Studying the Book of Romans

By David J. Riggs

INTRODUCTION TO THE BOOK

1. Author.
1. The first word of the epistle gives the author.
2. Notice that Paul, the inspired author, dictated this epistle to a scribe, Tertius. Rom. 16:22
3. This insures accuracy in the writing.
2. Time and place of writing.
1. There is strong indication that it was written in Corinth on the third missionary tour which was about 57 or 58 A.D. Reasons:
1. Paul was taking the contribution of the churches of Macedonia and Achaia to the poor saints in Jerusalem. Rom. 15:25-26
2. Paul and certain other brethren were in Corinth on the third missionary tour at this time and were on their way to Jerusalem with the offering for the poor saints. Acts 19:22; 20:3-4,16; 24:17-18
3. It was probably written at Corinth because the names of two people associated with the city are mentioned as being present with Paul at the time of writing. Rom. 16:23; 1 Cor. 1:14; Acts 19:22; 2 Tim. 4:20
3. We know nothing of when the church at Rome was established and who laid the ground work for it's beginning.
1. It was started probably by the "visitors from Rome." Acts 2:10
2. It has existed for many years. Rom. 15:23
3. Their faith was known throughout the world. Rom. 1:8
4. Here are some of the purposes of the book:
1. To adjust the differences between Jew and Gentile Christians.
2. To show that both are under sin and without excuse.
3. To show that salvation is by faith and not by the law.
4. To vindicate God's choices, especially of the Gentiles.
5. To admonish in Christian living.
6. To show correct use of Christian liberty.
5. A bird's eye view of the contents.
1. The introduction. 1:1-7
2. Paul's interest in them and desire to visit them. 1:8-15
3. His theme for the book. 1:16-17
4. All have sinned and fall short of the glory of God; thus, the universal need of salvation. 1:18-3:23
5. The divine method of rescue; namely, justification of believers. 3:24-5:11
6. Deliverance from the law of sin and death. 5:12-8:39
7. Vindication of God's choices. 9:1-11:36
8. Exhortations and practical instruction. 12:1-15:13
9. Personal references and salutations. 15:14-16:27

Chapter 1

1. Paul's own introduction. Vs. 1-7
2. His thanksgiving and desire to visit the Roman brethren. Vs. 8-15
3. The gospel is the power of salvation to the believers. Vs. 16-17
4. The corruption of the Gentiles. Vs. 18-31

1:1 Paul, a bondservant of Jesus Christ, called to be an apostle, separated to the gospel of God,

Paul's Credentials:

1. His Relationship - He was a Servant of Jesus Christ.
1. Not the common word for "deacon," but "slave."
2. His Office - He was an Apostle. Also vs. 5.
3. His Work - Separated to the gospel.
1. Set apart to it, even from birth. Gal. 1:15
2. The gospel has two modifiers in vs. 2 and 3.

1:2 which He promised before through His prophets in the Holy Scriptures,

1. In the book of Romans alone there are 60 references to the O.T.
1. An important point to the Jews - The gospel was divinely promised in their own Scriptures.

1:3 concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh,

1. "Our Lord" - The owner and ruler of Paul's life and ours.
2. The Lord's dual nature - Vs. 3 and 4.
1. Human side - Of the seed of David - Fulfilled the oft repeated promise.
2. "According to the flesh" - contrasted with "according to the Spirit of holiness."

1:4 and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead.

1. "Declared" - footnote "Gr. determined" - or demonstrated. Not how He became such, but how He is shown to us to be such.
2. "With Power" - manifested by miracles.
3. "Spirit of holiness" - "His holy spiritual nature" - the spirit or inner part of Christ; thus, the divine side of Christ.
4. "By the resurrection from the dead" - the greatest of the miracles and ultimate proof. Acts 13:29-33

1:5 Through Him we have received grace and apostleship for obedience to the faith among all nations for His name,

1. His Authority - Both his favor and office were not from any man or the church. Gal. 1:10-11
2. "Obedience of faith" (ASV) - The obedience which is based on faith or springs from faith.
3. "Among all nations" - "All men everywhere." Acts 17:30-31
4. "For His name." "For His names's sake." (ASV) For His glory and honor.

"Obedience of Faith" (ASV, NASV)

"Obedience to the Faith" (KJV, NKJV)

"Obedience that comes from faith" (NIV)

"Believe and obey" (NCV)

1. Paul begins and ends the book with its importance. 1:5; 16:26
2. Those who do not obey the truth will receive indignation and wrath. 2:8
3. We must walk in the steps of our father Abraham. 4:12

1:6 among whom you also are the called of Jesus Christ;

1. "Among whom" - Among the nations.
2. The terms, "called," "chosen," and "elect," are similar and are brought about by the same means. 2 Thess. 2:13-14
1. The "called," "chosen," and "faithful" are used in one verse. Rev. 17:14
2. By virtue of being called of Christ, they belong to Christ.

1:7 To all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

1. Written to the Roman Christians.
2. "Beloved of God" - God loves all, but He loves his children in a special way. 1 John 3:1
3. "Called to be Saints" - "To be holy ones; people set apart to God."
1. Application: We should not shy away from the term. We should day by day live up to the term.
4. "Grace to..." - No greater blessing could be wished or granted to the faithful.

1:8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

1. "I thank..." - As in nine of his epistles.
1. Application: We, too, need to give thanks for and appreciate our brethren.
2. Their reputation was excellent; their strong faith was making itself known around the world.
1. Application: What can we do to cause people to speak favorably about us?

1:9 For God is my witness, whom I serve with my spirit in the gospel of His Son, that without ceasing I make mention of you always in my prayers,

1. "God is my witness" - God will give testimony and will bear it out.
1. This is not a formal, judicial oath.
2. "With my spirit" - footnote, "Or, in" - With my heart, in all sincerity.
3. "In the gospel of His Son" - broad - includes all the things of Christianity.
4. "Without ceasing I make..."
1. Continuously. Luke 18:1; 1 Thess. 5:17-18
2. He earnestly wanted them to know of his gratitude and prayers for them.
3. Application: We, too, should continually pray for our brethren. It's commanded in Eph. 6:18.

1:10 making request if, by some means, now at last I may find a way in the will of God to come to you.

1. It would be accomplished only if it was the Lord's will.
1. Application: We, too, need to acknowledge God's sovereignty in all things. James 4:13-15
2. Application: God often answers our prayers in ways we don't expect.
1. Paul finally arrived in Rome, but after being slapped in the face, shipwrecked, and bitten by a poisonous snake.
2. He went to Rome at the government's expense.
3. God will answer our prayers although at times with timing and ways we might not expect.

1:11 For I long to see you, that I may impart to you some spiritual gift, so that you may be established;

1. "Spiritual gift" - Miraculous is not inherent in the phrase.
1. Some say this refers to any of the virtues resulting from Paul's ministry as shown by the "that is" in the next verse.
2. However, it probably refers to those gifts given only by the laying on of the apostles' hands. Acts 8:14-20; 19:6; 2 Tim. 1:6
1. This would increase Paul's purpose for going to Rome.
2. The virtues are not something bestowed, but developed.
3. If he meant only to refer to the virtues, it seems he would have used the normal words for them.
2. "Established" - Made firm or stable. 2 Pet. 1:12; Rom. 16:25

1:12 that is, that I may be encouraged together with you by the mutual faith both of you and me.

1. He is showing that he was not coming to Rome only for their benefit but for his as well.
2. Application: A person misses the comfort and encouragement afforded by assembling and associating with fellow saints.

1:13 Now I do not want you to be unaware, brethren, that I often planned to come to you (but was hindered until now), that I might have some fruit among you also, just as among the other Gentiles.

1. A "negation of the opposite" - Often used by Paul; e.g., "not a few" means "many."
2. "Often planned" - His interest and love for them was not born yesterday.
3. "Hindered until now" - This shows that he was not guided in the Holy Spirit in making plans.
4. "Fruit" - Converting people and spiritual growth among those converted.
5. "Other Gentiles" - Thus, the church was made up mainly of Gentiles.

1:14 I am a debtor both to Greeks and to barbarians, both to wise and to unwise.

1. He was under divine obligation.
1. He was called for that purpose. Acts 26:16-17
2. He had the responsibility. 1 Cor. 9:16
3. He had a special duty to the Gentiles. Gal. 1:16; 2:9; Rom. 15:16
4. Application: All of us are debtors. 2 Tim. 2:2; 1 Pet. 2:9; 3:15
1. Responsibility is to extent of our ability and opportunity.
2. "Greeks" - Greek speaking people. "Barbarians" - Non-Greek speaking people. "Wise and unwise" - Both to the learned and unlearned, educated and uneducated.
1. None were exempted, regardless of their nationality or status in life.

1:15 So, as much as is in me, I am ready to preach the gospel to you who are in Rome also.

1. He was ready and willing to go the distance, to pay the price, and to make whatever sacrifices necessary to preach to them.
2. Application: We, too, need such eagerness and zeal in the teaching of the gospel.

1:16 For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek.

The Gospel Versus The Law

1. The Power 1. Legal Weakness, 8:3-4

2. Of God 2. Human Righteousness, 10:1-3

3. Unto Salvation 3. Legal Condemnation, 7:9-10

4. To Every One 4. Jews Only, 3:21-23; 10:11-13

5. Who Believes 5. Legal Works, 9:30-32; 10:3-5

1. Paul was not ashamed because his message was God's power to save.
1. Application: When we are tempted to be ashamed regarding our teaching, remember to focus on what God is doing through His gospel, rather than on our own inadequacy.
2. Perhaps this way, we will never be ashamed or embarrassed.
2. Just as God has put His power into a seed to reproduce after its kind, He has put His power in the gospel.
1. It is God's system by which He could be just and still justify the sinner. (3:26).
2. It is God's power to root out the love, practice, guilt, and penalty of sin.
3. It is NOT God's power to save politically, socially, financially, physically, or mentally, though all are influenced by it.
4. It is God's power to salvation, both now and in eternity.
3. "To the Jew first" - was God's plan, Acts 3:25-26; 13:46. They should have been the first to accept it.

1:17 For in it the righteousness of God is revealed from faith to faith; as it is written, "The just shall live by faith."

1. "In it" - In the gospel.
2. "Righteousness of God"
1. The righteous acts which God ordained - Acts 10:34-35. We should be careful not to establish our own. Rom. 10:1-4
2. The system (or plan of salvation) by which men are made righteous before God. 1 John 3:6
1. Because of sin, man's right relationship with God was broken (Isa. 59:1-2). To restore that broken relationship is justification (righteousness and justification are from the same root word).
2. It is called the righteousness of God because it is made possible by Him without any help or merit of man.
3. "Revealed" - The gospel reveals God's plan to make man righteous, to restore the sinner back to a proper relationship with God.
4. "From faith to faith" - From the gospel system of faith to faith in the hearts of men.
1. Perhaps it means, "From the beginning of faith to the end of faith." The gospel meets all of men's needs from faith's inception to faith's fruition.
5. "The just shall live by faith" - Quoted from Hab. 2:4. Faith is the motivating force in every endeavor in the Christian's life. 2 Cor. 5:7

Paul now discusses the Universal Need of Salvation, 1:18-3:20.

1. The moral condition of the Gentile world, showing their need of salvation, 1:18-32.
2. The Jews need of salvation, 2:1-29.
3. The Jews and Gentiles compared, 3:1-20.

