. The system utilized mathematical calculations, taking
into consideration the traveler’s heading, speed and time.
It is in much the same way that the Christian counts or reckons his present spiritual position, based upon the known event of
Christ’s death and resurrection. This is an established “fix” or position in history. From this position we can now know by faith that
our old self is “dead” based upon our biblically certified position and identification with Christ. We can actually know two things
about our present position. We are dead to sin and we are alive to Christ.
Now all this brings up an important question or objection. If our “old man” or “old Adam” is indeed dead, why is he still
wiggling around and why won’t he lie down in the casket? We see that our body is still oft times affected by sin and its desires.
With this I am reminded of days long ago when my grandmother would prepare meals for her large family and frequent guests on
the farm. She would go out and select a couple of her finest chickens and then proceed to wring off their necks simultaneously, one
in each hand. I remember how in the commotion that followed the headless chickens would do a terrible lot of flopping around.
Indeed, they looked very much alive, and were alarming to us small children. But in fact they were not alive at all. Soon, all the
flopping would cease and they would be headed for the frying pan.
I also remember how we used to deal with frequent snake visitors in the swampy area where I grew up. We would grab a
hoe and promptly chop off their heads. Once again there would be a frenzy of activity with the headless snake flopping around and
even striking at us for several minutes. To me these pictures illustrate what Jesus did for us all at Calvary. Jesus put an end to the
“old man” and “old Adam” by his cross. He also removed the head of Satan’s kingdom. What we now see is the frantic activity of a
dying regime that must depend upon lies and deception for its continued existence.
In this whole area of reckoning ourselves dead to sin and the old man, we need to make a lot of changes. We cannot go on
halting between two opinions. It seems that many Christians today never move into the glorious reality of being dead to sin and alive
to Christ.
The famous evangelist D. L. Moody used to give the illustration of an old black woman in the South after the Civil War had
ended. As a former slave she continued to be quite confused about her real status. She would ask: “Now is I free, or been I not?
When I go to my old master he says I ain’t free, and when I go to my own people they say I is, and I don’t know whether I’m free
or not. Some people told me that Abraham Lincoln signed a proclamation, but master says he didn’t; he didn’t have any right to.” (10)
Yes, it is high time we stopped faltering between the two opinions, and it is time we moved on with our Christian lives into the
freedom that Christ gained for us at Calvary.
“Therefore do not let sin reign in your mortal body so that you obey its evil desires” (6:12). Robertson notes how the word
“reign” (basileuetō) used here is in the Greek present active imperative, and should read “‘let not sin continue to reign’ as it did
once.” (11) This is an injunction that can only be given to a Christian. “Only the person set free from sin can be told, ‘do not let sin
reign.’” (12) Here we note again the importance of the subject of reigning. In the beginning God established Adam as sort of vice-
regent on earth. His job was to reign on God’s behalf and to rule over the earth (Gen. 1:26, 28). His reign was promptly ended by
Satan’s temptation and it appears that his authority was also usurped by Satan, who then became the “prince of this world” (Jn. 12:
31; 16:)11. But as we have noted, Satan’s authority was ended on the cross. It was there that Jesus regained Adam’s lost authority
and made it possible for redeemed man to once more exercise that authority. Once again it would become possible for man to
actually “reign in life” through Christ, as Romans 5:17 has stated.
How dreadful it is when we allow defeated Satan and sin to reign again in our lives! What a great insult this is to the
redeeming work of Christ on the cross! Paul charges us: “Do not offer the parts of your body to sin, as instruments of wickedness,
but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as
instruments of righteousness.” (6:13) Wuest remarks here: “The word ‘instruments’ is hoopla… In classical Greek the word
referred to the weapons of the Greek soldier. …The word ‘yield’ is paristēmi… but in the aorist imperative, which commands a
once for all action to be done at once. Paul says, ‘Put yourselves at once, and once for all, at the disposal of God….’” (13) We do
not seem to realize that when we yield the members of our body to sin those members become actual weapons in Satan’s hand. He
once again is able to build a military infrastructure within our physical bodies and within our minds (cf. 1 Cor. 6:15).
“For sin shall not be your master, because you are not under law, but under grace.” (6:14). Guzik remarks concerning this
verse: “In light of these remarkable changes, it is utterly incompatible for a new creation in Jesus to be comfortable in habitual sin…
As Spurgeon is credited with saying: ‘The grace that does not change my life will not save my soul.’” (14)
Paul concludes: “What then? Shall we sin because we are not under law but under grace? By no means!" (6:15). The word
used here for “sin” (hamartanō) refers to occasional acts of sin as opposed to a life of sin. (15) Because we are under grace can we
even dabble occasionally in sin, or commit just a little sin? Paul answers again with his “God forbid!” Sin always has a captivating
and holding power that will pull us in deeper and take us back into bondage.
BECOMING SLAVES OF RIGHTEOUSNESS
Don’t you know that when you offer yourselves to someone to obey him as slaves, you are slaves to the one whom you obey—
whether you are slaves to sin, which leads to death, or to obedience, which leads to righteousness? Romans 6:16
Now Paul presents us with a sound biblical principle that works at all times, with all people and in all places. We are slaves to
the one whom we obey and serve. Jesus once pointed this out in John 8:34 saying: “I tell you the truth, everyone who sins is a slave
to sin.” One of the greatest illusions of our time is people thinking that they can be totally free in their own right. The truth is that all
human beings are servants or slaves either of good or of evil, either of God or of the devil. There is no middle ground. When the
Prodigal Son left his father’s house he thought he had found freedom. Yet his fancied freedom eventually made him lower than a
slave and consigned him to the hog pen. When he came to himself he returned to his father, begging to become but a servant in the
household. It was at last in the father’s house that he finally found true freedom (Lk. 15:11-24).
Slavery was very prevalent in ancient times. It is estimated that roughly a quarter of the work force was made up of slaves.
(16) There were, in fact, many slaves and former slaves who were members of the churches. We are told that in ancient times some
folks offered themselves as slaves in order to escape their burdens of debt. This was called voluntary servitude. In ancient times
servitude, whether voluntary or involuntary, was extremely rigid, giving the master the absolute right and control over the slave so
that the slave had no right and no time that was his own. (17) In a similar sense we offer ourselves to Jesus as his servants in order to
escape the debt of sin. Thus, we are not our own but we are bought with a price (cf. 1 Cor. 6:19-20).
“But thanks be to God that, though you used to be slaves to sin, you wholeheartedly obeyed the form of teaching to which
you were entrusted. You have been set free from sin and have become slaves to righteousness” (6:17-18). The Greek word for
slave is doulos, and it really describes “one whose will is swallowed up in the will of another.” (18) It is interesting that this word
became the popular one describing Christians in the New Testament. We see that as slaves we are to wholeheartedly obey the
“form” of teaching given by the Master. The word “form” used here describes a mold that was used to shape molten metal. God
melts us, pours us and molds us using that form of doctrine he has devised until we are useful vessels and instruments in his
kingdom. (19)
Paul says: “You have been set free from sin and have become slaves to righteousness” (Rom. 6:18). In comparison with the
awful yoke of Satan’s slavery, the yoke of Jesus is easy and his burden is light (Mt. 11:30). And when the Son of God sets us free
we are “free indeed” (Jn. 8:36). Although we may be serving him with all our heart, soul, mind and strength, we are still free.
Paul develops his argument further: “I put this in human terms because you are weak in your natural selves. Just as you used
to offer the parts of your body in slavery to impurity and to ever-increasing wickedness, so now offer them in slavery to
righteousness leading to holiness” (6:19). We now have a new Master and we must serve him with all our hearts. We must never
seek to serve two masters for this is not possible (Mt. 6:24). We will end up loving one of them and hating the other. Since we
were enthusiastic about our old lives in sin and we need to be even more enthusiastic about our new lives in Christ.
We see that the end result of this servitude is holiness or sanctification (hagiasmos). The Greek scholar Barclay points out
that all Greek nouns that end in “asmos” describe a process and not a completed state. (20) We are in the process of being made
saints. However, we should clarify that sanctification has two sides. There is first a “positional sanctification” which we have
instantly when we accept Jesus and then there is the process of sanctification by which holiness is worked out in our lives through
the Holy Spirit and the word of God.
This process of sanctification is not an easy one. Stedman tells the story of an old Indian who became a Christian. When he
gave his testimony he said: “‘You know, since me become Christian, me find have two dogs inside: One big black dog, all time bad,
all time fight; and one big white dog, all time good. And these dogs fight all the time.’ And someone said, ‘Which one wins?’ And he
said, ‘Whichever one I say sic-em to!’” (21)
“When you were slaves to sin, you were free from the control of righteousness. What benefit did you reap at that time from
the things you are now ashamed of? Those things result in death!” (6:20-21). When we lived in sin we were absolutely free from
righteousness. The thought of righteousness scarcely entered our minds. We plunged into the thoughts and activities that led to
dissipation and death. But what did we receive from all this activity? Lord Byron is regarded as one of the greatest of all British
poets. Unfortunately, Byron carried on a rather decadent lifestyle, for which he was later remorseful. At age 36, on the very year of
his death, he wrote these haunting words:
My days are in the yellow leaf,
The flowers and fruits of love are gone;
The worm—the canker, and the grief
Are mine alone! (22)
Paul says: “But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to
holiness, and the result is eternal life. For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (6:22-
23). The servant of God is now paid in holiness and life eternal but the servant of the devil is paid daily in miserable fare. The word
for “wages” (opsonia) is the daily fare of food, bread, fish and vegetables paid to the Roman soldier. (23) We must not forget that just
as the righteous are paid, the wicked also receive their pay, and they receive some of it while still living in this world.
CHAPTER 7
STRUGGLES WITH THE LAW
Do you not know, brothers—for I am speaking to men who know the law—that the law has authority over a man only as long as he
lives? Romans 7:1
As Paul turns to chapter 7, his focus is still very much on the law. Obviously, he is speaking to numerous Jewish believers in
Rome who are quite familiar with the law or even skilled in it. Stott points out that the words “law,” “commandment,” or “written
code” are mentioned in every verse of this chapter from 1 through 14 and some 35 times from 7:1 – 8:4. (1) In this chapter Paul is
stressing the binding and holding power of the law (Gen. 2:24; cf. Mt. 5:32). It is clear here that the only thing that can release a
person from the legal bonds of the law is death.
Paul then gives an example of the law’s hold over humanity by mentioning how a married woman is bound by it: “For
example, by law a married woman is bound to her husband as long as he is alive, but if her husband dies, she is released from the
law of marriage” (7:2). It is clear that in Moses’ day some allowance was made for divorce when the marriage was not suitable. In
Matthew 19:8 Jesus clarifies the reason for this allowance. It was made because of the hardness of the people’s hearts. He states
that from the beginning it was not so and that marriage once entered into should not be broken.
At approximately Jesus’ time there were two Jewish schools of thought on this subject of divorce. The School of Hillel held
that a woman could be divorced for any and every reason. However, the School of Shammai was much more conservative. It
appears that Jesus’ views were more in line with the latter school of thought.
“So then, if she marries another man while her husband is still alive, she is called an adulteress. But if her husband dies, she is
released from that law and is not an adulteress, even though she marries another man” (7:3). In this section Paul is not dealing with
divorce directly but only by way of illustration. However, his teaching here is a severe rebuke to twenty-first century morals, even
Christian ones. Some years ago the US-based Barna Research Group disclosed some shocking news. They revealed that Christians
were more likely to experience divorce than non-Christians. They reported that the non-Christian rate was 23 percent while the
Christian rate was 27 percent. Fundamentalist Christians had an even higher rate of 30 percent. That is strange information when
compared with Jesus’ teaching about divorce. He said: “I tell you that anyone who divorces his wife, except for marital
unfaithfulness, and marries another woman commits adultery” (Matt. 19:9).
As usual, Paul introduces us to some rather complex arguments and it is possible to get our heads in a spin trying to follow all
his reasoning. Charles Haddon Spurgeon, that prince of preachers, used to tell his students that when didactic speech failed to
enlighten their hearers they might reveal the meaning by opening the window to the pleasant light of analogy. (2) Paul attempts to do
this here but the analogy or metaphor he uses is somewhat incomplete, at least it is to our natural minds. Perhaps we should
remember the old rule of Bible interpretation that we should not try to “make a metaphor run on all fours.” In other words, we
cannot press a metaphor too hard or we might end up with a false idea.
“So, my brothers, you also died to the law through the body of Christ, that you might belong to another, to him who was
raised from the dead, in order that we might bear fruit to God” (7:4). In order to have a complete metaphor it would be necessary
for the law, who is our master, to die. However, that is quite impossible. We observe in many scriptural passages that the law is
eternal (Psa. 119:44, 144, 152, and 160). It cannot pass away or die because it is the word of God. So we see that it is not the law
that dies (as analogy would seem to require) but it is Christ who dies and we by faith die with him. (3) In Galatians 2:20 Paul sums it
up: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son
of God, who loved me and gave himself for me.”
Since we have died, or rather since we have been put to death and raised to life, we are now free from the law and free to
enter into a relationship with Christ. We are also free to bear fruit to God. This is no doubt a reference to the fruit of the Holy Spirit
mentioned in Galatians 5:22-23. Some commentators go so far as to say that we are now married to Christ and are already bringing
forth fruit of our marriage relationship with him. There may be a problem with carrying this picture too far at present because we
see that the actual marriage of the Lamb is still future and does not take place until Revelation 19:7.
The Bible speaks of believers as betrothed or espoused to Christ and in preparation for the wedding to come. In 2 Corinthians
11:2 Paul seems to speak of this: “I am jealous for you with a godly jealousy. I promised you to one husband, to Christ, so that I
might present you as a pure virgin to him” (cf. Eph. 5:25-27). Nevertheless, our lives are being purified by the Holy Spirit and
spiritual fruit is already being produced in our lives as we await the consummation. It is clear that we believers are to be putting on
the beautiful wedding garments of praise and holiness, even as we await the marriage (Eph. 4:22-25; Isa. 52:1, 61:3; Col. 3:12).
Paul continues: “For when we were controlled by the sinful nature, the sinful passions aroused by the law were at work in our
bodies, so that we bore fruit for death” (7:5).
The law, although perfect, good, right, just and so forth, had the adverse effect of increasing sin, as we have seen
previously. It put the spotlight on sin so to speak. Its function was not therapeutic but diagnostic. (4)
“But now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the
Spirit, and not in the old way of the written code” (7:6). We are now dead to the law and its constraints and we are now free to
serve in the Spirit. We remember in the creation of the world how the Spirit hovered over the earth as it was being formed (Gen. 1:
2). Now we see in the church, his new creation, how the Spirit hovers over us and remakes us into Christ’s image. We now are
able to move in the Spirit, pray in the Spirit, worship in the Spirit and walk in the Spirit. What an advantage we have over Israel in all
this. It appears that most of Judaism deemed that the Spirit had departed from them with the last of the prophets and would not
return until the coming of Messiah. (5) How doubly sad that Israel missed the Messiah’s coming as well as the giving of his Holy
Spirit!
