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 (Rom.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. (Rom. 16:77Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me. (Romans 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 Judæa 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 Judaea.
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." (Rom. 7:1-41Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? 2For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. 3So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man. 4Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. (Romans 7:1‑4); cf. also Rom. 2:17; 3:1917Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, (Romans 2:17)
19Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. (Romans 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." (Rom. 11:1313For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: (Romans 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. (Rom. 9, 10, 11)
He also exhorted the Gentile converts to walk charitably toward those who still regarded days and abstained from meats. Rom. 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.
The first part of this epistle (Rom. 1-5:11) fully and effectively answers Job's important question: "How can man be just with God?" with a consideration of all the surroundings of such a question.
In the second part of the epistle (Rom. 5:12-8.) man's nature and the believer's new position in Christ is revealed.
In the third part (Rom. 9-11.) God's promises to Israel are considered, showing that He had always acted in sovereignty and according to the election of grace.
In Rom. 12. to the end, are shown 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.
Rom. 1:1-181Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, 2(Which he had promised afore by his prophets in the holy scriptures,) 3Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; 4And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: 5By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: 6Among whom are ye also the called of Jesus Christ: 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. 8First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. 9For 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; 10Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. 11For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; 12That is, that I may be comforted together with you by the mutual faith both of you and me. 13Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. 14I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. 15So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. 16For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. 17For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. 18For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; (Romans 1:1‑18)
give concisely the theme of the epistle.
Paul, a servant of Jesus Christ, a called apostle, separated to the gospel of God to all that be at Rome beloved of God, saints by calling.
Paul greatly desired to see them to have fruit among them as among other Gentiles.
The gospel is the tower 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.
Rom. 1:19-3219Because that which may be known of God is manifest in them; for God hath showed it unto them. 20For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 21Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 22Professing themselves to be wise, they became fools, 23And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. 24Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonor their own bodies between themselves: 25Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. 26For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 27And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. 28And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; 29Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 30Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 31Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 32Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. (Romans 1:19‑32) 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, dishonored God '. therefore He gave them up to dishonor themselves with vile affections. He declares the heathen to be without excuse, because of what might be known (ver. 19), and also of what had been known (ver. 21).
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.
Rom. 2:6-166Who will render to every man according to his deeds: 7To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life: 8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 10But glory, honor, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: 11For there is no respect of persons with God. 12For 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; 13(For not the hearers of the law are just before God, but the doers of the law shall be justified. 14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: 15Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) 16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel. (Romans 2:6‑16) 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," &c.)
Rom. 2:17-2917Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, 18And knowest his will, and approvest the things that are more excellent, being instructed out of the law; 19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, 20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. 21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? 23Thou that makest thy boast of the law, through breaking the law dishonorest thou God? 24For the name of God is blasphemed among the Gentiles through you, as it is written. 25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. 26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? 27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? 28For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 29But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. (Romans 2:17‑29). 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.
Rom. 3:1-81What advantage then hath the Jew? or what profit is there of circumcision? 2Much every way: chiefly, because that unto them were committed the oracles of God. 3For what if some did not believe? shall their unbelief make the faith of God without effect? 4God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. 5But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) 6God forbid: for then how shall God judge the world? 7For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? 8And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. (Romans 3:1‑8).
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: cf. 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.
Rom. 3:9-209What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; 10As it is written, There is none righteous, no, not one: 11There is none that understandeth, there is none that seeketh after God. 12They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. 13Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: 14Whose mouth is full of cursing and bitterness: 15Their feet are swift to shed blood: 16Destruction and misery are in their ways: 17And the way of peace have they not known: 18There is no fear of God before their eyes. 19Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. 20Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. (Romans 3:9‑20). 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 chap. 1:19: I, The openly wicked; the philosophers who condemned sin in their teaching; the Jews with the oracles of God: all were guilty.)
Rom. 3:21-3121But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; 22Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 23For all have sinned, and come short of the glory of God; 24Being justified freely by his grace through the redemption that is in Christ Jesus: 25Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 26To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. 27Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. 28Therefore we conclude that a man is justified by faith without the deeds of the law. 29Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: 30Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. 31Do we then make void the law through faith? God forbid: yea, we establish the law. (Romans 3:21‑31). 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: cf. 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).
Rom. 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: cf. 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 offenses 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 Rom. 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 Lev. 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 offenses, our justification.)
Rom. 5:1-111Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 2By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. 3And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; 4And patience, experience; and experience, hope: 5And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. 6For when we were yet without strength, in due time Christ died for the ungodly. 7For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. 8But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. 9Much more then, being now justified by his blood, we shall be saved from wrath through him. 10For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. 11And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. (Romans 5:1‑11)
give us the results of being justified. 1. We have peace with God. 2. We have access by faith into the grace, or favor, 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, &c. 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 Ghost 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. (It is more than joying in our salvation, we joy in God who has accomplished it in Christ.)
Rom. 5:12-2112Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: 13(For until the law sin was in the world: but sin is not imputed when there is no law. 14Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. 15But 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. 17For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) 18Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. 19For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. 20Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: 21That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. (Romans 5:12‑21). 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 Rom. 5:13-1713(For until the law sin was in the world: but sin is not imputed when there is no law. 14Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. 15But 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. 17For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) (Romans 5:13‑17) 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 offense, so also [be] the free gift? For if by the offense 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, 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.)