1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness,

1. "For" - He proceeds to show that all men are in sin and in need of this salvation.
2. "Wrath of God" - Displeasure or indignation of God.
3. "Revealed from heaven" - It has been revealed through His providence and His revealed Word by the prophets and inspired writings.
4. "Against all ungodliness and unrighteousness" - The wickedness and injustice of men.
5. "Who suppress the truth in unrighteousness" - They hold down, suppress, or hinder the spread of truth by their opposition to truth and by the wicked lives they live.

1:19 because what may be known of God is manifest in them, for God has shown it to them.

1. He proceeds to show how in the next verse.

1:20 For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse,

1. "Invisible things...are clearly seen" - A paradox, but means "are clearly understood."
2. "By the things that are made"
1. Man understands that there is a God by looking at the things which He created.
2. Experience and observation clearly tells us that every made thing has a maker.
1. Every effect demands a cause. The thing made demands a maker. Design demands a designer. Every law demands a law giver. Writings demand an author. Life comes from life.
3. "Eternal power" - Man is coming to know more and more of the power of God.
1. In the old days, he could look at what a seed can do. Now, with modern research tools, he looks at the genetic code of which all living things are made.
4. "Godhead" - Divinity, Deity. See Acts 17:29; Col. 2:9 - There are three different words in the original Greek, but all are from the root, "Theous."
5. "Without Excuse" - Thus, God declares they are without excuse when they don't accept the evidence.
1. Their rejection of the evidence is inexcusable in God's sight.
2. In these verses, Paul answers a common objection: "How could a loving God send anyone to hell, especially someone who has never heard about Christ?"
1. God has revealed himself plainly in the creation to all people.

We list their steps in falling away. Rom. 1:21-32

1. They failed to glorify God and to give Him thanks for their blessings. Vs. 21a
2. They began to give themselves over to vain reasonings and foolish speculations. Vs. 21b
3. They cut themselves off from the source of light. Vs. 21c
4. They claimed superior wisdom; yet, they are the ones void of understanding. Vs. 22
5. They went into idolatry - worshiped and served the creature rather than the Creator. Vs. 23-25
6. They went into gross immorality. Vs. 24-27
7. They became sinners in every conceivable way. Vs. 29-31
8. They knew that such crimes should be punishable by death. Vs. 32

1:21 because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened.

1. "When they knew God" - As revealed by the things which are made.
2. "Did not Glorify Him as God" - "Did not like to retain God in their knowledge" - 1:28; Mal. 1:6
3. "Nor were thankful" - They did not acknowledge God as the giver of all blessings.
4. "Futile in their thoughts" - "Vain in their reasonings" (ASV); "their thinking became futile" (NIV)
1. They chose their own vain imaginations instead of sound reasoning.
5. "Foolish hearts were darkened" - They cut themselves off from the source of light. God will send strong delusion to those who do not love the truth. 2 Thess. 2:10-12

1:22 Professing to be wise, they became fools,

1. To claim superior wisdom is the characteristic of modern Evolutionist and Atheists; yet, they are the ones truly void of understanding.
2. They are fools for turning away from the true source of wisdom and knowledge.

1:23 and changed the glory of the incorruptible God into an image made like corruptible man; and birds and four-footed animals and creeping things.

1. Thus, through the above steps, they lost the true conception of God.
1. For the folly of idolatry, see Isa. 41:21-24; 44:9-20.
2. Turning from God, people soon invent "gods" that are convenient projections of their own selfish plans and desires.
1. For example, the gods people serve today (the fours "s" words) are: Science, Sports, Sex, and Silver.
3. Application: Does God take first place, or do we worship the gods of our own choosing?

1:24 Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves,

1. "Therefore God also gave them up" - See also vs. 26 and 28.
1. He abandoned them to reap the rewards of their own evil actions.
2. This was their punishment for abandoning God.
2. "Uncleanness, in the lust of their own hearts" - To let them learn what lust would plunge them into.
3. "To dishonor their bodies among themselves" - He shows how they dishonored their own bodies in verses 26 and 27.

1:25 who exchanged the truth of God for the lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.

1. "Exchanged the truth of God for a lie" (ASV)
1. To exchange the truth of God for a lie reaches the depths of folly.
2. This is true anytime the truth is exchanged for the human, whether in faith or practice. Rom. 3:4
2. "Humanism" is worshiping and serving the creature (man) rather than the Creator.
1. Modern man is wrapped up in serving himself rather than God. Rom. 16:18; Phil. 2:21; 3:18-19
3. He adds a doxology or benediction to glorify God.
4. "Amen" - A solemn affirmation of the eternal praise of God.

1:26 For this reason God gave them up to vile passions. For even their women exchanged the natural use for what is against nature.

1. "To vial passions" - "Shameful lust" (NIV) When one rejects God, he engages in all kinds of degrading and shameful lusts.
2. They turned from the God-ordained relationship between husband and wife to lesbianism or female homosexuality.
1. The Lesbian vice is so called because of a band of woman homosexuals in Lesbos, a Greek Island in the Aegean Sea.
3. We see from these verses that God wholly detests homosexuality.

1:27 Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due.

1. The men, too, abandoned God's sexual design and turned to homosexuality.
2. Our society seems to be wanting more and more to condone these sins. However, as shown here and elsewhere, God utterly hates those sins.
1. Old Testament - Gen. 19:4-9; Lev. 18:22; 20:13; Deut. 23:17-18; Judges 19:22-24; 1 Kings 14:24; 15:12; 22:46; 2 Kings 23:7; Isa. 3:9
2. New Testament - 1 Cor. 6:9-10; 1 Tim. 1:9-10; 2 Pet. 2:6-8; Jude 7
3. "The penalty of the error which was due" - The degeneracy, disease, and early death brought on those who practice such things. Gal. 6:7-8

Three times Paul mentions God's rejection of them:

1. God gave them up to uncleanness to dishonor their own bodies. Vs. 24
2. God gave them up to vile passions wherein they abandoned God's sexual design. Vs. 26
3. God gave them over to a debased mind to do those things which were not proper. Vs. 28

No darker picture can be drawn of sinful man, and no better proof can be given to show his need of salvation.

Rom 1:28 And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting;

1. They chose to suppress God in their minds. They refused to retain Him in their knowledge.
2. "Even as" - As they refused to retain God in their knowledge, He gave them over to a depraved mind.
3. "Things which are not fitting" - Their depraved minds led them to do many shameful and disgraceful things as shown in the next verses.

1:29-31 being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil-mindedness; they are whisperers, backbiters, haters of God, violent, proud, boasters, inventors of evil things, disobedient to parents, undiscerning, untrustworthy, unloving, unforgiving, unmerciful;

1. Man is not born totally depraved, but they become that way themselves.
2. I give here a brief definition of the words as found in the KJV.

Vs. 29

Unrighteousness - Injustice, unfair and dishonest dealings.

Fornication - Illicit sex relations.

Wickedness - Vicious disposition with evil habits.

Covetousness - A greedy desire and using evil means to get it.

Maliciousness - Hatred and ill-will, a disposition to do harm.

Full of envy - Begrudging the good fortune of others.

Murder - Taking human life by premeditated malice.

Debate - Strife and contention with anger.

Deceit - To get advantage by trickery and craftiness.

Malignity - Bad manner of life or character, evil, malignant.

Whisperers - Secretly peddling slander by insinuations.

Vs. 30

Backbiters - One who slanders another when he is not present.

Haters of God - God haters who defy God and His laws.

Despiteful - Insolent, contemptuous and grossly disrespectful.

Proud - Haughty, arrogant, thinking too highly of themselves.

Boastful - An empty pretender, vainglorious esteem verbalized.

Inventors of evil things - Old ways become dull - seek new ways to sin.

Disobedient to parents - Lack basic respect for authority from youth up.

Vs. 31

Without understanding - Without good sense, foolish.

Covenant breakers - Will not honor or stand up to their agreements.

Without natural affection - Without love for kindred, parents, or children.

Implacable - An unforgiving temperament, too stubborn to accept reconciliation.

Unmerciful - No sympathy or pity, without kindness or mercy.

1. Application: Today, more than ever, we need to be careful about the input of knowledge.
1. With TV, music, movies, and the rest of the media often presenting sinful lifestyles and "what is falsely called knowledge" (1 Tim. 6:10), we find ourselves constantly bombarded by attitudes and beliefs that are totally opposed to the Bible.
2. We need to be careful about what we allow to form our opinions. The Bible is the only standard of truth. We need to evaluate all knowledge and beliefs in light of its teachings.

1:32 who, knowing the righteous judgment of God, that those who practice such things are deserving of death, not only do the same but also approve of those who practice them.

1. They knew that God punishes the low level of morality to which they had plunged.
1. They knew that these crimes should be punishable by death.
2. They would know this not only from the limited revelation they had, but also by the guilt, suffering, sorrow, pain, and anguish their sins brought upon them.
2. They took pleasure in, and endorsed, others who did such things. It gives a sense of comfort to the evil to see others practice evil. Isa. 5:23; Micah 7:3
3. Thus, although they know the judgment of God (that God punishes such things by death), they not only continue to do them, but endorse those who did them.

Conclusion to chapter 1:

The Gentiles were great sinners because they had turned from the God, the source of Light, to their own futile reasonings. Their rejection of the knowledge of God lead them into the lowest state of immorality and vice. All people with like depraved hearts and lives are in great need of the gospel, God's power to save.

2:1 Therefore you are inexcusable, O man, whoever you are who judge, for in whatever you judge another you condemn yourself; for you who judge practice the same things.

1. Paul's purpose in the first three chapters is to show that both Jews and Gentiles are in sin and in need of the gospel of Christ.
1. The gospel is God's power to save from sin and every soul stands in need of that power.
2. He now considers the Jews as shown in verse 17.
3. "Therefore" - Wherefore, you, too, are without excuse.
4. "Inexcusable" - Gr. "anapologetos." It means literally, "no apology, no defense."
1. They had nothing to plead in their defense when they practiced the same evils.
5. "Judge" - This includes more than the mere act of judging. It means to pass sentence on, condemn.
6. "Condemn yourself" - If their judgment was good against the Gentiles, it was good against themselves, for they practiced the same things; thus, they stood self-condemned.

2:2 But we know that the judgment of God is according to truth against those who practice such things.

1. The Jews might say, "So my judgment is wrong on the Gentiles, but what does that prove?"
1. Paul's answers, "Yes, your judgment may be wrong, but God's is not."
2. "Is according to truth" - Is just and right - Not according to appearance.
3. "Practice such things" - Not just once, but constantly reoccurring.

2:3 And do you think this, O man, you who judge those practicing such things, and doing the same, that you will escape the judgment of God?

1. "Do you think you can condemn others for doing exactly what you are doing and still escape the wrath of God?
1. Application: Self-evaluation seems to be a hard endeavor for human beings. We need to be careful that the sins we condemn in others have not taken root in ourselves. It is very easy by our actions to be self-condemned before God.

2:4 Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance?