We see that the way of the Spirit is the new and living way while the way of the legal code is the old and dying way. Wuest
points out that there are two Greek words for “old.” One is archaios, meaning old regarding time, while the other is palaios,
meaning old regarding use, or something that is worn out or useless. It is the second word that is used here. (6)
THE LAW AND SIN
What shall we say, then? Is the law sin? Certainly not! Indeed I would not have known what sin was except through the law. For I
would not have known what coveting really was if the law had not said, “Do not covet.” Romans 7:7
We have seen earlier that a primary function of the law is to reveal sin. In this respect the law seems to even increase sin by
bringing it into focus. As we have said, the law itself has been described as “perfect,” “holy,” “righteous,” and “good,” and therefore
it cannot be described as “sinful.” The law has been compared to a mirror where we see our true selves (warts and all) or even to an
x-ray machine that reveals our inmost beings. Paul illustrates the law’s purposes by bringing up the sin of covetousness.
Interestingly, this is the one commandment that focuses on inner motives rather than on the outward acts (Exo. 20:17). Paul could
be perfectly comfortable in his coveting until he read the words of the law, “You shall not covet!”
“But sin, seizing the opportunity afforded by the commandment, produced in me every kind of covetous desire. For apart
from law, sin is dead” (7:8). The Greek word for “opportunity” or “occasion” used here is aphormēn, and describes a base of
operations for a military expedition. (7) All the devil really seeks in our lives is a base or a foothold where he can begin his invasive
work. From this passage we can see how it is precisely the law that increases the desire for sin in our lives. (8) In one modern
illustration of this, a waterfront hotel in Florida was concerned that their guests might try to fish from their balconies, so they posted
signs reading: “NO FISHING FROM THE BALCONY.” Immediately they began having problems with people trying to fish from
their balconies. This included sinker weights breaking hotel windows and the fishing activities disturbing other guests. Finally, they
solved the problem by simply taking the signs down. After that no one even thought of fishing from the balconies. (9)
There was another illustration often used by the preacher and teacher of years gone by, Dr. Harry Ironside. He told of a
young Indian who had never been off the Navajo reservation until he traveled with Ironside to Oakland, California. The Indian lad
remarked: “Me very tired so me get off train to walk platform and stretch legs. While me walk around platform, me see sign that say,
‘Do Not Spit Here.’ Me look at sign, and me think, ‘what strange sign white man put up—Do Not Spit Here.’ Then he said, ‘While
me look at sign, before I know what happen, me spit!’” (10)
Paul continues to describe his own situation: “Once I was alive apart from law; but when the commandment came, sin sprang
to life and I died” (7:9). In this early part of the chapter Paul may be describing his schooling as a Jewish child, which first exposed
him to the law. For upper-class Jewish children that schooling began around age five. Of course, today the whole burden of the law
is taken on for Jewish boys at age thirteen with the Bar-Mitzvah ceremony. Although this ceremony dates only from Talmudic times,
it is entirely possible that there was some similar custom in Paul’s day. Paul is no doubt speaking of the loss of his childhood
innocence toward sin and the law with the arrival of his “age of accountability” before God.
He continues: “I found that the very commandment that was intended to bring life actually brought death. For sin, seizing the
opportunity afforded by the commandment, deceived me, and through the commandment put me to death” (7:10-11). The deception
of sin mentioned here sounds a lot like the deception that influenced Eve in Genesis 3:13. Of course, that deception brought death for
the whole human race.
“So then, the law is holy, and the commandment is holy, righteous and good” (7:12). Once more Paul summarizes the
sterling qualities of the law. Although it illuminates sin and even seems to increase sin by focusing upon it, the law itself is holy.
Because the law is part of the eternal word of God, it too is eternal. It will never pass away. Jesus didn’t come to do away with the
law but he came to fulfill and establish the law (Mt. 5:17). To be more specific, he came to write the law on the hearts of all
believers (Jer. 31:33). As Martin Luther once said: “Grace makes the law lovable to us…and the law is no longer against us but one
with us.” (11)
We will see it stated later in Romans 7:14 that the law is spiritual. It seems today that there are a lot of Christians who
misunderstand the law. It is a common thing for people to quote Romans 10:4 from the NIV translation, and say: “Christ is the end
of the law so that there may be righteousness for everyone who believes.” (Emphasis mine). Most other translations consulted read
as the New King James: “For Christ is the end of the law for righteousness to everyone who believes.” We would have a difficult
time proving from scripture that Christ is the end of the law, since the law will go on forever. As believers did in olden days, we can
continue to love the law and even to delight ourselves in it. However, we are not made righteous by it. That is the big difference.
“Did that which is good, then, become death to me? By no means! But in order that sin might be recognized as sin, it
produced death in me through what was good, so that through the commandment sin might become utterly sinful.” (7:13). We
cannot blame the CAT Scan (Computerized Axial Tomography) when it reveals a malignant tumor in our bodies and neither can we
blame the law. The problem is sin and our sinful flesh. The law is perfect but we in our weakness are unable to keep the demands of
the perfect law. Wuest calls that effort “the monkey wrench of self-dependence” which is dropped into the machinery, stopping the
works of the Holy Spirit and hindering his victory. (12) Martin Luther adds his comment on the next verse: “Paul says, ‘The law is
spiritual.’ What does that mean? If the law were physical, then it could be satisfied by works, but since it is spiritual, no one can
satisfy it unless everything he does springs from the depths of the heart.” (13)
It is interesting indeed that in this whole chapter Christ as a person is not mentioned until verse 25, and the Holy Spirit as a
person is never mentioned at all. As Stedman puts it: “Do It Yourself Christianity never works!” And “sin is not only doing something
wrong, but that it is also trying to do something right in our own effort.” (14)
PAUL’S OWN STRUGGLE WITH THE LAW AND SIN
We know that the law is spiritual; but I am unspiritual, sold as a slave to sin. I do not understand what I do. For what I want to do I
do not do, but what I hate I do. Romans 7:14-15
This section of Romans has been hotly debated by scholars over the centuries. The big question is, “Who is talking here?”
Are these the frustrations of an unconverted person or are they the frustrations of the converted? To be more specific, is this
unconverted Paul speaking or converted Paul? To know the answer to this will obviously make a world of difference in our
interpretation of these verses.
There are many opinions regarding this section and the fog of controversy around its interpretation is thick. However, let us
try to peer through the fog and gain understanding of these important scriptures. There are many facts and hints indicating that these
are the words of a converted person and specifically, converted Paul himself. Indeed, this has been the opinion of many throughout
church history. This includes church fathers, particularly Augustine, the reformers and a number of modern scholars. (15)
What are some of the reasons for thinking these are the frustrations of a converted Paul? Prior to Paul’s conversion we do
not find such a dirge of desperation in his speech or actions, but rather much confidence and boldness. Then there is the unusual
introduction of the present tense in verses 14 ff., which seems to represent Paul’s mind at writing rather than prior to his conversion.
(16) Harrison mentions several other points for our consideration. We should note that the author’s description of his life before Christ
in Philippians 3:6 does not jibe with his thinking here.
We need to take into consideration the progress of thought so far in Romans. Paul has already dealt with the unsaved
condition and has moved on in his writing to the area of sanctification with its problems. Then, the very conflict here characterizes
the Christian life elsewhere in Paul’s writings, especially in Galatians 5:17. We also see that the desire for holiness pictured in this
passage could only be that of a believer, since the unsaved are pictured as hostile to God and to his program. At the close of the
passage, while he acknowledges the deliverance of Christ, he still speaks of the problem as a continuing one for the Christian. (17)
The real clincher in the argument is that most Christians would easily see themselves pictured in Paul’s sighing and
frustration. We have all “been there and done that” as Christians, and chances are we are still doing it occasionally. Pfeiffer and
Harrison add this: "Here Paul unfolds his own inward struggles. He does not tell this as an interesting piece of autobiography, but
because he knew that his readers had the same struggles.” (18) The little book of 1 John reminds us of how the Christian must
continue in the struggle with sin, even until the close of this age. John says: “If we claim we have not sinned, we make him out to
be a liar and his word has no place in our lives” (1 Jn. 1:10). Even towards the end of his life, Paul could still speak of himself as the
“chief” or “worst” of sinners (1 Tim. 1:15).
It is important that we be clear on this section and not confused. What do other scholars say about it? Osborne states “Very
few Christians have read this section without thinking of their own struggle against sin.” (19) Barclay adds: “Here Paul is giving us his
own spiritual autobiography and laying bare his very heart and soul.” (20) Pett states: “Paul is bringing out here the constant
skirmishing which takes place in every Christian life.” (21) Calvin adds “We must observe, that this conflict, of which the Apostle
speaks, does not exist in man before he is renewed by the Spirit of God.” (22)
Paul goes on: “And if I do what I do not want to do, I agree that the law is good. As it is, it is no longer I myself who do it,
but it is sin living in me” (7:16-17). Paul knows that the law is good and right and wants to do it, but is unable because of sin. The
apostle goes on to blame indwelling sin as the culprit. Here it may sound like Paul is making the old excuse, “the devil made me do
it!” Wuest comments that such a statement “is safe for a Christian like Paul—it is not safe for everybody…A true saint may say it in a
moment of passion, but a sinner had better not make it a principle.” (23)
“I know that nothing good lives in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry
it out. For what I do is not the good I want to do; no, the evil I do not want to do—this I keep on doing” (7:18-19). It seems that
Paul is distinguishing between his sinful nature and the renewed inner man, along with the “good” Spirit of God dwelling within him.
Again he displays what David Brown calls “the double self of the renewed man.” (24) Or as Calvin puts it, “The faithful… are divided
into two parts—the relics of the flesh, and grace.” (25)
“Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it” (7:20). It was the
famous Christian author C.S. Lewis who said: “No man knows how bad he is until he has tried to be good.” (26) We cannot miss the
fact that Paul uses “I” a lot in this section. Paul is stuck in the miry clay of flesh and is trying to please God by his own efforts at
fulfilling the law. Satan loves to play this game with Christians, since there is no way they can ever win or be triumphant over
indwelling sinful flesh. They are doomed to frustration and eventual despair in their attempts to serve God.
“So I find this law at work: When I want to do good, evil is right there with me” (7:21). Obviously Paul is dealing with the
law of Moses, but we see here that he is discovering another law or law-like rule. Robert Brow sees it as a kind of “Murphy’s Law”
in the spiritual realm, a law that says “whatever can go wrong will go wrong.” (27) Such is the case when we have fallen back to live
and operate in the fleshly mode. Why would we ever go there in the first place? We go there because it is natural to our flesh and
comfortable (at least we think so for a time). We go there because of the constant drag of our flesh. But fleshly living is a dangerous
enterprise.
My wife and I recently observed a mother Magpie seeking to introduce her two newly-born chicks into the winged world.
The Magpie is a beautiful bird with black and white coloration and a strikingly long black tail. It appeared that these little ones had
outgrown their nest or else had fallen from it. One of the birds did very well and was soon hopping and fluttering up into the tallest
branches of one of our trees. The other one was not so fortunate but seemed reluctant to use its apparently healthy wings. Instead,
it spent the day in our back yard, only occasionally hopping up to low-lying branches. My wife and I coaxed the bird to spread its
wings and fly like its sibling, but all to no avail.
We longed for it to “soar on wings like eagles” and not to be weary (Isa. 40:31). We knew that earth-bound living was a
dangerous enterprise for birds. One day on my walk I was saddened to see the carcass of our little bird friend beside the road.
Probably a cat or a car had finished the story and our little bird would never soar into the heavens. Such is the future of all earth-
bound or flesh-bound living.
The Bible seems to be clear that we have an opportunity to live either in the spiritual life (pneumatikos) or in the fleshly life
(sarkikos). Interestingly, it is from the root of the later Greek word sarkikos that we get “sarcophagus,” which is a stone funeral
receptacle for a corpse. The choice of which kind of “living” is up to us. We must always remember that “…the letter kills, but the
Spirit gives life” (2 Cor. 3:6).
“For in my inner being I delight in God’s law; but I see another law at work in the members of my body, waging war against
the law of my mind and making me a prisoner of the law of sin at work within my members” (7:22-23). This is but another
indication that it is a Christian Paul who is talking here. Paul’s inner man delights in God’s law but his members seem to delight in
“Murphy’s Law.” We see here that if we persist in fleshly living and thinking, it grows stronger and we become bound by it, or
once more a prisoner.
A CRY FOR DELIVERANCE
What a wretched man I am! Who will rescue me from this body of death? Thanks be to God— through Jesus Christ our Lord! So
then, I myself in my mind am a slave to God’s law, but in the sinful nature a slave to the law of sin. Romans 7:24-25
The language used here is not that of a newly awakened sinner but rather it is the cry of an agonized believer who is burdened
down under a load which he longs to shake off. (28) Paul is not saying “What a wretched man I was!” but “What a wretched man I
am!” The load he carries is one of flesh and legalism, man’s attempt to please God, which leaves one weary and frustrated. The
Greek word used here for “wretched” according to Morris has the meaning of being “wretched through the exhaustion of hard
labor.” (29) In this instance Paul is a man who is completely worn out. He has at this point sunk back into legalism momentarily,
failing to keep the demands of the law through the efforts of his flesh. He is now at last ready to call upon the Lord for help.
In my own experience I have so often arrived at this point. There is no telling how many times in the last half-century that
this minister and Bible teacher has cried out in desperation: “I call to the LORD, who is worthy of praise, and I am saved from my
enemies. The cords of death entangled me; the torrents of destruction overwhelmed me. The cords of the grave coiled around me;
the snares of death confronted me. In my distress I called to the LORD; I cried to my God for help. From his temple he heard my
voice; my cry came before him, into his ears” (Psa. 18:3-6). Always, in just a short period of time, the Lord comes with his mighty
Holy Spirit and restores my soul. He lifts my sagging spirit to new and wonderful heights.
What an inspiration and encouragement it must be to every believer to realize that even the great Saint Paul had his problems
of occasionally reverting to legalistic and carnal type thinking. In his final years the apostle Paul probably understood the scripture
better than anyone alive. After all, he had actually visited in the heavenly places and heard things that were unspeakable as we have
seen earlier. He had probably done more than all the other apostles in evangelizing the planet by taking the gospel to the ends of the
known world. We are aware that Saint Peter once lapsed into carnal and legalistic thinking and had to be publicly rebuked by Paul
(Gal. 2:11-16). But it is hard to imagine Paul doing so. Yet, it is obvious here that he did at times. If Paul had to constantly fight
against the flesh, we should no longer be ashamed or dismayed at our own struggles.