For if by the offense 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.) Rom. 5:1818Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. (Romans 5:18) shows the universality of the bearing of the act of Adam and of Christ towards all, and Rom. 5:1919For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. (Romans 5:19) 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.
Rom. 5:2020Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: (Romans 5:20) 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 offense (not sin) might abound (it was, under law, not only a sin, but a defiance of God's authority—it was an offense, a transgression).
Rom. 5:2121That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. (Romans 5:21). 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.)
Rom. 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 forever), and now lives to God, we are to reckon ourselves dead to sin, and alive to God in Him. (Cf. Rom. 12:11I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. (Romans 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.
Rom. 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 lust." (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 learned 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.
Rom. 8.
This chapter is in contrast to Rom. 7. We are here set free (ver. 2), and are not in the flesh (ver. 9). It is indeed a new standing, “in Christ Jesus”, and a new state “in the Spirit”; there is now no condemnation to such. Sin and death have lost their power: it is now life and liberty.
The former part of the chapter may be said to he 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 Rom. 8:29,29For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. (Romans 8:29) it is what God has done for us.
Rom. 8:3, 43For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: 4That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. (Romans 8:3‑4) 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.
Rom. 8:14-1714For as many as are led by the Spirit of God, they are the sons of God. 15For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16The Spirit itself beareth witness with our spirit, that we are the children of God: 17And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. (Romans 8:14‑17). 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.
Rom. 8:18-2818For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 20For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22For we know that the whole creation groaneth and travaileth in pain together until now. 23And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. 24For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? 25But if we hope for that we see not, then do we with patience wait for it. 26Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 27And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. 28And we know that all things work together for good to them that love God, to them who are the called according to his purpose. (Romans 8:18‑28). 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.
Rom. 8:29-3929For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 30Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. 31What shall we then say to these things? If God be for us, who can be against us? 32He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? 33Who shall lay any thing to the charge of God's elect? It is God that justifieth. 34Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. 35Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. 37Nay, in all these things we are more than conquerors through him that loved us. 38For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, 39Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. (Romans 8:29‑39) 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.
Rom. 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 Gods 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? Rom. 10 brings out the word of faith in contrast to the law, and refers to Deut. 29 & 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 upon 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 Rom. 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." (Rom. 11:55Even so then at this present time also there is a remnant according to the election of grace. (Romans 11:5)). 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.
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.
Rom. 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.
Rom. 12:4-84For as we have many members in one body, and all members have not the same office: 5So we, being many, are one body in Christ, and every one members one of another. 6Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; 7Or ministry, let us wait on our ministering: or he that teacheth, on teaching; 8Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. (Romans 12:4‑8) speak of the body of Christ with its many members, each having its own office or function.
Various exhortations follow. Rom. 12:1111Not slothful in business; fervent in spirit; serving the Lord; (Romans 12:11) refers to all God gives us to do: we are not to be slothful.
Like God Himself we are to overcome evil with good.
Rom. 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 anything”, is general: we are to render to all that which is their due—honor, fear, &c.
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.
Rom. 14-15:7.
This portion speaks of questions that were sure to arise between Jews and Gentiles as to keeping days, eating meats, &c. Each was to seek the welfare of his christian neighbor: even Christ pleased not Himself.
Rom. 15:8-128Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: 9And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 10And again he saith, Rejoice, ye Gentiles, with his people. 11And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. 12And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. (Romans 15:8‑12).
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.
Rom. 15:13-3313Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. 14And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. 15Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, 16That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. 17I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. 18For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, 19Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. 20Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation: 21But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand. 22For which cause also I have been much hindered from coming to you. 23But now having no more place in these parts, and having a great desire these many years to come unto you; 24Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. 25But now I go unto Jerusalem to minister unto the saints. 26For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. 27It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. 28When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain. 29And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ. 30Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me; 31That I may be delivered from them that do not believe in Judea; and that my service which I have for Jerusalem may be accepted of the saints; 32That I may come unto you with joy by the will of God, and may with you be refreshed. 33Now the God of peace be with you all. Amen. (Romans 15:13‑33). Various exhortations. Paul hoped to visit Rome on his way to Spain.
Rom. 16:1-161I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: 2That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succorer of many, and of myself also. 3Greet Priscilla and Aquila my helpers in Christ Jesus: 4Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles. 5Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ. 6Greet Mary, who bestowed much labor on us. 7Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me. 8Greet Amplias my beloved in the Lord. 9Salute Urbane, our helper in Christ, and Stachys my beloved. 10Salute Apelles approved in Christ. Salute them which are of Aristobulus' household. 11Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord. 12Salute Tryphena and Tryphosa, who labor in the Lord. Salute the beloved Persis, which labored much in the Lord. 13Salute Rufus chosen in the Lord, and his mother and mine. 14Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them. 15Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them. 16Salute one another with an holy kiss. The churches of Christ salute you. (Romans 16:1‑16).
He commends Phebe to their care, and sends many loving greetings and salutations.
Rom. 16:17-2717Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. 18For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. 19For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil. 20And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. 21Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you. 22I Tertius, who wrote this epistle, salute you in the Lord. 23Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother. 24The grace of our Lord Jesus Christ be with you all. Amen. 25Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, 26But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: 27To God only wise, be glory through Jesus Christ for ever. Amen. <<Written to the Romans from Corinthus, and sent by Phebe servant of the church at Cenchrea.>> (Romans 16:17‑27). 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.