1. "Despise" - To look down on; hence, to show contempt for.
2. "Goodness" - Kindness. God had been exceedingly good to the Jews. He has been good toward all.
3. "Forbearance" - Patience; to bear with.
4. "Longsuffering" - To suffer long with; denotes a delay of punishment.
5. "Leads you to repentance?"
1. God's goodness appeals to the best in man and causes him to respond. 1 John 4:19
2. God is good in giving us time to repent. 2 Pet. 3:9
3. The Jews boasted that they were the objects of God's special favors, but by not repenting, they showed they despised God's goodness.
4. Modern man thinks that the goodness of God will cause God to overlook his wickedness.
5. Application: How about us? Do we appreciate God's goodness or despise it? We clearly despise it when we do not repent of our sins.

2:5 But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God,

1. "Hardness" - "Stubborness" (NASV)
2. "Impenitent heart" - Typical of the Jews and many today.
3. "Treasuring up for yourself" - "Storing up wrath against yourself" (NIV)
1. We can accumulate treasures in heaven by our good works or we accumulate wrath by our evil deeds.
4. "Day of wrath" - At the second coming of Christ when all the wicked will be punished with everlasting destruction. 2 Thess. 1:6-9
5. "Revelation of the righteous judgment" - The fairness and impartiality of God will be manifested.
1. God will judge the world in righteousness. Acts 17:31
2. The righteous judge will preside. 2 Tim. 4:8
6. Application: Our God is a consuming fire and some day we will stand before him to be judged. What an awesome thought! We need to ponder it well.

2:6 who "will render to each one according to his deeds":

1. The judgment will be on an individual basis.
2. The judgment will be in accord with our works. "And the dead were judged according to their works, by the things which were written in the books." Rev. 20:12
3. This, and the following verses, show that "faith alone" or "grace alone" cannot be true. Please notice these remarks on verse 7 from the Life Application Bible: "Paul says that those who patiently and persistently do God's will find eternal life. He is not contradicting his previous statement that salvation comes by faith alone (Romans 1:16-17). We are not saved by good deeds, but when we commit our lives fully to God, we want to please him and do his will. As such, our good deeds are a grateful response to what God has done, not a prerequisite to earning his grace."
1. Believers of "faith alone" see the need in replying to Paul's words.
2. Paul would be contradicting his previous statement if indeed he had taught "faith alone" in Rom. 1:16-17.
3. Our good deeds are both a grateful response to what God has done (1 Pet. 2:24; Heb. 9:14) and a prerequisite to obtaining His grace (John 6:29; James 2:15).

2:7 eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality;

1. The phrase "eternal life" is at the end of the verse in the original Greek.
2. "Patient continuance" - They are persistent in practicing good deeds. It becomes a way of life to them.
3. "Seek for glory, honor, and immortality" - Their goal and objective is high. Phil. 3:14

2:8-9 but to those who are self-seeking and do not obey the truth, but obey unrighteousness; indignation and wrath, tribulation and anguish, on every soul of man who does evil, of the Jew first and also of the Greek;

1. "Self-seeking" - A desire to put oneself forward, a factious, partisan spirit. This word is found before NT times only in Aristotle where it denotes a self-seeking pursuit of political office by unfair means. (Arndt & Gingrich)
1. Paul exhorts us to not put self forward or to be selfish. Phil. 2:3
2. James speaks against having self-seeking or self-promoting in our hearts. James 3:14
3. Many people seek to serve and please themselves rather than God. Phil. 3:19
4. A very simple basic of Christianity is to "deny self." Luke 9:23
2. "Do not obey the truth" - The truth must be obeyed.
3. "Obey unrighteousness" - They become servants to it.
4. "Indignation and wrath, tribulation and anguish" - This is what the wicked will receive.
1. They will receive outward affliction and inward misery.
5. "Of the Jew first" - Because of his abuse of better opportunities.

2:10 but glory, honor, and peace to everyone who works what is good, to the Jew first and also to the Greek. 2:11 For there is no partiality with God.

1. "Glory, honor, and peace" - Refers to the eternal blessings.
2. "Who works what is good" - Again, this shows the importance of works.
3. "To the Jew first and also to the Greek" - None are excepted.
1. The Jews should not have lost sight of the fact that they had been privileged far above the Gentiles.
4. "No partiality" - Proof that God renders to everyone according to their deeds.

2:12-16 - Paul continues to show the Jews that they were no better than the Gentiles. All will be judged by the law under which they live.

2:12 For as many as have sinned without law will also perish without law, and as many as have sinned in the law will be judged by the law

1. "Also perish without law" - Whether one sins outside the law of Moses, as did the Gentiles, or under the law, as did the Jews, he is still a condemned sinner.
1. We do not know much about the law under which the Gentiles lived, but we do know they were under law, for sin is transgression of law. 1 John 3:4
2. All are under the law of Christ today. Matt. 28:18; Acts 17:30-31; 2 Thess. 1:7-9
2. "Judged by the law" - This answers the question, "By what will those who lived under the law be judged?"

2:13 (for not the hearers of the law are just in the sight of God, but the doers of the law will be justified;

1. Verses 13-15 are a parenthetical statement. Verse 16 follows verse 12.
2. "Not the hearers" - It is those who hear and do who are just in the sight of God.
3. The contrast in verses 13-15 is between those who had the law and did not obey it, and those who did not have the law (Gentiles) and yet kept its moral precepts.

2:14 for when Gentiles, who do not have the law, by nature do the things in the law, these, although not having the law, are a law to themselves,

1. "By nature do" - There are fundamental principles of right and wrong inherit in our nature; e.g., we know it is wrong to kill because we don't want to be killed; it is wrong to steal, because we don't want to be robbed.
2. "Are a law to themselves" - This is explained in the next verse. They had a law written in their hearts.

2:15 who show the work of the law written in their hearts, their conscience also bearing witness, and between themselves their thoughts accusing or else excusing them)

1. "The law written in their hearts" - They show that the requirements of the law are written on their hearts rather than tables of stone.
1. They had learned it by reason and by limited indirect revelation.
2. "Conscience also bearing witness" - It testifies in agreement with the law written in their hearts.
3. "Their thoughts accusing or else excusing" - Their thoughts, coinciding with their conscience, either accused or acquitted in accord with the knowledge they had.
1. Application: The conscience can be a powerful force in helping us to do right. If one continually goes against his conscience, it can become calloused. 1 Tim. 4:2; Eph. 4:19

2:16 in the day when God will judge the secrets of men by Jesus Christ, according to my gospel.

1. This short verse reveals a lot regarding the judgment.
1. "In the day" - A great judgment day is coming.
2. "When God will judge" - God wants a great day of reckoning.
3. "The secrets of men" - God will judge the secrets of men. The hidden sins of passion, dishonesty, insincerity, lusts, ill-motives, and character will all be made manifest.
4. "By Jesus Christ" - God will do it through His Son. We all must stand before the judgment seat of Christ. 2 Cor. 5:10
5. "According to my gospel" - The gospel which Paul taught will judge us. Three other verses mention the standard but with different phrases. John 12:48; James 2:12; Rev. 20:12

2:17 Indeed you are called a Jew, and rest on the law, and make your boast in God,

Paul continues to prove that all stand guilty before God. In verses 17-20, he mentions eleven things in which the Jews prided themselves.

1. "Called a Jew" - "Bear the name Jew" NASV. This was a mark of high distinction to the Jew.
2. "Rest on the law" - They rested in it as a ground of safety.
3. "Make your boast" - If it is only a boast, it is vain and empty.

2:18 and know His will, and approve the things that are excellent, being instructed out of the law,

1. "Know his will" - It is not "knowing" that counts, but "knowing and doing."
2. "Approve the things that are excellent" - "Or, doest distinguish the things that differ" (Footnote ASV)
1. They could distinguish the better things because they had the better light. They also knew of the things the law condemned.
3. "Being instructed out of the law" - Most had been taught the law from childhood.

2:19 and are confident that you yourself are a guide to the blind, a light to those who are in darkness,

1. "A guide to the blind" - They were convinced they were teachers and leaders of the spiritually blind.
2. "A light" - They considered themselves able to lead from darkness to light, from error to truth, from vice to virture.

2:20 an instructor of the foolish, a teacher of babes, having the form of knowledge and truth in the law.

1. "Instructor of the foolish" - The Jew thought he was a "corrector" (ASV) of those void of understanding.
2. "Teacher of babes" - He was a teacher of the young and unlearned.
3. "Form of knowledge and truth" - "Having in the Law the embodiment of knowledge and of the truth" (NASV). The law foreshadowed the reality of knowledge and truth.
1. The law revealed a superior way of life. The Jews, therefore, were teachers and instructors of the more excellent way of that old era.
2. Their problem was that they totally failed to follow the superior law which they had.
3. Their pride caused them to feel superior to all other peoples, but they were not superior in the way they lived.
4. All this rendered their guilt and condemnation more intense.
5. Application: We as Christians are the religiously privileged of today. Pride is an ever present, constant danger. Paul's condemnation, which follows in the next verses, applies to us if we do not live up to what we know and teach.

2:21 You, therefore, who teach another, do you not teach yourself? You who preach that a man should not steal, do you steal?

1. In verses 21-24, Paul asks a series of questions for self-examination. When one makes a personal application of his questions, it renders much good.
2. "Do you not teach yourself?" - A teacher should be an example of his message.
1. The worst hypocrites are those who continue to teach others, but will not practice what they are teaching.
2. Application: Before we judge or accuse others, we must make a genuine examination of ourselves and see if that sin in any form exists in us.
3. "Do you steal?" - To teach against stealing, and then commit that very act, is the height of hypocrisy.
1. The Jews were law violators, trying to teach respect and obedience to the law.
2. Christians are law violators, trying to teach respect and obedience to the Lord.

2:22 You who say, "Do not commit adultery," do you commit adultery? You who abhor idols, do you rob temples?

1. "Adultery" - "Denotes one who has unlawful intercourse with the spouse of another." (Vine)
1. It carried the death penalty under the law. Lev. 20:10; Deut. 22:23-26
2. It is a sin against God, against one's own marital companion, and against one's own body. 1 Cor. 6:18
3. It destroys the sanctity of the home.
2. "Rob temples?" - "Commit sacrilege" (KJV). It means, literally, "rob temples" which was considered a sacrilege among the ancients.
1. The thought is, "Do you abhor or hate idols, yet rob temples of idols? In other words, "Do you abhor idols, but carry off idols to serve them?"

2:23 You who make your boast in the law, do you dishonor God through breaking the law?

1. "Boast in the law" - The Jews regarded the law as a mark of his peculiar favor.
1. They boasted in the fact that they had the law, and were lovers and teachers of it.
2. "Dishonor God through breaking" - This shows clearly that we dishonor God when we break His law. Breaking a law is to dishonor the one who gave it. Thus, to commit sin is to dishonor God.
1. Consider those who belittle baptism.

2:24 For "the name of God is blasphemed among the Gentiles because of you," as it is written.

1. The Jews claimed Jehovah exclusively as their God, and since the Jews were corrupt in life, it caused the Jews to speak disrespectfully of their God.
1. Thus, they not only caused their own ruin, but were injurious to others.
2. See Titus 2:5; 1 Tim. 5:14; 6:1
2. "As it is written" - As can be well illustrated in the O.T.
3. Applications on verses 21-24:
1. It is much easier to advise others on how to live than living godly ourselves. It is easier to say the right words than to allow them to take root in our lives. We need to make sure that our actions match our words.
2. When we disobey God, we dishonor Him, and cause people to speak disrespectfully of Him. What do people think about God by watching our lives? Do they think God is a wonderful Being who changes people for the better, or do they think God is a Being who is weak and produces evil in people?