There comes a point of desperation in which we finally give up on ourselves. Some time back as a Christian I joined Paul in
penning a few frustrations of my own. I cried out, “I give up! I surrender! I am sick and tired of trying to be a good Christian. I
am sick and tired of failing and watching other Christians fail! I have lived too long in Romans 7 and now I want to live in Romans
8. I am tired of “doing” and I want to hear again the word that “it’s done!” I want to finally relax and realize that Christ has done it
all—that my salvation and my justification are “done deals.” I want to finally understand that there is “no condemnation,” not now,
not ever. AMEN!
CHAPTER 8
NO CONDEMNATION
Therefore, there is now no condemnation for those who are in Christ Jesus… Romans 8:1
In the year 1739, that great English hymn writer Charles Wesley composed the lyrics to the beautiful and enduring work, And
Can It Be That I Should Gain. In the fifth and final stanza of this majestic hymn we hear these words of glorious triumph:
No condemnation now I dread;
Jesus, and all in him, is mine;
Alive in him, my living Head,
And clothed in righteousness divine,
Bold I approach the eternal throne,
And claim the crown, through Christ my own.
Over the years as a minister I have noticed that condemnation is probably one of the greatest weapons in Satan’s arsenal.
There is no telling how many millions of Christians labor under condemnation of one sort or another. There is also no telling how
many tens of millions of Christians over the centuries have resorted to Romans 8:1 in their battles against the devil. This is the verse
that causes Satan to slink away and wait for a better day.
Some older translations and even the New King James Version add the phrase “who do not walk according to the flesh, but
according to the Spirit.” We should note that this phrase is not found in the oldest manuscripts of the Bible. That is almost a relief to
us because Paul’s statement without this addition makes the verse a quick and mighty weapon against evil forces.
The word “condemnation” is a forensic term coming from the courtroom. There is another legal word that is the opposite of
condemnation and that is “justification.” Paul has already used this term several times in Romans. It is clear in scripture that
justification is a once-and-forever act of God toward believers. Through justification God has declared us “blameless,” “not guilty,”
and “acquitted” of all our sin. It is clear in scripture that one Christian cannot be justified more than another since this is a one-time
act of God on behalf of each believer.
In Romans 5:18 we read: “Consequently, just as the result of one trespass was condemnation for all men, so also the result of
one act of righteousness was justification that brings life for all men.” In 2 Corinthians 5:19 it is said “that God was reconciling the
world to himself in Christ, not counting men’s sins against them…” Hebrews 10:14 goes on to make plain that by the one sacrifice
of himself, the Lord has made us perfect forever. This “forever” justification is made effective in our lives the moment we accept
Jesus as our Lord and Savior. However, it was a fact in God’s mind eons ago.
The popular theologian Dr. J.I. Packer says: “Justification is decisive for eternity, being in effect the judgment of the last day
brought forward.” (1) Paul sums it up another way at the end of this chapter (Rom. 8:30): “And those he predestined, he also called;
those he called, he also justified; those he justified, he also glorified.” The Bible says that we were chosen in Christ before the
creation of the world (Eph. 1:4). We were thus predestined, called and justified before the world began. In other words, our
salvation is a “done deal.” That is why there can be no condemnation. As Paul will say later in this chapter (8:31), “…If God is for
us, who can be against us?” Who would dare? Hallelujah!
NEW LIFE THROUGH THE SPIRIT
…because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death. Romans 8:2
Romans chapter 8 is known for its focus on the Spirit (pneumatos) and for the great assurance that the Holy Spirit brings into
our lives. We have noticed how the Holy Spirit was not mentioned at all in the previous chapter but in this chapter is mentioned at
least twenty times.
In the previous chapter Paul spoke of a law in his members that was waging war against his mind and making him a prisoner
of sin and death (Rom. 7:22-23). Here we see that there is another law and it is called “the law of the Spirit of life.” We might
wonder why it is called a law. Perhaps it is called this because it is “an inward principle of action, operating with the fixedness and
regularity of a law.” (2) Just as the earlier law brought condemnation and bondage, this law brings justification and freedom. As we
have said before, “where the Spirit of the Lord is, there is freedom” (2 Cor. 3:17). We might liken this law to the law of
aerodynamics which defeats the law of gravity and allows a plane to soar. (3)
This law of the Spirit is in essence the power and authority that is being exercised by the Spirit in our individual lives. For us
to be governed by the law of sin and death means that we are living in the flesh. For us to be governed according to the law of the
Spirit means that we are living in the Spirit. To be “in the flesh” means exactly the same as being “in Adam.” It means bondage and
death. However, to be “in the Spirit” is to be “in Christ.” That means freedom and life.
Today we speak of people “driving under the influence” of alcohol or drugs (DUI). The Lord Jesus desires that we “live
under the influence” (4) of the Holy Spirit (LUI). This is the same thing as “walking in the Spirit.” What does this mean? Luther
defined it as one “who, inwardly and outwardly, lives only to do those things which are of use to the Spirit and to the life to come.”
(5) Paul puts it another way in Galatians 5:16:“So I say, live by the Spirit, and you will not gratify the desires of the sinful nature.”
In order for us to be in this state we must first of all be born again by the Spirit (Jn. 3:3, 7), or be truly converted to the Lord. Next
we must be “filled with the Spirit” (Eph. 5:18). After that we need to allow the Spirit to sanctify our lives each day (1 Pet. 1:2). We
must then learn to “walk in the Spirit” as a little child would learn to walk (Gal. 5:16).
There are several other things we must do, like pray in the Spirit (Eph. 6:18); love in the Spirit (Col. 1:8); worship in the Spirit
(Jn. 4:23); sing in the Spirit (1 Cor. 14:15); be led by the Spirit (Gal. 5:18); be strengthened by the Spirit (Eph. 3:16); be quickened
by the Spirit (Jn. 6:63); be sealed with the Spirit (Eph. 1:13); offer sacrifices in the Spirit (1 Pet. 2:5); and keep the unity of the Spirit
(Eph. 4:3).
We must always be careful not to grieve the Holy Spirit (Eph. 4:30). It is the Holy Spirit who will make us victorious today
and especially in the last-day. Also in our lives we need to exercise the spiritual gifts (1 Cor. 12:1ff.) and produce the spiritual fruit
like that mentioned in Galatians 5:22-23. All this is but a partial description of “living in the Spirit.”
In Chapter 7 Paul spoke of the law in his members which waged war against his mind. Now that the Holy Spirit has come to
us we are given “a sound mind” (2 Tim. 1:7 NKJ). Indeed we are undergoing a “mind transplant” as the “mind of Christ” is being
placed within us (1 Cor. 2:16). Now through the Spirit and with our new mind we can begin to “speak, not in words taught us by
human wisdom but in words taught by the Spirit, expressing spiritual truths in spiritual words” (1 Cor. 2:13).
Paul says: “For what the law was powerless to do in that it was weakened by the sinful nature, God did by sending his own
Son in the likeness of sinful man to be a sin offering. And so he condemned sin in sinful man” (8:3). We saw earlier that the law was
perfect but that its perfection could not help us because we were weakened by our sinful flesh. When the Bible uses “flesh” it is not
talking necessarily about our fleshly bodies (skin, flesh, and bones). It is rather talking about our human nature in all its weaknesses,
its vulnerability to sin, its separation from Christ. It is talking about our seeing things from a purely human point of view. (6)
I once heard a preacher say that man has made such a mess of things that only God could straighten it out. That is
essentially what is being said in this verse. God had to solve the sin problem and he did so by sending his only Son. His eternal Son
came to this earth clothed in the flesh of a little baby. He lived thirty-three years here essentially as we live; he was even tempted
with all the things that tempt us, yet he lived without sin (Heb. 4:15). The word “likeness” (homoiōmati) used here might make us
think that Jesus only appeared to be a man and not a real person in flesh and blood. This was what the ancient Gnostic heresy of
Docetism claimed, that Jesus’ physical body was only an illusion and that he only appeared to die on the cross. We know that Jesus
was truly man while he was at the same time truly God. While in his flesh he probably even had headaches and backaches like the
rest of us.
The word “likeness” has been used a number of times in Romans (cf. 1:23; 5:14, 6:5) and in all these places it has the
meaning of “limitation.” (7) Jesus the Son of God came to live here with all the limitations of human flesh. Philippians 2:7-8 sums it
up perfectly in saying that Christ “made himself nothing, taking the very nature of a servant, being made in human likeness. And
being found in appearance as a man, he humbled himself and became obedient to death—even death on a cross! (Phil. 2:7-8).
Jesus came to earth; lived and died as a sin offering “in order that the righteous requirements of the law might be fully met in
us, who do not live according to the sinful nature but according to the Spirit” (8:4). We should note here that the righteous
requirement of the law is fulfilled in us and not by us. God had to come and do it for us (cf. Phil. 2:13). We remember how it was
said of Abraham that he obeyed the Lord and kept all the Lord’s commands. This was over 450 years before those commands were
ever given. Abraham enjoyed “imputed righteousness” just as we believers in Messiah do today. This righteousness is based on
Christ, on him only and not on our works. Long ago John Berridge wrote this little poem:
Run, John, and work, the law commands,
Yet finds me neither feet nor hands;
But sweeter news the gospel brings,
It bids me fly and lends me wings! (8)
HAVING THE PROPER “MIND-SET”
Those who live according to the sinful nature have their minds set on what that nature desires; but those who live in accordance with
the Spirit have their minds set on what the Spirit desires. Romans 8:5
The mind is of great importance, as we see here. What is of even more importance is the renewing of the mind. Paul will
speak of this later in Romans 12:2. God wants to give us a brand new mind-set.
We have already seen in Romans how those people live whose mind-set is on the flesh. Paul spells it out even more clearly in
Galatians 5:19-21: “The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft;
hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you,
as I did before, that those who live like this will not inherit the kingdom of God.” “This does not mean that the unsaved person never
does anything good, or that the believer never does anything bad. It means that the bent of their lives is different. One lives for the
flesh, the other lives for the Spirit.” (9)
We see an entirely different mind-set among those who live by God’s Spirit. In Galatians 5:22-23 it is said: “But the fruit of
the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no
law.” We usually don’t hear of people being sent to jail because of their kindness, gentleness or self-control. It is usually because of
the lack of these things that people end up in jail.
“The mind of sinful man is death, but the mind controlled by the Spirit is life and peace” (8:6). The Bible assures us that
people who are merely flesh and blood cannot inherit God’s kingdom (1 Cor. 15:50). The mind of sinful man opposes God’s things
and detests them. Such a mind is often filled with abominations, impurities, blasphemies and curses. We have already seen God’s
judgment on the sinful mind. We remember in Romans 6:23 God says: “For the wages of sin is death, but the gift of God is eternal
life in Christ Jesus our Lord.”
Already we have seen how the Spirit gives life. Here we note that the Spirit also gives peace. Peace, eirēnē in the Greek and
shalom in the Hebrew, also conveys a sense of harmony, completeness, soundness, and welfare. In the Hebrew the word shalom is
commonly used as a greeting to this day.
Paul says: “the sinful mind is hostile to God. It does not submit to God’s law, nor can it do so. Those controlled by the sinful
nature cannot please God” (8:7-8). Often people in the world think they are pretty good folks and that somehow God is pleased with
them. This is not in any sense the case. If they could only see how far removed their minds are from God’s things and how hostile
their minds are to his kingdom they would shudder. There is no pleasing God through fleshly means. Their minds cannot and will
not submit to God’s law. The word used here is hupotassō and it is a military term meaning “arranging in order under.” This is
probably referring to arranging things under a commanding general. The mind of the sinful person is not arranged under God’s
command and order but under the command and order of Satan. (10) Newell has remarked concerning this text: “Perhaps no one text
of Scripture more completely sets forth the hideously lost state of man after the flesh.” (11)
SPIRIT CONTROLLED LIVING
You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have
the Spirit of Christ, he does not belong to Christ. Romans 8:9
Stedman says about the spiritual walk that if we don’t learn to walk in the Spirit our lives will likely be an enigma not only to
ourselves but to everyone else as well. Those who are walking in the flesh are living below their possibilities. This means that they
are carnal Christians, either sinfully or legally carnal. (12)
We must now be controlled by the Holy Spirit of God. Paul says in 2 Corinthians 5:17: “Therefore, if anyone is in Christ, he
is a new creation; the old has gone, the new has come!” We have a new dynamic, a spiritual one. To walk in the Spirit does not
mean that we are at last rid of the old body as Greek thinking would have it, but that the Spirit of God will now energize the body and
give new life to it.
Now we need to clear out the cobwebs from some of our left-over twentieth-century thinking. Since the Pentecostal and
Charismatic movements fully blossomed during last century, the idea has been prevalent that the coming of the Spirit to the saved
person is a “second work of grace” or a “second blessing.” Thus it is subsequent to the salvation experience. This is not sound
theology. We see here in this verse that “if anyone does not have the Spirit of Christ, he does not belong to Christ.” This passage
assures us that when a person is born again by the Spirit he or she has the Spirit from that point onward. Indeed, we are assured
that the Spirit will never leave us but will abide with us forever (Jn. 14:16).
It would be impossible to be born again by the Spirit and not have the Spirit. So as Guzik states, “It is a misnomer to divide
Christians among the ‘Spirit-filled’ and the ‘non-Spirit-filled.’” (13) These are in fact expressions of carnality. This practice disputes
the clear teaching of scripture, for we are told not to consider ourselves better than others (Phil. 2:3). This is indeed a source of
much tension in the church today and has caused many to show contempt for the Holy Spirit’s work.
The question is not whether we have the Spirit or not but whether the Spirit has us. (14) There are a number of scriptures that
picture the Spirit as something put within us that begins to grow and finally even overflows from us. We probably need to get away
from the expression “Baptism of the Holy Spirit.” This expression clearly appears only seven times in the Bible and always has
reference to the initial historical outpouring of the Spirit. Instead, we should probably use expressions like “Filled with the Holy
Spirit” which more accurately describes our ongoing experience (Acts 9:17; 4:8; 4:31; 13:9, 52). We have only to look at scriptures
like 2 Peter 1:3-4; Ephesians 1:3; Colossians 2:9-10; John 4:14; and John 7:37-39 to see that the Spirit’s filling is something that wells
up within us and begins to flow out of us. It can indeed be a dramatic event and could seem like a “second blessing” as the carnal
self is broken up and as the Holy Spirit begins to gain dominance.
We have the responsibility of being filled with the Spirit every day as Paul tells us in Ephesians 5:18-20: “Do not get drunk on
wine, which leads to debauchery. Instead, be filled with the Spirit. Speak to one another with psalms, hymns and spiritual songs.
Sing and make music in your heart to the Lord, always giving thanks to God the Father for everything, in the name of our Lord Jesus
Christ.”
