Epistle to the Romans

Concise Bible Dictionary:

This may justly be called the fundamental epistle of Christian doctrine. Its value and importance are seen in that its doctrine lays in the soul a moral foundation by the presentation of God in qualities or attributes which the state of things existing in the world appears to call in question. Thus God is justified in the eyes of the believer, and this being the case, the purposes of His love are made known to him.

In looking at all that is around us in the world, everything appears to be out of order: the presence and domination of sin, a broken law, and the corrupt and violent will in man, all call in question the righteousness of God; while the scattering of God’s people Israel raises the question of His faithfulness to His promises.

Now in Christ all this finds its full and complete answer. The Son of God, by whom all were created, has Himself come in the likeness of sinful flesh, and, by offering Himself a sacrifice for sin, has completely vindicated God’s righteousness, while revealing His love. At the same time the man, or order of man, that has sinned against God has been judicially removed by His death from before the eye of God, so that God can present Himself to man in grace.

The moral perfection of the offerer of necessity brought in resurrection, in which all the pleasure of God’s grace in regard to man is set forth in righteousness; and Christ risen is the deliverer who is to come forth from Zion to turn away ungodliness from Jacob. Thus God’s faithfulness to His covenant is established in Zion. God is proved to be faithful and righteous: we have here the first elements of the knowledge of God.

But it may be desirable to open up the epistle a little in detail. After the introduction, in which the fact may be noticed that the glad tidings are said to be concerning God’s Son, a picture is given us of the moral condition of man in the world, whether heathen, philosopher, or Jew. In the heathen we see the unchecked development of sin (Rom. 1); in the philosopher the fact that light in itself does not control evil (Rom. 2); and in the Jew that law is proved to be powerless to bring about subjection to God, or to secure righteousness for man. The conclusion is that all have sinned and come short of the glory of God—all are proved to be justly under the sentence and judgment of death which God had imposed at the outset (Rom. 3).

In the latter part of Romans 3 we have the declaration of God’s righteousness, in regard of man’s state, in the blood of Christ, who on the cross took vicariously the place of man, and suffered what was due to man: God’s righteousness is thus witnessed to, both in respect of past forbearance and present grace; and His consequent attitude towards all men, without difference, is seen; while Romans 4 shows that the principle of justifying man, or accounting him righteous apart from works, had been conspicuous in regard to the men to whom in time past God had made promises, namely, Abraham and David. This was and is the pleasure of God, as now set forth in our Lord Jesus, who has been delivered for our offenses, and raised again for our justification. While God had Himself been glorified in Christ’s death, His pleasure as to man is set forth in Christ’s resurrection.

Romans 5 brings fully into view the dominion of grace established through our Lord Jesus Christ, and unfolds in detail the terms on which God is with those who have been justified in His grace, beginning with peace and going on to reconciliation, the love of God being shed abroad in the heart by the Holy Ghost. The subject is brought to a conclusion at the close of the chapter by the unfolding of the position of Christ as the last Adam; and of the effects of His moral perfectness in not only removing all that had come in by the sin of the first man Adam, but, in bringing in the justification of life. The bearing of this is that, for God, but one typical Man subsists, and that what attaches to Him as such belongs to those who are morally of His line or order. This principle was true in Adam, and is now true in Christ. In Christ the question of good and evil has been solved; death has been annulled, and the blessing of eternal life brought into view.

The righteousness of God having been vindicated, and the truth brought out of what His mind is towards believers, the three following chapters take up the question of the state of the believer, and develop the divinely established way of deliverance for him from principles to which man’s soul is naturally in bondage; that thus he may be responsive to the love in which it has pleased God to make Himself known, and may be brought into the sense of being the object of God’s purpose.

There are three principles to which man is in bondage, namely, sin, the law, and the flesh; and a way has been opened by which the believer may be free from the control of each of these principles. As to sin, the dominating principle in the world (Rom. 6), the way of deliverance is indicated in baptism, in identification with the death of Christ; and freedom is found in realizing the truth of that which is set forth in baptism, that is, in reckoning ourselves dead indeed to sin, and alive to God in Christ Jesus. The knowledge which the soul has acquired of God in grace enables it to take this ground.