2:25 For circumcision is indeed profitable if you keep the law; but if you are a breaker of the law, your circumcision has become uncircumcision.

1. Circumcision was first given to Abraham as a sign of the covenant (Gen. 17:11-14) and later made part of the law (Ex. 12:48-49).
1. Circumcision was simply a sign of the covenant. Man's part of the covenant was that he would keep the law. Gal. 3:10
2. Thus, circumcision was worthless unless they kept the agreement (requirement) of the covenant.
2. "Has become uncircumcision" - As one could keep the law and not be circumcised, so one could be circumcised and not keep the law.
1. When one did not keep the law, he would be no better than uncircumcision which was precisely the case with these Jews.

2:26 Therefore, if an uncircumcised man keeps the righteous requirements of the law, will not his uncircumcision be counted as circumcision?

1. None but Jews had been commanded to be circumcised. None but Jews, therefore, violated the law when they were not circumcised.
2. "Righteous requirements of the law" - "Moral precepts of the law." His moral, upright life was exactly what the law required.
3. Paul's purpose is not primarily to justify the Gentile, but to condemn the Jew because of his wickedness.
4. Someone might ask, "If an unbaptized person lives right, would he not be considered as if he were baptized?
1. No, the law did not require the Gentile to be circumcised, but the N.T. law requires all to be baptized. Mark 16:15-16

2:27 And will not the physically uncircumcised, if he fulfills the law, judge you who, even with your written code and circumcision, are a transgressor of the law?

1. The Gentile's conduct (fulfilling the law by his right living), condemned the Jewish transgressor, just as Noah by his obedience condemned the world. Heb. 11:7

2:28 For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh;

1. The right living Gentile is under consideration here, but the same is true of Christians.
2. The N.T. system works on its subjects from within rather than from without.

2:29 but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.

1. "Circumcision of the heart" - God wants us to remove everything from our hearts that is contrary to His will, that competes with a sincere devotion, and that hinders obedience.
1. God wants inward trust instead of outward claims, a true heart instead of hypocritical ceremony.
2. "Not in the letter" - Not in accord with the external written law of the O.T. regarding circumcision.
3. "Whose praise is not from men" - The true Jew seeks to please God not man. When both his attitude and practice are right (John 4:24), God is pleased with him.
4. Chart:

Inwardly Outwardly

Circumcision of the heart Circumcision outward in the flesh

In the spirit In the letter

Praise of God Praise of men

Conclusion to Chapter 2

Even though the Jews had all their superior advantages, they had not lived up to the revelation they had received. They professed to be teachers, guides, and leaders, but they were guilty of the very things they condemned in the Gentiles. They stood condemned by the very law which they taught. The conclusion is evident: the Jews had sinned and stood equally with the Gentiles in need of the gospel.

3:1-2 What advantage then has the Jew, or what is the profit of circumcision? Much in every way! Chiefly because to them were committed the oracles of God.

Putting himself in the Jew's position - the Jews would argue:

1. No advantage of being a Jew. Vs. 1
1. Were entrusted with oracles of God. Vs. 2
2. Unbelief would make the faith of God without effect. Vs. 3
1. God is always just, man is not. Vs. 4
3. God would be unrighteous to inflict wrath. Vs. 5
1. How would God judge the world? Vs. 6
4. The truth of God through my lie has increased His glory. Vs. 7a
1. Why am I judged as a sinner? Vs. 7b
2. Why not do as we have been slanderously reported? Vs. 8

Paul had demonstrated that the Jew was no better than the Gentile, and in 3:1-8, he answers some objections the Jews might raise.

1. The Jew would say, "Are you saying there is no advantage of being a Jew?"
2. His answer here is probably not what the Jews expected. They would expect him to answer, "None."
3. "Committed the oracles" - "God trusted the Jews with his teachings." (NCV) Rom. 9:3-5
1. This was a great blessing to them and to all mankind. The O.T. is the only authentic record of the origin and early history of man.
4. Those who study ancient manuscripts know that the ancient Jews did an excellent job in handing down the O.T. to the present generation.

3:3 For what if some did not believe? Will their unbelief make the faithfulness of God without effect?

1. Paul anticipates the Jew arguing that if his words are right (the Jews are lost), it would cast reflection on God.
1. God gave the law to make the Jews believe, if they didn't believe, He didn't accomplish what He intended.
2. God sent the law to make us a better people, if we are not a good people like you are saying, Paul, that casts reflection on God.
3. If we, the Jews, are unfaithful and lost, God failed in His covenant with us.
4. If we are lost, God failed to keep His promises to the nation.
2. The ways and truth of God does not depend upon the beliefs and actions of men.

3:4 Certainly not! Indeed, let God be true but every man a liar. As it is written: "That You may be justified in Your words, And may overcome when You are judged."

1. "Certainly not" - An emphatic negative. We might say "absolutely not." The KJV used "God forbid;" however, the word "God" is not in the original.
2. His answer:
1. God is always true; man is not. It is absolutely wrong to think that the unbelief of men could prevent God from keeping His promises.
2. He who dissents from God is a liar. We should never try to prove a thing by what men say.
3. He quotes Psalm 51:4
1. David showed that he was repenting that God might be justified in His sayings. In other words, God says that we sin and we do; thus, our sins show Him to be right.
1. David confessed his sin and acknowledged that God was right in condemning it.
2. Like a jeweler who displays a diamond on black velvet to make the stone appear even more beautiful, so our sins all the more prove God to be just.
4. Some of God's promises were conditional, others unconditional.
1. God always kept His unconditional promises, and the conditional ones were not effective until the conditions were met.
2. Since the Jews had broken the covenant (had sinned), they themselves, not God, had nullified the conditional promises.

3:5 But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (I speak as a man.)

1. If we build up and display the righteousness of God by our unrighteousness, is God wrong to take vengeance on us for our unrighteousness?
1. This is similar to Rom. 6:1,15.
2. "I speak as a man" - I am using human reasoning.

3:6 Certainly not! For then how will God judge the world?

1. How could He justly punish the world; i.e., others besides the Jews?
1. If God could not condemn the Jews for their disobedience, how could he punish the Gentiles who were also guilty of the same disobedience?

3:7-8 For if the truth of God has increased through my lie to His glory, why am I also still judged as a sinner? And why not say, "Let us do evil that good may come"?; as we are slanderously reported and as some affirm that we say. Their condemnation is just.

1. It appears that Paul is still putting himself in the Jew's position and repeats verses 5 in different words.
2. The Jew would argue, "If the truth of God has abounded through my lie (Paul had already referred to men as liars):
1. Why am I still judged as a sinner? (Although one's sins prove God to be just and thus bring glory to Him, he is not excused for his sins).
2. Why not do as we have been slanderously reported? (Do evil that good may come).
3. To be consistent, it was the Jew here who had been slanderously reported (Paul also since he was a Jew) as teaching that people can do evil that good may come.
4. Their condemnation is just; that is, when they condemn one for teaching "we can do evil that good may come."
1. "Situation ethics" is based on "we can do evil that good may come."
5. Application: Some may think they don't have to worry about sin because: (1) It's God's job to forgive. (2) God is so loving that he won't judge us. (3) Sin isn't so bad; it teaches us valuable lessons. (4) We need to stay in touch with the culture around us. It is far too easy to take God's grace for granted. But God cannot and will not overlook sin. Sinners, no matter how many excuses they make, will answer to God for their sin.

3:9 What then? Are we better than they? Not at all. For we have previously charged both Jews and Greeks that they are all under sin.

1. The "we" are the Jews and the "they" are the Gentiles. Thus, the "we" in verse 7, as well as verses 1-6, is referring to the Jews.
2. The Jews would naturally think themselves better. None lived a perfect life.
3. "All under sin" - All are lost because of sin and stand equally in need salvation offered only in the gospel.

Paul now shows from the Jew's own Scriptures (a miscellaneous selection from Psalms, Isa. and Eccl.) that they were guilty before God and were in need of a Savior as much as the Gentiles. Nine times he uses words such as "none" and "all" to show the universality of human sin and rebellion. In verse 19 the article "the" is in the original; thus, it refers to the law of Moses. The Jews might try to deny Paul's charges, but not their own Scriptures.

3:10 As it is written: "There is none righteous, no, not one;

1. Probably from Eccl. 7:20.
2. There were none righteous in the perfect sense. Man is universally evil.
3. Righteousness or justification is a relationship which none possess, then or now, without the benefits of the death of Christ.

3:11 There is none who understands; There is none who seeks after God.

1. From Psalm 14:2; 53:2.
2. Man ignorance does not result from a lack of opportunity.
3. Man's natural tendency is to seek his own interest. His only hope, though, is to seek after God.
4. Today, not many seek after God to know and do His will.
1. If they seek God at all, it is only to obtain some selfish blessing.

3:12 They have all turned aside; They have together become unprofitable; There is none who does good, no, not one."

1. From Psalm 14:3; 53:3.
2. "Turned aside" is from a word which means basically, "to turn out of the way, to go in the wrong direction."
1. They have all "gone in the wrong direction" so far as faith and obedience is concerned.
3. "Become unprofitable" - They had a transition from a state of value to a useless, worthless state.
4. "None who does good" - There were none who followed God's law perfectly, who never sinned.
5. "Not one" - His point of emphasis in this section.

3:13 "Their throat is an open tomb; With their tongues they have practiced deceit"; "The poison of asps is under their lips";

1. From Psalm 5:9; 140:3.
2. "Open tomb" - They give offensive words as odors from an open tomb.
3. "Tongues...deceit" - In back of a deceptive tongue is a deceptive heart.
1. They lead others astray by deceptive words.
4. "Asps" - This is a small, but very poisonous snake. Their speech is likewise very poisonous and ruinous in its effect. James 3:8

3:14 "Whose mouth is full of cursing and bitterness."

1. From Psalm 10:7
2. This is true of many in our world today.

3:15 "Their feet are swift to shed blood;

1. Verses 15-17 are from Isa. 59:7-8
2. Violence and murder were eagerly committed.

3:16 Destruction and misery are in their ways;

1. The result of their wicked conduct.
2. Evil people damage and destroy, leaving a trail of pain and suffering in their wake.
1. They destroy the reputations, health, property, and lives of others.
2. They, in turn, receive the same treatment they have given.

3:17 And the way of peace they have not known."

1. They have not known peace because they have not wanted to know it.
2. God desires that we live a quiet and peaceful life. 1 Tim. 2:2
3. The highest expression of peace is reserved only for those who love God and do His will. Phil. 4:7

3:18 "There is no fear of God before their eyes."

1. From Psalm 36:1
2. This is the heart of the problem. They had no respect for God; therefore, the preceding sins resulted.
1. If people have no reverence for God, they will have no regard for His law or their fellow men.
3. A fear of God causes one to depart from, and hate, evil. Prov. 16:6; 8:13.
1. It is the beginning wisdom and knowledge. Psalm 111:10; Prov. 1:7; 9:10; 15:33
2. It prolongs life. Prov. 10:27
3. It brings satisfaction. Prov. 19:23
4. It produces wealth, honor, and life. Prov. 22:4.
4. Application: Have you ever thought to yourself, "Well, I'm not too bad. I'm a pretty good person"? Look at these verses and see if any of them apply to you. Have you ever lied? Have you been bitter toward anyone, etc? In thought, word, and deed, we, like everyone else in the world, stand guilty before God. We must turn to the Lord Jesus Christ. He is our only hope.