Maybe we should ask ourselves this question: “When was the last time we spoke to someone in a spiritual song?” God wants
us to move on in the Spirit and experience spiritual gifts. It is of note in verse 9 of this chapter that the titles “Spirit of God” and
“Spirit of Christ” are used interchangeably. This is not only a great argument for the deity of Christ but it shows that “the Father and
the Son are related to the Spirit in the same way.” (15)
We have mentioned before how in Genesis 1:2 the Spirit of God “hovered” over the old creation as it was being formed. Now
we see that the Spirit of God in a sense hovers over us as God’s new creation. His creative work within us and within the church
will apparently be much more spectacular than his glorious original work with the old creation.
“But if Christ is in you, your body is dead because of sin, yet your spirit is alive because of righteousness” (8:10). There
doesn’t seem to be a practical way of distinguishing between the Holy Spirit living in us and Christ living in us. There is simply no
way to divide the members of the God-head. There is one thing for sure. When God comes to live with us the old man has to go.
There is a real sense in which the old man within us has already been crucified with Christ (Gal. 2:20). There is another sense in
which this death must be worked out in our lives. This death is not a passive one where we are not involved. Indeed, it is a very
active one where we “die daily” (1 Cor. 15:31). As we have said before, we must “reckon” ourselves to be dead to the old life and
alive to the new. We are alive because of “imputed righteousness” or his righteousness that is now given to us.
“And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life
to your mortal bodies through his Spirit, who lives in you” (8:11). There are two things that seem to be indicated here. First, this
verse clearly applies to the coming resurrection of the dead. The verb form zōoporeō used here means “to cause to live, make alive,
or give life.” (16) We know from scripture that when the last trumpet sounds, those still living will be transformed into new and
glorious bodies and those already dead will be raised with their imperishable bodies. This will all happen in a “flash” or “twinkling of
an eye” (1 Cor. 15:52).
But there is a second thing implied here. God will not only raise us from the dead in the last day but he is already doing so in a
real sense. We are already commanded to consider ourselves as people who are “brought from death to life” (Rom. 6:13). We are
already transformed new creatures in Christ, body, soul and spirit. As a result we can even now walk in newness of life (Rom. 6:4;
Jn. 5:24; 1 Jn. 5:13). So we can see that God promises each of us a spiritual resurrection here and now. (17)
We can see by these verses that some religious denominations have made a dreadful mistake by denying the Holy Spirit, his
work and his gifts. Such an act is tantamount to locking up Christians and churches in a prison of carnal thinking which will war
against the spiritual development that Christ has in mind for his people.
OUR OBLIGATION TO THE SPIRIT
Therefore, brothers, we have an obligation—but it is not to the sinful nature, to live according to it. Romans 8:12
We have a daily obligation and responsibility and that is to live each day under the power of the Holy Spirit within us. We
have no debt to the flesh to live any longer under its power and influence. After all, what did the flesh ever do for us? If as
Christians we continue to live under the influence of the flesh, we are headed for trouble. Brown puts it in very simple terms: “If you
do not kill sin, it will kill you.” (18)
Thus we see the biblical pattern is for us to “put to death” the sin that is within us on a practical day-to-day basis. Paul says:
“For if you live according to the sinful nature, you will die; but if by the Spirit you put to death the misdeeds of the body, you will
live" (8:13). Putting to death the sinful nature is not something we ourselves can do in our strength. Only the Holy Spirit working in
us can accomplish this. He can do so as we “reckon” or “count” ourselves to be dead to sin (Rom. 6:11) and as we agree in putting
to death whatever belongs to the sinful nature (Col. 3:5). The Greek verb used in this verse is in the present tense and this indicates a
continuous action. (19)
Paul goes on: “because those who are led by the Spirit of God are sons of God” (8:14). We are not begotten sons like Jesus
but we are adopted sons. As we know from the Roman adoption procedure the adopted son lost all obligations and connections with
his former family and at the same time gained all the rights of a legitimate son in his new family. (20) Through Jesus we believers are
now sons of God in the fullest sense. As we live by the Spirit, Jesus is not ashamed to call us “brothers” (Heb. 2:11).
CRYING ABBA FATHER
For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by him we cry,
“Abba, Father.” Romans 8:15
This is certainly a well-known and well-worn passage to many believers. We are no longer slaves and no longer do we serve
in fear. We are now sons, even adopted sons, and we serve our Father in love. We have “received the Spirit of sonship” and
because of it we can call our Father “Abba” or “Daddy” (cf. Gal. 4:6). The ancient words of Hosea 1:10 have come to pass for us
Gentiles. We are now called “sons of the living God.” I think of the times back in the 1960s when John Kennedy sat in the White
House as President of the US. At the time he was probably the most powerful man in the whole world. Occasionally there were
pictures of little John playing under his desk while the president was working. What a position we have as sons of the Living God,
the King of the Universe. We can snuggle up beside his great throne and call him “Daddy.”
“The Spirit himself testifies with our spirit that we are God’s children” (8:16). In Jewish law, matters had to be verified by
the testimony of two witnesses (Deut. 17:6). We see here that the Holy Spirit is a witness on our behalf. Also, our own spirit
testifies along with the Holy Spirit that we are God’s children. In the Roman adoption, the process had to be witnessed so we see
here that our adoption into the family of God is also witnessed.
“Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in
order that we may also share in his glory” (8:17). In Roman society the adopted son had just as much right to be an heir as the
natural born son. So we are heirs of God, joint heirs with Christ.
Yet, there is a popular saying: “no pain, no gain.” How true it is that there is a cost of discipleship and sonship. We have
been running into the subject of Christian suffering several places in this book. The subject just won’t go away no matter how
much we postmodern western Christians would like it to. The message is simple, “no cross, no crown” (cf. 2 Tim. 2:12).
Jesus the natural Son of God was destined for suffering (Lk. 24:26). He was careful to point out to the adopted sons that
suffering would also await them (Jn. 15:20). He said, “…anyone who does not take his cross and follow me is not worthy of me”
(Mt. 10:38). We see here that suffering is presented as the normal state of the Christian. Paul has already discussed this truth in 5:3.
Here we see how far the modern and postmodern western church has fallen away from the biblical norm. Paul does not speak of
suffering for our own mistakes but suffering on behalf of Christ and his gospel. In western Christendom we somehow no longer
have a gospel that produces this kind of suffering.
OUR COMING GLORY
I consider that our present sufferings are not worth comparing with the glory that will be revealed in us. Romans 8:18
That old gospel song puts it well: “There’s a promise coming down that dusty road.” There has been a lot of dust, dirt and
flesh over the many centuries but the promise is still coming. It is the promise of glory for all of us who believe in Jesus. All the
trials and tribulations are nothing when compared to the glory that will be revealed in us. We have to use our “reckoning” once more
when we consider this. Although it doesn’t seem possible with our present situation and with the situation of the world, we still
“reckon” or “consider” (logizomai) in faith that it will come to pass. As we just said, Paul never gets away from the idea of Christian
suffering. Stott says that suffering and glory are the themes of this whole section. He says the two themes of suffering and glory
are “married” and that they belong together indissolubly. (21) However, again in 2 Corinthians 4:17 Paul says that these troubles we
experience are “light” and “momentary” when compared with our eternal glory that is coming.
Now Paul introduces a surprising and even shocking new element. He says “The creation waits in eager expectation for the
sons of God to be revealed” (8:19). Not only do we wait in eager expectation but the whole created order waits eagerly for the
revelation of God’s sons.
The creation was spoken into existence by the word of God so it always has a vital connection to the word and even responds
to the word. In some way that we do not understand the whole creation is in a sense personified and is anticipating the word of God
concerning renewed man to come to pass. There is some sort of “mysterious sympathy between the world
and man.” (22)
In a very real sense the fall of man in the garden dragged down the whole glorious created order. Because of that fall a curse
was placed on the ground and the creation began to endure many pains, problems and hardships. A sense of futility along with decay
and death resulted. Sin is almost like sand thrown into a delicate machine. There begins to be a creaking, groaning and overheating
as a result of it.
“For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that
the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God” (8:20-
21). What we see here is almost a replay of the Book of Ecclesiastes, which speaks of the existential absurdity and meaninglessness
of life lived “under the sun.” (23) We hear a similar thing from the world of science which assures us that our cosmos is running
down and is being depleted of usable energy. However, God has subjected the world in hope so that at the proper time its
redemption will come. Strangely though, “the transformation of the universe depends upon the completion of man’s transformation
by the working of God’s grace.” (24) Man can only complete his part of the transformation as he is found “in Christ.” As the
scripture has said, “Christ in you, the hope of glory” (Col.1:27).
This section of scripture has at the same time been neglected and abused. The church has not comprehended the wonder of
what is mentioned here and it is seldom spoken of in most places. The wonder is that there is an unspeakable glory coming to
faithful humanity. We have seen earlier how this glory is one sense is already available for us. Paul says in 1 Corinthians 2:9-10:
“…No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him—but God has revealed
it to us by his Spirit….” The whole natural order is waiting expectantly for man to get it together in Christ and to be what he was
meant to be in the beginning. The downside is that some have taken these scriptures and have unduly magnified man, claiming that
certain groups will become a class of proud and selfish “super Christians” in the last day. (25) The problem with this heresy is that
man is magnified at the expense of Christ who has made it all possible. We must not forget that these promises are real and they will
come to pass even in this age as well as in the next.
We know from scripture that our present world order is due to come to an end and that there will be new heavens and a new
earth. The scripture assures us that the present heaven and earth will be remade and restructured. It will be purged by the fires of
the last days and everything will be laid bare. Yet in 2 Peter 3:13 we read: “But in keeping with his promise we are looking forward
to a new heaven and a new earth, the home of righteousness.”
GROANS FOR GLORY
We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. Romans 8:22
The creation is groaning as we have seen and it continues to groan. We sense that groaning all around us as earthquakes,
floods, fires and numerous other natural disasters take their toll. Many Jewish traditions portrayed the time nearing the end of the
age as a time of “birth-pangs” as is seen in Matthew 24:6-8. These pangs were pictured as “messianic woes” in other places and it
was thought that these pangs and woes would usher in the messianic age. (26)
“Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as
sons, the redemption of our bodies” (8:23). The creation groans and we Christians groan in our half-saved condition. We have the
firstfruits of our salvation but we do not yet have the last fruits. That will involve our being clothed in unbelievable splendor as our
bodies are fully redeemed and changed. We will then be found in his likeness. No doubt, with this we will rejoice, but not only will
we rejoice, all creation will rejoice with us. Perhaps it is at this point that “…the trees of the field will clap their hands” (Isa. 55:12).
“For in this hope we were saved. But hope that is seen is no hope at all. Who hopes for what he already has? But if we hope
for what we do not yet have, we wait for it patiently” (8:24-25). The changes we speak of are related to the “blessed hope” of the
appearing of our Lord and Savior Jesus Christ (Tit. 2:13). Until this point we are caught in a dilemma, a tension, and we groan
awaiting our full adoption and redemption. This is what it means to be “between the times” between the “already” and the “not yet.”
In such times our correct Christian posture is to wait eagerly (27) and to wait in hope.
Philippians 3:20-21 assures us: “But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus
Christ, who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be
like his glorious body.” We are much like the people of Israel in the wilderness who received the firstfruits of Canaan as the spies
returned but who would have to wait for the full enjoyment of these fruits. Now we may enjoy the firstruits of the Spirit in our midst
but we must wait for the full harvest of the Spirit.
“In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself
intercedes for us with groans that words cannot express” (8:26). This is one of the great prayer passages of the Bible. Long ago
the Greek Pathagoras actually forbade his disciples to pray for themselves. He felt that they in their ignorance could never know
what was appropriate for them. (28) We also have a similar problem and the Spirit has to help us in our weakness. Probably the worst
thing that could happen to us would be for God to answer all of our prayers. Some of our prayers are selfish and totally out of
alignment with the divine purpose for us.
We learn here about the blessed truth that the Holy Spirit actually intercedes for us. And as we could guess, he is groaning.
What fortunate people we are though. The Holy Spirit intercedes for us and we also learn in scripture that Jesus himself intercedes
for us (Heb. 7:25). All this goes on constantly and without our knowledge. Both the Holy Spirit and Jesus know for certain what we
really need and their intercessions for us will not go unheeded by the Father in Heaven.
“And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for the saints in accordance with
God’s will” (8:27). We essentially have the triune God working on our behalf through prayer and intercession. In Revelation 8:3-4
we see that even the angels are involved in the matter of intercession. We see them placing our prayers on a golden censer and along
with incense offering them up to heaven. Yes, we are blessed people!
HEAVENLY BENEFITS
And we know that in all things God works for the good of those who love him, who have been called according to his purpose.
Romans 8:28
From this point onward in Romans 8 Paul takes wings and soars to sublime heights unequaled anywhere else in the New
Testament. “His great Spirit-directed mind now sweeps over the whole plan and purpose of God from a past eternity to an eternity
still to come, from the divine foreknowledge and predestination to the divine love from which absolutely nothing will ever be able to
separate us.” (29) This is such a precious portion of the Bible that many Christians have committed it to memory.
Perhaps the only passage that could compare with this one is found in Ephesians 1:3-14. In this passage we also learn of God’
s choosing us before the world was formed that we might live before him in love and without blame forever.
It is obvious that this grand relationship with God is one of love. In 1 Corinthians 8:3 it is said: “But the man who loves God
is known by God.” For those who love him and know him, God is ever at work to conform all things to their good. Yes, there will
be persecution but nevertheless the one who knows God will be blessed through it all. This whole creation belongs to God and when
he wants to bless us the creation will quickly join in to make that blessing abound. Conversely, when God decides to bring a curse,
even the stars in their courses will fight against us as they did in the case of Sisera long ago. (Jud. 5:20).
The verb synergei (works together) used here is in the present tense and conveys the idea of a continuing activity. (30) In other
words, God is presently working for this purpose and will continue to work for it. All this reminds us of that great verse in Jeremiah
29:11 which assures us in these words: “‘For I know the plans I have for you,’ declares the LORD, ‘plans to prosper you and not to
harm you, plans to give you hope and a future.’”
Paul now continues on as he soars to the heights of glory. He says: “For those God foreknew he also predestined to be
conformed to the likeness of his Son, that he might be the firstborn among many brothers” (8:29). We see here that we were
foreknown to God. The word used here is ginosko and it has the meaning of being known intimately and by experience. There are
no surprises in the Kingdom of God for he knows those who are his (2 Tim. 2:19).
Because God knew us he also predestined us. The idea here is that God predestined us to look like himself. Originally humans
were made in the image or likeness of God as we see from Genesis 1:26. The fall greatly marred that image in ways that we could
hardly imagine. Now God’s purpose is to remake us in the image or likeness of his Son (1 Jn.3:2). God wants us all to look and act
like Jesus. Those earlier disciples were like “firstborn” of the flock. Obviously, there would be many brothers after them (Heb. 2:
12).