As regards law (Rom. 7), the bond, where it existed, has been dissolved in the death of Christ, so that Christ who is risen from the dead should be law to the believer; hence he lives by the faith of the Son of God who loved him and gave Himself for him.

As regards flesh, which is found to be hopelessly perverse, deliverance is in the Spirit of life in Christ Jesus (Rom. 8). This is the power within the believer, and the consequences of it are momentous. It involves, in the consciousness of the believer’s soul, the transfer from one stock to another. He is not only transplanted, but grafted into Christ, so that he acquires all the nourishment and vigor of the new stock. Thus he is led into the consciousness of all that is involved in the Spirit that dwells within him; and is able more distinctly to accept the position of death to sin, and to appreciate the truth of Christ being law to him—and in the enjoyment of deliverance he has the consciousness by the Spirit of that to which God has called him, namely, to be conformed to the image of His Son, and the persuasion that nothing can separate him from the love of God which is in Christ Jesus our Lord.

We now arrive at another section of the epistle, which includes Romans 9-11, the object of which would appear to be to vindicate the faithfulness of God as to His promises to the fathers, in face of the fact of Israel having been set aside to make way for the church. It is shown that the principle of sovereignty lay underneath the whole of God’s dealings in regard to Israel, and was expressed in the way of election, and of rejection at critical points in their history, and that the position of Israel had been formed on this. A crucial test had come in by the presentation of Christ, and Israel had stumbled at the stumbling stone; and, while saving a remnant, God had in His sovereignty also called an election from the Gentiles, who had submitted to the righteousness of God which Israel had refused. In this connection the apostle vindicates his worldwide gospel.

God had not, however, given up finally His thought in regard to Israel, for even in the gospel to the Gentiles He had them ultimately in view. The nations had now by the gospel their opportunity, and if they failed to continue in the goodness of God, their defection would make the way for the resumption of God’s ways with Israel; and both Gentiles and Jews would manifestly come in on the ground of mercy. Thus God would be everything, and man nothing. This result calls forth the doxology at the close of Romans 11.

Thus we have in the epistle a full vindication of God, both as to righteousness and faithfulness.

The hortatory part of the epistle follows in Romans 12-15. The compassions of God are urged as an incentive to the believer to be here for the will of God. Transformed by the renewing of his mind, he is to be here in anticipation of another age. This is to be seen both in his service and, morally, in his character. His obligation is then shown in respect of the powers allowed of God in the world, and of man generally; and then in respect of the kingdom of God, by the influence of which he is to be ruled in his conduct toward those weak in the faith.

The apostle closes by a reference to the distinctiveness of his own service, carrying out his special mission to the Gentiles—and the expression of his purpose in due course to reach Rome.

The salutations at the close of the epistle are remarkable for the number of persons mentioned by name, and for the touches by which they are individually identified.

The epistle was written by Paul when at Corinth, about A.D. 58 (compare Acts 20:1-3¹And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia. ²And when he had gone over those parts, and had given them much exhortation, he came into Greece, ³And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia. (Acts 20:1‑3)). It is an exhaustive dissertation, and evinces the energy and wisdom of the Spirit of God in each point discussed. It is apposite that such an epistle should have been addressed to the saints at the then metropolis of the civilized world, not, however, that that metropolis should be in any way a center of the church of God. Paul had not introduced the gospel there, and there is no evidence that Peter did so. It may have been carried to that city by some who were converted at Jerusalem on the day of Pentecost.

Bible Handbook:

It is not recorded by what means the gospel first reached Rome. We know from Acts 2:10¹⁰Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, (Acts 2:10) that some from that city were present in Jerusalem at Pentecost, and they would doubtless carry back the gospel with them; this may have led to the formation of the church at Rome.

There were doubtless saints at Rome at an early date, for this epistle declares that their faith was proclaimed in the whole world (ch. 1:8), and Paul speaks of some there who were in Christ before himself, though these may have gone to Rome later, for they had at some time been his fellow-prisoners (ch. 16:7).