Humanity's Desperate Need of the Gospel - Rom. 1:18-3:20

1. The Gentiles were without excuse; they refused to have God in their knowledge. 1:18-23
1. Their moral depravity. 1:24-32
2. The Jews were no better. 2:1-29
1. He meets the Jews objections. 3:1-8
3. His conclusion - 3:9
4. In 10-18, Paul strings together one O.T. reference after another in a complete demonstration of universal human guilt.
5. Then in verses 19 and 20, he reaches the conclusion toward which he has been driving ever since the announcement of his theme in Rom. 1:16-17.

We all are guilty! How shall we be justified? What makes us "not guilty" in God's sight?

3:19 Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God.

In 3:19-31 Paul shows that justification is not by a system of law, but by faith in Jesus Christ.

1. Every one of the Jews were condemned by the very law they were under.
1. The article ("the") is before law in this verse; thus, in this verse he is definitely speaking of the O.T. law.
2. The principle would apply with equal force to any law. All laws are directed only to those who are under them.
3. All are under law of some sort, and have sinned, either by commission or by omission.
2. "Every mouth may be stopped" - The word "stopped" is literally "fenced in, blocked in, stopped up." Thus, their mouths are silenced.
1. None are able to answer back or make defense.
3. "All the world" - The law declaring evil deeds to be sins condemned the Jews and in effect condemned the Gentiles because they committed the same sins.
4. "May become guilty before God" - It thus becomes evident that all are guilty before God ("brought under the judgment of God" ASV).
1. All were under the sentence of condemnation because of sin.
5. Application: We all stand guilty and accountable before Almighty God. There is no denial, argumentation, and defense we can make before Him. Once we admit our guilt, the following verses are truly good news for us.

3:20 Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin.

1. There is no article "the" before "law" in either place in verse 20.
2. Law by itself will not justify anyone.
1. Under law, any law, without the benefits of the death of Christ, lost man is utterly hopeless.
3. Law justifies only if one keeps it perfectly.
1. The same is true of works. Works (works alone) justify only when one does all of the works perfectly and commits no sin. Of course, no one measures up to this, and is thus in need of a Savior.
4. "For by the law is the knowledge of sin" - The purpose of law is to reveal what sin is, and to convict one of sin.
1. The O.T. law was excellent in accomplishing this.

3:21 But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets,

After all the revelation about our sinfulness and God's condemnation, Paul gives the wonderful news. He reveals the way to be declared "not guilty," or "justified" before God.

1. "But now" - In this present time.
2. "Righteousness of God"
1. Righteousness is treated as something belonging to God. It is the essence of His character. It is His righteousness. It is He who makes one righteous on His terms.
2. Righteousness is something that is revealed by God. It goes forth from God. It is made available to man by God.
3. Salvation, righteousness, justification, redemption, and remissions of sins are all equivalent. When you have the one, you have the others. Psalm 98:1-3; 1 Cor. 1:30; Rom. 3:24; 4:6-8
3. "Apart from the law" - Again, the article "the" is not before law, but is before "witnessed by the Law and the prophets."
1. Thus, God's approval apart from law is revealed.
2. Any law, standing alone, will not justify. Law, by itself, only pronounces guilt upon the sinner.
4. "The law and the prophets" - equivalent to the writings of the O.T. The O.T. pointed to redemption in Christ.
1. It was foretold by the promises (Gen. 3:15; 12:1-3; 22:18), prophecies (Isa 53), and types (Heb. 9:8-9; 10:1).

3:22 even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference;

1. Paul plainly reveals that the only way for one to have a right standing (relationship) with God is through faith in Jesus Christ.
1. He also adds that it is to all and on all who believe.
2. We would understand that he is referring to a living faith, a faith that will work and not a dead faith. Heb. 5:8-9

3:23 for all have sinned and fall short of the glory of God,

1. There are no exceptions, and no exemptions. Eccl. 7:20; Rom. 3:9; 5:12; 11:32
1. All men come short of the righteousness that God has, and the righteousness that God wants man to have.
2. The scheme of redemption makes its appeal to those who are convicted of their guilt. Mark 2:17; John 9:40-41; Luke 18:13-14; 1 John 1:8-10

3:24 being justified freely by His grace through the redemption that is in Christ Jesus,

1. "Justified" - To be "justified" means to be declared "not guilty."
1. When a judge in a court of law declares the defendant "not guilty," all the charges are removed from his record. Legally, it is as if the person had never been accused.
2. When God forgives our sins, our record is wiped clean. From His perspective, it is as though we had never sinned. Heb. 8:12
2. "Freely by His grace" - It is given as a gift upon conditions.
1. It is not an earned justification in the sense of its original offer.
2. It was not through our goodness or works that caused God to offer justification to man.
3. "Redemption" - Deliverance by means of payment of ransom.
1. Redemption was secured by His life's blood and being redeemed from the bondage of sin, we are justified from sin's guilt.

3:25 whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed,

In verses 25 and 26, the justice of God is revealed.

1. "Whom God set forth" - Suggests determination by God. God set forth Jesus.
2. "Propitiation" - Appeased or made favorable to God.
3. "By His blood, through faith" - The order of the phrases in the original Greek is: "Through faith in his blood" (KJV & ASV).
1. The thought is: "Believing that Christ's shed blood is God's means of taking away sin." Thus, believing in what the shed blood can do.
4. "To demonstrate His righteousness" - The plan of salvation declares or demonstrates the justice or righteousness of God.
5. Forbearance was exercised toward those who sinned until the fulness of time came. Heb. 9:15; 10:1-7
6. Nothing, absolutely nothing, can atone for sins or pay the debt for sins, but the blood of Christ. Those who trusted in God under the O.T. had the promise of forgiveness. It was in promise rather than in fact. Forgiveness was therefore as sure as God's promise. This can be illustrated by the following given by brother Howard Winters.
1. "Once when I lived in a distant city (about 400 miles away) I paid a visit to my parents. While there, two tires burst on my car. There was no way to fix them. I would therefore have to purchase two new tires. But I neither had the money with me to do so nor did I have it in the bank back home. I revealed by dilemma to a nearby service station manager. He showed some sympathy with me. I then told him that if he would trust me, I would write him a check and the first thing on Monday after I got home, I would deposit enough in the bank to cover it. He agreed to this. I got my tires, gave him the check, and went on my way. He held my check until the next Monday, at which time I made the deposit. Now he had a check with no money in the bank to cover it, but he knew that it was just as good as my promise. If I kept my word, he would get his money, though he would not actually get it until a specified time. So it was with God and His people in the O.T."

3:26 to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.

1. "At the present time" - As distinguished from time past. He has now demonstrated His righteousness through the offering of Christ.
2. Divine justice requires the condemnation and punishment of all who sin. On what basis, therefore, can the Divine justice be maintained, and the sinner be justified? Only through the sacrifice of Christ and faith in Him.
3. The sinner through faith in Christ, is freed from the penalty of his sins. Christ died in his stead. Death is paid for sin, but the sinner is not required to die. God remains just (the penalty is paid) and the sinner is justified when he accepts Christ's death as a substitute for his own.

3:27 Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith.

1. Under the system of faith (the N.T. plan of redemption as shown above), every reason for human boasting is excluded or shut out.
2. "Of works?" - The Old Law was a law primarily of works that included faith.
3. "But by the law of faith" - The N.T. system.
1. The article "the" is not in the original.
2. Under the N.T., men are justified by a system of faith that includes law.
3. It is the "law of faith" because it is a system of faith that includes law.
4. The right to brag has been ruled out under the system of faith. He must glory in the Lord.
5. Bear in mind that in context Paul is referring to the source or origin of the gospel system, and not to the conditions contained in the gospel.

3:28 Therefore we conclude that a man is justified by faith apart from the deeds of the law.

1. In this verse Martin Luther added the word "only" to the word faith in his German translation. He is the first on record to teach "faith only."
2. "Without the deeds of the law" - Again, the article "the" is not in the original; thus, "apart from law works."
1. This does not exclude "the law of faith" (3:27) or "obedience of faith" (1:5; 16:26).
2. The system of faith is in contrast with a system of law.
1. Law, any law standing alone, once violated knows nothing but penalty.
2. Once law is violated, there is no way to lawfully escape the penalty. This is why the death of Christ is necessary. His death paid the penalty.
3. Verse 31 says that faith establishes law.

3:29 Or is He the God of the Jews only? Is He not also the God of the Gentiles? Yes, of the Gentiles also,

1. Paul asks a rhetorical question which demands a negative reply. God is not just a national or tribal God. All peoples are His offspring.

3:30 since there is one God who will justify the circumcised by faith and the uncircumcised through faith.

1. Since there is but one Maker of all, He will justify all alike.
2. "By faith...through faith" - I see no difference in the two expression. They are synonymous.
1. There is one faith by which both are saved.

3:31 Do we then make void the law through faith? Certainly not! On the contrary, we establish the law.

1. Our denominational friends would answer "Certainly" to Paul question.
2. Again, the article "the" before law is not in the original in either place.
1. Faith makes firm the importance and usefulness of law.
3. "Establish the law" - Faith produces an understanding of its importance and produces the need for obedience to it.
1. Without faith, man would never meet the conditions which God requires for justification.
2. To comply with the conditions is not justification by works, but justification by faith at work.
3. Faith empowers us to obey, work and live as the Lord has taught us.

Conclusion to Chapter Three:

All people sin and fall short of the glory of God. None can be justified by law (meaning by law alone apart from Christ). Once law is violated, there is no way to lawfully escape its penalty. Thus, without the death of Christ, there is no hope for sinful man.

Divine justice requires the condemnation and punishment of all who sin. God devised a plan (the gospel system) whereby His divine justice is maintained (His hate and condemnation of sin) and the sinner can be justified. It is the death of Christ. Christ died in the sinner's stead. Thus, God remains just (the penalty for sin is paid) and the sinner is justified (when he has faith in Jesus). (3:26)

Paul concluded chapter three by saying, "Do we then make void the law through faith? Certainly not! On the contrary, we establish the law." (3:31). Faith produces an understanding of the importance of law, and produces the need and desire for obeying it. Without faith (the kind revealed in the N.T.), man would never meet the conditions which God requires for justification.

4:1 What then shall we say that Abraham our father has found according to the flesh?

1. Paul now gives the example of Abraham. He is answering the Jew who would be thinking that Abraham earned his justification.
2. Paul showed in chapter three that law by itself will not justify. The only way law would justify is when one keeps it perfectly.
1. The same is true of works. Works (works alone) justify only when one does all of the works perfectly and commits no sin. Of course, no one measures up to this and is thus in need of a Savior.
3. "According to the flesh" - The arrangement of the phrases in the original Greek is: "Abraham our father by flesh."
1. Thus, Paul is simply asking, "What has Abraham our father according to the flesh found regarding justification?"

4:2 For if Abraham was justified by works, he has something to boast about, but not before God.