“And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified” (8:30). This
passage (29-30) is often referred to as “the golden chain.” It describes a five-step program wherein God brings people to himself
and to glory. (31) True believers are foreknown, predestined, called, justified and glorified. This is not all future, but it is happening
now. Osborn points out that “glorified” is not future but is in the Greek aorist tense indicating something that has happened. The
other verbs in this string are also aorist. (32) In 2 Corinthians 3:18 we read: “And we, who with unveiled faces all reflect the Lord’s
glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit.” Our
foreknowledge, predestination, calling, justification and glorification are all “done deals” in a real sense and we can begin in some
ways to enjoy them all right now.
WHO CAN BE AGAINST US?
What, then, shall we say in response to this? If God is for us, who can be against us? Romans 8:31
When my wife and I went to Israel in 1989 as Christian workers we went by simple faith in the Almighty God. I remember at
the time we wrote at the top of every personal financial record “Underneath are the everlasting arms.” This is taken from that grand
passage in Deuteronomy 33:27, “The eternal God is your refuge, and underneath are the everlasting arms...” We proved that passage
true and somehow God began to underwrite all the expenses of our ministry. Today after more than twenty years and even after our
official ministry time has ended there, God is still faithfully supplies and on a monthly basis we still continue to write the same words
atop each of our financial pages.
If the Almighty God is for us who would dare be against us? In Psalm 118:6 there is a beautiful passage: “The LORD is with
me; I will not be afraid. What can man do to me?” Indeed, the Old Testament speaks often of God watching over his people and
being “with” them and “for” them. (cf. Ps. 56:9; 118:6; Ezek. 34:30). If they are challenged by anyone it is a challenge to God. For
those of us who are parents or grandparents, when someone comes against our young children in a threatening way our children
don’t have a problem, we have a problem and we are usually right there to settle that problem.
“He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all
things?” (8:31-32). This is another of Paul’s arguments from the greater to the lesser. He is saying that “if God has paid the highest
price why would he quibble about anything less?” (33) It is interesting that the word “spare” used here (epheisato) is the very same
word used in Genesis 22:12 (Greek Septuagint version). This was the story of Abraham not withholding his only son Isaac from
sacrifice to God. (34) On that same hill of Moriah or Zion, God did not withhold his only son many centuries later (John 1:29). With
Jesus the very best of heaven is given to us. God will surely not fail to give to us all other things abundantly through him.
“Who will bring any charge against those whom God has chosen? It is God who justifies” (8:33). We have seen that our total
justification was accomplished by God before the foundation of the world. How can others condemn us since we are justified by
God? Court is over! Furthermore, how can Satan condemn us because he certainly knows about our true and eternal condition?
His many condemnations are but a bluff. His condemnations will be thrown out of court.
“Who is he that condemns? Christ Jesus, who died—more than that, who was raised to life—is at the right hand of God and
is also interceding for us” (8:34). How can we be condemned with Jesus Christ the Son of God as our advocate or defense
attorney? (1 Jn. 2:1). After all, he has never lost a case. He has now ascended and is seated on the right hand of God. This is
surely a reference to Psalm 110:1. It is of note that this Psalm is the most quoted Old Testament passage in the New Testament. It
is quoted thirteen times, with five quotes in Hebrews alone. (35) In the book of Hebrews (Heb. 7:25) we see that Jesus “is able to save
completely those who come to God through him, because he always lives to intercede for them.”
“Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or
sword?” (8:35). Paul here lists a number of things that could come against us in an attempt to separate us from Christ’s love. First
he lists trouble and hardship. Today Christians are facing such things all over the world. We think of the financial chaos that has
descended on the world at this time. Many families are facing extremely difficult financial challenges. Such things must not cause
our love for Christ grow cold. Then there is persecution, which seems primarily of a religious nature. Many Christians in Moslem
countries and elsewhere are facing severe persecution at present, even to the point of death. We do not hear of them turning back
from Christ, but rather they are rejoicing and their churches are growing.
The other perils include famine and nakedness which many Christians face in Third-World countries. Still they do not give
up. Then there is danger and sword. There is always the danger of having children or property taken away because of being a
Christian. Some traces of this are now beginning to show up in the western world. Finally there is the sword. This was the
standard mode of execution in Bible times. According to tradition Paul himself would in the end face the sword and be executed
with it. Time and again we have mentioned how suffering goes hand and hand with real Christianity.
Long ago the Psalmist (44:22) had sensed such things would come upon God’s elect. Paul quotes him saying: “As it is
written: ‘For your sake we face death all day long; we are considered as sheep to be slaughtered’” (8:36). If Jesus our Master, as
the Lamb of God, faced slaughter, why would we think it strange if he bids us follow him. The early church father Tertullian stated:
“The blood of the martyrs is the seed of the church.” In 1 Peter 4:13 we are challenged: “But rejoice that you participate in the
sufferings of Christ, so that you may be overjoyed when his glory is revealed.” As Osborne states, “Every time Satan conquers the
saints by killing them, they conquer him by being killed.” (36)
MORE THAN CONQUERORS
No, in all these things we are more than conquerors through him who loved us. Romans 8:37
The word used here for “more than conquerors” is hupernikōmen, and it could have the meaning of “super-conquerors.”(37)
We are reminded of Philippians 4:13: “I can do everything through him who gives me strength.”
Paul goes on to say: “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the
future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God
that is in Christ Jesus our Lord” (8:38-39). Our life or even our death cannot separate us from Christ. Whether we live or die we
are with him. Evil angels cannot harm us and certainly the good ones will not, since they are sent to minister to us.
Paul may then refer to the hosts of supernatural entities that also cannot separate us from Christ, whether demons or other
powers. We cannot be haunted by the past, hindered in the present or fearful of the future. It may be that Paul is dealing with
cosmic opposition as he goes on. It is possible that the “height and depth” mentioned here is not only referring to profundity and
mystery but that they probably related to astrological thought. (38) Still, absolutely nothing in all creation, the seen or the unseen, can
separate us from Christ and his love.
CHAPTER 9
BUT WHAT ABOUT ISRAEL?
I speak the truth in Christ—I am not lying, my conscience confirms it in the Holy Spirit—I have great sorrow and unceasing anguish
in my heart. Romans 9:1-2
It is amazing how Paul could move from the most profound joy of chapter 8 to the most profound sorrow of chapter 9.
When he looked at Christ he was filled with joy but when he looked at Israel, his own people, he was filled with sorrow. (1) In fact,
there is such an abrupt transition between these chapters that some have felt them unnatural and disconnected from the theme of
Romans. However, we must remember what we have said previously in chapters 1-4, about the importance of Israel and the Jewish
people in Paul’s gospel. We can then understand how chapters 9, 10 and 11 are absolutely necessary and germane to the epistle.
Although Paul was apostle to the Gentiles, yet the Gentile church he was founding could never be complete without Israel (cf. Eph. 3:
6). In fact, it would be the Gentile church that would ultimately make Israel jealous enough to accept the Lord Jesus (Rom. 10:19).
There may have been other factors involved here. Paul’s countrymen had great difficulty accepting him and his ministry to
the Gentiles. It is possible that some of the Jewish church members in Rome had similar feelings about Paul. No doubt he was
anxious to convince them that he was not just pro-Gentile but pro-Jewish as well.
Finally, there was the imagined problem with God and his ability to maintain a covenant. Paul has just made some astounding
claims about the security of the believer under the New Covenant in Romans 8. Yet, someone could surely object that if God could
not maintain the Old Covenant with the Jews perhaps he would not be able to maintain the New Covenant with the Gentiles.
Obviously, the character of God was at stake for some. (2)
“For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, those of my own race”
(9:3). Cursing (anathema) in Israel was a rather common idea, but a severe one. We remember how Achan was cursed for
coveting and taking to himself some sacred items during the battle of Jericho (Josh. 7:1ff.). Since the sacred items were devoted to
God for utter destruction, Achan, his family and all his possessions were totally destroyed by the people of Israel. The meaning of
anathema always contains the ideas of being doomed, devoted to destruction, cursed, or in this case being cut off from Christ. (3)
This passage reminds us of the great leader Moses who said a similar thing concerning Israel. He cried to God: “Oh, what a
great sin these people have committed! They have made themselves gods of gold. But now, please forgive their sin—but if not, then
blot me out of the book you have written” (Exo. 32:31-32).
Paul continues to speak of “the people of Israel. Theirs is the adoption as sons; theirs the divine glory, the covenants, the
receiving of the law, the temple worship and the promises. Theirs are the patriarchs, and from them is traced the human ancestry
of Christ, who is God over all, forever praised! Amen” (9:4-5). As Paul mentioned earlier in the epistle, the Jewish people are
endowed with many benefits. Here he mentions several spiritual privileges. First of all they are sons of God as we see in a number
of places in the Bible (Exo. 4:22; Hos. 1:10; 11:1).
They have also beheld the divine glory or the Shekinah (Exo. 16:10; 24:16-17; 29:43). This is something that so few faith
people have experienced over the many centuries. It must have been a great encouragement for the Israelites to be led in their many
journeys by a supernatural pillar of cloud by day and a pillar of fire by night (Exo. 13:21). God was present with them for all to see.
The Jewish people also possessed the covenants, those made with the patriarchs and with Israel, for instance, the covenant of
circumcision. Also, no other people on earth had ever received a law from the hands of God. No other people on earth had enjoyed a
divinely instituted Temple and its system of worship. No other nation before them had personally received God’s sacred promises, or
enjoyed God-led patriarchs. But most of all, it was to Israel and Israel alone that the Christ or Messiah was initially revealed. What a
special position Israel enjoyed with God. In Psalm 147:19-20 it is written: “He has revealed his word to Jacob, his laws and decrees
to Israel. He has done this for no other nation; they do not know his laws. Praise the LORD.”
With his earlier statement “Christ, who is God over all, forever praised! Amen,” Paul openly declares that Christ is God.
There are several other places in scripture where Christ is alluded to as God, such as in John 1:1, and Colossians 2:9. (4)
DID GOD MAKE A MISTAKE?
It is not as though God’s word had failed. For not all who are descended from Israel are Israel. Romans 9:6
Now the Lord introduces us to the mystery of the “remnant.” Without some understanding of this very deep and profound
mystery it would be impossible for us to make sense of God’s dealing with Israel and even with the church for that matter. No, God
did not make a mistake. He does not make mistakes because he knows the end from the beginning (Isa. 46:10). No matter how bad
it looks for Israel or the church, God’s plan has not failed. The secret is that all the descendants of Israel are not of Israel. They
never were. God has always had his faithful remnant. Even in the dark days of Elijah when the prophet thought he was the last true
Israelite on earth, God reminded him that there was still a faithful remnant of 7000 in Israel who had not bowed to Baal or kissed his
image (1 Ki. 19:18).
“Nor because they are his descendants are they all Abraham’s children. On the contrary, ‘It is through Isaac that your
offspring will be reckoned’” (9:7). Keener remarks about this that most Jewish people believed themselves saved, contrasting
themselves with the Gentiles. Of course, they would have seen their salvation as beginning with the choice of Abraham. He points
out how Paul makes clear that mere ethnicity cannot be proper grounds for salvation, and that this is taught by numerous Old
Testament texts, such as Numbers 14:22–23; Deuteronomy 1:34–36; and Psalm 95:8–11. (5) Stott goes on to state this principle with
great simplicity: “There have always been two Israels, those physically descended from Israel…on the one hand, and his spiritual
progeny on the other.” (6)
We see in the above scripture passage that this spiritual progeny began at the outset of Israel’s history with Isaac being
chosen rather than Ishmael. Of course, Ishmael was supposed to have had the birthright and numerous rich spiritual blessings from
his father Abraham. God decided otherwise and chose Isaac, the seed of promise, to be the heir. Had God not made this choice the
patriarchal list would have read Abraham, Ishmael, etc., etc.
“In other words, it is not the natural children who are God’s children, but it is the children of the promise who are regarded as
Abraham’s offspring” (9:8). Edwards remarks: “Herein lie the seeds of the idea of the remnant…. Obviously what constitutes Israel
is not biological generation, but the supernatural endowment of God’s promise.” (7) Abraham had waited in faith until he was one-
hundred years old and his wife Sarah was ninety. It was at that impossible age that Isaac was finally born. God’s heritage works by
faith as Paul has pointed out many times already in Romans.
As Christians this should not surprise us in the least. Our Christian lives also operate from faith to faith, and our lives also are
based upon God’s promises. We cannot fail to draw out some conclusions for us as well as for Israel. God still operates on the
concept of a faithful, holy remnant that he himself chooses. We see this in the words of Jesus in Matthew 22:14: “For many are
invited, but few are chosen.” Jesus also gives us this warning in Matthew 7:21: “Not everyone who says to me, ‘Lord, Lord,’ will
enter the kingdom of heaven, but only he who does the will of my Father who is in heaven.” Then there are Jesus’ words in his final
hours: “I am not referring to all of you; I know those I have chosen…” (Jn. 13:18). We must remember that in the midst of the
masses of so-called Christianity today God maintains a faithful and holy remnant for himself.
Paul continues regarding Israel: “For this was how the promise was stated: ‘At the appointed time I will return, and Sarah will
have a son’” (9:9). Due to the greatly advanced ages of Abraham and Sarah this promise was almost laughable and in fact, Sarah did
laugh (Gen. 18:15). Although the Lord rebuked her for laughing, it is interesting that the child was later named “Isaac” which means
“laughter.” Little Isaac was therefore the child of promise and God chose him over the natural born and firstborn Ishmael to be the
faith heir.
Now the choice of Isaac might seem to be a sensible one from the physical perspective. Ishmael had the disposition of a wild
man and a man whose hand was always against all his brothers. He was also a man filled with hostility (Gen. 16:12). Isaac seemed
to be a quieter sort who apparently spent time meditating on the things of God (Gen. 24:63). Ishmael also had an ignominious birth,
being the son of Abraham’s slave woman, Hagar. So, this choice by God might make some sense. However, the next choice makes
no sense at all. Let us look at it.
“Not only that, but Rebekah’s children had one and the same father, our father Isaac” (9:10). When God made a sovereign
choice over Isaac and Rebekah’s children, both were still in the womb. They had both been fathered by Isaac and conceived by
Rebekah. They were both obviously in the faith line and in the covenant heritage. Esau who was born first should have been the
logical choice for the faith heir of Isaac.
“Yet, before the twins were born or had done anything good or bad—in order that God’s purpose in election might stand: not
by works but by him who calls—she was told, ‘The older will serve the younger’” (9:11-12). We can understand that God is
speaking in terms of the spiritual and not the physical. We remember that Jacob never did exercise any power over his brother Esau
in the physical sense, and that Esau was never really subject to him. However, regarding the special spiritual covenant with Israel,
Jacob exercised immense authority over Esau and his heirs as is mentioned much later in Malachi 1:1-4.