We must not conclude that because an epistle is addressed to a church located among the nations that it was composed exclusively or chiefly of Gentile converts. It is clear that many Jews resided at Rome. Pompey overran Judaea about 63 years B.C. and caused many Jews to be sold into slavery at Rome; but their masters could not prevent them from keeping the Sabbath, nor from observing many other Jewish customs, and so they liberated a good many rather than be troubled with them. A place of residence was assigned to them opposite Rome, across the Tiber. Josephus speaks of “eight thousand Jews,” belonging to Rome, joining an embassy from Judea (Ant. xvii. II, I.).

There are internal evidences in the epistle which show that the church at Rome was composed of both Jewish and Gentile converts. Paul says, “I speak to them that know the law” (chs. 7:1-4; 2:17-3:19). As to Gentile converts, Paul hoped to come to them that he might have fruit among them, as among other nations also. “I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles” (ch. 11:13).

The apostle, under the guidance of the Holy Spirit, was very careful to anticipate and meet the peculiar difficulties that would naturally arise in the minds of the Jewish converts, with whose ancestors God had formerly made the first covenant, and to whom He had given the promises (chs. 9, 10, 11).

He also exhorted the Gentile converts to walk charitably toward those who still regarded days and abstained from meats (chs. 14-15:7).

The epistle is an exhaustive statement, orderly and strong in argument, clear in expression, and convincingly earnest in tone, of the great truths which form the groundwork of the gospel. All the world is brought in guilty, and in the gospel the righteousness of God is revealed apart from law. On the ground of the blood of Christ, God justifies the ungodly who believe in Jesus.

Outline of the Book

Chapters 1-5:11 fully and effectively answers Job’s important question: “How should man be just with God?” (Job 9:2²I know it is so of a truth: but how should man be just with God? (Job 9:2)) with a consideration of all the surroundings of such a question.

Chapters 5:12-8 reveal man’s nature and the believer’s new position in Christ.

Chapters 9 – 11 take up God’s promises to Israel, showing that He had always acted in sovereignty and according to the election of grace.

Chapters 12-16 show the moral consequences of the doctrine brought out in the epistle. Man is looked at as alive in the world, and the believer is not viewed as risen, but the old man is crucified with Christ, with responsibilities of a new kind under grace.

There is a fine fitness shown in the fact that such an epistle should be addressed to the saints at Rome, the metropolis of the then known world.

The epistle was written by Paul when at Corinth, about A.D. 58 (Acts 20:1-3¹And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia. ²And when he had gone over those parts, and had given them much exhortation, he came into Greece, ³And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia. (Acts 20:1‑3)).

Chapter 1

Verses 1-18 give concisely the theme of the epistle.

“Paul, a servant of Jesus Christ, a called apostle, separated to God’s glad tidings ... . to all that are in Rome beloved of God, [saints by calling]” (Rom. 1:1, 7¹Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Romans 1:1)
⁷To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ. (Romans 1:7) JND).

Paul greatly desired to see them to have fruit among them as among other Gentiles.

The gospel is the power of God unto salvation. For therein is righteousness of God revealed, on the principle of faith unto faith, apart from anything of man’s doings for God. The just shall live by faith.

At the same time the wrath of God is revealed against all ungodliness (as Gentile evil and open sin) and against all unrighteousness of those who hold the truth (as Jews and, now we may add, professing Christendom) but who hold it in unrighteousness. Religious and irreligious, orthodox and infidel, are herein included. God will have reality.

Verses 19-32 give a sad but a true picture of the ungodly Gentile world. God was to be seen in creation, and had been known as Creator by the family of Noah; but men turned from God, and, setting up idolatry, dishonoured God; therefore He gave them up to dishonour themselves with vile affections. He declares the heathen to be without excuse, because of what might be known (verse 19), and also of what had been known (verse 21).

Chapter 2

Verses 1-6. Gentile philosophers had judged the evil condition of man, but did ‘the same things,’ and thus condemned themselves. The judgment of God must follow where any despise the goodness of God that leads to repentance. God, in judgment, is no respecter of persons.

Verses 6-16 state the principles according to which God will judge, namely, according to the moral character of things, and according to what is or may be known by man. Eternal life would be the reward of those only who patiently continued in well-doing; wrath and indignation that of every evil-doer. Though the Gentiles had not the law, the work of the law was in their hearts, their conscience either excusing or accusing them. They knew they were doing wrong, and yet did it. God would judge the secrets of men by Jesus Christ according to the gospel committed to Paul. (Verses 13-15 are a parenthesis: it is “judged by the law ... in the day,” etc.)