1. "By works" - "By works (apart from faith) is what Paul is considering here. The only way for one to be justified by works (apart from faith) is by working perfectly.
2. "Has something to boast about" - He could boast because he obtained it himself, and not by God's grace.
1. Paul has already shown that under the system of faith, every reason for human boasting is excluded. Rom. 3:27
3. "But not before God" - Under the system of faith, all glory belongs to God.

4:3 For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness."

1. Gen. 15:6; Gal. 3:6; James 2:23
2. How was Abraham justified "without works" according to Paul, and "by works" according to James?
1. The works that Paul speaks of are works that "make faith void" (vs. 14); in other words, "works alone without faith."
2. James mentions works which "make faith perfect."
3. Paul is showing that works alone will not justify, and James is showing that faith alone will not justify.
4. Paul included walking in the steps of faith which Abraham had. (See chart on obedience).

4:4 Now to him who works, the wages are not counted as grace but as debt.

1. This would be true if one relied on works alone, that is, if he relied on "works without faith" or "works without Christ."
1. The only way for one to be justified by works alone is by doing works perfectly.
2. If he did works perfectly, justification would be owed to him as a debt.

4:5 But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness,

1. "Does not work" - The thought is: "To him who does not work perfectly."
1. Man cannot be righteous (justified) by law or works alone.
2. "His faith is accounted" - This shows the blessing of being justified by faith. One is saved although his works are not perfect.
3. There is no reference whatsoever in these verses to "works of obedience" or "faith that works."
1. Paul is simply revealing "justification by faith" as opposed to "justifications by works" or "justification by law."

4:6 just as David also describes the blessedness of the man to whom God imputes righteousness apart from works:

1. "Imputes righteousness" - This can be translated, "counts justification."
1. Faith is the thing counted; justification is the end for which it is counted.
2. "Apart from works" - Apart from or without perfect works.
1. Under the gospel system we can be justified even though we have sinned.
3. What could David have done to make up for his adultery and murder? Micah 6:7-8
1. Thus, he was truly blessed when he was forgiven.

4:7-8 "Blessed are those whose lawless deeds are forgiven, And whose sins are covered; Blessed is the man to whom the LORD shall not impute sin."

1. From Psalm 32:1-2.
2. The person to whom God counts justification without works is the person whose iniquities are forgiven.
1. Forgiveness does not result from human works (as to the source of it), but from grace.
2. He is forgiven even though his works are not perfect.
3. Hence, to count justification without deeds is to forgive without perfect obedience.
3. "Shall not impute sin" - God imputes sin to the sinner so long as he is a sinner, but when forgiven, they are not imputed; the forgiven sinner is righteous.
4. Our justification is not by our own righteousness (works), but by the death of Christ.
1. His death counts for our death, and we are righteous because of what He did for us, and not because of what we have done for ourselves. This is how God imputes righteousness to the sinner.
2. In other words, God places the sinner in right standing with Him through means of the sacrificial death of Christ.

Conclusion to verses 1-8

Righteousness is not given on the basis of works (works alone, meritorious works), but on the basis of faith, a faith that takes God at His Word and follows it as did Abraham. If one can earn his salvation by works, he would have no need of Christ.

This does not mean that we have no obligation in our salvation (prior to becoming a Christian or after). The death of Christ substitutes for the sinner's death only when the sinner accepts and obeys Him as Lord. (Rom. 6:16-18; Heb. 5:8-9). While salvation cannot be on the basis of a debt paid for perfect service rendered, this is no way changes the fact that gospel obedience is mandatory in God's scheme of redemption.

Works of obedience (our duty as commanded by God) are therefore not under consideration here. It is the works apart from faith (works of merit, works alone) which are excluded. Justification (salvation) is always viewed in the Bible as a matter of favor, never a matter of debt. (Luke 17:10). We need to do our best, and then cast ourselves on the mercy and grace of God.

4:9 Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted to Abraham for righteousness.

In verses 9-12, he now shows that this blessedness (justification by faith) is not confined to the Jews only.

1. "For we say that faith..." - This is the same as verse 3.

4:10 How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised.

1. At what period in his life was it accounted to him?
1. Gen. 12:4 - He was 75 years old when he was called. Sometime thereafter, the statement was made. Gen. 15:6 It was before Ishmael was born.
2. Gen. 17:24 - He was 99 years old when he was circumcised. Ishmael was 13 years old at that time. Gen. 17:25

4:11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also,

1. Circumcision was not that which brought justification, but was only a seal or sign of it.
2. "That he might be the father of all those who believe" - This was a special honor.
1. He was the first to be justified this way.
3. "Though they are uncircumcised" - The Gentiles.
4. "That righteousness might be imputed to them also" - If Abraham was counted righteous by his faith before circumcision (before it was commanded), Gentiles could also (it was never commanded of them).

4:12 and the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised.

1. Abraham is the father, not to those who are merely circumcised, but to those who also walk in the steps of his faith.
1. His fatherhood extends beyond the circumcision to all who imitate his faith.

4:13 For the promise that he would be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith.

Verses 13-15 - The promise to Abraham was righteousness through faith, independent of the Law.

1. "Heir of the world" - This has reference to the spiritual part of the promise. Gen. 12:3; 18:18; 22:18
1. Abraham and his seed were to become heirs of the world through Christ. The spiritual blessing which they were to inherit were in and through Christ.
2. "Or to his seed" - This refers to Abraham's offspring, descendants.
3. "Not...through the law"
1. The article "the" is not before "law" here, but it is in verse 15.
2. The promise was not made because or in consideration of law, but in consideration of justification by faith.

4:14 For if those who are of the law are heirs, faith is made void and the promise made of no effect,

1. Again, the article "the" is not before law.
1. The Jews are under consideration in context. However, the same applies to any law.
2. If law, any law, makes people heirs, there is no purpose for faith in Christ.
2. "And the promise made of no effect" - There would be no value if the blessings were already received.
1. The promise was made before the law was given.
2. The law was added because of transgressions until the promised seed should come.
3. The law was not the promise, nor was it part of the fulfillment. See Gal. 3:17-19

4:15 because the law brings about wrath; for where there is no law there is no transgression.

1. The article "the" is before law here. Thus, it refers to the Law of Moses.
2. The law works wrath both from God and within man.
1. It works wrath from God because man violates it.
2. It works wrath within man because it condemns rather than saves him. Once the law is violated, it knows nothing but penalty.
1. In 7:9-23, the great "I" passage, Paul describes his condition as a sinner under law and shows how the law works wrath and brings condemnation.
3. "Where there is no law there is no transgression" - In context, Abraham could not have been judged for not keeping the law of Moses because it had not yet been given.
1. The argument seems to be: where there is no law, there is no transgression, and where there is no transgression there is no wrath (no condemnation for violating the law).
2. The converse would also be true: where there is law there is transgression, and where there is transgression there is wrath or condemnation.
4. Thus, he is pointing man to a better system, the system of justification by faith in Christ.

4:16 Therefore it is of faith that it might be according to grace, so that the promise might be sure to all the seed, not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all

1. When it is "by faith," grace is necessarily brought into play.
1. If the inheritance depended merely on law, none could obtain it since none obey it perfectly.
2. When it is by faith, it makes it a matter of grace, not of debt.
2. "The seed" - The spiritual seed.
3. "The law" - The article is before law. The phrase refers to the Jews.
4. "But also to those" - Thus, both Jews and Gentiles are included. It includes all of us who have faith like Abraham.
1. Abraham was the first to be justified by faith; thus, he is our father in that sense.
5. The faith of Abraham is the faith that is counted for righteousness. It is the faith that takes God at His Word and follows His instructions.

4:17 (as it is written, "I have made you a father of many nations") in the presence of Him whom he believed; God, who gives life to the dead and calls those things which do not exist as though they did;

1. Paul is here referring particularly to believers, but Abraham was the father of many nations both physically and spiritually.
2. "Who gives life to the dead" - See verse 19.
1. Abraham knew that God could do anything.
3. "And calls..." - God spoke it as though it were already done. He spoke of those nations as existing, because He intended to bring them into existence.

4:18 who, contrary to hope, in hope believed, so that he became the father of many nations, according to what was spoken, "So shall your descendants be."

1. "Contrary to hope" - "Against hope" (KJV). Against adverse circumstances, against reason.
1. The physical evidence was against hope.
2. "Believe in hope" - He believed in the hope of promise.
1. He believe God when the promise (Abraham's hope) seemed impossible.
3. "According to what was spoken" - It rested on what God had said.
4. "Your descendants be" - They would be as numberless as the stars of heaven. Gen. 15:5

4:19 And not being weak in faith, he did not consider his own body, already dead (since he was about a hundred years old), and the deadness of Sarah's womb.

1. "Not being weak in faith" - His confidence in God's fulfilling His promises was stronger than his view of any difficulties standing in the way.
2. "His own body, already dead" - The fact that he was at this advanced age didn't weaken his faith.
1. Some who are getting old are wise enough to see that they are getting old; some are not. Hosea 7:9
3. "Deadness of Sarah's womb" - She had no child all her life and was now past the age of childbearing.
1. Application: Abraham did not let adverse things affect his faith. He believed God even when it seemed against reason and nature. God had spoken it, and that was enough for him. It was this kind of strong, unwavering, active faith that was accounted for righteousness. So it will be with us.

4:20 He did not waver at the promise of God through unbelief, but was strengthened in faith, giving glory to God,

1. Unbelief did not create staggering doubt.
1. He did not decide against God's promise through unbelief.
2. "Giving glory to God" - He honored God as one worthy to be believed and trusted, even when it seemed contrary to reason and nature.
1. He believed God rather than his own human reasoning and judgment, and in so doing, glorified God.

4:21 and being fully convinced that what He had promised He was also able to perform.

1. He had faith that God had the absolute power to carry out His promises.
1. He did not doubt that God would accomplish what He had promised.

4:22 And therefore "it was accounted to him for righteousness."

1. This was said about Abraham's faith on three occasions.
1. Gen. 15:1-6 (as quoted in Rom. 4:3).
2. Here, at the age of about 100 (Rom. 4:19-22).
3. At the offering of Isaac (James 2:23).
2. Thus, his life was a life of faith from beginning to end.

4:23-24 Now it was not written for his sake alone that it was imputed to him, but also for us. It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead,

1. It was not written to just show how Abraham was benefitted.
1. It was actually written many years after he had died.
2. "But also for us" - This shows the importance of studying the O.T., so that we, too, might be benefitted.
3. We want our faith to be imputed for righteousness just as it was for Abraham.
1. To believe on God who raised up Christ from the dead is to believe that Christ was raised from the dead.

4:25 who was delivered up because of our offenses, and was raised because of our justification.

1. "Delivered up" - He was delivered up only because God allowed and wanted it. Rom. 8:32
2. "Because of our offences" - "For our offences" (KJV), "for our trespasses" (ASV).
1. He was delivered up: (1) because of our sins, and (2) as an offering for our sins.
2. Christ, by His death, paid the sin debt in full, and thus made it possible for us to be justified.
3. "Was raised because or our justification" - "For our justification" (as in most versions).
1. Christ arose to consummate this offering; thus, the resurrection is an important part of the atonement. 1 Cor. 15:3-5; 1 Pet. 3:21

Conclusion to chapter 4

Paul has shown that the gospel is God's power to save (Rom. 1:16-17), all have sinned and fall short of God's glory (Rom. 3:9,23). It is impossible to be justified by law (meaning law apart from Christ, 3:20). It is impossible to be saved by works (meaning works alone apart from Christ, 4:2-8). Abraham's faith was accounted to him for righteousness (4:3, 20-22). What the Scriptures said about Abraham was not said for him alone. We, too, can be justified by faith (4:23-25). It is truly sad that many pass up these blessings from God and continue to "enjoy" their sinful life.