Paul concludes: “Just as it is written: ‘Jacob I loved, but Esau I hated…’” (9:13). This seemingly harsh statement is not
really palatable to the western mind today. But actually this statement is not as harsh as it seems. The word for “hate” (miseō)
means to love to a lesser degree as used here. The basic idea is, “Jacob I loved, but Esau, I loved less.” (8) The very same word
miseō is used in Luke 14:26, where Jesus says to those who would follow him: “If anyone comes to me and does not hate his father
and mother, his wife and children, his brothers and sisters—yes, even his own life—he cannot be my disciple.” Again the same root
word is used in John 12:25, where Jesus says: “The man who loves his life will lose it, while the man who hates his life in this world
will keep it for eternal life.”
We must understand that God’s choices are not based upon some whim of his but upon his great redemptive purposes for the
earth. We get some idea of how those redemptive purposes might have worked out had Esau been the chosen one. Many centuries
later the newborn Messiah from Abraham’s line was hotly pursued by an enraged king. The pursuer, King Herod, was so insistent
upon destroying the baby Jesus that he had all the young male children in the Bethlehem area murdered (Matt. 2:16). We know from
history that King Herod was not actually of Jewish descent but was of Idumean of Edomite origin. Of course, the Edomites were
the descendants of Esau.
IS GOD UNJUST?
What then shall we say? Is God unjust? Not at all! For he says to Moses, “I will have mercy on whom I have mercy, and I will have
compassion on whom I have compassion.” Romans 9:14-15
Not only is God not unjust, but he is scrupulously fair in his dealings with human beings. However, his ways are far beyond
our comprehension. God , the Creator of the Universe, is free to show mercy and compassion on whomever he chooses. Paul adds
to this: “It does not, therefore, depend on man’s desire or effort, but on God’s mercy” (9:16). It is clear that no human being is
worthy of this mercy and compassion. Guzik has remarked that “Mercy is not getting what we do deserve.” (9) Rather than our
grumbling about the Lord’s mercy which is shown to some and not shown to others, we should rejoice that God has seen fit to
show mercy on anyone at all.
“For the Scripture says to Pharaoh: ‘I raised you up for this very purpose, that I might display my power in you and that my
name might be proclaimed in all the earth’” (9:17). God’s dealing with Pharaoh some 3500 years ago is one of the classic dramas of
all times. Although some today may be offended regarding God’s actions toward Pharaoh, we must realize that this is a most
important and crucial epic in salvation history. Through God’s actions with Pharaoh his elect people Israel were delivered out of
slavery and from probable destruction. This event became a type and pattern of our salvation. So because of God’s actions with this
stubborn monarch, multiplied millions have come to know and experience God’s saving grace.
“Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden. One of you will say
to me: ‘Then why does God still blame us? For who resists his will?’” (9:18-19). When we look closely into the story we realize
that God is not really to blame for Pharaoh’s hard heart. According to someone’s count this hardening process concerning Pharaoh
is mentioned at least fifteen times in Exodus chapters 7—14. Keener explains how it is clear that God hardened Pharaoh’s heart as
seen in Exodus 9:12, 35; 10:27 and 11:10. However, this was not before Pharaoh had hardened his own heart in Exodus 7:22; 8:15,
32. (10) Thus man is responsible for his sin and perdition and not God. In Ezekiel 18:23, God asks: “Do I take any pleasure in the
death of the wicked? declares the Sovereign LORD. Rather, am I not pleased when they turn from their ways and live?”
It seems that Paul is actually quite indignant with one who would make such a complaint as this in the first place. He asks:
“But who are you, O man, to talk back to God? Shall what is formed say to him who formed it, ‘Why did you make me like this?’”
(9:20). Osborne remarks: “Paul challenges the legitimacy of this complaint. He is saying not that there is no answer, but rather that
there is no right to ask such a thing.” (11) Who are we as little clay pots to question the potter on his intentions and wisdom in making
pots? Stott says here: “Refusing to allow God to be God, they even attempt to reverse roles, as if the potter had become the pot and
the pot the potter.” (12)
Paul asks: “Does not the potter have the right to make out of the same lump of clay some pottery for noble purposes and
some for common use?” (9:21). The potter has the right to make whatever he wishes. He can make a pot that would grace the
table of kings or he can make a chamber pot for carrying out wastes for the very poor. The clay has absolutely no say in the matter.
This picture is no doubt taken from Jeremiah 18:1-6, where the prophet was instructed to visit the potter’s house. He saw how the
potter could take a marred vessel and reshape into an entirely different one. The message for the House of Israel was that God could
do as he wished with them and they were simply clay in the potter’s hands (cf. Isa. 45:9; 64:8). Barnes adds that “nowhere is there
to be found a more cutting or humbling reply to the pride of man than this.” (13)
“What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath—
prepared for destruction? What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared
in advance for Glory — ” (9:22-23). It appears here that God continues to tolerate those who are evil, not ending the world
immediately, for the sake of those who are being saved. In 2 Peter 3:9 we read: “The Lord is not slow in keeping his promise, as
some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance.”
In the celebration of the Jewish Passover as the plagues upon Egypt are considered it is customary for participants to pour a
drop of wine from their cup at the mention of each plague. This is meant to be an expression of sorrow for the Egyptians who were
slain in order that Israel could be delivered. The Bible says, “Since you are precious and honored in my sight, and because I love
you, I will give men in exchange for you, and people in exchange for your life” (Isa. 43:4). God’s strange acts of rejecting some
people cannot be understood except by his redemptive choice and plan of showing mercy to others. Obviously it was horrible that
Pharaoh’s whole army was destroyed in the sea. However, it was a wonderful result of grace that multiplied millions through the
ages have been saved because of God’s deliverance of Israel.
GOD CHOOSES GENTILES
—even us, whom he also called, not only from the Jews but also from the Gentiles? Romans 9:24
No, God is not unfair in his dealings with men. We see here that God was not just interested in Israel being saved but he is
also interested in Gentiles being saved. This deep mystery of Gentile salvation is hinted at throughout the Old Testament. In Bible
times many Gentiles actually joined with his covenant people, but the New Testament makes clear that there is much more in store
for believing Gentiles. We will get a better insight into this mystery in chapter 11 of this section, but let us consider some scriptures.
Paul quotes from a prophet to the northern ten tribes of Israel: “As he says in Hosea: ‘I will call them ‘my people’ who are not my
people; and I will call her ‘my loved one’ who is not my loved one,’ and, ‘It will happen that in the very place where it was said to
them, ‘You are not my people,’ they will be called ‘sons of the living God’” (9:25-26). It is interesting indeed that Paul uses
prophetic scripture here which was explicitly spoken to the northern ten tribes of Israel and he applies this scripture directly to the
Gentiles.
This would make very little sense if we did not understand some principles of how prophetic scripture is used and
interpreted. Stott enlightens us: “In order to understand Paul’s handling of these texts, we need to remember that, according to the
New Testament, Old Testament prophecies often have a threefold fulfillment. The first is immediate and literal (in the history of
Israel), the second is intermediate and spiritual (in Christ and his church), and the third is ultimate and eternal (in God’s
consummated kingdom).” (14)
Obviously, we are bumping up against mysteries that are too great for us to fully comprehend. For instance, there remains a
great mystery of exactly how the literal “lost tribes” of Israel will ever be restored, although the Bible assures us that they will (Ezek.
37:16-22). They have been dispersed now for some 2700 years. In Israel today there is a great move on to bring these literal lost
tribes back home. Many have already returned. Thousands have come from Ethiopia on massive airlifts. These Ethiopians through
the centuries maintained a simple form of pre-Talmudic Judaism and claim to be from the tribe of Dan. On one occasion, 15,000
were flown home from Ethiopia in one weekend.
A good number who claim to be from the tribes have returned from India and other points. Of course, close to a million and
a half Jews have returned from the scattered areas of the old Soviet Union since 1989. Some of these from the Caspian Sea area
were known as Tats and traced their lineage back to the ten lost tribes. We will have to wait and see how God continues to handle all
this in the immediate and literal sense. However, in the intermediate and spiritual sense we can be assured that multiplied millions of
Gentiles have now joined together with Israel because of their salvation in Jesus the Messiah.
Now Paul goes back to the idea of Israel’s remnant that we mentioned earlier: “Isaiah cries out concerning Israel: ‘Though the
number of the Israelites be like the sand by the sea, only the remnant will be saved’” (9:27). The idea of the remnant in Israel is very
old. We see an ancient type and pattern of this in Noah and his family. In that instance God brought a great flood destroying the
whole world and all the people in it, but he left the holy remnant of Noah and his family. The prophets of Israel continued to develop
this mystery. In the above passage Paul is quoting from Isaiah 10:22-23. We see other clear and important prophecies such as
Amos 3:12 and Micah 2:12; 5:7-8, which also deal with the remnant. The idea of “remnant” is a popular subject particularly with
Jeremiah. We see many other instances of the “remnant” idea in Isaiah, Ezekiel, Micah, Zephaniah, Haggai and Zechariah.
We are beginning to understand why the Book of Romans makes such an intense study for us. All through the book Paul is
revealing great mysteries, one right after the other. Some of these have been hidden since the foundation of the world and now he
opens them up to us. In pondering all this, Calvin once sighed: “If we wish fully to understand Paul, almost every word must be
examined.” (15)
Actually the idea of the remnant is exceedingly complex. It is clear in scripture that the righteous “remnant” or “seed” of
Abraham continued to contract until it ultimately became Christ alone. It then began to expand to include all those who are in Christ.
(16) One of the critical scriptures for our understanding of this is found in Galatians 3:16. Here Paul says: “The promises were
spoken to Abraham and to his seed. The Scripture does not say ‘and to seeds,’ meaning many people, but ‘and to your seed,’
meaning one person, who is Christ.” In the Hebrew language, unlike the English, the word “seed” can be designated singular or
plural. In the verse to which Paul has reference, Genesis 22:18, it is surprisingly singular. So in Galatians 3:29 Paul sums it up: “If
you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.”
To all this Paul adds: “For the Lord will carry out his sentence on earth with speed and finality” (9:28). It is probably for this
reason that Jesus is so insistent in commanding us to “watch” (Mk. 13:37). It is clear from Jesus’ teaching that when end-time
things begin to happen they will develop with alarming and amazing speed. We must be watching and ready just as the wise virgins
of long ago (Mt. 25:1 ff.). In Revelation 1:1 we see the expression “what must soon take place.” It is interesting that the word for
“soon” (en tachei) indicates a future event that is coming with suddenness or swiftness. It is from this term that we get our
mechanical word “tachometer.” (17) Here we are reminded of Zephaniah 1:14: “The great day of the LORD is near—near and
coming quickly.”
Paul begins to conclude this section saying: “It is just as Isaiah said previously: ‘Unless the Lord Almighty had left us
descendants, we would have become like Sodom, we would have been like Gomorrah’” (9:29). Here Paul in speaking of the
remnant uses the word “descendants” (NIV). In the Greek this word is sperma and is translated “a seed” (singular in the Greek). We
can see how true are Barrett’s words that the “remnant” [sarid] and the seed [sperma] were alike reduced to one in Christ. (18)
Therefore if we are to be in Israel today it is necessary for us to be “in Christ.” All God’s eternal promises are summed up in him.
Outside of this covenant there is only disaster, disgrace and loss. Isaiah and Paul compare it with the great wastelands where
the ancient cities of Sodom and Gomorrah once stood. Today this area around the Dead Sea is barely habitable. This wasteland of
sand and salt covers hundreds of square kilometers. It is the lowest inhabitable spot on earth (422 meters or 1,385 ft. below sea
level), and is frequented by occasional Bedouin, camels, wild goats, a few leopards and some adventurous sunbathers lounging at the
Dead Sea. It is one place on earth where the curse of Genesis seems especially evident.
ISRAEL STUMBLES OVER THE STONE
What then shall we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith; but
Israel, who pursued a law of righteousness, has not attained it. Romans 9:30-31
What contradictory truths we seem to have here. Israel pursued righteousness in an almost fanatical manner over the many
centuries but failed to attain it while the Gentiles didn’t pursue it at all and found it. As God says in Isaiah 65:1: “I revealed myself to
those who did not ask for me; I was found by those who did not seek me. To a nation that did not call on my name, I said, ‘Here am
I, here am I.’” Israel pursued righteousness through the law and the Gentiles who didn’t pursue it found it by simple faith in Jesus.
As Jeremiah 23:6 has it: “This is the name by which he will be called: The LORD Our Righteousness.”
Paul asks why Israel could not attain righteousness: “Why not? Because they pursued it not by faith but as if it were by
works. They stumbled over the ‘stumbling stone’” (9:32). Sadly, “they sought the right goal by the wrong means.” (19) Since Israel
pursued righteousness by the law, the simple faith in Jesus the Messiah was a great stumbling block to her. Israel had many
scriptures instructing her on the importance of faith. Among these were Habakkuk 2:4, Psalm 130, and Psalm 32. So instead of
humbling herself and accepting God’s salvation she went stumbling over the rock of offense. (20)
There was something about the concept of the stone or cornerstone that fascinated early Christians. We see references to it
in many places in the New Testament, such as in Acts 4:11, Ephesians 2:20 and 1 Peter 2:4-6. Paul here strings some more of his
pearls by weaving Isaiah 8:14 and Isaiah 28:16 together: “As it is written: ‘See, I lay in Zion a stone that causes men to stumble and a
rock that makes them fall, and the one who trusts in him will never be put to shame’” (9:33).
We remember how Jesus referred to himself as “the cornerstone” (Mk. 12:10) and how others did the same (cf. Acts 4:11; 1
Pet. 2:7). It is even thought that early Christians had some sort of “stone testimonium,” or a collection of Old Testament scriptures
illustrating Christ as the stone. (21) In Psalm 118:22-23 we read: “The stone the builders rejected has become the capstone; the
LORD has done this, and it is marvelous in our eyes.” It is interesting that Jesus used this passage to point to himself in some of his
final discussions with the Jewish leaders (Matt. 21:42).
In Jerusalem along several of the roads which have heavy foot traffic as well as vehicular traffic, the municipality has erected
a series of stone pillars. These are designed to keep vehicles from getting into the pedestrian’s lanes, as well as to keep pedestrians in
the safe footpaths. Since these stone pillars are not quite knee-high, they sometimes serve as stumbling-blocks for the unwary. So,
stones meant to guide and help people become their downfall. How strange it is that a stone meant to be the foundation stone of all
the ages can end up being the stumbling block for the nation of Israel, both then and now. There is not another stone of foundation
for Israel. As it is written in 1 Corinthians 3:11, “For no one can lay any foundation other than the one already laid, which is Jesus
Christ.”
CHAPTER 10
THE PROBLEM OF JEWISH UNBELIEF
Brothers, my heart’s desire and prayer to God for the Israelites is that they may be saved. Romans 10:1
We have already seen in Romans that Paul was a praying person. It seems the thing he prayed for most was the salvation of
his own people, the Jews. It was more than just a matter of prayer but it was his heart’s desire, his constant burden and his
continuing sorrow. Paul’s great heartache was that his own people, who had watched and waited for many centuries for their
promised Messiah, had somehow missed him when he finally came to them. How could the most religious people on earth miss their
own Messiah?