Verses 17-29. The Jew is now shown to be guilty. He had the law, but did not keep it; their transgression was such that the name of God was blasphemed among the Gentiles through them. A man was not really a Jew who was such only by birth and circumcision, and who did not in heart and in spirit regard God, and seek to answer to His claims.

Chapter 3

Verses 1-8. The Jews had great privileges, but this made them no better, for they had failed to profit by them. Their unbelief could not make void the faith (or faithfulness: — see 2 Tim. 2:13¹³If we believe not, yet he abideth faithful: he cannot deny himself. (2 Timothy 2:13)) of God, and God would be righteous in judging the Jew as well as the Gentile.

Verses 9-20. The Jews were no better than the Gentiles: all were charged with being ‘under sin.’ This is further proved by quotations from the Scriptures in which they boasted. Every mouth is stopped, and by law none could be justified. (Three classes are reviewed from ch. 1:19: (1) The openly wicked; (2) the philosophers who condemned sin in their teaching; (3) the Jews with the oracles of God: all were guilty.)

Verses 21-31. All having been proved guilty, the righteousness of God apart from law is revealed by faith of Jesus Christ (faith characterized by that name and His work) towards all alike, Jew and Gentile, and upon all that believe; the believer is justified freely by grace, through the redemption that is in Christ Jesus. Thus God is shown to be just in having passed over the sins that are past (of Old Testament saints in view then of redemption to be wrought in Christ), and (redemption having been wrought) He is now just in justifying him that is of the faith of Jesus.

A man therefore is justified without (apart from, to the exclusion of) deeds of law. God is God of the Gentiles as well as of the Jews. The Jew is justified by (on the principle of) faith in contrast to law-keeping, and the Gentile through (by means of) faith when he believes. This gospel does not make void the law; but, on the contrary, establishes its authority as nothing else could; for its sentence on the Jew is maintained, and Christ bore its curse (see Gal. 3:13¹³Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: (Galatians 3:13)).

Chapter 4

Abraham and David were justified on this same principle. Abraham believed God, and his faith was reckoned as righteousness (not because his faith had intrinsic value in itself, but God held him as righteous because of his faith). David also speaks of the blessedness of the man who was forgiven, whose sin was covered, and to whom God would not reckon sin.

Abraham was justified altogether apart from circumcision; and he became the father of all them that believe, whether they were circumcised or not. Abraham was heir of the world, not through the law, but through the righteousness of faith.

Where no law is, there is no transgression (for there is nothing to transgress), but there is sin (Rom. 2:12¹²For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; (Romans 2:12)).

The important principle of life from the dead is now brought in, and righteousness is reckoned to us if we believe on God who raised up Jesus our Lord from the dead; who was delivered for our offences and raised again for, with a view to, our justification. Christ is the living witness that God has accepted His work; that our sins are put away; and that there is no charge against us: we are justified.

(This is an advance on chapter 3, where faith is in Jesus and in His blood, answering to the Passover, blessed as that is, and to the Lord’s lot in Leviticus 16 — propitiation. Here we have our Red Sea — God for us in power, and also what answers to the scapegoat — substitution; here it is our offences, our justification.)

Chapter 5

Verses 1-11 give us the results of being justified. (1.) We have peace with God. (2.) We have access by faith into the grace, or favour, wherein we stand. (3.) We rejoice in hope of the glory of God. (4.) We glory in tribulations also, for the sake of what they bring to us, namely, patience, experience, etc. The key to the tribulations, and the power to bear them, is that the love of God is shed abroad in (pervades) our hearts by the Holy Spirit which is given unto us (given because we are justified and forgiven). Being justified by the blood of Christ, and being reconciled to God by His death, we shall be saved from wrath, saved by His life. He lives for us in resurrection power. (5.) We joy in God, through our Lord Jesus Christ, by whom we have received reconciliation. In verse 11 “atonement” should be “reconciliation.” (It is more than joying in our salvation, we joy in God who has accomplished it in Christ.)