5:1 Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,

Chapter 5 shows the blessings of justification.

1. "By faith" always involves an active, living faith, and never a death faith.
1. "Faith" is put for the whole plan because is it the foundation regarding man's part in his salvation or justification.
2. "Peace with God" - The first result of justification.
1. The sin that separated us has been forgiven. We are no longer enemies, but friends, no longer separated, but reconciled.
3. "Through our Lord Jesus Christ" - Christ bridged the gap between God and man and made peace possible.

5:2 through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God.

1. The second result: "Access by faith into this grace in which we stand."
1. Through Christ, we are recipients of God's grace. Eph. 2:18
2. Christ paid our sin debt and thus cleared the way for our entrance (access) into God's favor.
3. Application: As Christians, we stand in the place of highest privilege. Not only has God declared us "not guilty," but He has drawn us close to Himself. Instead of being enemies, we have become His friends; in fact, His own children (1 John 3:1).
2. The third result: "Rejoice in hope of glory of God." Heb. 3:6; 1 Pet. 1:8
1. We rejoice in our hope now, but someday it will be realized.
2. The "glory of God" includes the eternal salvation.

5:3 And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance;

1. "Glory in tribulations" - We also rejoice ("glory" is the same word as "rejoice" in the original in verse 2) that we can suffer trials, afflictions, and persecutions for His name. Matt. 5:10-12; Acts 5:40-42
2. "Tribulation produces perseverance" - It produces steadfastness, endurance, patience.
1. Perseverance is the trait that bears calmly all the ills of life, and tribulations are what forms this trait in us.
2. Affliction or tribulation is a great teacher of patience. It is called, "The School of Hard Knocks." It is a great school indeed.

5:4 and perseverance, character; and character, hope.

1. "Character" - "Approvedness" (ASV). It produces approval from God, from man, and within ourselves.
2. "Hope" - Knowing that God approves gives us a firmer hope.
1. When we have patiently endured a trial, it strengthens our hope. James 1:3-4,12; 1 Pet. 1:6-7

5:5 Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us.

1. Hope does not make us ashamed or disappointed now, nor will it ever.
1. It will not shame us in the end by disappointing us.
2. That which we hoped for will be realized and we will never be ashamed that we had hope.
2. "Love of God" - His love for us has been clearly demonstrated to us.
3. "By the Holy Spirit who was given to us" - He has been given in two ways:
1. He has been given to mankind in the revealing of the gospel. He has not been given to us today directly or miraculously, but indirectly. He has revealed the gospel through holy writings.
1. In the gospel He has revealed to us a loving God, a loving Savior, and reasons for loving in return.
2. The Holy Spirit has been given as a pledge that every promise will be fulfilled. 2 Cor. 1:22-23
4. Application: Paul shows that afflictions start a chain of events which eventually ends with the love of God being poured out in our hearts. Thus, we should look for and rejoice in the ultimate results of tribulations rather than being discouraged by their present discomfort and heartache.

5:6 For when we were still without strength, in due time Christ died for the ungodly.

Paul now reveals "reconciliation through Christ."

1. "When we were still without strength" - We were helpless and powerless to save ourselves.
1. We had no power to save ourselves, had a law that only legally condemned us, and could do no works of merit to commend us to God.
2. What we could not do, Christ accomplished.
2. "In due time" - It was the set time (not too early, not too late) according to God's timetable. Gal. 4:4-5
3. "Christ died for the ungodly" - He died for their benefit.
1. Christ sacrificed Himself on the cruel cross to pay man's sin debt. God accepted His sacrifice. It is the only way to be forgiven of sin.
2. God controls all history, and He controlled the timing, methods, and results of Jesus' death.

5:7 For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die.

1. "Righteous man" - One who is just and fair in his dealings.
2. "Good man" - One who is more than just. He is also kind and generous.
1. One might attempt to die for him, but it is unusual.

5:8 But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.

Paul continues to set forth the blessings of gospel justification. He explains the assurance of Salvation through the life and death of Christ.

1. "Demonstrates" - Present tense. He continues to exhibit, show, or demonstrate His love toward us by what He did.
2. "In that while we were still sinners" - The sign or demonstration of His love. We accept this great truth as fact, and in turn show our love for Him. 1 John 4:19

5:9 Much more then, having now been justified by His blood, we shall be saved from wrath through Him.

1. Salvation is here presented both as a present reality and a future hope.
2. "Much more" - An argument stating the more difficult to prove the less difficult.
1. Since we have now been justified (declared "not guilty" before God) by the death of Christ, how much more shall we be delivered from the wrath to come by remaining in Him.
2. Thus, if the present reality is true (we are justified), most certainly the other will be true.

5:10 For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.

1. We were sinners and enemies rather than righteous and friends.
2. We were reconciled to God, not God to us.
3. "By His life" - His "life-state" or "living state."
1. His resurrection to life consummated salvation and He, in person, superintends the work.
4. As in verse 9, the argument is made from the more difficult (the reconciliation of His enemies by the death of Christ), to prove the less difficult (eternal life for those reconciled).

5:11 And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.

1. Great joy comes to us as result of this relationship.
2. "In God through" - We rejoice in the greatest of Beings for the greatest of reasons.
3. "Received the reconciliation" - He has forgiven us and filled us with the hope of eternal life.
4. Application: We have good reason to rejoice. Our past sins have been forgiven. We stand justified before God. We have been reconciled to God. We shall be delivered from the wrath to come.

5:12 Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned;

He now gives a comparison between Adam and Christ. One introduced sin and death; the other righteousness and life. 1 Cor. 15:22-23

1. "By one man" - Adam introduced sin and its consequences.
2. "Thus death spread" - Physical death passed from Adam to all. Paul later adds "resulting in condemnation" (vs. 16, 18), which shows that "eternal death" was also introduced into the world by Adam.
3. "Because all sinned" - God decreed death upon the human race, not only for Adam's, but for all sin.
1. When anyone sins, he stands where Adam stood in the beginning.

5:13 (For until the law sin was in the world, but sin is not imputed when there is no law.

Notice the parentheses beginning in verse 13 and closing in verse 17. Verse 12 is not a full sentence. Paul repeats verse 12 in different words in verse 18 and then closes his sentence. He wanted to expand on the universality of sin and that which Adam wrought in contrast to Christ before he continued his discussion.

1. In verses 13 and 14, Paul describes the universality of sin.
2. "For until the law" - or "Before the law"; thus, sin was in the world before the law of Moses was given.
1. The article "the" is not before "law" here but he is referring to the law of Moses as is shown in the next verse.
3. "But sin is not imputed..." - the same as 4:15.
1. Thus, there was law before the law of Moses. He is showing that sin has prevailed since the time of Adam.

5:14 Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come.

1. "Not sinned according to the likeness..." - Adam violated a positive law, others a moral law.
1. Adam's sin introduced some things into the world (vs. 15-21) whereas the sin of others didn't.
2. Also, they were different in the way each received instructions.
2. "Type of Him who was to come" - The word "type" is the Greek word "type" and means "a previous figure or shadow."
1. He describes how Adam was a type or figure of Christ in the next verses.

5:15 But the free gift is not like the offense. For if by the one man's offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to many.

The Offense And The Gift

(Rom. 5:15-21)

vs. 15 - Many died------Grace abounded to many

vs. 16 - Resulted in condemnation------Resulted in justification

vs. 17 - Death reigned------Life reigns

vs. 18 - One offense------One righteous act

vs. 19 - Disobedience-made sinners------Obedience-made righteous

vs. 20 - Sin abounded------Grace more abounded

1. "The free gift is not like.." - Thus, he gives a contrast.
1. "The word "free" is not in the original, only the word "charisma" - gift. Thus, this destroys the argument, "it is absolutely free and there is nothing one can do to receive it."
2. The "gift" refers to God's gracious redemption through Christ.
2. "Many died" - Sin and death entered the world through Adam, but God holds each person responsible for his own sins.
3. "Much more" - The blessings we receive in Christ far outweigh the things we lost in Adam.
4. "The gift by the grace" - God and Christ were not obligated to restore the human race. They did so by favor.
5. "Abounded to many" - Redemption for the human race is unlimited. Many have been wise enough to take advantage of the blessing.

5:16 And the gift is not like that which came through the one who sinned. For the judgment which came from one offense resulted in condemnation, but the free gift which came from many offenses resulted in justification.

1. "The judgment...resulted in condemnation" - It brought death's penalty, spiritual death.
2. "But the free gift...resulted in justification" - It brought justifications to sinners.
1. Condemnation (death's penalty, spiritual death) was brought upon us by Adam, but justification (salvation, the gift) was brought to us by Christ.
3. Man's response is not mentioned here. Condemnation comes to one when he violates the will of God; he obtains the gift (justification) when he obeys God's will.

5:17 For if by the one man's offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.)

1. "Death reigned through the one" - Adam committed the sin which introduced it.
2. "Much more" - Expresses a high degree of certainty.
3. "Abundance of grace" - They receive the favor in its abundant provisions.
4. "Gift of righteousness" - or "of justification. They receive remission of sins, not as due, but as a gift.
5. "Reign in life" - Much more shall the redeemed reign there, than death has reigned here.
1. Notice that the verse speaks of salvation both present and future, and the "much more" is affirming the certainty of the future salvation.
6. "Through the One" - Through Him, it has been provided. Through Him we have hope, and through Him, eternal life shall be realized.

5:18 Therefore, as through one man's offense judgment came to all men, resulting in condemnation, even so through one Man's righteous act the free gift came to all men, resulting in justification of life.

1. "Resulting in condemnation" - Physical death and condemnation are the results of sin.
2. "The free gift" - The word "free," again, is not in the original.
3. "One Man's righteous act" - The obedience of Christ in dying for us. Phil. 2:8; Heb. 5:7-9
4. "Came to all men" - Again, we understand, "To all who obey; to all who take advantage of the blessings."
5. "Resulting in justification of life" - It has the promise of the life that now is, and of eternal life.
1. The doctrine of imputed sin, like the doctrine of imputed righteousness, has no sanction either in reason or revelation. He that does righteousness, is righteous (1 John 3:7), not that the righteousness of Christ is imputed to us.
2. Condemnation (the penalty of sin) is no more unconditional than life (that which comes through Christ).

5:19 For as by one man's disobedience many were made sinners, so also by one Man's obedience many will be made righteous.

1. "Were made sinners" - They were made liable to sin and punishment.
2. "Made righteous" - They were made liable to justification. Without Him there is no justification.
3. While all were made potential sinners in Adam, condemnation comes only by one's own disobedience.
1. Charles Darwin made evolutionists, but this does not mean that the theory of evolution is an inherited trait. Likewise, Adam made sinners, but he made them by introducing sin into the world. Each one becomes a sinner when he transgresses God's law. 1 John 3:4

5:20 Moreover the law entered that the offense might abound. But where sin abounded, grace abounded much more,

1. "That the offense might abound" - The circle of sin widened.
1. Through the law, man's knowledge of sin increases (Rom. 3:20), and he begins to understand how terrible sin is (Rom. 7:7-13).
2. Law was given that men might see their transgression, show them the seriousness of it, and cause them to turn to God for mercy and pardon. The law of Christ accomplishes the same today.
2. "Grace abounded much more" - The blessings far outweigh the loses.
1. The word "abounded," used twice in the verse, is from two different Greek words. The first means "to fill" and the second means "to super abound or overflow."
2. Hence, sin abounded, but grace has been extended beyond measure, far surpassing all the evil effects of sin.