Paul says of Israel: “For I can testify about them that they are zealous for God, but their zeal is not based on knowledge” (10:
2). Paul is a man speaking from personal experience. Paul, a Jew, once belonged to the Pharisees, a very zealous Jewish sect. In
his earlier days when he was known as Saul of Tarsus he excelled his contemporaries with his zeal for the law. He says in Galatians
1:14, “I was advancing in Judaism beyond many Jews of my own age and was extremely zealous for the traditions of my fathers.”
Young Saul was so zealous that he went to great lengths to persecute the newly emerging Christian church. He not only placed
Christian men and women in jail, but he journeyed to Damascus with special permission from the High Priest to persecute believers
there (Acts 26:1-11). We also see that Paul was a party to the murder of Christianity’s first recorded martyr, the deacon Stephen
(Acts 7:58).
Zeal is the one thing that really stands out about the Jews even today. On our many flights to and from Israel my wife and I
have often admired the zeal and devotion of religious Jews. They always gather somewhere in the plane for their morning prayers
and seem oblivious to everything else going on around them. They are a rebuke to us lazy Christians who may still be half asleep.
On buses in Jerusalem it would be the exception not to find some Jewish people reading the Psalms or reciting from their prayer
books. My wife and I were always amazed to watch Jewish people doing a total fast from food and water on the Day of
Atonement. Because transportation is forbidden on that holy day many of them would walk for hours across Jerusalem in the hot
sun in order to pray at the Western Wall.
Paul points out that the Jews indeed have zeal but that their zeal is not according to knowledge. The Greek word used here is
epignōsis, which means “full, correct, vital, experiential knowledge.” (1) Briscoe remarks that their zeal has the momentum of a
freight train, but one that has run off the tracks. (2)
THE DEAD-END STREET OF RIGHTEOUSNESS BY LAW
Since they did not know the righteousness that comes from God and sought to establish their own, they did not submit to God’s
righteousness.” Romans 10:3
Paul has diligently explained how both Jews and Gentiles are sinners. All through the Old Testament (Tanakh) God pointed
out that there is none righteous on earth (Psa. 14:3) and that all of our supposed righteousness is like filthy rags (Isa. 64:6) in
God’s sight.
The Jewish leaders in Paul’s day were no doubt taking pride in their position as God’s chosen people. They were busy
establishing their own righteousness but were not submissive to God’s concept of righteousness. The sad thing was that God’s own
righteousness was being offered to Gentiles and Jews alike as a free gift. It was told of the godly Presbyterian preacher, Robert
Murray McCheyne, that he was once passing out tracts and handed one to a well-dressed lady. She gave the minister a haughty look
and said, “Sir, you must not know who I am!” The kind minister replied, “Madam, there is coming a day of judgment, and on that
day it will not make any difference who you are!” (3)
We remember what Jesus said to the Pharisees in John 5:40: “…you refuse to come to me to have life.” We also remember
how Jesus wept as he looked at the city of Jerusalem. He cried in Matthew 23:37: “O Jerusalem, Jerusalem, you who kill the
prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under
her wings, but you were not willing.”
Paul goes on to admonish Israel saying: “Christ is the end of the law so that there may be righteousness for everyone who
believes” (10:4 ). “There has been a salvation-historical switch from the covenant of the law to the covenant of grace so that there
may be righteousness for everyone who believes.” (4) The expression “the end of the law” has been discussed before and we want to
remember this does not mean that Christ ended the law. We know in Matthew 5:17 how Jesus said: “Do not think that I have come
to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” Christ is the fulfillment of the law in that he
has brought an end to the law as a method of salvation for all those who believe, whether Jew or Gentile.
GOD’S SIMPLE WAY OF RIGHTEOUSNESS
Moses describes in this way the righteousness that is by the law: “The man who does these things will live by them.” Romans 10:5
Here Paul is referring to Leviticus 18:5. Clearly many Old Testament people thought they were supposed to live in the law and
by the law. However, the law was really an impossible way of righteousness and over the many centuries the interpretation of the
law became more and more complex. Because the law was perfect and humanity was imperfect it was impossible for anyone to do
all the things required by the law. James 2:10 sums it up saying: “For whoever keeps the whole law and yet stumbles at just one
point is guilty of breaking all of it.” We are reminded again that the main purpose of the law was not to make people righteous but to
point out their sin. The Israelites were thus never able to live by the law and keep its many demands. As Moses was coming down
the mountain with the holy tablets of the Ten Commandments, the people below him had just broken them all. (5) Moses in anger and
disgust threw the tablets down and broke them as well.
Paul continues: “But the righteousness that is by faith says: ‘Do not say in your heart, Who will ascend into heaven?’ (that is,
to bring Christ down) or ‘Who will descend into the deep?’ (that is, to bring Christ up from the dead)” (10:6-7). This section of
Romans has been a little difficult for interpreters over the centuries. It seems that this quote is taken in a rather free fashion from
Deuteronomy 30:12-14. It is of interest to us that this passage of scripture was handled rather freely in Jewish tradition and it seems
that Paul is continuing on with this approach. (6)
Robertson the Greek scholar tries to trace out Paul’s thought here. Paul is saying that there is no need to try to bring Christ
down from heaven to earth since that has already happened in the incarnation. Neither is there a need to try to bring him up from the
abyss (abusson). Likely the apostle is referring here to Hades or Sheol, the abode of the dead, where Jesus preached after his death.
Jesus was gloriously resurrected from this realm. Thus, both the incarnation and resurrection have already happened. (7)
There is nothing we can add to the gospel. We cannot do deep research into mysteries, or take long journeys across the seas
to try to find the truth. There is no need to look into the profound mysteries of the high heavens or the deep abyss. The truth of the
gospel is plainly set before all people and can now be easily understood.
“But what does it say? ‘The word is near you; it is in your mouth and in your heart,’ that is, the word of faith we are
proclaiming” (10:8). Paul is still making use of Deuteronomy 30:14 here. He seems to be saying that the saving word was present in
Israel. It was in their language, and in their mouths; in their common conversation day by day. How much more is this true with us
today since the Bible, God’s saving word, is the world’s most published book and is found in most US households. A lot of
households have numerous copies. In addition, the saving gospel can now be accessed by Internet from almost any place on earth
and in all the major languages of earth.
Now Paul gives the simple plan whereby we can be saved. Here it is in a nutshell and we don’t want to miss it: “That if you
confess with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved” (10:9).
To confess in this usage means to profess and to proclaim Christ as Messiah.
Anyone from a child to a backward tribesman can follow this easy plan of salvation. We notice here that confession is listed
before faith and not after it. This may have some significance and even Calvin puzzled over it. He cautions us that we must be
careful not to assign salvation to confession itself. (8) The construction and usage here reveals that “confession” has to do with
“calling on the name of the Lord.” (9) Other passages where confession is mentioned with a similar usage are Philippians 2:11 and
Hebrews 13:15. In both cases, that which is confessed is the name of Jesus and his lordship. Thomas Edgar adds: “The gospel
requires belief in the Lord Jesus Christ, and belief alone, in order for us to be saved. Salvation is by grace (a gift) through
faith.” (10)
This reminds us of two of the pillars of the great Reformation. These were sola fide (faith alone) and sola gratia (grace
alone). The gospel is so simple and yet we have spent twenty centuries trying to complicate it. He who confesses Jesus as Lord
with his mouth and believes in his heart is saved. This is why the gospel means “good news.” The world is filled with “works”
religions and none of them are ever called “good news.” Baptism as we said earlier is extremely important and some try to tie it in as
a part of the salvation process but this would amount to another “work” of salvation. A life of good deeds and holiness, walking in
the Spirit, witnessing, obedience, and so-forth are all critically important but they are not part of the saving process, only the result of
it. Salvation comes by grace and through faith. Not even faith is a “work” because it is really part of God’s gift package. We
remember what the Lord says in Ephesians 2:8-9: “For it is by grace you have been saved, through faith—and this not from
yourselves, it is the gift of God—not by works, so that no one can boast.”
After a person is saved by faith, Paul spells out his responsibilities in the next verse of Ephesians: “For we are God’s
workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do” (v. 10). Once we are saved
God asks us as his sons and daughters to work in his vineyard. But even this was something he planned and ordained somewhere
back in eternity.
Barclay remarks that these verses are of prime importance in that they give us evidence of the first Christian creed. The new
convert must be willing to declare “Jesus Christ is Lord.” (11) This public confession or profession was no small matter in New
Testament times. For the pagan to make such a confession openly in the Roman world was to risk a serious conflict with the
authorities. There was a very strong tendency among Roman rulers to require worship of the emperor as well as to have themselves
referred to as “lord” (kurios). In later times many Christians gave up their lives because they wouldn’t make such a declaration and
neither would they sacrifice to the emperor. The matter was even worse for the Jew. For him to make such a confession, meant
that he would also likely be cut off from family, friends and from his ancestral faith. In the Septuagint the word Kurios was
commonly used of God. Thus such a confession for a Jew would be considered blasphemous by other Jews
Today in the Middle East and throughout the world for that matter we have a thing reminding us of the Christian public
confession of Jesus as Lord. Hundreds of millions of Moslems confess five times each day in an open and public manner (many
times through loudspeakers) that their god Allah is supreme. We can understand by this how extremely important it is for Christians
to make this profession openly and publicly.
“For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved” (10:
10). The belief that brings salvation is not a mere intellectual belief with the mind but it is a belief with the heart, or the whole
person. The Bible tells us that even devils believe intellectually and they shudder (Jas. 2:18). The faith expressed in Jesus as Lord
must be sincere. What is believed in the heart must be confessed with the mouth. Jesus says in Matthew 10:32, “Whoever
acknowledges me before men, I will also acknowledge him before my Father in heaven.”
What a simple gospel! Clarke speaks of this gospel saying “it is simple, and very unlike the law, which was full of rites,
ordinances, ceremonies, perfectly fulfilled.” (12) In the account of the Philippian jailer’s conversion (Acts 16:30-31) Paul and Silas
seem to further simplify the salvation process. The jailer asked the question: “Sirs, what must I do to be saved?” They replied to
him, “Believe in the Lord Jesus, and you will be saved—you and your household.” He believed, was saved, and began to immediately
exhibit the good fruits of salvation. Obviously there are many things which accompany salvation. Yes, there is repentance or an
inward decision to change one’s course in life. Yes, there is confession before other people, but primarily there is the great grace of
God and the small faith of ours which is helped and increased as a part of God’s gift package. We remember how one poor and
needy man cried out to Jesus, “I do believe; help me overcome my unbelief!” (Mk. 9:24). Jesus immediately honored his weak faith
and healed his son.
What security and blessing salvation brings. “As the Scripture says, ‘Anyone who trusts in him will never be put to shame’”
(10:11). Here Paul repeats an important quotation from Isaiah 28:16 that he has previously used in 9:33. We note that the prophet
Isaiah makes a similar statement in Isaiah 49:23: “those who hope in me will not be disappointed.” Other translations of Isaiah 28:16
use such expressions as: “Will not panic,” “will not stumble,” or “will not act hastily.”
“For there is no difference between Jew and Gentile—the same Lord is Lord of all and richly blesses all who call on him, for,
‘Everyone who calls on the name of the Lord will be saved.’” (Rom. 10:12-13). In matters of God’s covenants there is a big
difference between Jews and Gentiles, as we have seen, but in matters of salvation there is no difference at all. All people are saved
the same way, by the great grace of God and by calling on his name in sincere faith. Here Joel 2:32 is quoted in much the same way
that Peter used it as he preached his great Pentecost sermon of Acts 2:21. The simple gospel truth is that everyone who calls on
Jesus the Lord will be saved. Again, that most famous passage of John 3:16 sums it up beautifully: “For God so loved the world that
he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.”
THE NEED OF A PREACHER
How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard?
And how can they hear without someone preaching to them? Romans 10:14
God often does his great work in a very simple and unsophisticated manner. He has decreed to have his saving gospel
distributed through preaching. In 1 Corinthians 1:21 we read: “For since in the wisdom of God the world through its wisdom did not
know him, God was pleased through the foolishness of what was preached to save those who believe.” The Greek word “preach”
(kēryssō) simply means to “herald” or to “announce” something.
Although the proclamation of the gospel message seems very simple, we must realize all the salvation history that underlies the
proclamation. Christianity is a faith that is grounded in history, literally thousands of years of history. It is not just a feeling or an
emotional experience that is entirely subjective. Stedman describes the conversion experience like turning on a light switch.
Suddenly there is light and power. However, behind that power is a very complicated process that includes dams, power plants,
generators, substations, transmission lines, and a host of other infrastructures. (13) God has been working over many centuries and in
many ways to make the good news available for us today.
From the beginning, preaching or proclamation was at the heart of the gospel and the commission of Jesus. Paul says: “…I
am compelled to preach. Woe to me if I do not preach the gospel!” (1 Cor. 9:16). It is sad that our “enlightened” generation, perhaps
more than any generation before it, has despised and loathed preachers and their preaching. It is even sadder to say that some
preachers thoroughly deserve this loathing. In the early years of American history preachers were held in much higher esteem.
Michael Brown tells of the visit of the famous minister George Whitefield to Middletown, Connecticut in the year 1740. He relates
how Nathan Cole, a farmer living some 12 miles out in the country, heard from a passing rider of Whitefield’s visit. He immediately
put his wife on the horse with him and they rode like they were fleeing for their lives. When the horse grew tired Cole would run on
foot until he was out of breath. They rode past farms that were already emptied of their people. As they arrived in the Middletown
area it seemed to be covered with fog and they heard what sounded like thunder. Soon they saw that it was due to the great masses
of horses and people that were assembled. They arrived in time to see Whitefield mount the stage. Cole described him as looking
angelic, and appearing like a man clothed with authority from the great God. After that sermon Cole, who had previously believed in
a works salvation, was stricken with an intense conviction of sin that lasted for two years. After that time Cole was wonderfully
born from above. (14)
“And how can they preach unless they are sent? As it is written, ‘How beautiful are the feet of those who bring good news!’”
(10:15). This passage is a quote from Isaiah 52:7, a scripture that was understood as a messianic one in Jesus’ time. (15) The original
scripture probably spoke of the exiles as they returned from their captivity in Babylon, but it certainly has to do with their second
return in this day. The large western suburb of Jerusalem with over 20,000 inhabitants is named from Isaiah 52:7 and is called
Mevasaret Zion. In the Hebrew of Isaiah 52 mevaser means to preach or herald good tidings. Thus the meaning is to herald good
tidings to Zion. Interestingly, today many evangelical Christians choose to live in these western outskirts of Jerusalem and they are
messengers bringing good tidings of God’s favor to the city. Messengers are said to have beautiful feet. May our feet be seen as
beautiful today.