Verses 12-21. Hitherto man’s sins have been in question; now there is a deeper question treated of, namely, man’s nature — sin. Here we go back to Adam, and we do not hear of Jew and Gentile, but of what is common to man descended from fallen Adam. By one man sin entered, and death passed upon all men because of Adam’s sin, and because all have sinned.

(Read verses 13-17 as a parenthesis.) Adam had a law, therefore his sin was transgression: from Adam to Moses, men sinned without law and died; but where no law is, sin is not put to account, that is, in God’s government in time. (Compare Amos 3:2²You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. (Amos 3:2).)

But [shall] not, as the offence, so also [be] the free gift? For if by the offence of the one [Adam] the many have died, much rather has the grace of God, and the free gift in grace, which is by the one man, ‘All’ refers to the scope of the action referred to; ‘the many’ to its definite effect. Jesus Christ, abounded unto the many. (Here the persons, the two Adams, are prominent, and the different measure of the results of their acts: there is ‘much rather’ and ‘abounding’ on the side of good.)

(Rom. 5:15-16¹⁵But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. ¹⁶And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. (Romans 5:15‑16) present a difficulty, for if translated as in the Authorized Version, they do not seem to agree with the context, which asserts that the extent of the remedy is as wide or wider than the ruin. If ‘shall’ and ‘be’ are added, instead of ‘is,’ as above, the difficulty is removed. None of the editors of the Greek Testament punctuate it as a question, though they had to punctuate the text as they thought best: the ancient Greek MSS. have no points.)

And [shall] not as by one that has sinned [be] the gift? For the judgment was of one to condemnation, but the free gift of many offences unto justification! (Here the difference of the kind of results is prominent: one sin brought in condemnation; the free gift, the justification of many offences, and a state of accomplished righteousness — exemplified in Christ glorified.)

For if by the offence of the one, death reigned by the one, much rather shall those who receive the abundance of grace, and of the free gift of righteousness, reign in life by the one, Jesus Christ. (The final result is that the saints shall reign in life.)

Verse 18 shows the universality of the bearing of the act of Adam and of Christ towards all, and verse 19 the actual effect on those connected with the two heads — Adam and Christ. “The many” is the mass of persons actually connected with each of these heads. “Justification of life” is not merely clearance from guilt but from sin in having life in Christ beyond judgment: a life against which there is no charge.

Verse 20 asserts the super-abounding of grace over sin, and this agrees with the “much more” or “much rather” of verses 15 and 17. The law came in that the offence (not sin) might abound (it was, under law, not only a sin, but a defiance of God’s authority — it was an offence, a transgression).

Verse 21. Sin and grace both reign in turn — the one unto death, the other unto eternal life. (This verse in a few words gives the course and end of man, and the salvation of God.)

Chapter 6

Here it is practical life, and the deliverance from the power of sin. We have died to sin, therefore cannot continue therein; for our profession of Christianity by baptism was that of being baptized to Christ’s death: buried with Him by baptism unto death. Our old man has been crucified with Christ, that the body of sin might be annulled: how then can we serve sin? He that has died is justified from sin.

If we be dead with Him, we shall also live with Him. The power of death is destroyed by the resurrection of Christ. He dies no more.

Just as Christ died unto sin once (not for sin here, but He has done with the question of sin for ever), and now lives to God, we are to reckon ourselves dead to sin, and alive to God in Him (see ch. 12:1). We are not to let sin reign in our mortal bodies, nor to yield our members to be instruments of unrighteousness; but to yield ourselves to God as alive from the dead. Sin shall not lord it over us; for we are under the power of grace and not under law.

If we yield ourselves to obey we become the slaves of the one we obey. But we have obeyed from the heart the true doctrine, and are become the slaves of righteousness unto holiness. Being made free from sin and its power, we are become servants of God, and have fruit unto holiness, and the end, everlasting life. We have been delivered from sin as a master, to be now as alive from among the dead, slaves to a new Master, even Christ.

Chapter 7

This chapter treats of deliverance from the law, and in its later portion describes a soul born again, but under law, not yet knowing deliverance.