5:21 so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.

1. "Sin reigned in death" - Personified, sin reigned unto death.
1. Sin brought about physical and spiritual death.
2. "Grace might reign" - Personified, favor reigned through justification to eternal life.
1. Grace brought about the present "life" in Christ and shall bring "eternal life."
3. "Through Jesus Christ our Lord" - He is the personal source of the favor who will fully carry out and execute all He has promoted and devised.

Conclusion to chapter 5

Adam introduced sin into the world. We suffer the consequences of Adam's sin, but not the guilt. When a father commits murder, the son does not stand trial for the crime; however, the son suffers the consequences of his father's sin: shame, no provider, etc. Ezek. 18:20

Some over press Paul's contrast in verses 18 and 19. However, notice that if all are made sinners because of Adam, all are made righteous because of Christ. Adam introduced certain things into the world and so did Christ. Adam introduced judgment to condemnation and we receive it by our own disobedience. Christ introduced justification to life and we receive it by our own obedience. Adam introduced disease into the world, but it does not mean that all are born with disease. It only means that all are subject to disease.

Our text is dealing with the blessings through Christ. Man's responsibilities for receiving the blessings are discussed in the next chapter.

6:1 What shall we say then? Shall we continue in sin that grace may abound?

Paul, by the inspiration of the Holy Spirit, now gives encouragement and admonishment to help keep us from sinning. He shows that justification produces the fruit of holiness.

1. "What shall...?" - What can be deduced from the preceding regarding sin and grace?
2. "Shall we continue in sin..?" - A false conclusion drawn form above, e.g., verse 20b.
1. Since Grace much more abounded where there was sin, should we continue to sin so that grace would continue to abound?

6:2 Certainly not! How shall we who died to sin live any longer in it?

In verses 2-11, Paul gives four reasons why the Christian should not sin. The first reason we shouldn't sin is because we have died to sin and cannot live in it any longer.

1. "Certainly not!" - Or, "Absolutely, not!" God would never encourage sin by blessing the committing of it.
2. "Died to sin" - We were once "dead in sin," but now "dead to sin."
1. We have renounced our allegiance to the enticements of this sinful world.
2. We are wholly disinclined in mind to commit sin.
3. "Live any longer in it?" - Being dead to sin, we could not live in it.
1. We are separated from it. We cannot remain in the guilt and practice of it.

6:3 Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death?

The second reason we should not continue in sin is because we have been baptized.

1. "Baptized into Christ Jesus" - Gal. 3:26-27
1. One is brought into a special relationship with Christ in baptism - into a state free from sin.
2. "Into Christ" means the same as "into the name" (ASV) since the name stands for the person.
2. "Into His death?" - He realized they understood that they were baptized into Christ, but asks if they knew if their baptism was also into His death?
1. Paul perhaps is simply showing that we are baptized in the likeness of His death.
2. No doubt, he is also showing that we are brought into a special relationship with His death.
1. He shed His blood in His death (John 19:33-35); thus, we are baptized into the benefits of His death.
2. Members of the church have been accused of teaching, "One is saved by water." No, the blood of Christ saves, but it is by baptism that one reaches the benefits of His blood.

6:4 Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.

1. "Buried with Him through baptism" - There are two Greek words here, both of which mean "buried, immersed." Thus, baptism is a burial.
2. "By the glory of the Father" - The glory of God necessitated it and the power of God brought it about.
3. "Even so we also should walk in newness of life" - Thus, we are raised to a new life.
1. Chart #1:

Jesus Christian

Died Arose Died Arose (New Life)

was buried was buried

1. As Christ died, was buried, and was raised, we died to sin, are buried in baptism, and are raised to a new life.
2. Thus, one's baptism has a likeness of the death, burial, and resurrection of Christ.
3. A simple understanding of this truth overcomes many false ideas concerning baptism.
1. Sprinkling or pouring has no likeness to the death, burial, and resurrection of Christ. Other passages teach that baptism is a burial. Col. 2:12
2. Many people have baptism in reverse order.
1. They tell us when one believes, or "accepts Christ as his personal savior," he is saved and has the new life. They tell us one is baptized to show that he is already saved; thus, "salvation before baptism."
2. But look what this does to the simple diagram. If a person is saved up here (New Life) before baptism, that means he is buried alive in baptism. Chart #2:

Arose

Buried

6:5 For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection,

1. "For" - This shows the connection to verses 3 and 4.
2. "If we have been united together in the likeness of His death" - Thus, one is united with Christ in the likeness of His death when he is baptized into Him.
3. "Certainly we also shall be" - If through baptism we have been united in the likeness of His death, we shall be (future tense) in the likeness of His resurrection.
1. Thus, from this verse we see the importance of the re-enactment of the death, burial, and resurrection of Christ.

6:6 knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin.

Paul continues his reasons why we shouldn't sin. Thirdly, we shouldn't sin because we are dead to sin. If we have been united with Christ, we understand that several things have happened.

1. We know that our old self was crucified with Him. That old life of sin and corruption has been put to death.
2. "That the body of sin..." - The same as the "old man."
1. When we were buried with Christ in baptism, we crucified, destroyed, and buried that old type of life.
3. "That we should not longer be slaves of sin" - He here personifies sin as a master who takes control; however, we are no longer bond-servants to sin.

6:7 For he who has died has been freed from sin.

1. Another reason we shouldn't commit sin is because we have been freed (Gr. justified) from sin. Thus, this shows what being "justified" means. It means to be freed from sin.
1. Application: We are thankful that we can be freed from sin, even from the most gross, ugliest, darkest of sin. 1 Cor. 6:9-11. Christians have continual access to forgiveness through Christ. Acts 5:31; 1 John 1:9

6:8 Now if we died with Christ, we believe that we shall also live with Him,

In verses 8-11, Paul gives the fourth reason we shouldn't sin - because we are looking forward to someday living with Him.

1. "Died with Christ" - When we were baptized and when the old man was crucified.
2. "We believe" - We believe we shall live with Him in eternity because we have been raised to the new life and are walking in it. 2 Tim. 2:10-12

6:9 knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him.

1. "Dies no more" - Death will never come to Him again.
2. "Has dominion over Him" - Death will never lord over Him again.
1. While He was in the flesh, He was subject to death as all human beings, but when He was raised, He broke the power of death forever.
2. He conquered death and now lives to die no more. Rev. 1:18

6:10 For the death that He died, He died to sin once for all; but the life that He lives, He lives to God.

1. "He died to sin once for all" - He died to the state or sphere of sin, that is, death put Him beyond sin's power or reach.
1. He died to a sinful world once for all. Heb. 7:27; 9:26-28; 10:10
2. He now lives in harmony with the Father's will. He now lives with God. He is now reigning in the presence of God. Heb. 1:3

6:11 Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord.

1. "Reckon yourselves to be dead indeed to sin" - We could no longer live in sin than Christ could live His former life over again.
1. We must seek to be dead to the guilt, penalty, power, sphere, and relationship to sin.
2. "Alive to God" - We are to be walking in a new life of service to Him, trying to be well-pleasing and acceptable in His sight.
1. Application: The Christian must strive to remain a new creature--being renewed day by day. Eph. 4:22-24 He has been raised to new life with God; he should remain in this new relationship. He should not let the newness wear off. He must not become old and stale in his service.

6:12 Therefore do not let sin reign in your mortal body, that you should obey it in its lusts.

He now gives words of exhortation based on what he had already said. First, he gives three negatives - verses 12 and 13a.

1. "Let not sin reign in your mortal body" - We are not to allow sin to re-establish its reign in our bodies. We must overcome sinful habits.
2. "That you should obey it in its lusts" - We are not to obey evil desires and cravings. 1 Pet. 2:11; Gal. 5:24
1. To commit sin is to obey sin. To obey sin is to become sin's slave. We must not, therefore, submit to sin's rule or mastery in any part of our bodies.

6:13 And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God.

1. He gives his third negative exhortation: "Do not present your members as instruments of unrighteousness to sin."
1. We are not to use any part of our body to sin or as instruments (Gr. arms, weapons, or tools) to do wrong.
2. He now gives two positives:
1. "But present...alive from the dead" - We present ourselves to God as alive from the dead.
1. We are to act as alive from the dead, not half dead.
2. "As instruments of righteousness to God" - We are to present the members of our bodies in service to God. Rom. 12:1
1. We are to use the various parts of our bodies as "tools" in doing right.
3. Application: Put off the old sinful man and put on the new person who is made after the image of Him who created him. Eph. 4:22-24; Col. 3:8-10

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

He continues to show that justification produces the fruit of holiness.

1. "Dominion" - Sin has its rule, control, or mastery over us when (1) it leads us in the continual practice of sin and (2) it brings about our final destruction.
2. "For you are not under law but under grace" - You are not under a system mainly of law, but of grace.
1. Paul uses a figure of speech in which the less is denied to emphasize the greater.
2. If we were under law alone, we could never be forgiven; thus, sin would have its dominion over us.
3. Under the system of grace (a system which is based on grace, but contains law or requires obedience to the will of God) the means of forgiveness is provided (through the death of Christ).

6:15 What then? Shall we sin because we are not under law but under grace? Certainly not!

Paul emphasizes that the system of grace requires obedience to God.

1. "Not under law" - This does not mean "wholly without law," but "not under a system mainly of law."
1. Freedom from law means freedom from sin, its rule or dominion, not freedom to indulge in sin, or freedom from rules, standards, and restraints.
2. Grace does not give liberty to sin; it only produces a way of escape.
2. Can one sin all he wants because God has provided forgiveness? No, his attitude is wrong and wholly unacceptable to God.
3. "Certainly not!" - A strong negative, showing that one cannot commit sin because he is under grace rather than law.
1. To sin under grace is to turn grace into an occasion of lasciviousness. Jude 4

6:16 Do you not know that to whom you present yourselves slaves to obey, you are that one's slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness?

1. When one submits to being someone's slave, and obeys him, he is the slave of the one whom he obeys. So it is with sin and obedience.
2. "Obedience leading to righteousness" - Obedience (doing the will of God as revealed in the gospel) brings one into right relationship with God.
3. Thus, it is a voluntary servitude. We choose which direction we will go.
1. If one is born in sin (totally depraved), there is no voluntary serving.
2. Application: "Choose you this day whom you will serve." (Joshua 24:15).

6:17 But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered.

1. "Were slaves of sin" - That sinful part of their lives was a thing of the past.
2. "You obeyed from the heart" - All acceptable obedience must come from the heart.
1. Notice that one must obey. One is not set free from sin by an inward condition of the heart only.
3. "That form of doctrine" - In context, this refers back to one's obedience in baptism. See chart #1 at verse 4.
1. One cannot obey the death, burial, and resurrection as such, but he can obey a form or mode of