Messengers, apostles and preachers must be sent out from God with his message and his authorization to deliver it. In older
days everyone knew that a preacher had to have a “call” from God to be in the ministry. Calvin states: “The gospel does not fall like
rain from the clouds, but is brought by the hands of men wherever it is sent from above.” (16) May we be willing to say with Isaiah
of long ago, “Here am I. Send me!” (Isa. 6:8).
ISRAEL MISSES OUT
But not all the Israelites accepted the good news. For Isaiah says, “Lord, who has believed our message?” Romans 10:16
Long ago the prophet Isaiah predicted that Israel would not listen to the message of salvation. He cried out: “Who has
believed our message and to whom has the arm of the LORD been revealed?” (Isa. 53:1). It is clear that the precious remnant of
Israel believed—a few simple fishermen around the Sea of Galilee and some waiting and watching souls in Jerusalem like Simeon and
Anna (Lk. 2:25-38).
“Consequently, faith comes from hearing the message, and the message is heard through the word of Christ” (10:17). In
Bible times it was not possible for people to possess a written copy of the scriptures. That would have cost them quite a fortune.
Instead, when people came together to worship, the Bible was read out loud. We see some instances in scripture where it was read
for hours at a time. So, it was important that people be good hearers of the word.
There is a great truth of scripture related to us here. We learn that faith is based on the word of God; upon hearing that
word. Salvation comes to us when we lay hold on the word of God and simply believe it. A lot of other blessings can come to us the
same way, by just believing what God has said and acting upon it.
Paul continues: “But I ask: Did they not hear? Of course they did: “Their voice has gone out into all the earth, their words to
the ends of the world” (10:18). Here Paul is probably referring to Psalm 19:4. Earlier we discussed General Revelation and how the
knowledge of the true God has been seen in creation throughout all times and in all places. Obviously the Special Revelation of the
gospel has not been heard literally in all the world even to this day. Bruce speaks of this scripture as a case of “representative
universalism” (cf. Col. 1:23). His idea is that wherever there was a Jewish community the gospel in a sense had been preached
there. (17)
Well, of course, in spite of a universal preaching there is not in any sense a universal surrender to the gospel. If God is so
interested in showing forth his General Revelation in earth and heavens he must be even more anxious for the Special Revelation of
his saving grace to be universal too. In Mark 13:10 we see that the gospel must be preached to all nations before the Lord’s return.
“Again I ask: Did Israel not understand? First, Moses says, ‘I will make you envious by those who are not a nation; I will make you
angry by a nation that has no understanding’” (10:19). This section of Romans is loaded with many Old Testament quotations. Here
Paul is dealing with Deuteronomy 32:21. It is good for us to quote this passage and examine it closely: “They made me jealous by
what is no god and angered me with their worthless idols. I will make them envious by those who are not a people; I will make them
angry by a nation that has no understanding” (Deut. 32:21). In the Hebrew it reads that they have made God jealous by what is not a
god (lo-el) and God will make them jealous by what is not a people (lo-am). (18) God is also saying that because they angered him
with vain things he will anger them with vain people.
As Gentile people it seems that there are two ways we can affect Israel. We can either make Israel jealous or we can make
Israel angry. Actually, the church has done a pretty thorough job of making Israel angry over the centuries. This was done through
subtle and sometimes even outright persecution, often resulting in Jewish deaths. The Jews are very angry that Christians were
indirectly responsible for the loss of six million of their people in the Holocaust. Still today Christians go to Israel and end up
offending the Jewish people by their haughtiness or by their ignorance. But there are other Christians today who make Israel jealous
with a good jealousy and envy. These Gentile Christians have often laid down their lives for Israel and have loved and served Israel
with a true and gentle love. Often their contributions bring tears of thanksgiving to Jewish eyes.
An author friend of ours, Marilynn Ahlin, relates an instance of making the Jewish people jealous. Some years ago in Israel
there was an evangelical Christian performance called Ha Brit or The Covenant. This was a large stage production with about
seventy performers and musicians including our friend. Marilynn tells us how this performance was presented in Hebrew on
eighteen occasions throughout the land of Israel. She tells of Israeli audiences that were actually brought to tears and how on one
occasion some 3000 Israeli soldiers whooped and threw their hats into the air in their wild approval. She told us of a Colonel in the
Israel Defense Force who was the manager of the kibbutz where they were staying. After the performance he said to her: “You
know Marilynn, you people, you Christians, are making me very jealous.” Marilynn asked what he meant by his statement. He
replied “Well, you are doing such a wonderful thing for Israel, creating this beautiful story of our whole history, but why haven’t we
Jews done that. You Christians are doing what we should have done, and it’s beautiful.”
Well, Paul goes on to quote Isaiah 65:1, saying: “And Isaiah boldly says, ‘I was found by those who did not seek me; I
revealed myself to those who did not ask for me’” (10:20). Once again the apostle points out that the Gentiles were not seeking God
and yet he revealed himself to them. He is talking here about us Gentile Christians. Paul is still focusing on the great grace of God
who has made himself known to unworthy people the world over.
But what does God say concerning Israel his beloved and chosen? “But concerning Israel he says, ‘All day long I have held
out my hands to a disobedient and obstinate people’” (10:21). God is pictured as very patient, reaching out his hands all day long.
Wuest remarks here: “The word ‘disobedience’ is apeitheō… ‘not to allow one’s self to be persuaded.’ It speaks of Israel as…a
people stiff-necked…‘Gainsaying’ [obstinate] is antilegō…‘to oppose one’s self to one, decline to obey him, declare one’s self
against him, refuse to have anything to do with him.’” (19) Unfortunately, this condition continues on in much of Israel to this day
CHAPTER 11
A REMNANT BY GRACE
I ask then: Did God reject his people? By no means! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin.
Romans 11:1
For ten chapters in Romans Paul has been leading us up to the theological mountaintop so that we might better understand our
salvation and that we may get a clearer view of God’s great saving work for all humanity. Now in chapter 11 we reach the top of
the mountain and what a vista!
In the state of Colorado where my wife and I reside we are blessed with a close-up view of the famous mountain called Pikes
Peak. From the top of this 14,110 foot peak (4300 meters) one is afforded a seemingly unlimited view in all directions of the
compass. The view inspired Katharine Lee Bates in 1895 to write our nation’s great patriotic song America the Beautiful. From the
peak one can see the vast reaches of the Great Plains to the east, with the sprawling but lovely city of Colorado Springs in the
immediate foreground. To the west and north are the almost unlimited snowcapped Rocky Mountains and the Continental Divide.
Then to the south one sees the majestic Sangre de Christo Mountains running all the way into New Mexico. There is just nothing like
a view from the top of the mountain to put all things into perspective.
Today in the twenty-first century we have a perspective that earlier scholars and Bible commentators did not have. In the last
one-hundred years or so God has returned many of the Jewish people to their native land and reestablished their nation. He has done
this quite miraculously and against the increasing opposition and rage of most nations on earth. He has done it in the face of repeated
attacks of the combined military forces from all the Moslem countries in the Middle East. The nation of Israel is an undeniable fact in
our world today. In the next few years most Jewish people on earth will actually live in Israel. There are already many nations
where Jews have lived for centuries that are now almost empty of their Jewish populations. They have all gone home. God has
restored Israel as a nation after two-thousand years. This greatly impacts and broadens our understanding of the Bible.
The question that Paul asks, “Did God reject his people?” might have been answered “Yes” or “Maybe” a hundred years ago
but today the question hardly seems relevant. For Bible lovers and observing people everywhere it must be answered with a
resounding “No Way! God cannot do such a thing.” Paul answered the question in almost the same manner with his characteristic
mē genoito, “By no means!” In fact, Paul himself was “Exhibit A” to prove that God had not rejected the Jews. He was a Jew of
Jews from the tribal lineage of Benjamin. So Israel is not rejected and still exists in our modern and postmodern world. It has
existed for thousands of years. The historian Arnold Toynbee once classified Israel as “a fossil civilization” because he didn’t quite
know what to do with the nation. (1) The famous American author Mark Twain once remarked: “All things are mortal but the Jew; all
other forces pass but he remains. What is the secret of his immortality?” (2)
Again we can be immensely thankful for Paul. He was a man with vast prophetic understanding. We remember how he saw
the risen Christ in a vision on his way to Damascus (Acts 9:3-5). And again we are reminded that he actually visited in the heavenly
realms hearing things that were astounding and unspeakable (2 Cor. 12:2-4). It is clear that Paul faithfully interpreted his Master
Jesus. Perhaps we should list Paul among the prophets since he may well be one of the greatest prophets who ever lived. In his
works we have many mysteries revealed to us. Much of our understanding of the church and its mission comes from revelations
given through the apostle Paul.
Thus Paul can say with prophetic certainty: “God did not reject his people, whom he foreknew.”(11:2). The scripture in
several places assures us that God has not deserted his people. The people were actually foreknown (proginōskō), which has the
meaning of being foreordained. In Psalm 94:14 it says: “For the LORD will not reject his people; he will never forsake his
inheritance.” Many folks, and some of them Christians, think God is finished with Israel and the Jews because they sinned against
him in rejecting their Messiah. However, the scripture is clear that God knew from the beginning they would reject him. In
Leviticus 26:44 God speaks of their sins and says: “Yet in spite of this, when they are in the land of their enemies, I will not reject
them or abhor them so as to destroy them completely, breaking my covenant with them. I am the LORD their God.”
In Jeremiah 31:35 God speaks of the ordinances of the sun, moon, stars and the waves of the sea. Then he says: “‘Only if
these decrees vanish from my sight,’ declares the LORD, ‘will the descendants of Israel ever cease to be a nation before me’” (Jer.
31:36). So we need to look out and see if the sun is still shining or if there is a moon in the sky. These things tell us that Israel is
still with us. God has not given up on his people.
Paul brings up Elijah the prophet to bolster his point. “Don’t you know what the Scripture says in the passage about Elijah—
how he appealed to God against Israel: Lord, they have killed your prophets and torn down your altars; I am the only one left, and
they are trying to kill me?” (11:2-3). After his victorious encounter against the prophets of Baal, Elijah went through some very
difficult times. He began to feel sorry for himself, thinking that he was the very last believer in the whole land (1 Ki. 19:10 & 14).
At this low point God came to reassure him.
Paul says: “And what was God’s answer to him? ‘I have reserved for myself seven thousand who have not bowed the knee
to Baal’” (11:4). Israel was literally swept away with the worship of the pagan god Baal. In Elijah’s day true prophets were hidden
away in caves while the prophets of Baal were everywhere and numbered into the hundreds. On the surface it seemed that all was
lost but God assured the prophet that he still reserved seven thousand in Israel who had not bowed down to Baal. With this God
again reminds us of the doctrine of the “remnant” in Israel (cf. 9:6, 8 & 27). This idea is seen in many other places in the Bible such
as Micah 2:12; Zephaniah 3:12-13; and Jeremiah 23:3. In Isaiah 10:21-22 we read: “A remnant will return, a remnant of Jacob will
return to the Mighty God. Though your people, O Israel, be like the sand by the sea, only a remnant will return.”
We see in scripture that Isaiah had a son with the Hebrew name “Shear-Jashub.” This child was to be a sign and warning to
Israel. The name in Hebrew meant “A remnant shall return.” We can imagine that every time Isaiah called his little son it got the
attention of all those present: “Come on Remnant Shall Return and let us go home.” Today in Israel there is a kibbutz (collective
farm) in the northernmost part of the country by the name “Shear-Jashub.” Whenever we passed by this spot we often thought of
God’s promise of returning only a remnant to Israel, and the kibbutz itself is evidence that this has happened already. This surely
reminds us of Paul’s statement in Romans 9:6:“…For not all who are descended from Israel are Israel.”
“So too, at the present time there is a remnant chosen by grace” (11:5). It seems that the idea of the remnant was a popular
one among the sectarians who wrote the Dead Sea Scrolls. Joseph Shulam quotes from one of the scrolls: “Thou wilt soon raise up
survivors among Thy people and a remnant in the midst of Thy inheritance, and that Thou has purified them that they may be
cleansed of (all) sin.” (3) In the first century and even much earlier the remnant doctrine was alive. Today in the twenty-first century
the truth of the remnant still lives on. In Acts 21:20 James would inform Paul that there were thousands of Jews who believed in
Jesus in his day. Of course, in our day there are once more thousands of these messianic Jews living in Israel.
“And if by grace, then it is no longer by works; if it were, grace would no longer be grace” (11:6). The remnant of Israel will
not look to a works-righteousness or keeping the law as their means of salvation. They will look to the Lord who is their
righteousness.
God’s dealing with Israel, as we see, is much too deep and mysterious for us to fully understand. The scripture is clear that
God cannot cast away his people. Even today he maintains a righteous remnant in the midst of Israel. It is also obvious that he
maintains a national covenant with Israel and has done so since the time of Abraham. The Jewish people in every age must decide
whether or not they will inherit the blessings of this continuing covenant.
We remember that Abraham was in a deep sleep when God made (or cut) the covenant with him and with Israel (Gen. 15:12-
21). The national covenant is thus a one-sided covenant maintained by God himself regardless of what the people of Israel may do.
The prophetic books are filled with God’s promises to restore Israel as a nation in the last days (Isa. 11:11; Isa. 43:5-7), and so it is
happening today. Also it is of great interest that in Ezekiel 36:24-32, God promises to return the Jewish people to the land in a defiled
and unbelieving state. Once they are back in the land God will then cleanse his people and institute the New Covenant with them.
ISRAEL HARDENED
What then? What Israel sought so earnestly it did not obtain, but the elect did. The others were hardened… Romans 11:7
Israel earnestly sought the righteousness of God but did not find it. They did not submit themselves to the Lord who is their
righteousness (Jer. 23:6), but went about trying to establish their own righteousness. Because they did not submit they were
hardened or made stubborn and without feeling. The noun form (porosis) of the Greek word used here is a medical word and speaks
of a callus. (4) According to Harrison “the metaphor implies not merely the stiffening of the existing soul and character, but the
outgrowth of a new feature, which obscures while it hardens, by an outer coating of mental habit.” (5) While Israel as a whole did
not obtain the righteousness and justification she sought, the elect did obtain it.
Paul continues: “as it is written: ‘God gave them a spirit of stupor, eyes so that they could not see and ears so that they could
not hear, to this very day’” (11:8). Paul is quoting both from Deuteronomy 29:3-4 and Isaiah 29:10. The “stupor” he speaks of not
only involves a hardening but spiritual drowsiness as well. The Greek word used (katanyxeōs) speaks of a numbness that results
from a sting, as well as blindness and deafness (cf. Isa. 6:9-10). (6) In the scripture it often seems that God causes such things.
However, just as Pharaoh’s heart was hardened before God hardened it, the stupor of Israel was self-induced before it turned into a
divine judgment. In other words, “God gives people up to their own stubbornness.” (7) The scripture makes clear that it is the “god
of this world” or Satan who blinds the minds of unbelievers lest they see the glory of Christ (2 Cor. 4:4).
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