Paul illustrates the standing of a person under the law by a woman having a husband: she is bound to him as long as he lives, but may marry another if her husband be dead. So we have died to the law by the body of Christ, that we might be to another (Christ) who has been raised up from the dead in order that we might bear fruit to God. We cannot have the two husbands at the same time.

When we were in the flesh (in that condition before God) we brought forth fruit unto death; but now we are delivered from the law (not by the death of the law, but) by ourselves having died in that wherein we were held.

The workings of the law are now referred to. Paul said he had not known lust unless the law had said, “Thou shalt not covet.” (Outward sins he would have known, but it is “sin” here, the state that lusts.) This was stimulated by the commandment: sin revived, and death came upon the conscience.

The law was holy, just, and good and it was spiritual: it applied not merely to crimes, but to the inward man: the failure was in the man. And he was powerless: he could not do what he desired to do; and did that which he hated. He learnt that there was nothing good in the flesh. He willed to do good, but had no power to perform what he willed. There was a law, a power to sin that thwarted his doing good, though his delight was in the law of God after the inward man.

He sees he has no power, and cries for deliverance from this body of death, and then is able to thank God through Jesus Christ our Lord. So then, as a principle, with the mind I myself serve God’s law; but with the flesh sin’s law. The word “law” is often used in Romans as the principle of acting, and is applied to faith, works, sin, etc.

The above is not true Christian experience. It is not the conflict of the flesh and the Spirit, as in Galatians, for there is power that we should not fulfil the lusts of the flesh. In our chapter the Holy Spirit is not named, nor the power of Christ. It is the history of a converted soul under law, finding what sin in the flesh is. He learns three things: (1) that in him, in his flesh, dwells no good thing; (2) it is not “I” that sins, for being renewed he hates it; (3) the flesh is too strong for him. He needs a deliverer, and when this is experienced, and the judgment of the cross on the flesh is accepted, the power of the flesh is broken, and he is free.

Chapter 8

This chapter is in contrast to chapter 7. We are here set free (verse 2), and are not in the flesh (verse 9). It is indeed a new standing, “in Christ Jesus,” and a new state “in the Spirit”; there is now no condemnation to such. (The words, “who walk not after the flesh, but after the Spirit” should not be in verse 1: the words are found in verse 4.) Sin and death have lost their power: it is now life and liberty.

Verse 1. Here it is the believer “in Christ”; in verse 10 it is “Christ in us”: one is our standing before God; the other, true Christian state and power of life in the world.

The former part of the chapter may be said to be the unfolding of the answer to the question, “Who shall deliver?” It is what God has done in us, the action of the Spirit of God. From verse 29, it is what God has done for us.

Verses 3-4 answer to chapter 7. What the law could not do, God sending His Son for sin (or sin-offering, as in Heb. 10:6,8⁶In burnt offerings and sacrifices for sin thou hast had no pleasure. (Hebrews 10:6)
⁸Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; (Hebrews 10:8)), condemned sin in the flesh (in the cross of Christ), in order that the righteous requirement of the law might be fulfilled in us who walk according to the Spirit.

Verse 9. Where the Spirit of God dwells, the person is not in the flesh as a state or condition, but in the Spirit. If any man have not the Spirit of Christ he is not of Him.

Verse 10. If Christ be in you, the body is dead on account of sin; but the Spirit is life on account of righteousness. (See ch. 6:11-13.)

Verse 11 speaks of full and final deliverance as to the body.

Verses 12-13. We are not debtors to the flesh to live after it and die; but if we mortify the deeds of the body we shall live.

Verses 14-17. As many as are led by the Spirit are sons of God, and have received the Spirit of adoption, whereby they cry, Abba, Father (in the consciousness of being sons). The Spirit beareth witness with our spirit that we are the children of God: and if children, then heirs.

Verses 18-28. The whole creation groaneth because of the sin of man, but it will be delivered into the liberty of the glory of the children of God (in the millennium).

We also groan waiting for the redemption of our body.

The Spirit helpeth our infirmities: for we know not what we ought to pray for, and He begetteth groanings within us. But we know that all things work together for good to them that love God, and are the called according to purpose.

Verses 29-39 reveal the wonderful chain of election that reaches backward to eternity — picks us up in time — and reaches forward to the glory. There is no separation from the love of Christ by the way, nor from the love of God: it is our eternal security.

Chapters 9, 10, 11

These chapters answer the question, if the Jew and Gentile are equally treated as sinners, what becomes of all the promises to Israel? It is shown that the sovereignty of God in showing mercy has run all through Old Testament history, or the children of Abraham must include Ishmael and Esau.

The Jews could not rely on their own righteousness: they made the golden calf, and are here reminded that, instead of destroying the whole nation, God declared His sovereignty to Moses: “I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.” It was God’s sovereign mercy that saved any of them, and the same sovereign mercy saves the Gentiles.

Man might ask, Why does God find fault? Who has resisted His will? The answer is that God is the potter, and man the clay: He does with the clay as seemeth good to Him.

It is then shown by the prophets that a remnant only would be saved from among the Jews; and that the nation would stumble at the stumbling stone — Christ.

Israel having ruined itself under law, and having rejected Christ, what is the resource of faith? Chapter 10 brings out the word of faith in contrast to the law, and refers to Deuteronomy 29 and 30. The secret things (that is, the resources of God’s grace when the nation has broken down in its responsibility under law) are now revealed. No need to ascend, or descend, the Word of God is nigh any who turn in heart to God. According to Joel 2:32: Whosoever shall call up the name of the Lord shall be saved. The law, prophets, and Psalms announced beforehand the rebellion of Israel and the present world-wide grace to all.

In chapter 11 it is proved that God will not fail in His promises, nor cast off His people forever; for, first: Some were then being saved: there was then “a remnant according to the election of grace” (verse 5). Second: The call of the Gentiles was intended to provoke a holy jealousy in the Jews that they might repent. Third: In the latter days the whole nation would be restored, and be abundantly blessed according to promise. God had shut them all up in unbelief that He might have mercy on them all. Verse 31 should be translated, “So these also have now not believed in your mercy, in order that they also may be objects of mercy.”

The Gentiles were grafted into the olive tree of promise contrary to nature (the wild branch being put to the good tree); but the Gentiles will be broken off if they continue not in the goodness of God.

A review of the whole of God’s purposes for blessing Jews and Gentiles, calls forth a burst of praise to God (verses 33-36).

Chapter 12

Moral consequences follow according to the teaching of the epistle. As men on earth, set free by grace and redemption, the saints are exhorted to yield themselves to God to do His will.

Verses 4-8 speak of the body of Christ with its many members, each having its own office or function.

Various exhortations follow. Verse 11 refers to all God gives us to do: we are not to be slothful.

Like God Himself we are to overcome evil with good.

Chapter 13

This enforces obedience to the powers that be, irrespective of their orders being agreeable to us: they are set up by God. “Owe no man any thing,” is general: we are to render to all that which is their due — honour, fear, etc.

It is time for the Christian to awake out of sleep: the day is at hand. We are to put on the Lord Jesus Christ, and make no provision for the flesh. This is the practical power of the Christian hope, the Lord’s coming.

Chapters 14 – 15:7

This portion speaks of questions that were sure to arise between Jews and Gentiles as to keeping days, eating meats, etc. Each was to seek the welfare of his Christian neighbor: even Christ pleased not Himself.

Chapter 15

Verses 8-12. These verses again refer to Jews and Gentiles. Christ was a minister of the circumcision for the truth of God in reference to the promises made to the fathers. In reference to the Gentiles it was grace and mercy, for they had no promises. The Law, Psalms, and Prophets foretold their blessing.

Verses 13-33. Various exhortations. Paul hoped to visit Rome on his way to Spain.

Chapter 16

Verses 1-16. He commends Phebe to their care, and sends many loving greetings and salutations.

Verses 17-27. Warning is given against those who caused divisions; a few more salutations; and the epistle closes with an ascription of praise to the only wise God, who was able to establish them, through Jesus Christ, according to the mystery revealed to Paul, which mystery is set forth, not in this epistle, but in the Epistles to the Ephesians and to the Colossians. (Verse 26, ‘the scriptures of the prophets’ should read ‘prophetic scriptures,’ the New Testament epistles to Gentiles being of this character.)

Epistle to the Romans

Concise Bible Dictionary:

Bible Handbook:

Related Books and Articles: