Outline of the Epistle to the Romans: God's Righteousness Declared in the Gospel

The gospel, to many Christians, is not much more than a “fire escape” from hell—they see it predominantly as a way of escaping from going into a lost eternity in hell. This side of the gospel focuses merely on what we have been saved from, and is a very limited view of what the gospel announces. The gospel that Paul preached involves far more than that negative side of things. It focuses on what we have been saved for—emphasizing our many blessings in Christ. Understanding the full gospel that Paul preached is essential to having a solid foundation on which to grow spiritually. However, many Christians today know little of how richly they have been blessed with the “unsearchable riches of Christ” (Eph. 3:8). Since this is the case, the exercise of the author of this present volume is to expound upon Paul’s epistle to the Romans wherein he presents the gospel in its fullest sense.

The writing of this present work on Romans has taken the author over a year to complete—having consulted in excess of 30 expositions and articles by various authors in the process. It is now sent forth as a fresh presentation of the truth of the gospel, as unfolded in the epistle.

We commend the volume to God with the prayer that He would be pleased to use it for the glory of the Lord Jesus Christ and for the blessing of every Christian who reads it.

June, 2015

The Main Divisions in the Epistle: Romans

Chapters 1-8

The Apostle Paul’s purpose in writing this epistle was to make known to the saints in Rome the gospel that he preached among the Gentiles. At the time of its writing, he had not been to Rome, and therefore, did not know all of the believers there—though in chapter 16, he mentions some by name whom he did know. Since this was the case, Paul had reason to believe that the saints in Rome may not have been apprised of the full gospel that he preached—which he calls, “my gospel” (chaps. 2:16; 16:25). Therefore, in this epistle he takes them systematically through the details of the gospel that he announced. His burden was to ground these believers in the foundational truth of the gospel (chap. 1:11).

The Main Divisions

Paul told Timothy that the “workman” who desires to teach the truth, and be “approved unto God” in doing it, must “rightly divide the Word of Truth” (2 Tim. 2:15). This shows that there are divisions in God’s Word that we are to take note of if we desire to have a proper understanding of Scripture. The epistle to the Romans has three such divisions, and also a number of sub-divisions. It is our purpose, therefore, to note these divisions and the reason for their existence, and in doing so, instruct those who are looking for a better understanding of the truth of the gospel. These main divisions are:

• Chapters 1-8—Doctrinal.

• Chapters 9-11—Dispensational.

• Chapters 12-15—Devotional.

Chapter 16 is a letter of commendation that has been added to the epistle as a supplement or an appendix, and was delivered to the saints at Rome at the same time as the epistle itself. In a sense, we could say that Romans consists of two epistles.

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The Development of Truth in Paul's Epistles

There is a distinct progression of truth in connection with our identification with Christ in Paul’s doctrinal epistles. They are:

Galatians only goes as far as our identification with Christ "crucified" and "dead" (Gal. 2:19-20). Romans goes a step farther and sees the believer "buried" with Christ (Rom. 6:4). Colossians sees the believer on higher ground yet; we are not only dead and buried, but also "quickened" and "raised" with Him (Col. 2:13). The epistle to the Ephesians does not even present Christ as “crucified,” “dead,” or “buried.” It sees the believer on the highest ground with Christ on the other side of death altogether—as “quickened,” “raised,” and “seated” in Him in the heavenlies (Eph. 2:6).

Two Views of Man in the Flesh in Paul's Epistles

The fallen condition of man is viewed in two different ways in Paul's epistles:

• In Colossians and Ephesians man is seen as dead in his sins (Eph. 2:1-3; Col. 2:13).

• In Romans and Galatians man is seen as alive in his sins (Rom. 1:32; Gal. 1:4).

Moreover, in Romans, Christ Himself is seen as alive on earth, come of the seed of David according to the flesh, and declared the Son of God (Rom. 1:3-4). Whereas in Colossians and Ephesians, Christ is looked at as dead, and the power of God having been applied to Him in raising Him from the dead and setting Him at God's right hand (Eph. 1:19-21).

The remedy for man’s twofold fallen condition is found in Christ in two ways—in His death and in His resurrection. In the Romans’ view of man, man is seen living on earth as a guilty sinner before God. He is so affected by the disorder of his sins, and under the dominion of his sin-nature, that he cannot stop his sinful course of living. God's way of delivering him from his condition is to put him to death. This is the line of truth that is developed in Romans. Christ's death is brought in (and our identification therewith) as the remedy for that condition. Christ died and shed His blood (Rom. 3:25; 4:25; 5:6-8) to put away the believer's sins, but also to put an end to the sinner judicially before God, and thus breaking his link with that condition in which he lives (Rom. 6:1-11; Gal. 2:20).

In the Ephesians’ view of man, he is seen as dead in trespasses and sins (Eph. 2:1), and the remedy for him is found in the power of God that raised Christ from the dead (Eph. 1:19-21), working to quicken him together with Christ (Eph. 2:5). Thus, he is delivered from the state of death by which he has been held.

Two Positions of the Christian in Romans and Ephesians

Christians are viewed at the present in two different positions:

In Romans, the believer is viewed as being on earth, waiting for the Lord to come to take him home to heaven (Rom. 8:11, 25; 13:11).

In Ephesians, the believer is viewed as being seated together in heavenly places in Christ, and the Lord’s coming (the Rapture) is not mentioned (Eph. 2:5-6).

Opening Salutations: Romans 1:1-17

Chapter 1:1–17

Chap. 1:1-7—At the time of the writing of this letter, Paul had not been to Rome, and therefore, takes a little more time than he usually does in his epistles to introduce himself to the saints there.

Vs. 1—He begins: “Paul, a servant [bondman] of Christ Jesus, called to be an apostle, separated unto the gospel of God.” A “bondman [servant]” of Christ is something more than being a believer on the Lord Jesus Christ. It refers to a personal exercise that occurs in the life of a believer to voluntarily surrender himself to the cause of Christ in this world, and thus, to become His servant. The Lord does not command anyone to be His bondman-servant; all who have made themselves such have done so of their own volition. This exercise comes as a result of realizing that we have been “bought with a price” (1 Cor. 6:20; 7:22-23). In considering the cost of our redemption—that Christ, in love and pity, willingly took our place under the judgment of God to save us—our heart becomes deeply moved, and we respond by giving our life (our time and energy) to Christ as His servant. By stating that he was the Lord’s bond-servant, Paul was indicating that he had gone through this exercise and had placed himself unreservedly under the Lordship of Christ, to be used in His service in whatever way He desired. Thus, he introduces himself to the Romans as one who was totally “sold out” to Christ.

The King James Version (KJV) says, “servant of Jesus Christ,” but some translations render it—“bond-servant of Christ Jesus”—which we understand to be the correct rendering. This is significant. As a rule, when Paul says “Jesus Christ”—using His manhood name ("Jesus") before His title ("Christ") the Anointed One—it is referring to His coming into the world to do the will of God and to accomplish redemption. Whereas, when Paul says, “Christ Jesus” (putting His title before His manhood name), it refers to Him as having completed redemption, and is risen, ascended, and seated at the right hand of God as a glorified Man. It is interesting to see that Peter styles himself as a bondman and an apostle of “Jesus Christ” (1 Peter 1:1; 2 Peter 1:1), whereas Paul sees himself as a bondman and apostle of “Christ Jesus.” This is because Peter came to know the Lord, and was called by Him when the Lord came into the world at His first coming, but Paul came to know the Lord when the Lord was a glorified Man on high, and was called by Him as such.

Believing that the saints in Rome should know something of his personal history with the Lord, Paul mentions two events in verse 1 That occurred in his life. Firstly, he was “called an apostle.” This took place on the road to Damascus when he submitted to the Lord in faith (Acts 9:1-6). The King James Version (KJV) says “called to be an apostle.” The words, “to be” are in italics, which indicate that they are not in the Greek text, but have been added by the translators to aid in the reading of the passage. Unfortunately, those words, though well intended, are misleading and imply that Paul had to pass through a certain religious process after he was saved in order to become an apostle. This savours of the man-made clerical idea that has been prevalent in the Church for centuries, in which a person passes through a process of training in a seminary, whereupon he (or she) is ordained to a place in "the Ministry." However, the text should read, “called an apostle” or “an apostle by calling.” This means that he received his apostleship the moment he obeyed the call of the gospel and was saved.

The second thing Paul mentions is that he had been “separated unto the gospel of God.” This took place at Antioch about ten years later when the Spirit of God said, “Separate Me Barnabas and Saul for the work whereunto I have called them” (Acts 13:2). Hence, Paul received his apostleship the moment he was saved, but he was not sent by the Lord to do the work of an apostle until sometime later. This means that, even though he was an apostle, and he had placed himself under Christ’s Lordship as His bondman, he needed time to grow and mature in the things of God before he could be used in that work. This process of spiritual growth and maturity is needed in every convert (2 Peter 3:18).

The word “gospel” means “good news” or "glad tidings." Thus, the message of the gospel is God's good news to man. It is good news because it makes known God’s movements in grace toward men, seeking their blessing. (Grace is God's unmerited favour toward man.) By saying that the gospel is “of God,” Paul was indicating that God is the source of this good news. It all emanates from His heart of love; He drew salvation’s plan and in grace He has brought it down to man.

There are two parts to “the gospel of God” which Paul preached. He distinguishes them elsewhere as:

• “The gospel of the grace of God” (Acts 20:24).

• “The gospel of the glory of God” (2 Cor. 4:4; 1 Tim. 1:11).

The Gospel of the Grace of God emphasizes Christ's coming into this world to accomplish redemption; it focuses on God’s condescending grace coming down to meet man in his need by that which Christ accomplished on the cross. The Gospel of the Glory of God emphasizes Christ's ascending up into heaven as a glorified Man. This latter aspect is what Paul calls “my gospel.” He was given special revelations concerning the believer’s position and present portion in Christ, the glorified Man at God’s right hand (Gal. 1:11-12). Paul preached and taught both aspects of the gospel of God. In the book of the Acts, we see him preaching the gospel of God’s grace to sinners (Acts 20:24), but in the epistle to the Romans, we have him teaching the gospel to the saints.

Vs. 2—In a parenthesis, Paul adds that this good news declared in the gospel was “promised afore by the prophets.” In chapter 3:21, he is more specific about this, stating that certain elements of the gospel—such as the “righteousness of God”—are “witnessed by the Law and the prophets.” Peter also speaks of this. He states that “the salvation” of our “souls” (a new kind of salvation which Old Testament saints had not known) connected with “the sufferings of Christ” had been prophesied in the writings of the Old Testament prophets (1 Peter 1:9-11). He also mentions that those prophets did not understand what they had prophesied, and that it wasn’t until “the Holy Spirit” was “sent down” from heaven in these Christian times that we now understand what those things are (1 Peter 1:12). An example of this is found in Isaiah 56:1: “Thus saith the LORD, Keep ye judgment, and do justice: for My salvation is near to come, and My righteousness to be revealed.”

The fact that the righteousness of God and the salvation of the soul were promised in the Old Testament shows that the gospel is something distinct from the “mystery” (Eph. 5:32). The Mystery is a secret which God hid in His heart from past eternity and did not make known until these Christian times, when the Holy Spirit would come. It has to do with His purpose to glorify Christ in two spheres—in heaven and on earth—in a coming day (the Millennium) through a specially formed vessel of testimony—the Church, Christ’s body and bride. In Romans 16:25, Ephesians 3:3-9, and Colossians 1:23-27, Paul differentiates between the gospel and the Mystery. He states in those passages that the Mystery was not prophesied about in the Old Testament, whereas in Romans 1:2 and Romans 3:21, he indicates that elements of the gospel were stated in the Old Testament.

Vss. 3-4—Paul said that the gospel concerns “His Son Jesus Christ our Lord.” In stating this, he was indicating that this glorious Person is the subject of the gospel. Let us understand this clearly; men are not the subject of the gospel. Believing men and women are the beneficiaries of the blessings of the gospel, but they are not the subject of it—the subject of the gospel is Christ.

In introducing the Person whom the gospel concerns by stating His names and titles in the particular order in which Paul did is very instructive. They follow a sequential order from eternity to eternity and tell us much about who Christ is:

• “His Son”—Since this is mentioned before His manhood name of Jesus, it is referring to His relationship with God the Father before He became a Man, as the eternal Son (Isa. 9:6). Thus, His Sonship is eternal.

• “Jesus”—This name refers to His humanity; it was given to Him when He became a Man—this points to His incarnation (Luke 1:31).

• “Christ”—This title refers to His Messianic office as the Anointed One, which He fulfilled in His earthly ministry (John 1:41; 4:25) but was rejected as such and crucified (Mark 14:61-65; 15:32).

• “Our Lord”—This title refers to His exalted position in resurrection, as ascended to the right hand of God (Acts 2:32-36).

Thus, in this one sweeping statement, we have an introduction to the Person of Christ, from His Sonship in eternity past to His position now at God’s right hand as a glorified Man.

The Spirit of God leads Paul to open another parenthesis (from verse 3b to the end of verse 4) to enlarge upon Christ being both human and divine, so that there could be no question as to Who He was. He was “made [come of] the seed of David according to flesh.” This refers to His earthly lineage, being born in the family of King David. It indicates that the Lord Jesus was a real Man, and emphasizes His humanity. He was also “declared [marked out] the Son of God.” This emphasizes His divinity. Note: Paul mentions that there was a point in time when He came “of David’s seed” (at His incarnation), but he does not say that there was a time when He became “the Son of God” because He was always that from eternity, being God’s eternal Son.

Paul says that Christ was marked out (identified) as the Son of God “with power.” That is, He demonstrated that He was the Son of God by His acts of power when He walked here in this world. The power in His earthly ministry resulted from “the Spirit of holiness” being with Him (Luke 4:14; Acts 10:38). Mentioning the word “holiness” indicates that His power to do miracles did not come from some corrupt source (Satanic power), but from the power of the Holy Spirit. The greatest barrier to blessing is death itself, but the Lord overcame this great obstacle by raising the dead—thus showing that He was the Son of God, the great Life-giver (John 1:4; 5:21; 11:25). “The resurrection from the dead” (KJV) is in the plural in the Greek and should read literally, “the resurrection of dead ones.” This is a reference to Jairus’ daughter (Matt. 9:18-26), the widow of Nain’s son (Luke 7:12-17), Lazarus (John 11:14-46), and the Lord’s own resurrection—all were raised by His power. Thus, the Lord’s family lineage proved that He was “the seed of David” (Matt. 1), but His acts of power in raising the dead proved that He is “the Son of God.”

Vss. 5-6—These verses bring us to the scope of the gospel. Paul states that he was given special “grace” to carry out his “apostleship” and bring the gospel to “all nations.” Thus, the scope of the gospel message reaches to the whole human race. By adding the phrase, “For the obedience of faith,” Paul made it clear that the blessings which the gospel promises are only realized by those who have faith to believe the message.

Vs. 7—Paul then identifies those to whom the epistle was written—“all that be in Rome, beloved of God.” This is not referring to all the people of Rome, but to all the believers there. It is likely that some of them had been saved through the preaching of Peter at Pentecost (Acts 2:10), and they had carried the gospel back home and spread it there. That Paul was referring to believers in Rome is evident by his use of the word "beloved." As a rule, the term is used in Scripture for believers only.

Another proof that he was referring to believers is in the fact that he calls those to whom he was writing “saints.” A saint is a “set apart one” or a “sanctified one.” Saints could only be believers. All such have been saved by God’s grace and are (positionally) sanctified, being set apart for blessing. The KJV says, “called to be saints,” but the words “to be” are italicized, indicating that they are not in the Greek text and have been added by the translators to aid the reading of the passage. Unfortunately, as was the case in verse 1, it changes the meaning and makes sainthood a goal to be attained in the future. This is a Catholic error. (Roman Catholicism teaches that if a person lives nobly for that system, after he leaves this world through death, he may be promoted to the special place of a saint.) People have picked up on this mistaken idea and will say things such as, “I don’t pretend to be a saint, but ... ” The text should simply read, "called saints." The truth is that if we are believers on the Lord Jesus Christ, we are saints—and are such by being called by God! It is not something we hope to be, or we are waiting to be, but something that the Word of God says we are by the grace of God. Some think that it is evidence of humility to refuse to be called a saint now, but this denies the truth of Scripture. There is no Scripture that tells us to try to attain to sainthood, but there are many Scriptures that tell us that all believers are saints, even while they are still living in this world. It is not pride or presumption to believe the Word of God.

Personal Communications

Chap. 1:8-15—Having introduced himself formally, Paul now makes clear his reasons for writing. He also makes known his personal desires for the Roman believers. He seeks to gain their confidence by being as transparent as possible with them—even to the point of calling upon God as a "witness" of his genuineness—thus manifesting his sincere care for their spiritual welfare. His desire was that they would see that he had nothing but their good on his heart.

Paul thanked God for the reality of their faith which had spread throughout the Christian community in “the whole world.” This is an expression that refers to the Roman Empire; it is not the whole globe (Luke 2:1). He also prayed intensely for the saints in Rome and requested that God would allow him to come to them. He had two main reasons for this:

• To impart "some spiritual gift" to the end that they would be established (vss. 10-11).

• So that both he and they would have "mutual comfort" in the Christian path through fellowship (vss. 12-13).

Firstly, Paul's desire to impart some “spiritual gift” to the Roman Christians was not what we see in the present day activities of the Pentecostal/Charismatic movement. (This Christian group promises a “second blessing” for Christians sometime after they have been saved, whereupon they profess to have the gift of tongues, healing, etc.) Paul was speaking of a spiritual gift in the sense of giving the saints in Rome some spiritual truth. Since he had not been to Rome, it was likely that they were deficient in their understanding of some of the things that he taught, and he simply desired to fill in those things that were lacking in their understanding (compare 1 Thess. 3:10). Paul's intention in giving them a spiritual gift was that they would become "established" in the Christian faith. This proves that the gift that he was referring to was not miraculous sign-gifts, because those things do not build up (establish) a person's understanding of the truth.

Nor does Paul's reference to a “prosperous journey” mean that he was hoping to make money on this trip; he simply desired that God would prosper him so that he would have the finances to come. (See J. N. Darby’s Translation footnote) As it turned out, Paul's prayer was answered in an altogether different way in which he had prayed; the last chapter of the book of the Acts records that he got there as a prisoner!

Paul's other reason for wanting to come to the Roman Christians was, as mentioned above, for "mutual comfort." They would encourage him and he would encourage them "by the faith which is in the other, both yours and mine." He explains to them that the reason that he hadn't come to them thus far was that he had been "hindered hitherto." Since the door was closed at that time, Paul undertook to write this letter in an effort to help them understand his gospel more clearly, and thus, to get them on the way to being established in the faith. He promised that when he would get there, he would give them "the fullness of the blessing of Christ" (chap. 15:29). This is an allusion to the truth of the Mystery, which is a higher line of truth than that in the gospel, and is what actually completes the Christian revelation (Col. 1:25-26 – J. N. Darby Trans.). Understanding the Mystery, which brings the believer in accord with God's “eternal purpose” for “the ages” (Eph. 3:11) and also in accord with His program for this present dispensation (1 Tim. 1:4 – J. N. Darby Trans.). Both lines of truth—the gospel and the Mystery—are necessary for the believer’s establishment in the Christian faith (Rom. 16:25).

Vs. 14—Paul said that he was ready to preach and to teach the gospel to everyone. He felt that he had a debt to discharge in announcing the gospel—stating, “I am a debtor ... ”

Firstly, he was ready to preach to various kinds of unbelievers—“the Greeks” and “the Barbarians.” These were the civilized and the uncivilized people of this world in his day. (In using the term “Greek,” he is not referring to those who are Greeks by nationality only. It is a generic term that includes all people among the Gentiles who have been educated and refined under the Grecian culture to some degree. A refined Roman, for instance, would come under this title.). Then he says, “To the wise and to the unwise.” These were the educated and the uneducated people of the world. Thus, in referring to these different classes of lost men, Paul has drawn a line over the globe from north to south, and from east to west, and has touched on every kind of unbeliever there is in the world. Whatever their status in life may be—rich or poor, educated or uneducated, black or white—Paul was ready and willing to preach the glad tidings to them, because he genuinely cared for them and desired that they all would be saved.

Vs. 15—Secondly, Paul was ready to speak to believers about the gospel too. He said, “I am ready to announce the glad tidings to you also who are in Rome.” “You” is the believers in Rome. We might wonder why he would want to bring the gospel to believers when they were already saved, but it was because he wanted them to know the truth of it better. His presentation of the gospel to believers, of course, would take a different character from what he would stress to unbelievers. This second point shows that there is a need for not just preaching the gospel to sinners, but also for teaching the gospel to the saints. The saints need to learn the truth of the gospel soundly because it gives the soul a solid foundation on which to grow spiritually (Rom. 16:25). It brings assurance and peace and thankfulness, out of which comes obedience and devotion in service, which chapters 12-15 of this epistle indicate.

We see from verses 14 and 15 that Paul did not lack desire to come to Rome with the gospel (he was ready for it when the Lord opened the door); it was that he lacked opportunity, being hindered “oftentimes” (vs. 13).

The Three Main Elements of the Gospel

Chap. 1:16-18—Now we come to another great thing concerning the gospel—its substance. This could be summarized as three things—“the power of God,” “the righteousness of God,” and the “the wrath of God.”

Before delineating these three things, Paul says, “I am not ashamed of the gospel.” While it is true that we should never be ashamed of being publicly identified with Christ in this world, this is not exactly what Paul is saying here. His point is that the preacher of this great gospel never needs to be ashamed of what he announces, because the Lord Jesus Christ is better than he can ever state. Sometimes when a person presents something that he wants others to accept, he may enthusiastically overstate the qualities of the thing, and when the person accepts it, he finds that it is not as good as it was stated. But this will never happen in presenting the gospel. The preacher does not need to fear that the receiver of the message will be disappointed, because Christ and the blessings promised in the gospel cannot be overstated.

The Power of God

(vs. 16)—Firstly, “the power of God unto salvation” has to do with what the gospel can do for the sinner who believes. Those who believe its message and receive Christ as their Saviour experience God’s power in salvation. The gospel Paul preached was a very full and complete thing. It promises deliverance (“salvation”) from the penalty of sins, deliverance from the power of sin working in the believer, and eventually when the Lord comes, deliverance from the presence of sin altogether, by being taken to heaven. (Salvation and deliverance in Paul’s writings are the same thing.)

Satan is no hindrance to the mighty "power of God" working to save sinners who believe. When the gospel is received, the believer is thereupon delivered from the clutches of Satan (being his captives) and is translated into the kingdom of God’s Son (Luke 11:22; Acts 26:18; Col. 1:13). Sin also is no hindrance to God’s power in the gospel. A person may be a slave to some sinful vice, but the power of God can deliver him from it (Rom. 8:2). Also, the world, with its attractions and entanglements, cannot stop the power of God from working to deliver the believer from it (Gal. 1:4). Thus, all the barriers to man’s blessing are destroyed by the power of God when a sinner receives the Lord Jesus Christ as his Saviour.

“Saved” and “Salvation”

In this verse (16), we come to the first reference to “salvation” in the epistle. Many Christians are not aware that salvation is a broad subject in the Word of God, having many aspects and applications. They rejoice in the fact that they have been saved from the penalty of their sins through faith in Christ, and in their simplicity they imagine that every place where “saved” or “salvation” are mentioned in Scripture, it is referring to that eternal aspect. However, this is a mistake that will surely lead to a number of wrong ideas. Mr. Kelly, in fact, points out that the eternal aspect of salvation from the penalty of our sins is usually not what is in view in most passages that speak of salvation! (Lectures on Philippians, p. 43; Lectures Introductory to the Study of the Minor Prophets, p. 379) We would do well to let this statement sink deeply into our minds. It means that when we run across the words "saved" and "salvation" in our Bibles, it is probably not referring to deliverance from the penalty of our sins! Having said that, the salvation spoken of in this 16th verse, refers to the eternal aspect of salvation from the penalty of our sins.

Paul adds that the gospel is “to everyone that believeth; to the Jew first, and also to the Greek.” This shows that the gospel has no racial boundaries; it's for "everyone." It does not matter if a person is—as Sunday-School children sing—"Red or yellow, black or white, all are precious in His sight." The only condition attached to the gospel is that a person has to believe it. The gospel has no power to those who trust in circumcision for salvation, or for those who are trying to keep the Law for salvation, or for those who trust in baptism and church attendance for salvation, etc.—its power is only for those who believe its message concerning the Lord Jesus Christ.

The Bible indicates that the blessings of the gospel will not be possessed by every person in the human race, because “all men have not faith” (2 Thess. 3:2). Sad to say, there are many who, after hearing the gospel, choose not to believe it. We can only pray for such that they will change their minds before it is too late. Paul's comment: “to the Jew first, and also to the Greek” is a reference to the historical order in which the gospel went out; it is not a priority of persons. (See Acts 15:11.)

Note also: Paul does not say that this message of good news is sent to angels. The gospel, which promises salvation, is not for that class of beings. The angel who came to the shepherds in Bethlehem to tell them about the birth of the Lord Jesus made reference to this fact. He said, “For unto you is born this day in the city of David, a Saviour” (Luke 2:11). He did not say, “Unto us is born this day ... ” Elect angels have not sinned, and therefore, do not need redeeming grace, and there is no mercy for the angels that are fallen (Matt. 25:41).

The message of the gospel is not for angels, nor is it carried by angels. God has not sent angels to preach the gospel of His grace. He would only have redeemed men to carry that message to others—that is, people who have personally experienced its power, love, and grace. Thus, it would be communicated to others, not merely as facts and knowledge, but as something that has had a personal effect on the bearer of the good news, as far as his own soul’s blessing is concerned. The old adage is: “What comes from the heart (of a person) goes to the heart (of another person).” An angel cannot convey this, for he has never experienced this grace.

This fact is seen in the account of the salvation of Cornelius (Acts 10). He needed to hear words whereby he and his house could be “saved” (Acts 11:14). An angel appeared to him and told him what to do; he was to send for a man named Peter who would tell him how to be saved. God could have had the angel tell him the gospel, and thus spare the men who went to find Peter the trouble of taking the 40-mile journey from Caesarea to Joppa. Also, it would have saved Peter the trouble of going all the way to Caesarea. But the angel would not do that, because it is not for angels to carry the message of redeeming grace.

The Righteousness of God

(vs. 17)—Secondly, the gospel reveals “the righteousness of God.” This has to do with how God is able to save sinners without compromising what He is in Himself. The righteousness of God is about God acting in love to save sinners, and at the same time, not giving up what He is as a holy and just God.

Man’s sin has seemingly put God in a dilemma. Since “God is love” (1 John 4:9), His very nature calls for the blessing of man, for He loves all men (John 3:16). But at the same time, “God is light” (1 John 1:5), and thus His holy nature justly demands that man should be judged for his sins (Heb. 2:2). If God acted according to His heart of love and brought men into blessing without dealing with their sins, He would cease to be holy and just. On the other hand, if God acted according to His holy nature and judged men according to the claims of divine justice, all men would be justly sent to hell, and none would be saved—and the love of God would remain unknown. How then can God save men and still remain just? This is what the gospel announces. It declares God’s righteousness and reveals the good news that He has found a way to meet His holy claims against sin, and also be able to reach out in love to save sinners who believe. Thus, God is presented in the gospel as being “just and the Justifier of him which believeth in Jesus” (chap. 3:26). (The righteousness of God will be explained in more detail in our comments on chapter 3:21-31.)

Paul says that the blessings of the gospel are possessed “on the principle of faith, to faith.” That is, salvation from start to finish is something that is only received by faith. This shuts out the principle of works altogether. Chapter 4:5 confirms this. It says that it is “to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness.” Also, Ephesians 2:8-9 says, "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast." Paul quotes Habakkuk 2:4 to show that blessing on the principle of faith is not some new thing. The “just” in every previous age were only blessed on that principle. Hebrews 11 testifies to that fact.

The Wrath of God

(vs. 18)—Thirdly, the gospel reveals the truth about “the wrath of God.” This has to do with why men need to believe God’s glad tidings. The simple answer is that if a person will not receive the Lord Jesus Christ (the divine Sin-bearer) as his Saviour, then he will have to bear the judgment of his own sins, because sins must be dealt with justly. For God to indefinitely pass over sin would be a denial of what He is in the essence of His being as a holy and just God. The wrath of God, therefore, will be vented “against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness.” This fact is now “revealed from heaven” in the gospel. Eternal punishment was not announced in the Old Testament. The Lord Jesus first announced it in His public ministry (Matt. 5:22, etc.), and this solemn fact is announced in the gospel.

While the wrath of God has been “revealed,” it has not been executed yet. In the meantime, before the judgment falls, God is acting in long-suffering mercy toward sinners, calling them to come to Christ for salvation. Thus, mercy, in a general way, has been shown to all mankind (Rom. 11:32), but the person who receives Christ as his Saviour experiences God's special mercy (1 Tim. 1:13; Titus 3:5).

Mercy is not getting what we deserve. We surely deserve to be judged for our sins, but God graciously exercises His mercy on those who believe and delivers them from judgment, because He has a ransom (a full payment) in the finished work of Christ on the cross (Job 33:24; Matt. 20:28; 1 Tim. 2:6). Grace, on the other hand, is getting something that we don't deserve. The believer gets salvation and many spiritual blessings which he surely does not deserve, but such is the giving heart of God (Eph. 1:3).

Hence, warning proclamations of coming judgment are made known in the gospel. People are told that the cross has not changed God’s mind about sin; it does have to be judged. Thus, the gospel reveals the solemn fact of God's wrath against sin.

Thus, in these introductory verses (1-17), Paul has presented a chain of important facts about the gospel that we all need to understand. He has mentioned:

• The source of the gospel—It is “of God” (vs. 1).

• The subject of the gospel—It concerns “His Son Jesus Christ our Lord” (vs. 3).

• The scope of the gospel—It is for all people in “all nations” (vs. 5).

• The substance of the gospel—It announces “the power of God,” which has to do with what God can do for sinners who believe; “the righteousness of God,” which has to do with how God is able to save sinners without compromising His holiness; and “the wrath of God,” which explains why sinners need to believe the gospel—divine justice demands that sin must be judged (vss. 16-18).

The Responsibility of Man and The Sovereignty of God

If any are to believe the gospel and be blessed of God, there must be a work of God in them. A man must be "born again" (John 3:3-8; James 1:18; 1 Peter 1:23) or "quickened" (Eph. 2:1-5; Col. 2:12-13). Both have to do with God communicating divine life to a soul whereby the spiritual faculties in a person begin to function, and it results in his seeking God. But that side of things which has to do with the sovereign working of God in souls is not taught in Romans 1-8, because the responsibility of man is in view. This is why we do not read of new birth or quickening in this part of the epistle. The sovereignty of God will come into view in chapters 9-11 where new birth is alluded to in chapters 9:16 and 10:17).

The Unrighteousness of Man: Romans 1:18-3:20

Chapters 1:18–3:20

Chapters 1:18–3:20 form the first sub-division in the epistle. The purpose of the teaching in this section is to prove that all men are hopelessly lost and are in need of a Saviour. Thus, it is occupied with revealing the unrighteousness of man in the most convincing way. The Apostle carefully explains in detail why men need the good news presented in the gospel—which will be unfolded in chapters 3:21–5:11. This sub-division is important because if men do not see their true condition and the danger that they are in, they will not see their need of receiving God's remedy in Christ the Saviour.

Rome was where Caesar’s throne was, and where the empire’s supreme court was located. It was considered the right of every Roman citizen that, if he were under some charge, he could appeal to Caesar, and thus he could have his case tried before the highest court in the empire (Acts 25:11-12). Since the people in Rome were familiar with the whole procedure, Paul uses it as a backdrop for his presentation of the gospel that he preached. In the following chapters, he shows that all men are under the charge of having sinned and have been summoned to God's court in regard to how they have lived in this world. In a masterly way, Paul brings the whole world before God’s bar and shows that all are guilty and under the sentence of divine judgment because “all have sinned and come short of the glory of God” (chap. 3:23).

As mentioned, the Apostle does not begin with the good news of the gospel, which declares what God can do for man's blessing, but begins by emphasizing man’s need of the good news. In these chapters, Paul shows that man has no righteousness of his own. Not only has he ruined himself through sin, but also, there is nothing that he can do to save himself from his ruined condition. Hence, if anyone is going to be saved, it must be by what God does for man—not by what man can do for himself or for God. This part of the epistle, therefore, lays the groundwork for a person’s reception of the good news of the gospel.

Since it is ever the way of God to produce a sense of need in souls before meeting it in grace, Paul proceeds to give us the bad news about the human race before he comes in with the good news of the gospel. Thus, chapters 1:18–3:20 reveal the unrighteousness of man, and then chapters 3:21–5:11 declare the righteousness God.

The Three Great Sectors of the Human Race Are Under the Sentence of Divine Judgment

Chapter 1:18 stands as a heading for this sub-division regarding the unrighteousness of man. It mentions three aspects of man’s depravity, which correlate with the three sectors of the whole human race in which Paul is about to divide mankind. He shows that the wrath of God is against:

• “All ungodliness”—This is a reference to the morally degraded heathen—i.e. the pagan world. This will be taken up in chapter 1:19-32.

• “The unrighteousness of men”—This is a reference to the civilized Greek—i.e. the educated, cultured world. This will be taken up in chapter 2:1-16.

• “Them that hold the truth in unrighteousness”—This is a reference to the enlightened Jew. This will be taken up in chapters 2:17–3:8.

Thus, Paul divides the human race into major categories that correspond to the degree of light that each have had from God. In doing so, he indirectly answers the often-asked question, “What about those who have never heard—will they perish in a lost eternity?” The answer is that there is no such class of persons in the world who have never heard. All have had some light (testimony) from God, regardless of when or where they have lived on earth. Therefore, all men ought to know that there is a God and that they are responsible to Him. Hence, all are “without excuse.” It’s true that not all have been privileged to hear "the Gospel of the Grace of God" which presents Christ the Saviour and His atoning work on the cross (Acts 20:24), but all have had some testimony from God, and it makes them accountable to Him (chap. 14:12).

As mentioned, people in these three great sectors of the human race have had varying degrees of light, and therefore, varying degrees of responsibility. He shows that:

• The “heathen” have the witness of creation (chap. 1:20).

• The “Greek” has the witness of creation and the witness of an enlightened conscience (chap. 2:15).

• The “Jew” has the witness of creation, the witness of conscience, and the witness of the oracles of God—the Old Testament Scriptures (chap. 3:2).

(We do not mean to imply that the degraded heathen are without conscience, but because they live in such moral and spiritual darkness, their consciences do not work to any significant degree. The function of a man’s conscience is similar to the function of his eyes—both need light. A person may have 20/20 vision, but if he goes into a dark place where there is no light, his eyes will not work. Similarly, since the degraded heathen live in moral and spiritual darkness, their consciences do not function properly.)

In the following chapters, Paul piles proof upon proof, evidence upon evidence, and Scripture upon Scripture to demonstrate the solemn fact that both, by nature and by practice, the whole human race is utterly ruined and depraved, and consequently, under the sentence of God’s just judgment. If men do not respond to the various witnesses that God has given of Himself—be it in creation or be it in the full light of the gospel of Christ—they will be judged according to the degree of light that they have had. Even within each of these three great sectors, men have had varying degrees of light. For instance, someone who has read much of the Word of God (the Holy Scriptures) but has rejected it, is more responsible than someone who has read only a limited amount of the Word, but also rejects it. Similarly, someone in the Christian profession who has heard the gospel many times, but has rejected it, is certainly more responsible than someone who has heard and rejected it only a few times (Luke 12:47-48). This principle is found throughout Scripture and it shows that God is just.

The Uncivilized Gentiles; The Heathen Are Under the Sentence Of Divine Judgment

Chapter 1:19–32

Since God does not judge unjustly, Paul proceeds to give the reason the heathen (the pagan world) are under the sentence of divine judgment. Put simply, they have ignored the revelation of God in creation.

Chap. 1:19-20—The heathen world is under judgment “because what is known of God is manifest among them, God has manifested it to them—for from the creation of the world the invisible things of Him are perceived, being apprehended by the mind through the things that are made, both His eternal power and divinity—so as to render them inexcusable.” The context here shows that Paul is referring to those who are unreached by the gospel of Christ, and thus, know nothing about the finished work of Christ on the cross. God would be unjust to hold these people responsible for not believing the gospel of His grace when they have never heard it! They are under judgment for a different reason—they have ignored the revelation that God has given to them of Himself in creation.

Paul’s use of the word “world” in verse 20 is “cosmos” in the Greek. It literally means “order.” It indicates that the creation has an orderly design to it (which we see everywhere), and thus testifies of the existence of an orderly Designer. Since the creation proves the existence of a Creator, God has clearly revealed Himself to men. Psalm 19:1 states, “The heavens declare the glory of God; and the firmament showeth His handywork. Day unto day uttereth speech, and night unto night showeth knowledge.” This shows that the creation has a voice; it is telling us of the glory of God. By looking at the creation (not only the heavens but also the earth) every honest man and woman will know that God exists. It is a limited revelation of God; nevertheless, it is enough to make men responsible to Him “with whom we have to do” (Heb. 4:13). There are three main things that creation teaches us about God:

• He is all-powerful (Rom. 1:20 – “His eternal power and divinity”). Looking at the universe, every sober person will conclude that only Someone with enormous power could bring something so vast into existence.

• He is all-wise and intelligent (Psa. 147:4-5 – “His understanding is infinite”). Looking at the universe, every sober person will conclude that only Someone with amazing intelligence could ever design something so intricate and make it work so perfectly.

• He is good (Acts 14:17 – “He left not Himself without witness, in that He did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness”). Looking at the care God has for His creatures, we can rightly conclude that He is a good God. (There are some exceptions; occasionally He allows natural catastrophes, famines, disease, etc., to occur in specific places for specific reasons, but in the big picture, such is not God's normal activity toward His creatures.)

Creation, however, does not tell us that “God so loved the world that He gave His only begotten Son” (John 3:16), which is only known through the gospel of God’s grace. But there is enough of a revelation of God in the creation to cause men to fear Him and turn from their unrighteousness. Peter states this fact in Acts 10:35. Speaking of the un-evangelized Gentiles, he said, “In every nation he that feareth Him, and worketh righteousness, is accepted with Him.” Thus, men can and will be delivered from the eternal judgment of their sins if in faith they simply fear God and work righteousness. All such will be safe among the redeemed in heaven, even though they have not heard of Christ's finished work on the cross. This does not mean that people can get to heaven by doing good works, but that if a person has real faith, his faith will evidence itself in works. These believers would not be part of the Church of God which is a special company of blessed persons who have believed the gospel and have been sealed with the Holy Spirit and thereby are part of the body and bride of Christ. But all who believe through the simple witness of creation are part of God's vast "family" (Eph. 3:15). They have a place of being friends of the Bridegroom (John 3:29).

The King James Version (KJV) says: “eternal power and Godhead,” but more properly it should be translated “eternal power and divinity.” The Godhead refers to the Father, the Son, and the Holy Spirit. The limited revelation of God in creation does not reveal the three Persons in the Godhead; such required the coming of the Son of God into the world to make known this truth (John 1:18).

Paul’s point here, however, is that the heathen have not responded in faith to this revelation of God, and are, therefore, under the sentence of judgment. They are “without excuse” because they have had the witness of creation.

The Consequences of Ignoring the Revelation Of God in Creation

Paul proceeds to show that there are serious moral and spiritual consequences that result when men willfully ignore the revelation that God has given of Himself in creation. He mentions three devastating things that arise among men who have turned their backs on God. These things explain how the heathen have gotten into their depraved condition.

1) Man Turns to Idolatry

(Chap. 1:21-23)—Since the human heart cannot exist in a state of vacuum (it must have an object), Paul shows that, historically, when men have turned their backs on the revelation of God in creation, they turn to idols (false gods) to fill the void. Paul says, “When they knew God, they glorified Him not as God, neither were they thankful; but became vain [fell into folly] in their imaginations [thoughts] and their foolish heart [without understanding] was darkened. Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image made like unto corruptible man, and to birds, and four-footed beasts, and creeping things [reptiles].”

Man began with a certain degree of knowledge of God and a certain degree of nearness to God, but he turned his back on it and a declension began which has taken him far from God morally and spiritually. “Knew” (verse 21) is translated from “ginosko” in the Greek; it refers to outward, objective knowledge. (It is not “oida”—the other word used in the New Testament translated as “know,” which is an inward conscious knowledge gained by having personal experience with the thing in question.) Hence, the knowledge that these heathen had of God was only a superficial thing. And, because it was not mixed with faith, they gave up what they knew of God, and the downward slide away from God began.

Men like to think that the human race has evolved from lower forms of life, but Paul shows here that man has not evolved, but rather, he has devolved—at least morally and spiritually. Man did not start out in a depraved state; it was the result of a process. The heathen have gotten into their present condition of being far from God because their wills were at work. They did not want to see the truth (about God), and consequently, lost their capacity to see it. This teaches us that we cannot turn our backs on God and the light that He has given us without serious consequences—the mind becomes darkened and the downward slide of ignorance that results in idolatry begins.

The Apostle traces the downward progression in which the heathen have gone in their departure from God:

• They refused to honour God as God—“glorified Him not as God” (vs. 21).

• They were unthankful of God’s goodness—“neither were they thankful” (vs. 21).

• They began to speculate about God—they “fell into folly in their thoughts” (vs. 21).

• They lost the little knowledge they had of God—“their foolish heart without understanding was darkened” (vs. 21).

• They were lifted up in pride—“professing themselves to be wise” (vs. 22).

• They became insensible—“became fools” (vs. 22).

• They turned to idols—“changed the glory of the uncorruptible God into an image ... ” (vs. 23).

Even after the heathen world turned to idols, the downward slide continued. In their confused state, their thoughts of God steadily declined. First, they worshipped Him as a “man,” then as “birds,” then as “four-footed beasts,” and lastly as “creeping things.” Psalm 115:4-8 says that a person who worships dumb idols becomes as senseless as his idols; he loses his moral and spiritual sensibility. This is exactly what happened to the heathen world. Thus, they became “alienated from the life of God through the ignorance that is in them, because of the blindness of their heart” (Eph. 4:18). The seriousness of the sin of idolatry is that it is really worshipping demons (Lev. 17:7; Psa. 106:37; 1 Cor. 10:20).

There is no record in Scripture of idolatry being practised before the flood. The first recorded mention of it is in Job 31:26-27, where Job says that he would not worship the sun and moon, as other men were doing. Joshua 24:2 refers to that same general time. It mentions that Terah worshipped other gods in the days before Abram was called out of it. The first mention of actual idols in Scripture is when Rachel stole her father’s images (Gen. 31:30-35).

2) Man Turns to Immorality

(Chap. 1:24-27)—In an act of governmental judgment, as a direct consequence of turning away from the knowledge of God in creation, “God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves ... .even their women did change their natural use into that which is against nature: and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men [males] with men [males] working that which is unseemly.” This refers to the sin of homosexuality. Letting man go to such degradation was God’s answer to man’s willful departure from the knowledge of God. He let their fallen sin-natures have control over them, and they have degraded themselves.

This shows that if people try to change the truth of God into a lie, and they worship and “serve the creature rather than the Creator” (i.e. idolatry), the whole order of nature is violated, and a moral slide results. It teaches us that apart from the fear of God, there is nothing that will hold in check the evil desires of the human heart. As a rule, when men turn their backs on the light they have had from God, their morals degenerate. This is what has happened to the heathen world, and it explains how they got into their despicable state.

In these verses, Paul mentions that God “gave them up” in three ways:

• In their “bodies” (vss. 24, 27; 1 Cor. 6:18).

• In their “affections”—their souls (vs. 26).

• In their “mind” (vs. 28).

Thus man—a tri-part being—has been given up to defile his body, his soul, and his spirit. God has left him to taste of the fruit of his sins which he has brought upon himself—“receiving in themselves that recompense of their error which was meet [fit]” (vs. 27).

3) Man Turns to Violence and Social Injustice

(Chap. 1:28-32)—A third consequence of men turning their backs on the knowledge of God in creation is that they began to commit all manner of anti-social sins against their fellow men—violence and injustice, etc. Paul proceeds to give a definitive list of over 20 of these sins. (“Fornication” is in this list in the KJV, but is not in the Greek text because the previous series of verses have already addressed that. These verses are dealing with anti-social sins—e.g. malice, anger, violence, deceit, etc.). The behaviour that the heathen world has degenerated into shows that practical righteousness will not be found among men who do not “like to retain God in their knowledge.”

The Heathen Have Gone Away From God in Three Ways

• In their theology (sin against God)—idolatry (vss. 21-23).

• In their morality (sin against their own bodies)—homosexuality (vss. 24-27).

• In their social life (sin against their fellow men)—violence and corruption (vss. 28-32).

~~~~~~~~~~~~~~~~~~~~~

Thus, in chapter 1, the Apostle has shown conclusively that the heathen are guilty and need to be saved from the penalty of their sins. The beauty of the gospel message—which we will see—is that while the heathen have put themselves in a seemingly hopeless condition, they are not beyond the reach of the grace of God. "God gave them up" to do those vile things, as a governmental judgment (which has to do with time only), but He has not given up on them as far as eternity is concerned—they can still be saved. Paul proceeds to show (in chapters 3:21 to 5:11) that God loves all sinners and He can and does save people out of this class of men. Some of the Corinthians were once of this character and God in grace saved them (1 Cor. 6:9-11). Even if the gospel does not reach them in their lifetime, the heathen have been given enough witness from God in the creation to cause any who have faith to turn away from their sins and “fear God and work righteousness”—whereupon they would be “accepted with Him” and safe from eternal judgment (Acts 10:34-35).

The Cultured Gentiles

The Civilized Gentiles Are Under the Sentence

Of Divine Judgment

Chapter 2:1-16

Taking a cross-sectional view of the Gentiles, we can see that not all of them are uncivilized, as described in chapter 1. A large part of the Gentile world is quite civilized and educated, and seemingly morally upright. Lest any of these should think that they are exempt from judgment because outwardly they look better than those in chapter 1, Paul summons this class of men into God’s courtroom. It is now their turn to be examined under the all-seeing eye of God.

Chap. 2:1-16—This civilized class of people look with disgust and abhorrence upon the lewdness of the ignorant pagan world and seemingly distance themselves from it. However, their private lives (and thought life) are really not any holier or cleaner than those whom they condemn. Paul, therefore, rebukes these Gentiles for thinking that they are better than the degraded Gentiles in chapter 1. He says, “Thou art inexcusable O man, whosoever thou art that judgest; for wherein thou judgest another thou condemnest thyself; for thou that judgest doest the same things” (vs. 1). These people were doing the same things as those mentioned in chapter 1, but in a context of refinement and outward respectability! It shows us that education and culture do not preserve a person from the indulgence of the flesh. Recognition of evil and judging it in others does not give a person the power to overcome evil in his own life.

The fact that these people are able to pass judgment on the heathen in chapter 1, shows that they know the difference between right and wrong. This means that their conscience (which gives a person the knowledge of good and evil – Genesis 3:5) is functioning. That being the case, Paul shows that this class of men is actually more guilty than the heathen in chapter 1, because they not only have the witness of creation, but also the witness of “their conscience” (vs. 15). They are more responsible because they have had more light, and therefore, are in danger of greater judgment if they do not respond in faith to these witnesses.

The great consequence of ignoring these witnesses of God (creation and conscience) is that man not only does the things mentioned in chapter 1, but he also becomes critical and self-righteous. He can criticize others for doing evil things, without taking into consideration that he himself has done "the same things" (vss. 1, 3).

It is important to see in these chapters that Paul is not dividing the Gentile world according to the kinds of sins that men do, because both groups of Gentiles commit the same sins. In fact, some of the Jews (the next class of men Paul considers) were doing those things too (1 Kings 14:24; 15:12; 22:46). Rather, Paul is dividing mankind according to the degree of light that men have been given. The sinners in chapter 2 Commit the very same sins as the sinners in chapter 1—the only difference is that they do them in a seemingly civilized manner. Those in chapter 1, on the other hand, do those things in open shame, and often mixed with the ignorant superstitions of idolatry. (This being the case, we would not place the homo-sexual community in America in chapter 1, but in chapter 2. These people live in the context of having been educated and civilized, and are well able to conduct themselves outwardly in society in a seemingly upright way.) It is also important to understand that Paul is not saying that every last person in these categories does every one of the sins that he mentions; he is speaking of what characterizes these classes of people generally. Even within these classes, some have more light than others.

Facts About the Judgment of God

Since these self-righteous, civilized Gentiles have mistaken ideas about justice and judgment, Paul proceeds to lay out some of the great principles of God's judgment.

Vs. 2a—Firstly, God’s judgment is “according to truth.” That is, the standard on which God measures evil and meets out corresponding judgment is according to the truth of what He is in His holy being. Men measure evil by standards that they have set up—which are always declining—but God measures evil by the holiness of His nature.

Vs. 3—Secondly, God’s judgment is inescapable. Paul says, “Thinkest thou ... .that thou shalt escape the judgment of God?” Unless, a person turns to God in repentance, there is no way to escape judgment. Divine justice demands that all sin must be dealt with a “just recompense of reward” (Heb. 2:2) because “justice and judgment” are the habitation of His throne (Psa. 89:14).

Vs. 4—Thirdly, God’s judgment is delayed to give space for men to repent. God acts in “forbearance and longsuffering” in connection with the exercise of His judgment, and this proves that He loves sinners and desires that His “goodness” would lead them to “repentance.” The Apostle Peter confirms this, stating that God is “not willing that any should perish, but that all should come to repentance” (2 Peter 3:9). The delay of judgment should not be taken as a sign that God is indifferent to evil, but rather, as a sign of His longsuffering patience.

Repentance is literally to “re-think.” “Pent,” in the Latin, means to muse or to think. (Words like “pensive,” are derived from that same root.) Re-pent, therefore, is to “re-think.” Hence, repentance in a sinner is to have a change of mind about one's course of sin and the passing of his personal judgment on it. The reality of a person’s repentance will be seen in a change of action in his life. This is called “fruit meet for repentance” (Matt. 3:8).

Chap. 2:5-10a—Fourthly, the judgment of God is treasured up (piled up) for every unrepentant unbeliever “according to his deeds.” This shows us that God does not deal indiscriminately in judgment; it is according to specific things which each person has done. The point here is that the judgment will fit the crime. Lost sinners will not suffer punishment for things they haven’t done; judgment will be meted out “according to their works” (Rev. 20:12).

In verses 7-10, Paul sets before us two lifestyles and their respective destinies among the un-evangelized people of the world. One lifestyle, which is lived with simple Godward faith, leads to “eternal life;” the other lifestyle, lived without faith, ends in “indignation and wrath, tribulation and anguish.” Since faith evidences itself in works (James 2:17-18), Paul shows that a man’s deeds will give evidence of whether he has faith or not. Even though he has not been reached with the gospel of God’s grace, he will manifest his faith by “patient continuance of good works.” If such “seek” (or live for) “glory and honor and incorruptibility,” they will be granted “eternal life.” The aspect of eternal life here is that which the believer has when he reaches heaven in the glorified state. As a rule, the Apostle Paul speaks of "eternal life" as something which the believer gets at the end of his path (Rom. 2:7; 5:21; 6:23; 1 Tim. 6:12, 19; Titus 1:2; 3:7). The Apostle John, on the other hand, speaks of "life eternal," which is the present possession of life in the Son of God (1 John 5:11-13), which is distinctly a Christian blessing. It is a special character of divine life, which Christians have by faith (John 3:15-16, 36) through the indwelling Spirit (John 4:14), by which they enjoy fellowship with the Father and the Son (John 17:3).

By mentioning “continuance,” Paul is indicating that these "good works" are not an occasional thing (which even an unbeliever may do), but the general character of their lives, as evidence of their faith. Paul is not teaching that a person can get to heaven by doing good works; it would be contrary to the whole tenor of his teaching (See Romans 4:4-5; Ephesians 2:8-9; Titus 3:5.) These are not works which a sinner may try to do to be accepted by God, but works that a person who has faith does because he is born again, which give evidence that he has faith. Note: Paul does not say that these people (who have faith) look for a life together with the Lord Jesus Christ in heaven on account of having believed that He died for them on the cross, because he is considering those who are unreached by the gospel of God’s grace. All such do not know the good news concerning Christ, but their end will be eternal life (vs. 7).

He says that those among the un-evangelised Gentiles who are “contentious” and “do not obey the truth, but obey unrighteousness” will have “indignation and wrath, tribulation and anguish” executed on them by God. This, he says, will be the portion of “every soul that doeth evil” and will not repent. Again, the “truth” that Paul is referring to here (which these people reject) is not the truth of the gospel of God’s grace, but the truth about God as revealed in creation and in the consciences of men. We see from this that there is enough evidence in the witness of creation and in the witness of man’s conscience to justly condemn men to a lost eternity, if they reject that truth.

Chap. 2:10b-11—Fifthly, the judgment of God is without partiality. Paul says, “There is no respect of persons with God” (vs. 11). Whether a person is a “Jew” or a “Gentile [Greek],” judgment will fall on all who do evil. The Jew will not escape because he is a privileged person (Deut. 7:6-7; 14:2), nor will the Gentile be able to plead that he is a poor, ignorant person who doesn't know any better, and therefore, he should be excused. These things will not influence God in His just judgment of sinners.

Chap. 2:12-15—Sixth, God’s judgment will be according to the measure of light that a person has received. Paul said, “For as many as have sinned without the law shall also perish without the law: and as many as have sinned in the law shall be judged by the law.” Obviously, those who have had God’s Law (the Old Testament Scriptures) have had more light than those who have never read or heard the Word of God. This difference will be taken into account in the day of judgment, and those who have had the Law will be judged by its higher standard. The Lord said, “That servant which knew his lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes” (Luke 12:47-48). Thus, in the clearest language, the Lord taught that the judgment of sinners will be graduated according to each person’s degree of guilt.

Then, in a parenthesis in verses 13-15, Paul explains that even though the Gentiles haven’t had the Law, it doesn’t mean that they are excused. He says that when Gentiles “do by nature the things contained in the Law,” they demonstrate the work of the Law written in their hearts. This inward witness, in a sense, is “a law unto themselves.” It is not that the Law of Moses is written in their hearts, but that “the work of the Law” is there because their consciences have given them the knowledge of good and evil. A person, therefore, does not need to have a formal law telling him that it is wrong to murder, steal, and commit adultery, etc., before he knows that those things are wrong. The Creator has written indelibly in their hearts how they ought to live as responsible, moral beings, and their consciences bear witness to it.

Hence, besides having the witness of creation, all such cultured Gentiles also have this inward witness (their conscience) working in their “thoughts” enabling them to know the rightness or the wrongness of their actions. They were “accusing or else excusing one another,” and this proved that their consciences have given them a moral standard to judge each other, as seen in verse 1. This fact proved that their consciences were operating, and it made them more responsible than the heathen in chapter 1 whose consciences did not work to the same degree.

Chap. 2:16—Seventh, the Judge is none other than the Lord Jesus Christ. Paul said, "God shall judge the secrets of men by Jesus Christ." The Lord Himself said, “The Father judgeth no man, but hath committed all judgment unto the Son” (John 5:22). Paul also states that there is a “day” (a time) coming when all lost sinners will be judged for their sins. The judgment will not be for public sins only; “the secrets of men” will also be judged according to divine justice. This will take place at the Great White Throne at the end of time (Rev. 20:11-15).

A Summary of Facts Concerning the Judgment of God

• It is according to the truth (vs. 2).

• It is inescapable (vs. 3).

• It is delayed in order to give sinners opportunity to repent (vs. 4).

• It is accumulated according to the deeds sinners have done (vss. 5-10).

• It is without partiality (vs. 11).

• It will be meted out according to the measure of light that a person has had (vss. 12-15).

• The Judge is the Lord Jesus Christ (vs. 16).

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Thus, in chapter 2:1-16, the Apostle has shown conclusively that the cultured Gentiles in this world (the Greek) are as lost as the uncivilized Gentiles (the heathen). Both are in need of God’s salvation.

The Enlightened Jews: Romans 2:17-3:8

The Religious Man Favoured With the Word of God
Is Under the Sentence of Divine Judgment

Chapters 2:17–3:8

Paul goes on and says, “But if thou art named a Jew ... .” By turning to speak to the Jews, it is clear that he has shifted to the third class of men in the human race. It is now the enlightened Jews’ turn to be summoned to God’s court. Thus far in Paul's indictment, the Jews would have nodded in agreement with all that he has said about the Gentiles deserving to be under the sentence of God's judgment. But now in this passage Paul proceeds to show that the Jews were not to think that they were in some way exempt. They are also guilty and under the sentence of divine judgment because besides having the witness of the creation and the witness of their conscience, they also have the witness of "the Law" of God—the Old Testament Scriptures.

On account of having been given special privileges from God, the Jews have a false sense of security in regard to judgment. This false security is based on a misunderstanding of three things:

• They were descendants of Abraham (John 8:33).

• They were the custodians of the Law (Rom. 3:2).

• They were circumcised (Gen. 17:11).

Thus, the Jews were trusting in their heritage, in their knowledge, and in an ordinance. They thought that these things guaranteed that they would not be condemned when they passed out of this world. In this next series of verses, Paul takes up these three things, one at a time, and shows that neither the “Law,” nor “circumcision,” nor being a “Jew” can shelter a person from the penalty of his sins. In fact, he shows that those outward tokens of God’s favour actually make the Jews more responsible than the Gentiles who have been less privileged.

The Law Cannot Shelter a Jew From Judgment

Chap. 2:17-24—The Jews “rested” on the fact that God had given them the Law—the Old Testament Scriptures. They saw it as a sign that God approved of them. Thus, they believed that they of all people would be exempt from God’s judgment. This, however, is not true; the very Scriptures upon which they rested teach that God will judge His people (Psa. 50:4; Psa. 135:14; Amos 3:2). Paul proceeds to show that the light the Law sheds on men does not shelter them from judgment, but rather, it exposes all who come short of its standards.

Vs. 18—The Jews' responsibility was magnified by the fact that they were familiar with the demands stated in the written Word of God. They knew God’s “will” and were thus able to “discerningly approve of things more excellent.” They could accurately weigh matters of fine differences regarding moral conduct because they were “instructed out of the Law.” (“Knowest His will” could not be referring to the Mystery of His will in Ephesians 1:9-10, because it was not disclosed in the Old Testament (Rom. 16:25; Eph. 3:5, 9). It is rather the knowledge of His will in moral and practical matters of life.)

Vss. 19-20—In having and knowing the Law, it was God’s mind that the Jews would be His instrument to instruct the Gentiles in things pertaining to the kingdom of God. Paul speaks of four things which the Jews prided themselves in, as God’s special vessel of testimony to the world. They were:

• “A guide of the blind.”

• “A light to them which are in darkness.”

• “An instructor of the foolish.”

• “A teacher of babes.”

His point in bringing this up was to show that the Jews were that much more responsible than the Gentiles, for those who teach the Word of God must practise the things that they teach.

Vss. 21-24—Paul then asks the Jews a series of rhetorical questions as to whether they practised what they taught. He answers his own questions with the condemning fact that they had not practised what they had professed to teach, and thus it proved that they were hypocrites. He says, “Thou that makest thy boast of the law, through breaking the law dishonourest thou God?” Instead of drawing people to God, their hypocrisy had made “the name of God” to be “blasphemed among the Gentiles.” Paul quotes Isaiah 52:5 to support this charge.

Paul shows that because they knew and taught God’s requirements in the Law, but did not practise them, they were much guiltier than the two classes of Gentiles that he has already addressed. James confirms this; he said that all who take the place of a teacher are in danger of “greater judgment,” if they fail (James 3:1). This was definitely the case with the Jews. Thus, having the Law (vs. 17), knowing the Law (vs. 18), and teaching the Law (vss. 19-20), does not save the Jew—but those things make him extremely responsible. This fact supports what Paul has already established in chapter 2 Concerning the judgment of God—that increased light brings increased responsibility.

Circumcision Will Not Shelter a Jew From Judgment

Chap. 2:25-29—Paul moves to the next thing that gave the Jews a false sense of security—the rite of “circumcision.” The rabbis did not help matters regarding this; they erroneously taught that no circumcised man in Israel could be eternally lost. This is simply not true.

God instituted circumcision as a sign of His covenant relationship with Abraham and his descendants (Gen. 17:10-11). The Jews understood this to be an irrevocable pledge of God’s blessing on them (Gen. 15:5; 17:10). Since they were in such a secure relationship with God, they believed that it was impossible that God would judge them, because He would be going back on His Word if He did. How could God judge those whom He has promised to bless?

In these verses, Paul explains that circumcision will not shelter a person from judgment any more than trusting in the Law will. He shows that a Jew needed to have more than the outward sign of circumcision in his body to be a real Jew of whom God approved. He says, "He is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but 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." The Jews had "circumcision that is outward in the flesh," but they also needed "circumcision of the heart" which involved having faith, if their eternal destiny was to be secure. Circumcision is an outward sign promising outward blessing to Abraham and his descendants. It was connected with temporal blessings, such as: possession of the land of Canaan, abundant growth of crops, good health, protection from their earthly enemies, etc. These temporal things have to do with life on earth under the favour of God; they have nothing to do with a person’s eternal destiny. The Jews, however, were mistakenly trusting in the rite of circumcision, having to do with temporal blessing, and were imagining that it secured their eternal blessing.

The Jews are not alone in this misunderstanding. Many professing Christians are likewise trusting in baptism, in church membership, confirmation vows, etc., but those things will not secure their eternal blessing.

Paul Refers to Circumcision in Three Ways

• It stands for the Jews nationally as opposed to the Gentiles who are regarded as the uncircumcision (vss. 26-27; Gal. 2:8-9).

• It indicates the actual rite itself—the literal surgical procedure performed on the body (vs. 28; Gen. 17:11).

• It represents a life that is separated to God in faith from the activity of the flesh (vs. 29; Phil. 3:3).

Being a Descendant of Abraham Will Not Shelter A Jew From Judgment

Chap. 2:28-29—Paul moves to the third thing that the Jews were falsely trusting in—that they were descendants of Abraham. To bear the name of a "Jew" means that a person is one of Abraham's descendants, and every descendant of Abraham was by birth outwardly in a covenant relationship with God (Gen. 17:7). Whether they had faith or not, did not change this fact.

In these last two verses of chapter 2, Paul shows that having the same bloodlines as Abraham will not shelter a Jew from judgment. Believing that a person is exempt from the penalty of his sins because he is of Abraham's seed is a false notion indeed. There is abundant testimony to the falseness of this in the Scriptures. In Matthew 3:7-9, John the Baptist said, “Think not within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham." John used the word "children" to distinguish those of Abraham's descendants who truly had faith, indicating that not all of his descendants were Abraham’s children. His point is that God would see to it that Abraham would have children—some men and women from the nation would believe.

The Lord Himself taught the same thing in John 8:37-39. He said, "I know that ye are Abraham's seed; but ye seek to kill Me, because My word hath no place in you. I speak that which I have seen with My Father: and ye do that which ye have seen with your father. They answered and said unto Him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham." Here, the Lord distinguishes between "Abraham's seed" and "Abraham's children." His "seed" were his natural descendants, and his "children" were his spiritual descendants, who not only have his blood, but also his faith.

Paul also teaches this later in this very epistle. He said, "For they are not all Israel, which are of Israel; neither, because they are the seed of Abraham, are they all children" (chap. 9:7-8).

Thus, being a physical descendant of Abraham did not mean that a person was automatically a spiritual child of Abraham. A true Jew must be one “inwardly” as well as “outwardly.” This inward thing would be a work of faith “in the heart.” In fact, Paul shows that what is inward is infinitely greater in importance than what is outward, when it comes to these vital things having to do with a person's eternal destiny. All the advantages given to the Jew will not shelter him from judgment—those privileges only make him more responsible. The sobering conclusion of this whole indictment against the human race is that the Jews are actually the guiltiest of these three classes of men that Paul has examined!

Merely Professing Christians

Today, with the gospel having gone forth for almost 2000 years, there is now a large portion of the population of the world that is even more responsible than the Jews! These are merely professing Christians. (We distinguish these from those who are sincerely professing Christians—true believers.) These profess to believe the Word of God, including the New Testament (not as the Jews who only accept the Old Testament), and have been enlightened by the superior revelation of Christian truth, but they have no inward reality. If, in the end, they prove not to have faith, they will receive the greatest judgment of all, because they have had a greater degree of light, and "unto whomsoever much is given, of him shall much be required" (Luke 12:48).

Christians Are Not Spiritual Jews

This passage in Romans 2 has been mistakenly taken to mean that Christians are "spiritual Jews" because there has been an inward work of faith in their souls. This idea comes from taking these verses out of context. It is a classic example of not "rightly dividing the Word of truth" (2 Tim. 2:15). Understanding the basic outline of the epistle to the Romans, with its various sections and sub-sections, would correct this misconception in a moment. It would show that Paul is not speaking of Christians here at all, but of Jews in their natural setting as Jews in the Jewish economy. The gospel and its blessings, by which a person becomes a Christian, do not even come into the discussion until Paul reaches chapter 3:21. Up to that point in the epistle, he is laying down man's need of salvation—both among the Gentiles as well as among the Jews.

People think that this passage is teaching that every Christian is a Jew, but really what it's teaching is that not every Jew is a Jew! As mentioned, a real Jew in the Jew's religion must have an inward work of faith in the heart. Romans 2:28-29 is not speaking about Christians.

Four Objections the Jews Would Naturally Make in Self-defence

Chapter 3

We now come to what is perhaps the most difficult passage to understand in all of Paul’s writings—some say in the whole Bible!

The Jews objected vehemently to Paul teaching that they were under the sentence of judgment along with the rest of the world. It offended them that they would be viewed as being on the same level as the Gentiles, as far as their need to be saved was concerned. In an effort to prove Paul wrong and to discredit the gospel that he preached, they raised numerous objections and criticisms. Being well acquainted with these objections, Paul reiterates four of their main arguments and answers them with Spirit-given wisdom and logic.

Chap. 3:1—After reading what Paul had said in the previous chapter, concerning the Jews' false security in religious things, their natural response would be: "What advantage then hath the Jew? Or what profit is there of circumcision?" In other words, they would say, “Paul, you're denigrating the favours and privileges that God has bestowed on us, His chosen people. Surely, if those things were given by God, they must be right and good. And if they are precious to Him, we should not treat them as being worthless." Thus, they charged Paul with teaching that the privileges which God gave to Israel in Judaism were meaningless. He was accused of belittling the sacred things of Judaism, and to them it was akin to blasphemy.

Vs. 2—Paul answers this by saying, "Much every way: chiefly, because that unto them were committed the oracles of God." "Much every way" means that he agreed that there were many advantages to being a Jew—most importantly, they had been given "the oracles of God." This is the prophetic voice of God in the Old Testament Scriptures concerning the coming of Christ the Messiah. The oracles of God enlightened the Jews to God's moral standards, to God's ways, and to the prophecies concerning Christ. But these things would be of no advantage to the Jews unless they were accompanied by an inward work of faith in the heart. This was their problem; they had not responded in faith to what the oracles of God had announced concerning Christ. Thus, their great advantage became the very thing that condemned them, because, as a nation, they did not receive the Messiah when He came.

Vs. 3—The Jews would respond to this with a second objection: "What if some did not believe? Shall their unbelief make the faith [faithfulness] of God without effect?" The Jews knew that the nation had not believed the oracles of God concerning Christ, and respond by saying, "Paul, you saying that the unbelief of the Jews cancels the faithfulness of God!"

Vs. 4—Paul answers by saying, “God forbid.” This is the first of ten occurrences of this phrase in the epistle. It means, "Certainly not." Thus, Paul agreed that the unbelief of the Jews could not cancel the faithfulness of God in connection with His promises to the nation. He then states a principle that we all should use in handling the Scriptures: “Let God be true, but every man a liar [false].” That is: whenever we are faced with a conundrum in God’s ways, and a case presents itself as to whether man or God is in the wrong, always proceed on the basis that God is true (right), and every man is wrong (false). To take it the other way around would be to find fault with God and to charge Him with unrighteousness—which is what the Jews were accusing Paul of.

Paul insisted that God keeps His Word and gives an example in David. He quotes him in Psalm 51:4: "According as it is written, So that Thou shouldest be justified in Thy words, and shouldest overcome [be clear] when Thou art in judgment." David disregarded the warnings in God's Word concerning God's judgment against the sin of adultery, and he found out the hard way that God keeps His Word. He experienced the (governmental) judgment of God in connection with his sin. David’s sins only confirmed the truthfulness of God's Word in connection with His judgment of sin. Hence, the Jews’ unbelief had not cancelled the promises of God—it only cleared God in having to judge them for not having believed.

Vs. 5—The Jews at this point would twist what Paul was saying and accuse him of undermining the impeccability of God's character. Paul knew this and states their third objection: “But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous in taking vengeance?” In other words, they were saying, “Paul, if you teach that God is glorified by the sins of the Jews, then you are saying that sin glorifies God! By saying that God needs our sins for the praise of His righteousness is to present God as condoning sin! You are charging God with unrighteousness!" Thus, the Jews accused him of misrepresenting God's character. In case anyone thought that Paul actually believed this ridiculous idea, he adds in a parenthesis, “I speak as a man.” That is, he was merely presenting their perverted argument.

Vs. 6—Paul answers this by saying, "God forbid: for then how shall God judge the world?” In effect, he was saying, "Such an argument is unworthy of serious consideration, for if it were true, then God would have no basis for judging the world. He could not rightly take vengeance on sin and judge sinners." This could not be true because the oracles of God clearly state that God will "judge the world in righteousness" by the very One whom the nation rejected (Psa. 9:8; Psa. 96:13; Psa. 98:9, etc.).

Vs. 7—The Jewish antagonists would continue to press their previous objection, adding a fourth objection: "If the truth of God hath more abounded through my lie unto His glory; why yet am I also judged as a sinner?" In other words, they said, "If our sins help to glorify God, why should we be judged for them? If my sin vindicates the truth and glorifies God, then how can God find fault with me as a sinner? How can He inflict judgment on us for doing something which turns out to His glory?"

Vs. 8—Paul answers this objection by saying, "Not rather (as we be slanderously reported, and as some affirm that we say), Let us do evil that good may come." He says, "No, that couldn't be right, because if you carry that argument out to its logical conclusion, it leads to the false philosophy that the end justifies the means. Paul interrupted the flow of the argument to say, in another parenthesis, that this is exactly what people were saying that he and his fellow workers were preaching—but it was slander. Paul closes the argument with a short answer: "Whose judgment is just." Thus, he concludes that anyone who reasons to justify themselves on this line will receive his just judgment.

Thus, in chapter 2:17–3:8, Paul has shown that all these human arguments are bogus and do not relieve the Jews of their responsibilities before God, nor from the sentence of judgment that is upon them. Their arguments have not gotten them "off the hook." The enlightened Jew, therefore, with all of his religious advantages is also under judgment, as are the Gentiles, and they are all in need of a Saviour.

A Summary of the Jews' Objections

• Paul attacked the privileges of God in Judaism.

• Paul belittled the promises of God.

• Paul blasphemed the character of God.

• Paul impugned the ways of God.

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Viewing these three sectors into which Paul has divided the human race, we see that:

• Ignoring the witness of God in creation makes men insensible. (They will worship sticks and stones and creeping things, and reduce themselves to things that are morally despicable.)

• Ignoring the witness of God in the conscience makes men judgmental.

• Ignoring the witness of God in the Scriptures, while professing to believe them, makes men hypocritical.

The Conclusion: Romans 3:9-20

All the World is Guilty Before God

Chap. 3: 9-20—Paul now draws a conclusion to the foregoing. He asks, "What then? Are we (Jews) better than they (Gentiles)?" He answers his own question, "No, in no wise" (vs. 9a). In this statement, he reduces the three sectors of the human race to one common denominator—they are all sinners. From this point forward in his charge, he no longer views the race in three parts, but the race as a whole, and addresses them as such in verses 9-20.

The Charge

Vs. 9b—Paul continues to use the imagery of a courtroom scene, and brings a formal charge against the whole human race—"They are all under sin." He says, “We have before proved...” but the word "proved" (KJV) is not exactly the right translation here. The word in the Greek means "to lay charge against," and should be translated, "We have before charged..." "Before" is referring to the sum of what he has stated in the first couple of chapters of the epistle. "Under sin" not only refers to being under sin's guilt, but also under sin's dominion and sin's just judgment.

The Indictment

In verses 10-18, we see sinful man at the bar of divine justice being charged under 14 counts.

• "There is none righteous, no not one" (vs. 10). This shows that man in his natural state has no righteousness of his own.

• "There is none that understandeth" (vs. 11a). This shows that the mind of man is broken through sin and is now incapable of comprehending divine subjects (1 Cor. 2:14).

• "There is none that seeketh after God" (vs. 11b). This shows that man's will is bad; he does not want a relationship with God.

• "They are all gone out of the way" (vs. 12a). This shows that man has transgressed from God's way and is far from Him.

• They are together become unprofitable" (vs. 12b). This shows that men in their fallen state cannot be used for the purpose for which they were created.

• "There is none that doeth good, no not one" (vs. 12c). This is speaking of the general course of human life; it is not speaking of isolated acts of kindness that men might do occasionally.

• "Their throat is an open sepulchre" (vs. 13a). This statement has to do with man's language being bad; corruption and defilement pour out of his mouth like the stench that comes out of an open grave (sepulchre).

• "With their tongues they have used deceit" (vs. 13b). The motives behind much of what men say are corrupt.

• "The poison of asps in under their lips" (vs. 13c). Man's words can also be vindictive.

• "Whose mouth is full of cursing and bitterness" (vs. 14). Man's words can be full of hatred.

• "Their feet are swift to shed blood" (vs. 15). The tendency of human life has been toward violence—wars and civil strife have abounded throughout history.

• "Destruction and misery are in their ways" (vs. 16). Much of the trouble and sorrow in this world has come upon men because of their own evil ways.

• "The way of peace have they not known" (vs. 17). As a result of man's sin, the world has never known real peace.

• "There is no fear [respect] of God before their eyes" (vs. 18). The human race as a whole lives without reference to God and without reverential fear of Him.

A Threefold Summary of the Indictment

• Vss. 10-12 What man is—depraved in character (his way).

• Vss. 13-14 What man says—depraved in conversation (his words).

• Vss. 15-18 What man does—depraved in conduct (his works).

Thus, Paul has not only laid charges before God against the whole human race concerning its guilt, but he has also proved—with 14 counts—that the charges are true! (These points regarding man's depravity are quotations from seven Old Testament Scriptures—Psalm 14:1-3; Psalm 5:9; Psalm 140:3; Psalm 50:19; Psalm 10:7; Isaiah 59:7-8; Psalm 36:1).

Chap. 3:19—Paul concludes by saying, "Now 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." His point here is that when God gave the Law to Israel, He was using Israel as a sample of the whole human race. When the Law proved Israel to be in total failure, God rightly concluded that all (both Jews and Gentiles) have fallen short of His holy standards. This is predicated on Paul's use of the word "that." The things which the Law said to Israel about their failure, implicated the whole world as guilty. W. Macdonald illustrated this point by saying, "It is the same as when a health inspector takes a test-tube of water from a well, and tests the water and finds it polluted; he then pronounces the entire well polluted." If the Law has proven Israel to have fallen short, it has proved that all in the human race have fallen short.

The Verdict

Thus, following the courtroom imagery that Paul has been using, opportunity—so to speak—is given for those under the charge to make their defense. However, the evidence is so overwhelmingly against all mankind that "every mouth" is "stopped" and all the world stands "guilty before God."

Chap. 3:20—Having been proven guilty, the accused may think that he can appeal the verdict on the grounds of his (supposed) good works of law-keeping. But Paul counters this by showing that there is no chance of appeal on that basis, because "by the deeds of the Law there shall no flesh be justified in His sight." Job also condemns any attempt of self-justification before God. He says, "If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse" (Job 9:20).

This leads Paul to make one last remark concerning the purpose of the Law. He says, "For by the Law is the knowledge of sin." To clear up any misunderstandings, he states that the Law was not given to men so that they could justify themselves, but that they would have "the knowledge of sin." When it is applied to men as God's holy standard, it bears witness to the fact that all men are thoroughly ruined sinners. Similarly, a carpenter will use a level to establish a straight line, from which he will build a project. In establishing a level plane, he can determine whether the other components that he is working with are true, by comparing them to the straight line. Again, a mirror is useful to see whether our faces are dirty, but it cannot wash our dirty faces; it was not made for that purpose. Hence, the Law has been given to convict men of their sins and help them to see their sinfulness more clearly (chap. 5:20). It cannot, and never was intended to, save men from the judgment of their sins.

God's Righteousness Declared in the Gospel: Romans 3:21-8:39

Chapters 3:21–8:39

In chapters 1:18–3:20, Paul has shown conclusively that all men are sinners, and consequently, justly under the sentence of divine judgment. He has also made it abundantly clear that men cannot save themselves from the judgment of their sins. Thus, if any are going to be saved, it must come from some other source and by some other means than from man. The good news is that God loves all men and is greatly interested in their blessing (John 3:16-17), and He has secured a way to save men without compromising His holiness. It is, therefore, with a sense of relief that we turn from the sad story of man's sin to find in chapters 3:21–8:39 that God has a way through grace to save and bless men. In the next few chapters, Paul answers the question asked in the book of Job, "How then can a man be justified with God?" (Job 9:1; 25:4)

The Universal Need of Man Met by the Grace of God in a Threefold Way

Before we proceed with God's remedy for man's sinful condition, let us summarize man's great need in a threefold way, for it is a natural segue (bridge) to this next section of the epistle.

• Firstly, man is ruined externally. Sin has severed the happy relations that once existed between God and man, and there is now an estrangement on man's part from God.

• Secondly, man is ruined internally. Sin has wreaked havoc in the heart and the will of man. Instead of being the master of himself, he has become a slave to his fallen sin-nature. He is captive to his habits and sins which control him, and it is evident in his life.

• Thirdly, man is ruined physically. Sin has also effected a ruin of the whole lower creation. As a result, men’s bodies (and every living creature) have become subject to disease and death. Thus, death has been written over the whole creation.

In this next series of chapters, Paul brings in the good news of the gospel and explains that God has a threefold remedy for man's threefold condition. This is developed in three sub-divisions in this section of the epistle.

In chapters 3:21–5:11, Paul explains that the righteousness of God has met the need of man's estrangement from God by securing redemption, forgiveness, justification, and reconciliation for those who believe. In this section of the epistle, Paul deals with the question of man's sins (the evil deeds that we have done). He shows how God can righteously put away the believer’s sins, and deliver him from the just penalty of them, through faith in the blood of Christ.

In chapters 5:12–8:17, Paul explains that God has also met man's internal need by providing a way of deliverance from the inward working of his fallen sin-nature. In this section of the epistle, Paul deals with the question of sin (the fallen nature in us, called “the flesh”) and shows how God can deliver the believer from its power by our identification with the death of Christ.

In chapter 8:18-30, Paul further explains that God has deliverance for man from the ruined condition of his body through the coming of Christ—the Rapture. At that time, the bodies of believers will be transformed and glorified and made like Christ's physical body of glory (1 Cor. 15:51-56; Phil. 3:21). Animals and vegetation in the lower creation will be delivered about seven years later at the Appearing of Christ, when the sons of God (Christians) will be manifested as such before the world (Rom. 8:19-22.)

Thus, the main themes in these three sub-divisions are:

• Deliverance from the PENALTY of sins—through justification and reconciliation (chap. 3:21–5:11).

• Deliverance from the POWER of sin—which results in practical sanctification (chap. 5:12–8:17).

• Deliverance from the PRESENCE of sin at the coming of the Lord, effecting glorification (chap. 8:18-30).

Viewing these three things together, we see that the gospel presents a full salvation for the sinner who believes.

Chapter 8:31-39 closes this section of the epistle with a thesis on the believer's security in Christ.

~~~~~~~~~~~~~~~~~~~~~~

Justification, Deliverance, and Redemption

• There are two things that the Christian needs for lasting peace and spiritual stability—justification and deliverance. One has to do with being reckoned righteous before God, and the other has to do with being made practically righteous before men. There is a third thing we need which will prepare us to dwell above with God in heaven as glorified beings—the redemption of our bodies (chap. 8:11, 23). Hence, we need:

• JUSTIFICATION for what we have done. This is effected by faith's application of the blood of Christ, and is unfolded in chapters 3:21–5:11.

• DELIVERANCE from what we are. This is effected by faith's identification with the death of Christ, and is unfolded in chapters 5:12–8:17.

• REDEMPTION from the physical corruption in our bodies, in order for us to live in our final destiny in heaven. This will be effected at the coming of Christ (the Rapture), as unfolded in chapter 8:18-30.

Deliverance From the Penalty of Sins: Romans 3:21-5:11

Chapters 3:21–5:11

Paul begins this sub-division of the epistle with, "But now...." This is a pivotal expression indicating that he is now turning to something in contrast to what he has been discussing. He has been giving us the bad news concerning the human race; now he is going to present the good news that God has for fallen man. Hence, the unfolding of the blessings of the gospel begins here at chapter 3:21. From this verse through to chapter 5:11, Paul explains how God can righteously save sinners who believe on His Son, through His justifying and reconciling work.

The Righteousness of God

Chapter 3:21-31

Chapter 3:21—He says, "But now the righteousness of God without [apart from] the Law is manifested." In this statement, Paul brings us to the cross of Christ. The righteousness of God has been "manifested" there in its perfection for all to see. (In the Greek, this sentence is in a tense which indicates that the manifestation of the righteousness of God is something that has occurred and now stands as a testament for all to behold.) The manifesting of God's righteousness is not something that He does in people to cause them to understand and believe the gospel. (That is a different work of God produced by the Spirit’s quickening power which Bible teachers call "illumination.") Rather, the manifesting of the righteousness of God points to something that God has done at the cross and has made known through the gospel for all to understand and believe. If people would look at the cross of Christ with the understanding that faith gives, they would see the righteousness of God manifested in its perfection.

As mentioned in our comments in chapter 1:17, “the righteousness of God” has to do with the way in which God is able to save sinners without compromising what He is in Himself as a holy and a just God. The fact that Paul says that this righteousness is "of God" shows that God is the source of it. He has devised the plan of salvation for man.

The need for the righteousness of God is great. Man’s sin has created a dilemma. Being that God is a God of love, His very nature calls for the blessing of man, because He loves all men. But being a holy God, His holy nature justly demands that man should be punished for his sins (Psa. 89:14; Heb. 2:2). If God acted according to His heart of love and brought men into blessing without judging their sins, it would be at the expense of His holiness, and thus He would cease to be just. He cannot do that and still be righteous. On the other hand, if God acted only according to His holy nature and judged men according to the claims of divine justice, all men would be justly sent to hell—but the love of God would never be known. How then can God save men and at the same time remain just? This is where the gospel comes in so sweetly. It declares God’s righteousness and announces the good news that He has found a way to meet His holy claims against sin, and at the same time, reach out in love to save sinners who believe.

This is all because of what He did at the cross of Christ; it was there that God took up the whole question of sin and settled it for His own glory and for the blessing of man. He sent His Son to be the Sin-bearer, and in His sacrificial death, God judged sin according to the demands of His holiness. On the cross, the Lord Jesus took the believer's place before God and bore the judgment of his sins in His "own body on the tree" (1 Peter 2:24). His "finished" work on the cross (John 19:30) rendered a full satisfaction to the claims of divine justice and paid the price for the believer's sins, and also for the whole outbreak of sin in the creation (Heb. 2:9 – "taste death for every thing"). More than that, at the cross God’s love has been displayed in the greatest way, for He gave His only-begotten Son as the Sin-bearer. With the sin question fully taken care of, God has come out to men with the good news that He can—on a righteous basis—redeem, forgive, justify, and reconcile the sinner who believes. Thus, the gospel presents God as being “just and the Justifier of him which believeth in Jesus” (chap. 3:26). Nothing will work more for the peace of the believer than to learn that God has saved him, and that He has done it righteously.

It is interesting to note that in presenting the gospel in this passage in Romans, Paul does not begin with the love of God, but rather with the righteousness of God. This is because God's claims against sin must be met first, before God's love can be proclaimed to man.

The perfect righteousness of God

Is witnessed in the Saviour's blood;

'Tis in the cross of Christ we trace

His righteousness, yet wondrous grace.

God could not pass the sinner by,

His sin demands that he must die;

But in the cross of Christ we see

How God can save, yet righteous be.

The sin alights on Jesus' head,

'Tis in His blood sin's debt is paid;

Stern justice can demand no more,

And mercy can dispense her store.

L. F. #67 App.

Paul also says that the righteousness of God is "apart from the Law." The Mosaic Law, as we know, is a works-based system which rewards man for right-doing (Luke 10:28) and condemns man for wrong-doing (James 2:10). By stating that the righteousness of God is "apart" from the Law, Paul was indicating that this blessing that God has for man is secured by men on an entirely different principle than that of their performance. The righteousness of God, therefore, is not about what man can do to save himself; it is about what God has done. Hence, the righteousness of God is not God demanding something from man (as the Law does), nor is it man acting for God (as man-made religions try to do), but rather, it is God acting for man in love and grace to save sinners, but at the same time, not compromising what He is as a holy and just God.

Paul also adds, "Being witnessed by the law and the prophets." This means that the righteousness of God in providing salvation for men was foretold in the types and shadows of the Law, and it was also announced by Israel's prophets (see chapter 1:2). There are a number of such references to these things in the Old Testament. For instance, on the Day of Atonement (Leviticus 16) the high priest put blood from a victim "upon the mercy seat," pointing typically to the work of Christ satisfying the claims of God against sin. He also put some of the same blood on the ground "before the mercy seat," pointing typically to the work of Christ securing the ground of redemption on which the believer stands. Another example is found in Psalm 85:10. It says, "Mercy and truth are met together; righteousness and peace have kissed each other." This is a reference to Christ's finished work meeting the holy claims of God against sin and making a way for God to reach out in love to sinners.

The Righteousness of God is Not Something Imparted, Bestowed, Transferred, Or Communicated to Believers

Some modern translations state, "a righteousness from God" (Rom. 1:17; 3:21; 3:22; 10:3) or, "the righteousness that comes from God" (Phil. 3:9), but these are not the best renderings. Firstly, “a righteousness” is misleading. It sounds as though God has a number of different righteousnesses in hand, and has simply appointed one for the believer. Concerning this error, J. N. Darby remarked, “‘A righteousness of God,’ I have already noted, is as if there were several...now this changes the whole sense of the passage” (Collected Writings, vol. 33, p. 86).

Secondly, translating it as “from God” conveys the thought that God's righteousness is something that is imparted to, or bestowed upon the believer. This, however, is not true, because if God gave His righteousness to us, which "from God" suggests, then He would no longer have it! Regarding this mistaken idea, W. Scott said, "God cannot impute that which is essential to himself" (Unscriptural Phraseology, p. 10). He also said, “It is not putting a quantity of righteousness in a man" (Doctrinal Summaries, p. 15). Regarding this, J. N. Darby remarked, “A man's being righteous is his standing in the sight of God, not a quantum of righteousness transferred to him” (Collected Writings, vol. 23, p. 254). F. B. Hole said, “We must not read those words [“the righteousness of God”] with a commercial idea in our minds, as though they meant that we come to God bringing so much faith for which we receive in exchange so much righteousness, just as a shopkeeper across the counter exchanges goods for cash” (Outlines of Truth, p. 5). God has given righteousness (Rom. 5:17) in the sense of having secured it for mankind in Christ risen and glorified. Thus, Christ has been made unto us righteousness (1 Cor. 1:30), and He is our righteousness (2 Cor. 5:21; compare Jeremiah 23:6; 33:16).

The Righteousness of Christ—an Unscriptural Expression

"The righteousness of Christ" is another term that is often used by Christians, but this expression is not found in Scripture. Many use it in reference to Christ's perfect life of obedience, and imagine that it has been imputed to the believer's account for righteousness. Now it is certainly true that Christ's life on earth was perfect—He was holy and righteous in all His thoughts, words, and deeds—but His perfect life was not vicarious. Scripture does not teach that the merits of Christ's perfect life are imputed to the believer for righteousness. It is what Christ accomplished in his death—not His life—that made it possible for God to save people who believe. It is this which we announce in the gospel. If the righteous life of Christ could be imputed to the believer for righteousness, and the believer could thereby be saved and blessed by it, why would God have Christ go through the ordeal of the cross with all its suffering?

Faith in Jesus Christ

Chap. 3:22-23—Paul passes on to speak of the means by which we come into the good of what God's righteousness has secured. It is "by faith in Jesus Christ" (W. Kelly Trans.). Simply put, what the righteousness of God has secured for man (i.e. the salvation of our souls) is appropriated by a person having faith in the Lord Jesus Christ. It is the simple means by which people are saved. Paul insisted on this wherever he went preaching the gospel. In order to be saved, men need "repentance toward God, and faith toward our Lord Jesus Christ" (Acts 20:21; 16:31).

God's desire for all men is that they would be saved and come to the knowledge of the truth (1 Tim. 2:4). Therefore, what has been secured at the cross by the righteousness of God is "towards all and upon all that believe." (Most of the modern translations omit the phrase, "and upon all," but Mr. Kelly has explained at length that the phrase should be in the text, as the KJV and the J. N. Darby Translation indicate. (See Bible Treasury," vol. 6, p. 376; vol. 13, p. 350; vol. 16, pp. 277-278; vol. N3, pp. 264-265; vol. N6, p. 264; Notes on the Epistle to the Romans, pp. 43-44.) This good news is "towards all" because all men need God's salvation, but it is only "upon all" who believe.

No Difference

Paul adds, "For there is no difference: for all have sinned, and come short of the glory of God." When it comes to the universal need of man, there is "no difference"—all men need to be saved. People take exception to this statement because they see a definite difference among men, as far as the wrongs that men have done; some have clearly lived more sinfully than others. Those who have sinned less do not appreciate being classed with those who have sinned more, because they feel that they are better. They will say, "I am not as bad as that gangster, etc." However, this is not what Paul is teaching here. He fully admits that there is a difference among sinners and has established that fact in chapters 1:18–3:20. The "no difference" that Paul is speaking about in this verse is in respect to men falling short of God's glory and God's standards of holiness. Without exception, all have come short. "There is no difference"—all are lost and all are heading for eternity in hell where they will pay the penalty for the sins that they have committed—if they don’t take Christ as their Saviour.

Mr. Albert Hayhoe used to illustrate this by asking us to imagine a swimming race taking place on the west side of Vancouver Island. Away across the Pacific Ocean was the goal—Japan. Down at the water's edge we hear men talking. One man says, "I can swim 20 miles!" Another man says, "I can swim 10 miles! A third man says, "I can swim a mile." A fourth says that he can't swim at all. If they all jumped in the water and took off for Japan, there would be "no difference" among the competitors; they would all fail and come short of the destination. Likewise, even though some men are worse sinners than others, there is no difference among them; they have all fallen short of the glory of God.

Justified and Redeemed in Christ Jesus

Chap. 3:24—Since God's great desire is that men would be saved from the judgment of their sins (1 Tim. 2:4), Paul goes on to speak of the great deliverance that God grants to those who believe on the Lord Jesus Christ. He says that they are, "justified freely by His grace through the redemption that is in Christ Jesus." This statement encapsulates the new standing and condition of the believer; we are justified and redeemed in Christ Jesus.

Justification

"Justified" means that the believer has been cleared from every charge of sin that has been against him by being brought into a new position before God, whereby he is no longer viewed by God as a sinner. It is an act of God whereby an ungodly sinner is reckoned righteous in God's mind. Thus, the person's legal standing in heaven is changed, and he is "constituted" righteous before God (chap. 5:19).

Two Parts to Justification

There are two parts to justification: a negative side and a positive side.

• The negative side has to do with being cleared “from all things”—i.e. charges of sin against us (Acts 13:39).

• The positive side has to do with the believer being in an entirely new position before God in Christ where no further charge can ever be brought against him (Gal. 2:17—“justified in Christ”). H. E. Hayhoe remarked, “Justification in Christianity always brings the believer into a new position before God. The believer is justified as being ‘in Christ’ before God” (Present Truth For Christians, p. 22). The believer is not only in a new position before God, he is there with an entirely new life and is in an entirely new condition that is without sin. This is called, “justification of life” (Rom. 5:18).

Justifying sinners is something that only God can do. The Law can justify the righteous (1 Kings 8:32), but since there are none righteous, the Law has never justified anyone. But the gospel declares that God, in perfect righteousness, can justify the ungodly who believe in Jesus (chap. 4:5).

Some will say that justified means, "just-as-if-I've-never-sinned." But this definition comes far short of the truth of justification. To place men in a position where they have never sinned would be to put them back on the ground of innocence, equal to that on which Adam was in the Garden of Eden. Adam on that ground fell, and we could fall from that ground too, if we were put there! Justification sets us in a far higher place than that of innocence. By it we are in a new position before God “in Christ” (Gal. 2:17) with an entirely new life that is without sin, nor can sin. We cannot possibly fall from this place!

Eight Expressions Denoting the Different Aspects Of Justification

• Justified by grace—the source (Rom. 3:24).

• Justified by faith—the means of appropriation (Rom. 3:28).

• Justified by blood—the price (Rom. 5:9).

• Justification of life—a new condition (Rom. 5:18).

• Justified from sin—a discharge from the old master (Rom. 6:7).

• Justified by God—the One who does the reckoning (Rom. 8:33).

• Justified in Christ—the new position of acceptance (Gal. 2:17).

• Justified by works—the manifested evidence in the believer’s life of him being reckoned righteous before God (James 2:21, 24).

Redemption

Paul said that we are justified “through the redemption that is in Christ Jesus” (vs. 24). Thus, the believer is also redeemed. Redemption means to be "bought back and set free." The believer is set free from sin, from judgment, from Satan's captivity, and from the world. The purpose of redemption is to set the believer free so that he can do the will of God—in worship and in service. This is illustrated in Scripture in the Lord's words to Pharaoh through Moses: "Let My people go, that they may serve Me" (Ex. 8:1). As a rule, redemption is always "from" or "out of" some adverse thing that has held people in bondage, because the emphasis in redemption is on being "set free" (Ex. 15:13; Psa. 25:22; Psa. 49:15; Psa. 130:8; Jer. 15:21; Mic. 4:10; Rom. 8:23; Gal. 3:13; Titus 2:14). (In the KJV, Revelation 5:9 says, "Redeemed us to God..." but redeemed is not the right word there; it should be translated, "Purchased [bought] us to God...").

Four Aspects of Redemption

The Bible speaks of redemption in relation to Christians in at least four different ways. They are:

• The redemption of our souls. This occurs when we receive Christ as our Saviour (Rom. 3:24; Eph. 1:7; Col. 1:14; Titus 2:13-14; Heb. 9:12; 1 Peter 1:18).

• The redemption of our time. This should go on throughout our lives as a matter of Christian exercise (Eph. 5:15-16; Col. 4:5).

• The redemption of our bodies. This will occur at the Rapture when we will be glorified (Rom. 8:23; Eph. 4:30; 1 Cor. 15:51-57).

• The redemption of our inheritance. This will occur at the Appearing of Christ through His judgments being poured out on the earth (Eph. 1:14).

"In Christ Jesus"

Finally, the believer's justification and redemption are said to be "in Christ Jesus." As mentioned in the introduction (chap. 1:1-17), when Paul uses the term, “Christ Jesus”—the Lord's title (Christ) before His manhood name (Jesus)—it refers to Him as risen, ascended, and seated at God's right hand as a glorified Man. Hence, these great blessings announced in the gospel are secured for us in "the Man Christ Jesus" at the right hand of God (1 Tim. 2:5). In fact, all of our distinctive Christian blessings are said to be "in Christ." Note the Scripture quotations in the J. N. Darby Translation in the following list of blessings.

• Redemption in Christ Jesus (Rom. 3:24).

• Forgiveness of sins in Christ—a purged conscience (Rom. 4:7; Eph. 4:32; Heb. 9:14).

• Justification in Christ Jesus (Rom. 4:25-5:1; Gal. 2:16-17).

• The gift of the Spirit in Christ—anointed, sealed, and given the earnest of the Spirit (Rom. 5:5; 2 Cor. 1:21-22; Eph. 1:13).

• Reconciliation in Christ Jesus—“made nigh” (Rom. 5:10; Eph. 2:13; Col. 1:21).

• Sanctification in Christ Jesus (Rom. 6:19; 1 Cor. 1:2).

• Eternal Life in Christ Jesus (Rom. 6:23; 2 Tim. 1:1).

• Deliverance (salvation) in Christ Jesus (Rom. 8:1-2).

• Sonship in Christ Jesus (Rom. 8:14-15; Gal. 3:26; 4:5-7).

• Heirship of the inheritance in Christ (Rom. 8:17; Eph. 1:10-11; Gal. 3:29).

• Members of the new creation race in Christ Jesus (Rom. 8:29; Gal. 6:15; 2 Cor. 5:17).

• Members of the “one body” in Christ (Rom. 12:5; 1 Cor. 12:12-13).

The position of the believer being “in Christ” is not taken up until the next section of the epistle (chap. 6:11; 8:1), though it is introduced here in chapter 3:24.

Paul adds that these things are given to the believer "freely by His grace" (vs. 24). Grace is the unmerited favour of God. Hence, there is nothing that the believer has to do to receive these blessings. They are a free gift from God, and are ours the moment we believe the gospel and receive the Lord Jesus Christ as our Saviour.

The Righteousness of God in Connection With Sins Committed Before and After the Cross

Chap. 3:25-26—Some have wondered how the sins of believers who lived long before the time of Christ could be taken care of by His death on the cross, when they had already passed off the scene. And also, how Christ could bear the sins of believers who were not even born yet? Their sins had not even been committed when Christ died! Anticipating these questions, Paul goes on in these next couple of verses to explain how Christ's work on the cross has taken care of the sins of believers once for all time, regardless of when they lived. Through two attributes of God—His forbearance and His foreknowledge (chaps. 3:25; 8:29)—God has been able to righteously deal with the sins of believers who have lived before and after the cross, through what Christ accomplished on the cross.

Paul says, "Whom God hath set forth as a mercy seat [propitiation], through faith in His blood, for the showing forth of His righteousness, in respect of the passing by the sins that had taken place before, through the forbearance of God; and for the showing forth of His righteousness in the present time, so that He should be just, and justify him that is of the faith of Jesus." As noted by the underscoring, twice in this passage Paul says, "For the showing forth of His righteousness..." Once in connection with believers who have lived before Christ died, and once in connection with believers who have lived after Christ died.

• "For the showing forth of His righteousness, in respect of the passing by the sins that had taken place before" the cross (vs. 25).

• "For the showing forth of His righteousness in the present time," which is after the cross (vs. 26).

Propitiation

In both cases, God's righteousness has been shown forth in Christ's one act of “propitiation.” Propitiation (Rom. 3:25; Heb. 2:17; 1 John 2:2; 4:10) refers to the side of Christ's work on the cross that rendered a full satisfaction to the claims of divine justice in regards to sin. It is the Godward side of Christ’s work, and by it, God's holy nature has been vindicated regarding our sins and the whole outbreak of sin generally in the creation. The finished work of Christ includes His atoning sufferings, His death, and His blood-shedding. These three things are distinguished in Scripture but never entirely separated from each other. Thus, they should always be viewed as one work. Bible students have gotten into error by separating these things from each other.

J. N. Darby states in his footnote on verse 25 that the word translated "propitiation" in the KJV could also be translated "mercy-seat." Paul's point here is that God has set forth Christ as the Mercy Seat in the gospel testimony. We might wonder what this means, but it’s really quite simple. The mercy seat in the Old Testament sacrificial system was the place where God met with His people on the ground of the blood of a victim—a sacrifice (Ex. 25:22 – "there I will meet with thee;" Lev. 16:14). This illustrates (typically) what we announce in the gospel testimony. Christ set forth as the "Mercy seat" in the gospel is the announcement that God is now able to meet the sinner and bless him on the merits of Christ’s sacrifice. This is the great result of propitiation being made. Christ could not be set forth as such until His work on the cross was finished. But now since God has triumphed in what Christ accomplished, Christ (with His finished work) is the divine meeting place for all in the world to come and be saved. Some preachers say, "God will meet the sinner at the cross." Rather, it is that He meets the sinner (who has faith) in Christ on high as the Mercy-seat. Christ is not on the cross today; therefore, the sinner desiring to be saved does not come to a dying Saviour on the cross, but to a risen Saviour on high in glory. He is there today as an Object of testimony for all to believe. In keeping with this, the apostles preached Christ as a risen Saviour throughout the book of the Acts (Acts 4:10-12; 5:29-32; 10:38-43; 13:22-39; 16:31).

Paul adds, "Through faith in His blood." The blood of Christ is the token of the finished work of Christ (John 19:30, 34). Having faith in His blood, therefore, means that we have faith in what He accomplished in His sacrificial death. The sinner who comes to Christ for salvation is to believe that what Christ accomplished in His death was for him personally.

Forbearance

Christ's bearing the sins of believers who lived in times before the cross could only be possible through “the forbearance of God.” Forbearance has to do with God knowing and recording sins but not demanding a payment for them immediately upon them being committed. Through His forbearance, God has held back, or put in abeyance, the judgment of the sins of those who believed before Christ came to pay the price for them. (Those people would not have been intelligent as to how, when, or where the Saviour would come to pay the price for their sins, which has been brought to light by the gospel.) This "passing by of sins" could not go on indefinitely; those sins had to be dealt with justly at some point in time—and that is what happened at the cross. If God never dealt with them, He would prove to be unjust, for every sin and disobedience must receive its "just recompense of reward" (Heb. 2:2). Hence, His forbearance was in exercise in connection with the sins of all who had faith before Christ died. When they died, they went to heaven on a credit basis, so to speak. The judgment of their sins would be stored up by God until Christ came as the Sin-bearer, and then it would be poured out on Him. The faith of those who lived before the time of Christ would be counted as righteousness, as witnessed in the case of Abraham in chapter 4. Even though Christ had not actually paid for his sins yet, when he died he went to heaven (Luke 16:23). Hence, through divine forbearance, there was "the passing by of sins" for roughly 4000 years of man's history, until the cross when they were dealt with righteously and put away forever.

There is a type of this in the Old Testament. In Joshua 3:14-17, the children of Israel crossed the Jordan River and entered the land of Canaan. The moment the feet of the priests who bore "the ark of God" (a type of Christ) stepped in the river's edge, a miracle occurred. The waters of Jordan (which speak of the judgment that swept over Christ on the cross) which came down from further up the river, "rose up in a heap" and were stopped all the way back to "the city Adam"—which was situated on the river about 20 miles north. This typifies the efficacy of Christ's work at Calvary being able to take care of the sins of everyone who had faith all the way back to Adam, the first sinner.

The “forbearance of God” is also illustrated typically in the Day of Atonement (Lev. 16). Each year blood from a victim was placed on the mercy seat, and God exercised His forbearance in connection with the sins of Israel for another year. In the epistle to the Hebrews, Paul explains that since the process had to be repeated year by year (Heb. 9:7), it showed that those sins were still in remembrance before God, and that the sacrifices on the Day of Atonement had not taken away those sins. They were covered (the meaning of atonement in the Hebrew language) for another year by those sacrifices, but they were not taken away. In Hebrews 10, Paul goes on to explain that when Christ came, His one offering for sins was sufficient to "take away" the sins of believers, once and for all (Heb. 10:1-17; 1 John 3:5).

Chapter 3:25 in the KJV is somewhat misleading. It says, "Sins that are past." This has led some to think that Paul was referring to sins that Christians have committed in their lives before they were converted. But, as we have shown, this is not what Paul was speaking about. J. N. Darby's Translation footnote states, "God passed by, not brought into judgment, the sins of Old Testament believers." Thus, it was the sins of people who lived in the "past"—i.e. in Old Testament times.

Also, the KJV says, "the remission of sins," but this phrase should be translated, "the passing by of sins." Remission of sins is the forgiveness of sins, and is often translated as such (Luke 24:47; Acts 5:31; 13:38; 26:18; Eph. 1:7). As announced in the gospel, it involves the soul knowing in his conscience that his sins are eternally forgiven, and has to do with the believer having a purged conscience (Heb. 9:14; 10:1-17). This eternal aspect of the forgiveness of sins, which Christians have, is something that the Old Testament saints did not have. Their sins were taken care of at the cross, and they are in heaven now, but they did not have the conscious knowledge of it in their lifetimes. It is, therefore, not accurate to translate the passage as "the remission of sins." Old Testament believers only knew of God's governmental forgiveness, which has to do with God forgiving (and not punishing) a person for his wrongs while he is living on earth, because the person is repentant (Lev. 4; Psa. 32, etc.). The forgiveness offered by the Lord in His earthly ministry in the four Gospels was also governmental (Luke 5:20; 7:47-48, etc.). The eternal aspect of forgiveness was first announced after redemption was accomplished, when Christ rose from the dead (Luke 24:47; Acts 2:38, etc.).

Foreknowledge

The other great attribute of God we mentioned is "foreknowledge." Foreknowledge is God's ability to know everything before it happens (Acts 2:23; Rom. 8:29; 1 Peter 1:2). Since God knows how many sins each believer will commit in his lifetime—even before the person is born—He could lay the just judgment of those sins on the Lord Jesus Christ on the cross before they actually happened. Thus, Christ also bore the judgment of the sins of all who would believe during this "present time"—i.e. the Day of Grace (vs. 26).

Hence, on the cross, Christ made propitiation, and a full payment was made for the sins of all believers for all time. God took the sins of all who have faith—from the beginning of time until the end of time—and laid them on Christ, the Sin-bearer, and He bore the just judgment for them.

All thy sins were laid upon Him,

Jesus bore them on the tree;

God, who knew them, laid them on Him,

And, believing, thou art free.

L. F. #35

There is one difference between those who have lived before the cross and those who have lived after it. The people who had faith in Old Testament times are not said to have believed "in Jesus," as is the case with those in this present time (vs. 26). This is because Old Testament believers did not know the gospel which tells the story of God sending His Son, etc. They could not believe on the Lord Jesus Christ because they would not have heard of Him, but they were blessed by God on the principle of faith and are safe in heaven now as friends of the Bridegroom (John 3:29).

Vs. 26—Since atonement has now been made, we can “declare” through the gospel “His (God’s) righteousness.” This is something that could not be done until “this time.” J. N. Darby said, “Righteousness was never revealed under the Law—God bore with things, but there was no declaration of righteousness. Now it is to ‘declare His righteousness.’ Righteousness was revealed when atonement was made’” (Collected Writings, vol. 27, p. 385). We now can go to the sinner with the good news that God is “just and the justifier of him which believeth in Jesus.” He is “just” in that He has judged sin in Christ’s finished work on the cross, and He is “the Justifier” of those who believe.

The Principle of Faith

Chap. 3:27-31—In the closing verses of chapter 3, Paul explains faith's part in the believer's justification. He has already mentioned "the righteousness of God by faith" (vs. 22) and "faith in His blood" (vs. 25), and has made it clear that the blessings of the gospel are only appropriated "on the principle of faith" (chap. 1:17; 3:30; 4:16; 5:1). Thus, the gospel is so simple that all a person has to do is to believe on the Lord Jesus Christ and he will be saved and justified (Acts 13:38-39; 16:31).

However, even in this, we must not think that our faith has merited our justification. Paul makes it clear in these verses that it is by faith so that boasting would be "excluded." Our faith is not a meritorious work. In fact, in Ephesians 2:8, he states that our faith "is not of ourselves: it is the gift of God." Since it is all from God, He must get all the credit. If faith were a meritorious thing, then a person would have something to "boast" in. He could say, "Others didn't have the faith to believe, but I did, and God saved me because of my faith!" This, however, would be taking some credit for our salvation.

Neither should we think that weeping, confessing our sins, repenting, earnest prayers, etc., merit salvation. These things may accompany a person's turning to Christ, but they do not secure it. Let us be clear about this: "faith" is not the subject of the gospel. The subject of the gospel is Christ and His finished work. Thus, Paul shows that the believer's justification has nothing to do with "works." All boasting on man's part, therefore, is completely shut out. Works exalt man, but faith exalts God.

In verses 29-30, Paul shows that justification is not just for Jews ("the circumcision"), but for all who believe the gospel—including Gentiles ("the uncircumcision"). This shows that God is not partial when it comes to offering salvation to men, He saves people from all three sectors of the human race.

Vs. 31—Lest the Jews might think that he was ignoring or belittling the Law, Paul says, "Do we make void the Law? God forbid: yea, we establish the Law" (vs. 31). The gospel does not set aside the holy standards of the Law; the Law emphasizes the fact that men have fallen short of it. In this way, the Law complements the gospel in proving that men have sinned and have come short of the glory of God. Hence, the gospel upholds the holy demands of the Law. It shows men to be sinners, and thus, their need of salvation.

The Righteousness of Faith: Romans 4

Chapter 4

In chapter 4, Paul expands on faith's connection with justification. In doing so, he introduces a new phrase—"the righteousness of faith" (vss. 11, 13). This is different from "the righteousness of God," which he has used a number of times in chapter 3.

• The "righteousness of God" has to do with God acting for the blessing of man, according to His holiness and love, in securing blessing for men. This happened at the cross as a once and for all thing.

• The "righteousness of faith" has to do with God reckoning men righteous who have faith in what the righteousness of God has secured. This is an on-going thing today as people come to Christ and are saved. (In fact, God has been reckoning men righteous from the beginning of time—where and when men have had faith. Abraham is an example.)

The Righteousness of Faith—Not By Works

Chap. 4:1-8—Paul's immediate object, in chapter 4, is to show that the gospel—which promises blessing on the principle of faith "without works,"—is in full accord with the Old Testament Scriptures. Hence, "the righteousness of faith" is not something new. In fact, it has always been the principle on which God has blessed man. Paul knew that he needed to establish this point quickly in his unfolding of the truth of the gospel, so as not to lose the ear of the Jews who naturally saw the gospel as something that undermined the Law and what they had in Judaism.

To illustrate the fact that "the righteousness of faith" is not something new, Paul selects two well-known Old Testament saints (Abraham and David) and examines how they were blessed. These were not insignificant persons in the Jewish economy; Abraham is the nation's greatest patriarch, and David is the nation's greatest king. In these verses, Paul shows that they were both reckoned righteous by believing God's Word, apart from works.

Let us note that in chapter 3, Paul emphasized "faith in Jesus Christ" (vs. 22) and "faith in His blood" (vs. 25)—i.e. the Person and work of Christ. But now in chapter 4, Paul emphasizes faith in God who "raised up Jesus our Lord from the dead" (vss. 24-25). In this chapter, the focus is on believing God by taking Him at His word (vss. 3, 5, 17, 24). This is necessary for the believer’s assurance.

Abraham and David also illustrate (in type) the two sides of justification.

• "Abraham" illustrates the positive side of justification—he gained a righteous standing before God (vss. 1-5).

• "David" illustrates the negative side of justification—he was cleared from every charge of sin against him (vss. 6-8).

Abraham

Vss. 1-3—Paul commences with Abraham as a proof that a person could be blessed of God by faith without working for it. He says that if Abraham was reckoned righteous on the principle of "works," then there would be something in his blessing which he could take credit for, and thus he could "glory" in it. Was Abraham reckoned righteous by faith or by works? Paul appeals to the Scriptures for the answer, and asks, "What saith the Scripture?" By doing this, he took the matter out of the realm of human opinion and placed it squarely on what God says about it in His Word. Paul turns us to Genesis 15 and shows that God gave Abraham the promise of His "word" (vss. 4-5) and Abraham "believed" it (vs. 5a), and "it was reckoned to him for righteousness" (vs. 5b). This settles it then; Abraham did no works of any kind, yet he was reckoned righteous simply through believing God's word. Note: it doesn't say that Abraham believed in God, which would mean that he believed in the existence of God. He did of course, but rather, it says that he "believed God." This refers to Abraham's believing what God had said to him—he believed God's word. It was important for Paul to establish this point, because at the end of the chapter, he is going to show that the believer's assurance and peace are based on believing God's word concerning Christ's finished work on the cross.

Vss. 4-5—Paul goes on to explain that when the blessing is by grace (the unmerited favour of God), then works are immediately shut out of the picture. He says, "Now to him that worketh is the reward not reckoned of grace, but of debt." That is, if man could earn justification by works, then God would be put at man's debt, and He would owe the successful worker the blessings of salvation! However, this would be the very opposite of grace. Paul insists that the blessings of the gospel are "to him that worketh not, but believeth on Him that justifieth the ungodly." Regardless of how good a person's intentions are, works such as: confirmation vows, baptism, church membership and attendance, trying to keep the ten commandments, giving to charity and doing good deeds, living uprightly as a good neighbour, etc., will not earn justification. The blessings of the gospel are not obtained on that principle.

This emphasizes the beauty of the gospel; God can righteously justify the sinner who simply believes. This is something radically different from the Law. It could only justify the righteous, not the ungodly (1 Kings 8:32). Abraham was "justified," but not in the full New Testament sense of justification, which involves being brought into a new position before God in Christ (Gal. 2:17 – "justified in Christ"). However, the principle of faith on which Old Testament saints and New Testament saints are blessed is the same, which is Paul's point here. J. N. Darby said, "There is a difference between God's forgiveness in the sense of non-imputation according to Romans iv, and governmental forgiveness....but the difference is very real, because justifying forgiveness, unknown in the Old Testament, is complete once and forever as Hebrews ix, x—'no more conscience of sins,' states" (Letters of J. N. Darby, vol. 2, p. 275).

Paul then states that this principle of faith did not just apply to Abraham, but to all who come to God in faith—their "faith is reckoned as righteousness." Reckon means, "think it to be so," or "consider it to be so." The word is "logizomai" in the Greek, and it is used eleven times in this passage. (Unfortunately, the KJV does not always translate the word as "reckoned." Sometimes it is translated as "counted," or "imputed.") In each of the eleven references to reckoning in the chapter, it is always God who does it. This is important to see; the subject here is God's reckoning—not the believer's. We are "constituted righteous" in God's mind (chap. 5:19). (In chapter 6:11, the believer will be called upon to "reckon" in regards to certain facts that Paul lays out in that passage, but here in chapter 4, the subject is God's reckoning.) Hence, "the righteousness of faith" is a divine reckoning of the believer. It has to do with what occurs in God's mind in connection with the person who believes. It has nothing to do with the believer's thoughts and feelings about his justification. A common mistake of new believers is to look within themselves for certain feelings that they think should correspond with being saved. The problem with this kind of introspection is that when the believer does not feel the way he thinks he should, it can lead to doubt and discouragement, and sometimes to fear that they never really were truly saved.

Being reckoned righteous does not mean that God makes the ungodly sinner a righteous and godly person, but that He holds or accounts the sinner who believes to be such in His thinking or reckoning. W. Scott said, "It is simply holding or regarding one as righteous...a man who in himself is wrong is counted right” (Doctrinal Summaries, p. 15). Thus, in Paul's unfolding of the gospel, he brings before us God's side of the believer's justification first. This is important; the believer needs to know how God views him in order to have solid assurance.

David

Chap. 4:6-8—We can see the same principle of faith in the example of David. In his case, it was in regards to his sins. God said to him, through the prophet Nathan, "God hath put away thy sin" (2 Sam. 12:13). David believed God's word, and proceeded to write Psalm 32, which Paul quotes: "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute [reckon] sin."

David speaks of his "iniquities" being "forgiven" and his “sins” as being "covered." Iniquities are the evil intents behind the sinful acts that we have done (Ps. 41:6; 66:18; 78:37-38; Isa. 32:6; 59:7; Matt. 23:28; Acts 8:22:23). Thus, it is wonderful to see that in blessing the sinner who believes, God deals with his whole case—from the conception of his evil intentions, right through to his evil acts. He not only deals with his sins, but He also forgives the evil intents of his heart! (Heb. 10:17) As mentioned earlier, since redemption has now been accomplished and the Spirit of God has been sent from heaven to dwell in the believer, forgiveness in Christianity goes beyond what Old Testament saints knew—which for them, was purely a governmental thing. They lived in fear of their sins being visited by God in judgment (Psa. 25:7, etc.), but in Christianity, we have a purged conscience in connection with our sins, which they didn’t have (Heb. 9:14; 10:2).

Moreover, from David’s perspective, having lived before the cross, he only knew of sins being covered—i.e. held in abeyance for one more year as the Day of Atonement indicates (Lev. 16). Today with the work of Christ having been accomplished, we have a fuller revelation through the gospel concerning what God has done with our sins. We know that our sins have been eternally “forgiven” (Luke 24:47; Acts 2:38; 5:31; 10:43; 13:38; 26:18; Eph. 1:7; Col. 1:14; Heb. 9:22; 1 John 2:12), “put away” (Heb. 9:26) and “taken away” (1 John 3:5). Paul is not quoting this Psalm to show that our sins are covered, but to teach us what believing God's Word does. It not only gives assurance of one's justification, but it also makes the believer a “blessed” (happy) soul. And this is all the result of believing God's Word. This is essential to the believer's assurance of his justification. Paul is building toward this, as we will see in verses 24-25.

Thus, the Old Testament asserts that God reckons men righteous through faith "without works," but the New Testament shows how He does it—through the righteousness of God. It is important to understand the doctrinal import of the point that Paul is making here. Righteousness is not reckoned unto those who try to work for it—e.g. by doing good deeds—but unto those who believe God.

The Righteousness of Faith—Not By Rites

Chap. 4:9-12—Paul moves on to speak of the rite of circumcision. Does it have any merit before God in connection with being reckoned righteous? And, can the uncircumcised Gentiles be reckoned righteous without being circumcised? To answer this, Paul appeals to Abraham again. When was he reckoned righteous? Was it when he was uncircumcised or when he was circumcised? He answers this by stating, "Not in circumcision, but in uncircumcision." Thus, Scripture records that Abraham was reckoned righteous when he was still on uncircumcised Gentile ground. He "received the sign of circumcision" in his body as "a seal of the righteousness of faith which he had" 13 years before! It shows that his circumcision didn't have anything to do with him being reckoned righteous by God. Abraham is, therefore, a proof "that righteousness might be reckoned unto them (Gentiles) also." Thus, the uncircumcised Gentiles can be reckoned righteous by faith, just as circumcised Jews are. By establishing this point, Paul shows that Abraham is indeed "the father of all them that believe, though they be not circumcised" (vs. 11).

Paul makes it clear that Abraham is "the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised" (vs. 12). He, of course, is not speaking of Abraham's fatherhood in a literal sense, but in a spiritual sense. Paul has already shown in chapter 2:28-29 that those who are in the bloodline of Abraham, and have the outward "sign of circumcision" in their bodies, are the seed of Abraham (as descendants), but if they don't have Abraham's faith, they are not his children (spiritually). Hence, all (including Gentiles) who walk in "that faith of our father Abraham" have him as their father spiritually.

Again, it is important for us not to miss the doctrinal point that is being emphasized here. Paul has shown that the rite of circumcision cannot give a person a righteous standing before God. But the principle that he has established regarding the rite of circumcision applies to all religious rites and ordinances of any kind—Jewish or Christian. Whether it is circumcision, baptism, the Sacraments, Confirmation Vows, etc.—whatever outward thing may be done in the name of religion—all such will not merit God's reckoning a person righteous. Paul's point is clear and simple—a person is only reckoned righteous on the principle of faith.

The Righteousness of Faith—Not By Law-keeping

Chap. 4:13-16—Paul passes on to speak of the Law. Does keeping it have any merit toward God's reckoning a person righteous? Paul answers this question by stating that "the promise that he (Abraham) should be the heir of the world" was not "through the Law, but through the righteousness of faith." The proof of this is that the Law was not given until about 430 years after Abraham was reckoned righteous! The Law, therefore, had nothing to do with it. (The exact expression, "the heir of the world," is not found in the Old Testament, but the truth of it is in Genesis 17:5.) Note also, God did not say to Abraham "I will make thee the father of many nations." He said, "I have made thee..." Thus, He stated it as an accomplished fact, and Abraham believed God concerning it.

Paul gives a further proof that law-keeping couldn't have anything to do with the blessing of Abraham (and of his children) as "the heir of the world." He states that if the blessing could be inherited on the basis of law-keeping, then "faith" would be "made void" and "the promise" would be "made of none effect" (vs. 14). That is, there would be no need for faith, and also no one would ever inherit the promise, because no one (apart from Christ) can keep the Law! On that basis, the blessing promised to Abraham concerning his posterity would never be realized by them; Abraham's children would never get the blessing. Moreover, if blessing was required on the principle of law-keeping, since God knew before He gave the Law that no one would be able to keep it, He could be accused of making a promise that He would never have to keep! Hence, He made an idle promise to Abraham. This couldn't be so, because it puts our true and faithful God in a poor light, and calls into question His character.

Paul then speaks of what the Law does when it is not kept. He says, "The Law worketh wrath" (vs. 15). That is, it cursed the person who was under its obligations who did not fulfil its requirements perfectly. It could not bless, but it could curse!—as Paul had said in chapter 3:20, "For by the Law is the knowledge of sin." Its purpose is to make people to know with no uncertainty that they are sinners. It magnified sin by giving it a specific character of "transgression," making sins that men do wilful violations of the Law. Hence, the Law only increased a person's guilt, by showing men their true sinfulness.

Paul concludes, "Therefore it (the blessing) is on the principle of faith, that it might be according to grace" (vs. 16). The promised blessing was given on the principle of sovereign grace, and it will be realized by Abraham's children by sovereign grace. The blessing promised originated from the goodness of God's heart, and it will be delivered by His grace—man's performance has nothing to do with it. The legal system and the principle of grace are actually total opposites; grace is by faith and is a matter of believing; law-keeping is a matter of doing.

Paul, therefore, concludes that Abraham is indeed "the father of us all" (vs. 16). This is so, not because of the Law, but because of faith—regardless of whether a person is a Jew or a Gentile.

~~~~~~~~~~~~~~~~~~~~~

Hence, thus far in chapter 4, Paul has shown that:

• Works are not the means of a person being reckoned righteous before God (vss. 1-8).

• Rites are not the means of a person being reckoned righteous before God (vss. 9-12).

• Law-keeping is not the means of a person being reckoned righteous before God (vss. 13-16).

The God of Resurrection

Chap. 4:17-25—Paul's immediate objective in this chapter has been to show that the principle of faith in the gospel is in accord with God's ways of blessing men in the Old Testament, and he has demonstrated this by pointing us to Abraham and David. He has also shown conclusively that being reckoned righteous by God is by faith, and by faith alone. But Paul's goal in this 4th chapter is to establish a solid foundation of understanding in the believer, whereupon his faith can stand with full assurance as to his justification. In order to accomplish this, in the latter part of the chapter, Paul presents God as the God of resurrection. J. N. Darby noted this, and said, "In chapter 4, it is faith in the God of resurrection" (Collected Writings, vol. 21, p. 196).

Resurrection—the Seal of God’s Approval Of Christ’s Finished Work

In chapter 3, Paul focused on believing what occurred at the cross, but now in the latter part of chapter 4, he emphasizes believing what God did at the grave in raising the Lord Jesus from the dead (vss. 24-25). Resurrection is the capstone of the gospel. It is God's acceptance and approval of Christ's finished work—His seal of approval or "Amen" to what Christ accomplished on the cross (1 Peter 1:21). God was not only satisfied with the work of Christ, but He was glorified in what Christ did on the cross. Understanding and believing this fact, lays the foundation for solid assurance in the believer's soul. Thus, the assurance of our justification involves not only believing on the Lord Jesus (chap. 3:26), but also believing God’s testimony concerning Christ's finished work (chap. 4:24-25).

All that blessed work is done,

God's well-pleased with His Son;

He has raised Him from the dead,

Set Him over all as Head.

L. F. #121

Life From the Deadness of Abraham's And Sarah's Bodies—the Principle Of Resurrection

Chap. 4:17-22—To illustrate the need of believing God's testimony of Christ’s great work, Paul continues to use Abraham as an example. He shows that, just as Abraham believed in the God of resurrection, the Christian also must believe in the God of resurrection. He states, "The God whom he (Abraham) believed who quickens the dead...." In Abraham's and Sarah's case it was not that they were physically dead, but that their power to procreate life was dead in them, because of their advanced age. Yet God overcame that "deadness," and gave them life out of that condition of death in their bodies so that they had a son (Isaac). This illustrates the principle of resurrection.

God called "those things which be not as being." This refers to Abraham and Sarah having an innumerable posterity, which at that moment did not exist. Abraham knew that he and his wife were dead in this sense, but he believed God anyway. Paul says, "Who against hope believed in hope" (vs. 18). He did not doubt what God said—"being not weak in faith"—but believed God's Word. He believed what God said, and "considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: he staggered [wavered] not at the promise of God through unbelief; but was strong in faith, giving glory to God" (vss. 19-20). Thus, Abraham's faith gave "glory to God." This shows that faith honors God, and that God honors faith (1 Sam. 2:30; John 3:33). The God on whom Abraham believed is the same God whom we are to believe.

It is important to see that Paul is not emphasizing how much faith we have, but on whom our faith is placed. It is all about the credibility of the Person in whom we place our faith. The practical result that came out of Abraham's believing God is that he was "fully persuaded" and convinced that what God "promised" would be "performed" (vs. 21). This was the foundation of his assurance.

God's Approval of Christ's Finished Work—The Foundation of the Believer's Assurance

Chap. 4:23-25—In the last three verses of chapter 4, Paul makes a powerful application of the principle he has established in Abraham to the believer of the gospel today. It is this: if faith in what God said gave Abraham assurance, then faith in what God has said concerning His acceptance of Christ's finished work on the cross will also give the believer assurance in regard to his justification! Paul says, "Now it was not written on his account alone that it was reckoned to him, but on ours also, to whom, believing on Him who has raised from among the dead Jesus our Lord." Thus, we are to learn from what God has recorded in Scripture regarding Abraham's faith and apply it to our own case in connection with the gospel. There is one difference; the object of Abraham's faith was a promise of something that was to be fulfilled in the future, but the object of our faith is something that has been accomplished. That is, Abraham believed that God would give life to the dead (his and his wife's bodies), whereas we believe that God has given life from the dead and justification in raising up Christ the Saviour. The principle involved is the same.

Our assurance, therefore, is based on knowledge and faith. We need to know God's thoughts about Christ's work on the cross in connection with our sins. Then also, we need to believe what God says about it—that is, His testimony concerning it. It is this which gives the believer the assurance of his justification. The foundation of our soul's assurance is not found in our accepting Christ's finished work—though we gladly do—but in understanding that God has! The sacrifice of the Lord Jesus Christ on the cross was an offering that was not made to us, but to God. He "offered Himself without spot to God" (Heb. 9:14). It was that which satisfied the claims of divine justice against sin. All that we are to do is believe that God is well-satisfied with Christ's payment for our sins. If it is enough for God, it should be enough for us.

Mr. G. Cutting had an illustration that emphasizes this point. He said that in the matter of an ordinary debt, the creditor is the only one who has the right to subscribe "PAID" on the account. It would be of no value whatever if the debtor were to do it, because he has no authority to declare it settled. The debtor doing it would not give satisfaction to the creditor, nor would it give peace to the debtor. The debtor's assurance can only be a consequence of knowing that the creditor is satisfied. Likewise, in connection with the debt of our sins, the only way in which we will get assurance that it has been paid is to see that it has been settled with God. We must see that God is completely satisfied with the payment that Christ made for us. Thus, the way to get assurance deep down in the bottom of our souls is to see that the whole question has been settled up at the top before God. This is God's remedy for people who have trouble with doubt concerning their salvation.

Moreover, by calling Christ "Lord" (vs. 24), Paul includes His ascension to glory, for it was in His ascension that He was made "both Lord and Christ" (Acts 2:36). (The term "Jesus Christ our Lord" is used ten times in this epistle. It refers to His coming into the world to accomplish redemption through His death, His resurrection, and His ascension to God’s right hand.) This is significant; it gives the believer further proof that his sins are gone. If Christ upon the cross had our sins on Him (Isa. 53:6), but now He has been received back into heaven, our sins must be gone, because God could never allow sin to enter His courts of glory. What wonderful news this is for the believer! When we see Christ risen and ascended, we also will see ourselves justified. J. N. Darby said, "Justification was not completed on the cross, the work by which we are justified was; but I do not get the assurance of it until I see Christ in resurrection" (Collected Writings, vol. 21, p. 196).

Substitution

Chap. 4:25—Paul adds, "Who was delivered for our offences, and was raised again for our justification." This emphasizes the substitutionary aspect of Christ's work, which is the believer's side of what was accomplished on the cross. He took "our" place there under the judgment of God and answered for our "offences" as our great Sin-bearer (1 Peter 3:18 – "the just for the unjust that He might bring us to God"). Chapter 3:25 gives God's side of Christ's work on the cross; it emphasizes propitiation. Chapter 4:25 gives the believer's side of Christ's work on the cross; it emphasizes substitution. These are the two parts of atonement.

Substitution does not apply to everyone in the world; it only applies to the "many" who believe (Isa. 53:11-12; Matt. 20:28; 26:28; John 17:2; Rom. 5:19; Heb. 2:10; 9:28) As a rule, whenever the words "many," "us," "our," and "we" are used in connection with what Christ accomplished in His death, it is referring to the substitutionary side of His work (Rom. 4:25; 1 Cor. 15:3; 1 Peter 2:24; Rev. 1:5, etc.). Isaiah 53 mentions Christ's substitutionary work ten times—see verses: 5 (four times), 6, 8, 10, 11, 12 (twice).

Christ Accepted For Us

The latter part of verse 25 indicates that Christ’s resurrection was “for our justification.” This would include His ascension, for justification not only has to do with the believer being cleared from every charge that has been against him (Acts 13:39), but it also involves his being brought into a new position before God where Christ has ascended. Scripture says that we are “justified in Christ” (Gal. 2:17). “In Christ” refers to the new position that has been secured for us by Christ’s ascending as a Man to God’s right hand. J. N. Darby said, “God has glorified Him [Christ] in Himself straightway. This is witnessed in His resurrection, and may we add, in His ascension. He is raised again for our justification, and appears in the presence of God for us” (Collected Writings, vol. 10, p. 143).

Hence, not only has Christ’s work of atonement been accepted (witnessed in His resurrection), but Christ Himself has been accepted (witnessed in His ascension). This latter point can be seen in the fact that God seated Him in the highest place in heaven—at His own right hand (Eph. 1:20-21; 1 Peter 1:21). He stands there now as a glorified Man with all the favour of God resting on Him. The amazing thing about this is that believers are said to be “in Christ” (John 14:20; Rom. 8:1; 1 Cor. 1:30, 2 Cor. 5:17, etc.), which is to be in Christ’s place before God! Thus, His acceptance is the measure of our acceptance!

As in the case with the burnt offering in Leviticus 1, which was “accepted for” the offerer, so also Christ’s sacrifice has been accepted before God on the believer’s behalf. But more than this, by the offerer placing his hand on the animal’s head when it was killed and presented to God, he was accepted in all the value of the offering. Likewise, we are “accepted in the Beloved” (Eph. 1:6). This is a triumph of God’s grace. Believing men and women, who were once vile sinners, are now accepted before God as His own Son! The Apostle John stated this same fact; he said, “As He is (accepted before God in heaven), so are we in this world” (1 John 4:17). This is an incredible truth; it should bring forth praise from our hearts!

O God of matchless grace,

We sing unto Thy name!

We stand accepted in the place

That none but Christ could claim.

L. F. #189

Believers who lack assurance will oftentimes question whether they have believed enough or whether they have believed in the right way. This leads to much introspection, self-doubt, and discouragement—even to questioning whether they are truly saved. However, looking at oneself is not where peace and assurance of salvation are found. We must look at Christ where He is at God’s right hand. If He has been accepted there, and we are in His place before God, then we are accepted too! He is our righteousness in the presence of God (1 Cor. 1:30; 2 Cor. 5:21). The person who rests in faith on this great truth will not have doubts as to his soul’s salvation.

Three Things to Believe For Assurance

To summarize the foregoing, possessing solid assurance of our justification comes from understanding and believing what God has said concerning three things.

• What happened on the cross. We are to accept in faith that Christ bore the judgment for our sins there (Isa. 53:6; 1 Peter 2:24).

• What happened at the grave. We are to accept in faith that divine justice is fully satisfied with the payment that Christ made on the cross regarding our sins, and that God has set His seal of approval on that finished work by raising Him from the dead (Acts 2:24; 1 Peter 1:21).

• What is presently happening in heaven with regard to Christ's acceptance. We are to accept in faith that His acceptance before God is ours (1 John 4:17; Eph. 1:6).

What God Has Done With the Believer's Sins

In view of giving the believer settled peace about his sins, God has gone to great lengths in His Word to show that the believer's sins are gone—and gone forever. He uses various figures and expressions (many of which will be the portion of Israel in the day of their redemption) to describe the blessedness of this great fact, so that there could be no legitimate question in the mind of the believer who accepts the testimony of God's Word. Some of the things that God has done with our sins are:

• He has made purification for our sins (Heb. 1:3).

• He removes our sins as far as the east is from the west (Psa. 103:12).

• He blots our sins out (Isa. 44:22; Psa. 51:1).

• He casts our sins behind His back (Isa. 38:17).

• He casts them into the deepest sea (Mic. 7:19).

• He takes our sins away (1 John 3:5).

• He washes our sins away (Rev. 1:5).

• He cleanses us from our sins (1 John 1:7).

• He forgives our sins (Rom. 4:7; Eph. 1:7).

• He remembers our sins no more (Heb. 10:17).

The Great Results of Justification and Reconciliation: Romans 5:1-11

Chapter 5:1-11

The first eleven verses of chapter 5 complete the subject of God acting in righteousness to secure blessing for the ungodly sinner who believes. Predicated upon the pivotal word, "Therefore," Paul proceeds to delineate the great results or benefits accrued to the believer through justification.

The thought of rejoicing or exulting runs throughout the eleven verses. This is lost somewhat in the KJV, which uses three different English words to indicate the Greek word "kauchaomai." The word is translated "rejoice" (vs. 2), "glory" (vs. 3), and "joy" (vs. 11) in the KJV, but the J. N. Darby Translation translates it as "boast" in all three places. Other translations render it "rejoice" or "exult." This is surely a fitting conclusion to the whole subject of God's grace in dealing with our sins to bring us into blessing.

In this series of verses, Paul touches on at least seven great things that the believer has consequent upon being "justified by faith." These things are not temporal or conditional, but abiding and eternal. Each is stated in the present tense ("we have") indicating that they are a present possession of the believer—with the exception of verses 9b and 10b which look on to what God will do for the believer in the future. All are spoken of with utmost certainty.

Chap. 5:1-2—The first three things that Paul mentions go together and have to do with the believer's present position and future prospect. They tell us what God has done for us in regard to our whole history—past, present, and future.

• As to our past—we have been "justified" (vs. 1).

• As to the present—we "stand" in a position of "favour" with God (vs. 2a).

• As to the future—we have a "hope" (a deferred certainty) of being glorified (vs. 2b).

Peace With God

(Chap. 5:1)—Paul says, "Therefore being justified by faith, we have peace with God." This is an external "peace" that exists between God and the believer as a result of being justified by faith. It is an outward, prevailing condition of peace between two parties that were once alienated. A breach has come between God and man through sin, but that barrier has been removed for the believer. Similarly, when two nations are at war, there is no peace. But if peace is made between them, the war is over; hostilities cease and foes are changed to friends. This is just what has happened with the believer through faith in the death and resurrection of the Lord Jesus Christ. There no longer exists a separation between us and God; a condition of peace now prevails.

Some people think that the sinner needs to make his peace with God. They will say, "Make your peace with God." But this is not what the Bible teaches. It tells us that we cannot make peace with God because we are not able to offer to the claims of divine justice what is necessary to make it. Thankfully, the Bible teaches that this peace has already been made for men by Christ's finished work on the cross. Colossians 1:20, states that Christ has "made peace through the blood of His cross." Thus, all we have to do is to believe God's testimony concerning that fact, and being justified we have "peace with God."

This peace is an objective reality, not a subjective feeling. It is not an inward peaceful feeling in the soul of the believer, as some Christians have imagined. Peaceful feelings can come and go, depending on the believer’s circumstances and his state of soul, but they have no part in his justification and his peace with God. Peace with God is an abiding condition in which the believer dwells with God. It is sure and is as perfect as its foundation—the death and resurrection of Christ. Hence, Paul is not speaking of our enjoyment of peace here, but rather of the fact that we have peace with God. It is a peace that does not depend upon our state of soul—i.e. our walk. It cannot be lost by our shortcomings and failures in the path of faith, because it is an eternally settled thing. It is inseparably connected with our position before God. Hence, we do not have more of this peace by walking in communion with the Lord, nor do we have less of it when we don’t. (An inward state of peace and rest in the soul is mentioned in chapter 8:6 and is a result of the believer knowing deliverance—but that is not the subject here.) This peace, therefore, belongs to all believers, even though some of them have been hindered from enjoying it, because they do not rest in faith on what God has said about their security in Christ. As a result, they can occasionally be troubled about their sins. Ed. Dennett said, "The words, 'we have peace,' do not of necessity mean that we enjoy it; for there are doubtless many justified ones before God who know but little of this peace."

"Peace With God" and the "Peace of God"

"Peace with God" (Rom. 5:1) must not be confused with the "peace of God" (Phil. 4:7). "Peace with God" is connected with our standing; whereas the "peace of God" is a state. The peace of God is a state of tranquility in which God Himself dwells. He would have us to live in that peace daily, so that our minds and hearts would not be disturbed by the upsetting circumstances through which we pass in this world. We might not always have the “peace of God” in our souls, but we can never lose our “peace with God.”

Three Parts to Our Standing in Peace

A. P. Cecil pointed out that there are three parts to our standing in peace. We have:

• Peace with God (Rom. 5:1)—A Godward external peace.

• Peace of resurrection life (Rom. 8:6)—An inward peace resulting from knowing and experiencing deliverance.

• Racial peace (Eph. 2:14)—An outward peace toward fellow believers who have been saved out of different nationalities and placed together in the one body of Christ.

All three aspects of peace belong to us the moment we believe the gospel and are sealed with the Holy Spirit.

A New Standing in the Favour of God

(chap. 5:2a)—Paul proceeds with another great result of justification. He says, "By whom also we have access by faith into this grace [favour] wherein we stand." This refers to the believer being given a new standing in the presence of God.

The Greek word "prosagogen" translated "access" in this verse (in the KJV) has the thought of a person's introduction into something. Here in this passage it has to do with the believer's formal introduction into a new standing of "favour" before God. J. N. Darby remarked that this place of favour in which we have been set is "our acceptance in grace, which He has freely bestowed upon us in the Beloved." Thus, it is the same standing that Christ Himself has before God, for we are “accepted in the Beloved” (Eph. 1:6). Paul says that this new position (standing) which all believers are in, is entered upon "by faith" in the Lord Jesus Christ—i.e., when a person gets saved. It is a once and for all thing resulting from being “justified in Christ” (Gal. 2:17).

This "access," therefore, is not a matter of Christian practise—i.e. entering the presence of God for daily fellowship, prayer, and worship, as stated in Ephesians 2:18 and 3:12, etc.—but rather, the believer's initial access (or entrance) into his new standing before God. In the Greek, the word ("access") is in the perfect tense, indicating that Christ has achieved a complete and an abiding access for us in the presence of God by His entrance there. This new standing in favour before God, which Christ has accessed for us is perfect, permanent, and inviolable, because it is measured by Christ's perfect and permanent acceptance. It is a positional thing; it has nothing to do with our walk or our personal faithfulness. Whether we are the youngest Christian or the oldest, a devoted Christian or a careless Christian, we all equally have this standing before God. Our state of soul (Phil. 2:20), on the other hand, fluctuates depending upon whether we walk according to the Spirit or after the flesh. At times our spiritual state may be good and at other times it may be poor, but our standing never changes.

A Hope of the Glory of God

(chap. 5:2b)—Paul passes on to another result of justification: "We rejoice in hope of the glory of God." As mentioned earlier, this has to do with the believer's future glorification. Being justified by faith, Christians have a "hope" of being glorified like Christ (chap. 8:30). When this takes place, we are going to be perfected—spirit, soul, and body. The fallen sin-nature will be eradicated from our beings, and we will be transformed physically to be like Christ (Phil. 3:21). This will happen to every Christian, whether they know much about their glorious future or not. Paul is not speaking of whether believers are living in the enjoyment and anticipation of this glorious future, but simply that we have a glorious future.

"Hope," in the sense that it is used in Scripture, is a deferred certainty. It is expectancy with assurance. In the modern usage of the word, we speak of hope as something that we would like to see happen, but we have no guarantee that it will take place. This is not how Scripture uses the word; in Scripture hope is always a thing of certainty. "The hope of the glory of God" that Paul is speaking about here is a thing that will definitely happen—we just don't know when.

Glorification is the wonderful culmination of God's work in us and with us. Before grace reached us, we were sinners who had "come short of the glory of God" (Rom. 3:23). Now, by being justified by His grace, we have the hope of being glorified like Christ. It is a deferred certainty, viewed as a completed thing in the purpose and counsel of God: "Whom He justified, them He also glorified" (Rom. 8:30). The actuality of glorification will take place at the Rapture: "We await the Lord Jesus Christ as Saviour, who shall transform our body of humiliation into conformity to His body of glory" (Rom. 8:17; Phil. 3:21). Revelation 21:11 sees the Church in the end (during the Millennium) reigning with Christ "having the glory of God." Today, we have this glorious end as a hope. When we believed the gospel and received the Lord Jesus Christ as our Saviour, we were put in hope of our eventual glorification. Paul refers to this later in the epistle, stating that we have been "saved in hope" (Rom. 8:24). Our glorification is "part and parcel" with our salvation, being the final phase of it (Rom. 13:11).

We see from this that our future is bright and secure. In view of this wonderful prospect, it is fitting that believers should "exult [boast]."

Spiritual Education in the School of God

(chap. 5:3-8)—As alluded to earlier, the first three things that Paul has touched on in chapter 5 have to do with the position and prospect of believers. Now in verses 3-8, he moves on to speak of things that have to do with our pilgrimage and pathway.

Paul says, "And not only so, but we glory [boast/rejoice] in tribulations also: knowing that tribulation worketh patience [endurance]; and patience [endurance], experience; and experience, hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." In these verses, the believer is seen passing through trials and tribulations in the pathway of faith, and profiting spiritually from those experiences. This shows that after we are justified by faith, God enrolls us in His school where we are taught divine lessons in and through the experiences of life. Being intensely interested in the moral and spiritual development of His children, immediately upon being saved God begins a work in us to conform us to the image of His Son (Rom. 8:29). His love is such that He does not leave us in the state in which He finds us, but undertakes to effect a moral renovation of our beings, using the external pressure of trials and tribulations in life to accomplish it. This is another benefit resulting from being justified by faith.

The aspect of spiritual teaching in view here is not the intellectual side of the truth—what we might call "book learning." While written ministry is valuable and useful for building up the saints in the most holy faith (Jude 20), these spiritual lessons are not learned through that medium. These lessons have to do with the development of Christian character, and they can only be learned through the "tribulations" (trials) of life. J. N. Darby remarked that "trial cannot in itself confer grace, but under God’s hand it can break the will and detect hidden and unsuspected evils, and that if judged, the new life is more fully developed and God has a larger place in the heart. Also, by it lowly dependence is taught; and as a result, there is more distrust of self and the flesh, and a consciousness that the world is nothing, and what is eternally true and divine has a larger place in the soul." Hence, tribulations (trials) have a way of disconnecting us from our material resources and positions in life, and connecting us more consciously with what is spiritual and eternal. Through trials we learn valuable lessons about ourselves and about our great God; we learn of our own insufficiency and of His all-sufficiency. And these things lead to a deeper appreciation of the love of God and a more intimate relationship with the Lord Jesus Christ.

The wilderness journey of the children of Israel typifies this aspect of our spiritual education. In fact, these verses in Romans 5 have often been called, "The Christian's Wilderness Journey." At the Red Sea, the Lord took Israel out of Egypt, but in the wilderness, He took Egypt out of Israel—or at least that was His desire. The first is an act; the second is a process. Similarly, when the Lord picks us up and saves us, He has much to do in us in the way of removing things which are inconsistent with His character (Psa. 139:3; Prov. 25:4). Oftentimes there are worldly motives and principles in us that we may not be aware of, which He undertakes, with divine care and precision, to remove through the pressure of trials. God did not bring sin, sorrow, and trouble into the world, but now that those things are here, He uses them to teach us important lessons in His school—lessons of obedience, dependence, etc.

In the desert God shall teach thee,

What the God that thou hast found,

Patient, gracious, powerful, holy,

All His grace shall there abound.

L.F. #76

Vs. 3—Paul, therefore, states, "We glory [boast/rejoice] in tribulations." This is faith speaking from the perspective of what characterizes normal Christian experience. In actuality, our state may be poor, and we may complain rather than rejoice when trials come our way, but he is not speaking of an abnormal Christian state here. Paul says, "we rejoice," not because Christians like trials, but because we know that all such trials and tribulations work to our spiritual advantage (Rom. 8:28; 2 Cor. 4:17)—toward our spiritual growth and progress. Under His divine teaching, we are able to profit from the experiences that we pass through in life, and this is why Christians can rejoice at such times (James 1:2). This being the case, knowing that these things have been allowed of God for our spiritual profit, when we meet trials, instead of saying, "How can I get out of this?" we should be saying, "What can I get out of this?" God would have us to be exercised about the trying things that come into our lives and to profit spiritually from them.

Paul then speaks of a chain of positive things that result when trials are taken properly from the hand of God in faith. He says, "Tribulation worketh patience [endurance]." Endurance has the thought of perseverance in the path of faith—that is being able to carry on in the face of opposition. Since everything about Christianity is contrary to the course of the world, the Christian must live his life against the stream, and the important quality of "endurance" or steadfastness is needed. Trials have a way of deepening our convictions about the things we believe, and thus prepare us mentally to endure opposition in our stand for those things.

Vs. 4—Paul adds a second thing—"and endurance, experience." Enduring a trial with the Lord, the believer gains practical experience with the ways of God. "Experience" means "practical proof." It refers to the process of learning in the pathway of faith, whereby we gain experimental knowledge of God and His ways. We prove by experience that He is as good as His Word. Each experience with God strengthens our confidence in God. We learn in a practical way of His tender mercies and care, and we cherish those experiences and reflect on them, and will one day take them with us on to heaven. A younger brother once asked an older brother, "How does a person get experience?" The older brother answered, "We get experience through experience; there is no other way."

Paul adds a third thing—"and experience, hope." These experiences with the Lord not only strengthen our faith and confidence in God; they also turn our hearts heavenward—toward our "hope." The result is that it burns brighter in our hearts and is more real to us, and we thus live more in view of it. The "hope of the glory" (vs. 2)—the realization that our glorification is very near at hand—gives us fresh energy to endure for this "little while" (Heb. 10:37). If we lose sight of this hope, in times of trial we will be in danger of giving up rather than enduring. Paul says that the believer is not "ashamed" of his hope, because––resulting from the believer’s faith being strengthened through the experience of trials––he knows that it is steadfast and sure.

Vs. 5—The fourth link in this chain of Christian characteristics that God forms in His people through trials is that they have a way of producing a deeper sense of the love of God in the soul. Paul says that through these things "the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." Note, he is not speaking of our love for God, but of God's love for us. It is God's desire that we would have a deeper and more profound sense of His love in our souls, and these experiences produce it. Note also: Paul is not referring to the believer's reception of the Holy Spirit—called sealing (Eph. 1:13; 4:30), anointing [unction] (1 John 2:20, 27), and the earnest (2 Cor. 5:5; Eph. 1:14) which occurs when a person believes the gospel (2 Cor. 1:22)—but of a fresh sense of His love filling our hearts. This is what motivates Christian living; we do what we do for the Lord because His love constrains us (2 Cor. 5:14-15).

Vss. 6-8—Having spoken of the possession of God's love in our hearts (vs. 5), Paul goes on to speak of the quality and character of that love. He compares the mighty love of God to the love of men. "For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us." God has demonstrated His incredible love in the giving of His Son. His love is such that He loved us when there was nothing in us to love. In our lost state, we were "ungodly" (vs. 6), "sinners" (vs. 8), and even "enemies" of God (vs. 10), yet God loved us and gave His Son to redeem us! There could be no greater demonstration of love than this! By stating that Christ died "for us," Paul is focusing on the substitutionary side of His work on the cross—His taking our place under the judgment of God (1 Peter 3:18 – "the Just for the unjust").

Comparing this great love of God to the love of men, Paul shows that man's love needs a motive for it to act (Luke 6:32; John 15:19). In the natural man's way of thinking, a person must show himself to be worthy of love. Paul gives a couple of examples—a person must be "a righteous man" or at least "a good man." On rare occasions, men will dare to die for such persons, because they see something in them worthy of their love. However, men will not love, or die for, an ungodly murderer, etc.—such is the character of human love. Divine love, on the other hand, acts when there is nothing in its object that is loveable. And this has been demonstrated in the fact that "Christ died for the ungodly" (vs. 6). Thus, God's love is unparalleled among men, and is infinitely greater. Contemplating and meditating on this love will effect a transformation of character in our lives, from ungodliness to Christ-likeness (2 Cor. 3:18).

Thus, we see from these things that our education in the school of God is vastly different from our justification.

• Justification is something that God does for us (vss. 1-2).

• Spiritual education has to do with our conformity to Christ and is something that God does in us (vss. 3-8).

A Future Salvation From the Wrath to Come

(Chap. 5:9) Paul goes on to speak of another benefit of justification—the assurance of being saved from the wrath that is coming on this guilty world. He says, "Much more then, being now justified by [the power of] His blood, we shall be saved from wrath through Him." This is a future aspect of our salvation which will occur when the Lord comes. The Christians who are on earth at that time will be "saved" from the judgment coming upon the world by being taken out of it altogether. Bible teachers call this "the Rapture" (1 Thess. 4:15-17; Phil. 3:20-21). Christians who die before that time will, of course, not need this deliverance, because they will already be with the Lord.

Chapter 13:11 speaks of this future aspect of salvation as something that is getting nearer to us every day: "For now is our salvation nearer than when we believed." This is because God has set a day—sometime in the very near future, we believe—when He will send His Son to snatch away the Christians who will be living on earth. No one knows when this day will be (Matt. 25:13). The coming "wrath" will be delivered by Christ Himself (1 Thess. 1:10; 2 Thess. 1:9; Rev. 6:16, etc.). Hence, the Lord Jesus is:

• The Saviour from the coming wrath—for believers.

• The Executioner of the coming wrath—on unbelievers.

A Present Salvation Through Christ on High

(Chap. 5:10)—Having spoken of a past salvation (vs. 9a), and of a future salvation (vs. 9b), Paul now speaks of a present salvation for the believer (vs. 10). This is another great benefit of being justified by faith. He says, "For if, being enemies, we have been reconciled to God through the death of His Son, much rather, having been reconciled, we shall be saved in the power of His life." Walking through a world that is opposed to God and His principles is like walking through a spiritual minefield for the believer. There are dangers everywhere, and much to attract and excite our fallen sin-natures (the flesh). The Lord fully understands this and has undertaken to save us from these dangers in a practical way, while we are in the pathway to heaven.

To effect this present salvation, the Lord does not help us by coming down from heaven literally; He remains in His place on high and undertakes to save us from there. He went on high to effect three things to this end:

• To send the Spirit, and thus give us the power of resurrection life, which when lived in, neutralizes the activity of the flesh. (This will be taken up in chapters 5:12–8:17.)

• To be the Object for the believer's heart in a sphere altogether outside the world and the flesh (John 17:19). In the measure in which we are taken up with Him and His things where He is, the world, the flesh, and the devil lose their power of influence in our lives (1 John 5:4-5).

• To intercede for us in our wilderness pathway as our High Priest, by which we are saved from the many spiritual dangers in the pathway of faith (Heb. 7:25).

The Joy of Reconciliation

(Chap. 5:10-11)—Paul mentions one last (but not least) benefit resulting from being justified by faith—the joy of reconciliation. He says, "And not only so, we also joy [boast/rejoice] in God through our Lord Jesus Christ, by whom we have now received the reconciliation." There has been a radical change in the mind of the believer whereby he now rejoices in his relationship with God and his nearness to Him.

One of the sad results of the entrance of sin into this world is that there are estranged relations between men and God. There are wrong thoughts and feelings in man's heart and "mind" toward God (Col. 1:21). Through sin, men in their fallen state have become "haters of God" (Rom. 1:30), and thus they have great "enmity against God" (Rom. 8:7). Hence, men are "alienated" from God and are "enemies" of God (Col. 1:21).

This condition of enmity is altogether on man's side. It is man who has sinned and gone far from God. Even though man's heart toward God has been corrupted, God's disposition toward man has not changed. He is still favourably disposed toward His creatures, for He is the Unchangeable God (Mal. 3:6; Heb. 13:8; James 1:17). Hence, God is not an enemy of man, though man through the fall has become an enemy of God. There is, therefore, a great need for a change of heart in man, but not in God, for He has always loved man. Hence, it is not God who needs to be reconciled to man, but man to God.

Sometimes, when people are awakened to their need of being saved, they have the mistaken idea that since they have sinned and are far from God, that they need to do something to turn God's heart toward them. Some think that they need to shed tears, while others think that they need to clean up their lives and get religious. But this is misunderstanding the heart of God and His unchangeable character. The truth is that His heart has always been favourably disposed toward man, even though man has sinned against Him. Since the day that sin entered the creation, God has been seeking man's deliverance and blessing.

Since God does not need to be reconciled to man—but rather man to God—Scripture does not present reconciliation as we know it today in the modern sense of the word. (It is used in our day in connection with two parties that have been estranged, coming toward each other's position with some degree of compromise, so that relations between them can resume as they once were.) Reconciliation, as presented in the gospel, never sees God and man meeting somewhere in between, but man (believers) being "brought" to God (1 Peter 3:18; Eph. 2:13). To guard against this mistaken idea, Scripture never says that we are reconciled with God. Such a statement might convey the idea that there has been some compromise on God's side as well as on man's. Scripture carefully states that believers are reconciled "to" God (Rom. 5:10; 2 Cor. 5:20; Eph. 2:16; Col. 1:20). This is why Paul says that "we" (believers) receive "the reconciliation;" it does not say that God receives reconciliation (vs. 11).

The Apostle states that we were once "enemies" of God. An enemy is one who has enmity and ill-feelings toward the one he hates, and consequently, he keeps away from him. This is the condition of fallen man in relation to God. His ill-feelings toward God are actuated by the presence of an evil conscience that condemns him as a sinner. It gives him the sense of having done wrong, and makes him uneasy about meeting God. The enmity in man's heart began with the fall of man (Gen. 3:15), and it has worked to keep men away from God ever since.

In spite of such a condition prevailing over the human race, God has undertaken to remove it and bring men (believers) back to Himself. In this fifth chapter of Romans, Paul has shown that God has taken the first step toward man's reconciliation in providing a sacrifice for sin in order to make a way for man to be brought back to Himself. He says, "God commendeth His love toward us, in that, while we were yet sinners, Christ died for us" (vs. 8).

Father, Thy sovereign love has sought

Captives to sin, gone far from Thee;

The work that Thine own Son hath wrought

Has brought us back in peace and free.

L.F. #331

Paul explains how God removes the enmity in the heart of a sinner—it is through "the death of His Son." This refers to the fact that God's love for mankind has been so great that He would even give His own Son to bring men back to Himself! Note: Scripture does not say, "the death of Christ," or some other title of the Lord Jesus. It says, "the death of His Son." This emphasizes the affection that existed in His relationship with His Son. God had only one Son, and He dearly loved Him, yet He gave Him to save sinners! The cost of making this sacrifice, therefore, is incalculable. When this great fact—that God has offered up His dearly beloved Son to bring men back to Himself—strikes the sinner's heart by the power of the Spirit, his heart is crushed. Then, learning through the gospel that God's disposition has been favourable toward the sinner throughout the sinner’s whole life (even though he has harboured evil thoughts toward God) is more than his heart can take. The love and compassion of God so grips the sinner's heart that the enmity that once rested there is dispelled. All such ill-feelings and hatred are flushed out of his soul, and the love of God floods into his heart. Thus, his thoughts toward God are all changed, and His Son, who willingly gave Himself, becomes the most wonderful and attractive Person to him. He was once uncomfortable at the thought of meeting God, but now as a believer, he is very comfortable in His presence and he actually delights in being there. J. N. Darby remarked in connection with reconciliation, "I feel at home with God. All His gracious feelings are toward me, and I know it, and my heart is brought back to Him." As a result, the believer exults in his new relationship with God. To "joy in God"—which is the happy state reconciliation produces in the believer—is truly the believer's proper attitude toward God. In this, we have truly come to a high point in the epistle!

We joy in our God, and we sing of that love,

So sovereign and free which did His heart move!

When lost our condition, all ruined, undone,

He saw with compassion, and spared not His Son!

LF #135

Paul says, "We have now received the reconciliation" (vs. 11). This indicates that the believer's reconciliation is an accomplished fact; it is not something that he is waiting for when he gets to heaven. The KJV says that we receive "the atonement," but this is a translation error; it should read, "the reconciliation." In the salvation of man, it is God who receives the propitiation and the believer who receives the reconciliation.

Four Aspects of Reconciliation

There are four main places where reconciliation is mentioned in the New Testament in regard to believers:

• Colossians 1:20-23 presents God’s side—our being brought back to Him in a condition where the whole Godhead can delight in us, being made “holy and unblameable and unreproveable in His sight.” It is all for His pleasure and the satisfaction of His heart.

• Romans 5:10-11 presents the believer's side (individually)—the removing of the enmity that once made us enemies, whereby we are made comfortable in His presence and we thus “joy in God.”

• Ephesians 2:11-16—presents the believer's side (collectively)—the oneness that exists among the members of the body of Christ, whether they were once Jew or Gentile.

• 2 Corinthians 5:19-21—presents the testimony of this great truth to the world in the gospel.

The Difference Between Justification and Reconciliation

We also see from these things that reconciliation is different from justification, though both involve a change of thinking.

• Justification has to do with a change of thinking in God's mind. God reckons ("thinks it to be so") the believer as righteous.

• Reconciliation has to do with a change of thinking in the mind of the sinner who believes. His thoughts of enmity toward God, resulting from being an enemy of God, are replaced with rejoicing in God.

The Blessings of the Gospel Unfolded in Chapters 3:21–5:11

Thus, in this sub-division of the epistle (Chaps. 3:21 to 5:11), the Apostle Paul has unfolded the blessings of the gospel in an orderly way, with reconciliation being the culmination of it all. This sub-section ends with the believer in a happy relationship with God, enjoying His company. Thus, the righteousness of God and the love and grace of God have triumphed over all the havoc that sin has wrought in man! The believer has:

• Redemption (chap. 3:24)—We are bought back and set free from judgment, from sin, from Satan, and from the course of this world.

• Forgiveness (chap. 4:7)—The guilt of our sins has been removed from our conscience.

• Justification (chap. 5:1)—We have been cleared from every charge against us by being brought into a new position before God in Christ, where God no longer sees us as sinners.

• Reconciliation (chap. 5:10-11)—We have been brought to God with changed thoughts and feelings toward Him, whereupon we delight to be in His presence, and He delights to have us there.

Deliverance From the Power of Sin: Romans 5:12-8:17

Chapters 5:12–8:17

In this next subdivision of the epistle, Paul unfolds the second aspect of deliverance announced in the gospel—deliverance from the power of sin. This has to do with God's way of freeing the believer from the workings of his old sin-nature (“the flesh” – Rom. 7:5), so that he is able to live a holy life for the glory of God. This subdivision, therefore, could be called, "God's Way of Practical Sanctification," because it presents God’s way and God’s power for holy living (See chapter 6:19, 22 “sanctification” – RSV, NRSV, ASV, NASB, ESV, J. Green's Interlinear, F. W. Grant, C. E. Stuart, etc.). Chapters 3:21–5:11 and chapters 5:12–8:17 could be differentiated as:

• JUSTIFICATION—makes a person judicially righteous.

• SANCTIFICATION—makes a person practically righteous.

The Difference Between Sins and Sin

Up to this point in the epistle, Paul has been speaking about “sins” and God's deliverance from the just judgment of them. But now he shifts to speak of “sin” and God's deliverance from its power. (H. Smith points out that the word “sin” appears only twice in chapters 1–5:11, but in this next section of the epistle it occurs no less than 34 times!) Knowing the difference between these two terms is essential to understanding this aspect of deliverance.

• “Sins” (plural) refer to the evil deeds which we have done. God's remedy for sins committed is in Christ's death for us. That is, by faith in the blood of Christ, whereupon we are redeemed (Rom. 3:24; Eph. 1:7), forgiven (Rom. 4:7; Heb. 9:22), justified (Rom. 5:9), and reconciled (Rom. 5:11; Col. 1:20-22). (Note: the blood of Christ is mentioned in each of these references.)

• “Sin” (singular) refers to the fallen nature in man (the flesh). God's remedy for the activity of sin in a believer's life is in our death with Christ. That is, faith's application of the death of Christ, whereby we are delivered from being linked to sin (Rom. 6:7) and delivered from the power of sin's activity by the Spirit of God (Rom. 8:2).

Hence, “sins” are evil actions, and “sin” is the evil nature. The first is what we have done, and the second is what we are. It could be said that “sins” are manifestations of “sin;” or that “sins” are the product of “sin;” or that “sins” are the fruit of a bad tree and “sin” is the root of that bad tree. Let us also remember that “sin” is more than just the old sin-nature; it is that evil nature with a will in it that is determined to gratify its lusts. Another difference between these two things is that “sins” can be “forgiven” by the grace of God (chap. 4:7), but “sin” is not forgiven, but rather, is “condemned” under the judgment of God (chap. 8:3).

In stating these distinctions between sins and sin, let us keep in mind that the subject in this section of the epistle is not deliverance from the presence of sin in us, but from the power of sin over us. Deliverance from the presence of sin in us will only happen if we die or the Lord comes—the Rapture. The great thing we learn here—which should come as good news to every believer struggling with the sin-nature—is that God’s salvation announced in the gospel not only promises deliverance from the judgment of our sins, but also deliverance from the power of sin working in our lives.

“Through,” “With,” and “In” Christ

As we transition into this new subdivision, there is another interesting difference to point out. In chapters 3:21–5:11, we are told what we have "through" (sometimes translated "by" in KJV) Christ (chap. 5:1, 2, 9, 10, 11). Whereas in chapters 5:12–8:17, Paul tells us what we have "with" and "in" Christ.

The Need for Deliverance From Sin

Not long after being saved, the believer will find his fallen sin-nature asserting itself in his life in some sinful way. Thus, he will discover that he still has the same old carnal nature that he had before he believed on the Lord Jesus Christ. Oftentimes it will come as a considerable shock when a new convert realizes that he still is capable of all kinds of evil. However, he must learn that being forgiven, justified, and reconciled does not mean that Christians can no longer sin. Contrary to what he may have thought, his fallen nature has not been removed or improved by his conversion to God. He must learn that if it is allowed free rein in his life, he could commit any conceivable sin.

When God saved us, He could have glorified us immediately, and thus, we would be rid of the fallen sin-nature and never sin again. He could also have taken us straight home to heaven the moment we believed, and we would be spared many painful and humbling experiences with the flesh. However, divine wisdom has chosen to leave us in this world to walk the path of faith with the fallen sin-nature in us, but also, with a means of rendering it inactive.

Favour and Freedom

It is not God's intention to leave those whom He has forgiven, justified, and reconciled in this world under the dominion of their fallen sin-natures, without power to walk uprightly and in liberty before Him. The gospel does not offer an exemption from sin's penalty, and then leave the believer to continue in this world under sin's power. In this next section of the epistle, Paul shows that God has provided a way of full deliverance for the believer from the workings of the indwelling sin-nature, thus enabling him to live a holy life for the glory of God. This is included in the good news of the gospel. Therefore, as mentioned earlier, this subdivision presents to us God's way of practical sanctification.

In chapters 3:21–5:11, we have seen the believer placed before God in a position of "favour" (chap. 5:2); now in chapters 5:12-8:39, we have God's way of "freedom" from sin unfolded (chap. 6:18). It is one thing to stand before God in all the favour of the new position in which justification sets us, and quite another to walk before men in freedom from sin through the power of the Holy Spirit.

The truth unfolded in these two sections of the epistle take the believer from sin’s depravity to God’s salvation—but from different perspectives. It is not that the believer gets saved twice; the truth developed here is one. It is taken up in the epistle consecutively because these things, as far as experience is concerned, are usually learned separately. Moreover, if Paul took them up at the same time, the reader would likely get confused; God’s way is to go over it twice. W. H. Westcott stated, “These two sections of the epistle, properly speaking, run together like parallel lines; though the Spirit of God takes up each separately. The second section is always needed for a continual enjoyment of the first. Still, they are not often learnt at once and at the same time.” (A Letter to Rome, p. 10).

Sinless Perfection

Some have misunderstood this aspect of deliverance and have imagined that Paul is teaching that a believer can reach a state of sinless perfection while here on earth. Scripture most definitely teaches that sinless perfection will be the portion of every Christian, but it will not occur until the coming of the Lord (the Rapture). At that moment, the fallen sin-nature will be eradicated and "this mortal shall have put on immortality" (1 Cor. 15:54). Let us, therefore, understand that freedom from sin's presence in the believer none can have so long as we are on earth, but freedom from sin's power all can have through applying the principles that Paul is about to unfold.

A Brief Outline of Deliverance From the Power of Sin Presented in This Subdivision

• Chapters 5:12–7:6 present the doctrine of deliverance from sin.

• Chapter 7:7-25—A PARENTHESIS—illustrating the experimental process through which a person passes in learning to apply the doctrine of deliverance.

• Chapter 8:1-17 presents the happy results that flow from faith's application of the principles of deliverance.

The Doctrine of DeliveranceFrom Sin: Romans 5:12-7:6

Chapters 5:12–7:6

The doctrine of deliverance involves: understanding certain things that have been accomplished in the death of Christ, reckoning in faith upon those things, and yielding ourselves to God in the sphere of life where Christ lives unto God, by which we are enabled to live a sanctified life in the power of the Holy Spirit.

The Origin of the Sin-nature

Chap. 5:12—Paul begins his dissertation on deliverance from sin by going back to the very beginning and explaining how the human race became plagued with the fallen sin-nature (the flesh) in the first place. He says, "Wherefore, 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." Thus, Paul traces the origin of the sin-nature in the human race back to Adam's transgression in the garden of Eden. He and his wife (Eve) were created sinless, but with a free will. Sadly, they exercised their wills and chose to disobey God, and thereby, became sinners possessing fallen sin-natures. Thus, "sin (the nature) entered into the world" at that time.

Why Did God Allow Sin to Enter the World?

People have often asked, "Since God is all-powerful and all-loving, why did He allow sin to enter the world?" It's true He could have stepped in and stopped Adam and Eve from sinning, but God knew that He would receive more glory and believers would receive more blessings (through Christ's death and resurrection) than if sin had never entered. We (believers) are in a supremely more blessed position in Christ than we could ever have been in an unfallen race under Adam. Also, there are certain aspects and characteristics of the Persons of the Godhead that we would not know if sin had not come in. For instance, we would not know God as "the God of all grace" (1 Peter 5:10). If sin had not entered, grace would not have abounded over sin (Rom. 5:20). Nor would we know God as "the God of My mercy" because in a sinless state we would never do anything wrong that would call for His mercy (Psa. 59:17). Also, we would not know Him as "the God of all comfort" because we would never be in a situation of sickness, sorrow, or suffering where we would need His tender comforts (2 Cor. 1:3-4). We will probably not have a definitive answer as to why God allowed sin to enter the world until we get to heaven. While we wait for that day, faith realizes that God's "ways [are] past finding out" (Rom. 11:33) and accepts that "His way is perfect" (Psa. 18:30). This gives us the confidence to leave these hard questions in His hand, knowing that "the Judge of all the earth" would never do anything but what is "right" (Gen. 18:25).

Who Sinned First?

Looking at the Genesis 3 record of the fall, we would conclude that it was the woman who brought sin into the world, but Paul says here that it was by the “man” (chap. 5:12). This shows that he couldn't have been speaking of what happened chronologically. Clearly, Eve sinned before Adam, and Satan and his angels had sinned before her. (This latter point can be seen in the fact that Satan was in the garden lying to and deceiving Eve before she had sinned.) It is clear, therefore, that Paul was speaking of Adam in his role as the representative head of the human race. God had put him in the garden in the place of head of the creation (Gen. 2:15-17), and thus, he was held responsible for sin entering the world. (W. Reid said, "The word 'head' is not used in the chapter [Romans 5], but the truth of it is there" – The Bible Herald.)

Adam's nature was corrupted by his fall and it has been passed on to each successive generation of his posterity (Psa. 51:5). But not only that, the consequence of the sin-nature being in the creation was also passed on to his posterity—namely, death. Paul says, "...and death by sin: and so death passed upon all men." (The effects of sin and death have also been passed upon the whole lower creation—the animals and plants, etc.—but that is not his subject here. See chapter 8:20-22.)

Federal Headship

Paul adds, "For that all have sinned." The margin in the KJV says, "In whom all have sinned." If this alternate reading can be used, it shows that Paul was not so much emphasizing the fact that all men are guilty for having sinned personally (which certainly is true – chap. 3:23), but that Adam's disobedience made a whole race of sinners (vs. 19). When he fell, he became the head of a fallen race (Gen. 5:3). This phrase ("all have sinned") is in the Aorist tense in the Greek, indicating that Adam's disobedience had a once-and-for-all effect on the race that would develop under him. This shows again that Paul was viewing Adam as the federal head of the human race. Subsequently, men have proved that they have the same nature as their "first father" because they have all sinned like him (Isa. 43:27). J. N. Darby said, "It is by one man's disobedience the many (all men) were made sinners, not their own sins. Of sins each has his own: here it is a state of sin common to all" (Synopsis of the Books of the Bible, on Romans 5:12). Thus, the presence of sin (the fallen nature) and death in the human race are not the result of men's personal sins, but rather the outcome of the action of Adam, the federal head of the race.

Federal headship has to do with a person in a responsible place as the head, acting for and on behalf of those under him. It could be as the head of state, the head of a family, the head of a corporation, etc. For example, when the president of a country signs a bill into law, as the head of state he acts for all the citizens of that country, and when the law is passed, it is binding on all in the country. The epistle to the Hebrews gives an example of federal headship in a family. The writer speaks of Abraham acting in that role. He says that Levi paid tithes to Melchizedek in the tithes that Abraham gave to Melchizedek, even though at that time Levi was not yet born in Abraham's posterity—which happened about 200 years later (Heb. 7:9-10). Nevertheless, Levi is said to have been "yet in the loins of his father" when Melchizedek received tithes from Abraham, and thus, Abraham acted for, and on behalf, of Levi (and his posterity) as the family's federal head.

Two Federal Heads

In a parenthesis (vss. 13-17), Paul shows that federal headship applies to both Adam and Christ. Each is the head of a race of men, and their actions as such have had a great effect upon their races.

Chap. 5:13-14—Paul begins with Adam. He shows that as head of the human race, Adam acted for the race (negatively), and his posterity is viewed as having acted with him, even though they did not exist at the time of his action. Thus, when Adam sinned, he constituted a whole race of sinners (vs. 19). This does not mean that we are responsible for Adam's sin, nor does it mean that we are responsible for having the sin-nature.

Even before the Law was given, in the days "from Adam to Moses" (about 2500 years), when men had no direct command from God, as Adam did, "death reigned." Men in those days had "not sinned after the similitude [likeness] of Adam's transgression" in breaking a known command, yet the effects of sin were still felt by them in that they all died—with the exception of Enoch (Heb. 11:5). Adam had received a direct (oral) command from God (Gen. 2:16-17), so his disobedience was a definite transgression. But, men in those early days (before the Law was given) did not have a legal code from God; their only guide was their consciences. Since there was no stated command from God during that period, no transgression could be "imputed [put to account]" against sinners. Paul's point here is that, regardless of whether there was a stated law or not, sin was in the world, and this can be proved by the fact that death held its sway over the entire race during that time—they all died.

Paul then says that Adam is a "figure of Him that was to come" (vs. 14b). This refers to Christ. It shows that He is also an Adam—that is, the head of a race of men. In fact, as Head of His race, Christ is called "the last Adam" (1 Cor. 15:45). He is the "last" Adam because no further races of men are forthcoming from God. This new race under Christ is perfect; there is no need, therefore, for God to bring another race of men into existence after it. Christ's race is altogether new and different in character from Adam's, being a "new creation" of God (2 Cor. 5:17; Rev. 3:14). The two headships of the two races are distinguished in Scripture by the technical phrases: "in Adam" and "in Christ" (1 Cor. 15:22).

Christ became the Head of His new creation race in resurrection, and thus He is "the Firstborn among many brethren" (Rom. 8:29; Col. 1:18; Heb. 1:6; 2:11-13; Rev. 1:5). "Firstborn," in this sense, does not refer to being first in birth order in a family, though the Lord was that (Matt. 1:25), but to being first in rank and position, having a place of pre-eminence among others. "Firstborn" is used in a number of places in Scripture in this way. (Compare Genesis 25:25 with Exodus 4:22; 1 Chronicles 2:13-15 with Psalm 89:27; Genesis 48:14 with Jeremiah 31:9). As the "Firstborn," the Lord is "not ashamed" to call those of His race His "brethren," because they are of the same kind as He, and thus they are entirely suited to Him (Gen. 1:25; 2:21-23; Heb. 2:11).

Chap. 5:15—Paul reasons, "But shall not the act of favour be as the offence?" The answer is, "Yes." Just as surely as Adam's "offence" as federal head affected the whole race under him, Christ's "act of favour" as the federal Head of His race has affected all under Him. This is a great similarity between Adam and Christ; by one act, each has left an imprint on his race, though both races were not in existence at the time of their actions. This is emphasized in Paul's double use of the word "many." The first "many" in verse 15 refers to all under Adam's headship who became subject to death as a result of his transgression. This would be the whole human race. The second "many" refers to all who are part of the new creation race under Christ. This would be believers only.

The Offence and the Free Gift Contrasted

Chap. 5:15b—Paul then contrasts the vast difference between "the offence" of Adam and "the free gift" by Christ. This is emphasized by Paul's use of the phrase, "Much more..." Adam's offence has had an enormous negative effect on the race under him, whereas Christ has had an enormous positive effect on His race. Paul states that through "the offence of one many are dead," but "the free gift in grace, which is by one man, Jesus Christ, hath abounded unto many." This contrast couldn't be greater.

Condemnation and Justification Contrasted

Chap. 5:16—A second contrast that he brings forward is that Adam’s act has brought in "judgment unto condemnation," whereas Christ’s act has brought the "many offences" of sinners who believe unto "justification [judicial righteousness]." Paul uses the word "but" to offset these two things.

In saying, "judgment unto condemnation," he shows that these two things are not synonymous: one precedes the other. His use of "unto" indicates this. W. Scott said, "Judgment and condemnation do not mean the same thing. Condemnation is future and final. Judgment precedes it." All under Adam are presently under the sentence of judgment, but they are not under condemnation—at least, not as yet. Condemnation is a final and irrevocable thing that will be the portion of all who pass out of this world in their sins without faith. Some Bible versions translate "judgment" as "verdict" to indicate that it is the sentence that has been passed upon man, not the actual execution of the punishment. J. N. Darby states in the footnote of his translation in Luke 20:47 that the word "judgment" is "the sentence passed on the thing charged as guilt, the charge itself as ground of judgment; not the fact of condemnation." He also said, "We all know, if we know anything, the difference between past sins (or present) and the evil nature [sin]; the fruit; and the tree. If it is asked, 'Is a man condemned for both?' I should say, that he is lost, rather than condemned" (Collected Writings, vol. 34, p. 406).

It's true that John 3:18 says, "He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God," but it is a mistranslation in the KJV. It should read "judged" rather than condemned.

"The world," "the flesh," and "the devil" are irrevocably under condemnation (1 Cor. 11:32; Rom. 8:3; 1 Tim. 3:6), but men who are alive today in this world are not. They are, however, lost and under the sentence of judgment, and if they don't turn to God in faith, they will be condemned to a lost eternity. In the light of this doctrinal distinction, we can see that the hymn which says, "Once we stood in condemnation, waiting thus the sinner's doom...." (L. F. #200) is not accurate, because Scripture teaches that all who are under condemnation are unrecoverable. The great thing about "justification" and being "in Christ" (our new position before God under our new Head) is that it is now impossible for us to ever come into "condemnation" (chap. 8:1).

The Reign of Sin and Death and the Reign Of Righteousness in Life Contrasted

Chap. 5:17—A third contrast Paul points out is the difference between the reign of sin and death and the reign of righteousness in life. He says that in Adam "death reigned," but now for "those who receive the abundance of grace," (that is, believers) "the gift of righteousness shall reign in life." Again, he uses the phrase, "much more" to mark this distinction. Through Adam's offence, sin and death have ruled supreme over all in Adam's race ever since. On the other hand, as a result of what Christ has accomplished for believers connected with Him under His headship, righteousness reigns in "life." This is an incredible reversal. The members of Adam's race are seen as slaves to sin, dying under that tyrannical master (sin). On the other hand, the members of Christ's new race are seen as rulers, reigning in life and liberty! These are two opposing states. It is true that "righteousness shall reign" in every way in the millennial kingdom of Christ (Isa. 32:1), but Paul is referring to righteousness reigning now in the life of the believer. He will expand on this in verse 21.

Summarizing the contents of the parenthesis, we see that:

• The gift abounds over the offence.

• Justification abounds over condemnation.

• Life abounds over death.

The Transfer of the Believer From Adam To Christ—Positionally

Chap. 5:18-19—Having closed the parenthesis in the final verses of the chapter, Paul shows that believers have been transferred from Adam's headship and race to Christ's headship and race. In the parenthesis he made contrasts, but now he proceeds to make some comparisons between the two using the words, "so" or "so also."

He says, as Adam's "one offence" has had its effect "towards all men to condemnation," "so" also Christ's "one" act of "righteousness" has been extended "towards all men for justification of life." There are two "alls" here. Unlike the two "manys" in verse 15, which were contrasting the two races of men, these two "alls" refer to the same people—the entire human race. Adam's act has brought something "towards all men” and so has Christ's act.

Unfortunately, the KJV translates this verse as if the free gift of righteousness has come “upon all men,” and this has led some to believe that all men will be saved in the end. (Romans 11:32 and 1 Corinthians 15:22 are also used to teach this error.) This erroneous doctrine is called Universalism. However, that phrase should be translated “towards all men,” which means that it has been made available to all, but not necessarily realized by all.

The "one" act of "righteousness" that Paul speaks of here refers to Christ's whole life and death, viewed as one unbroken act of obedience. A. H. Rule said, "Every act, word, and thought from first to last was obedience, so that His whole life and death are looked at as one unbroken act of obedience" (Selected Ministry of A. H. Rule, vol. 1, p. 138.) This act of Christ towards the human race is "unto justification of life" for those who believe. This term (justification of life) refers to believers being set in a new position before God where He no longer sees them as sinners, but also as having a new life that has not sinned, and cannot sin.

He says, "By one man's disobedience" many were "made sinners, so also by the obedience of One many are made [constituted] righteous" (vs. 19). Scholars tell us that "made [constituted]" is a legal word that has the thought of being appointed. Hence, in being "constituted righteous," those who believe do not become instantly righteous in a practical sense, but rather that God appoints them as righteous by placing them in Christ's race under Christ's headship. (In the Greek, the verb "constituted" is used in the future tense to indicate that it includes all future generations of believers in the race.) Thus, by Christ's one act of obedience, believers have been transferred from Adam's headship to Christ's. This means that the foregoing blessings connected with Christ’s new race are accrued to believers.

Chap. 5:20—Paul then explains that the Law was brought in to reveal sin as being exceedingly sinful. Those under the Law who have failed to keep the Law can be justly charged with definite transgressions, because they have had specific commands from God in the Law stating what they were and were not to do. As a result, "they like Adam have transgressed" a known command of God (Hos. 6:7). Furthermore, both the "offence" and "grace" have abounded in opposite directions—with grace abounding "much more." Thus, the entrance of sin into the world has become an opportunity for God to magnify His grace by rising over it all.

Two Spheres of Life

Chap. 5:21—Paul concludes his treatise on the two headships by stating that, as a result of their two acts, there now exists two corresponding spheres of life in which men live: one under Adam's headship that pertains to death, and the other under Jesus Christ our Lord that pertains to life. This is seen in the fact that both "sin" and "grace" are said to "reign," which implies that they both have a sphere of dominion in which they exercise their authority. Paul says, "As sin hath reigned unto death, even so grace might reign through righteousness unto eternal life by Jesus Christ our Lord."

Since these two things reign, they can, in a sense, be viewed as kings or masters. "Sin" reigns in a scene of "death." Essentially, this is the world and all that pertains to it. On the other hand, "grace" reigns "unto eternal life." Eternal life is not only in the believer (John 3:15-16, 36), but it is also a sphere of life in which the believer is to live in fellowship with the Father and the Son (John 17:3; 1 Tim. 6:12, 19). As to this latter aspect of eternal life, Mr. Darby said that it is "an out-of-this-world condition of things" in which the believer lives by the Spirit. Paul is alluding to the final aspect of eternal life here, when we are taken to heaven. It is an environment of life that is perfect and entirely free from sin—where light, love, and fellowship with the Father and the Son is all and in all. The good news is that, by virtue of the indwelling Spirit of God, we have life eternal now and can live in that sphere of life now while we are here on earth (John 4:14; 1 John 5:11-13). This is essential to the subject of deliverance from sin before us in this section of the epistle.

In summary, as believers on the Lord Jesus Christ, we have been transferred positionally from Adam's headship to Christ's. Thus, we are no longer viewed as under that old headship and connected with its corresponding state; we are now part of the new race of men under Christ (2 Cor. 5:17) and thus identified with that new sphere of life under His headship. Hence, for the believer, the reign of sin and death has been met by the reign of life in Christ.

The Believer's Identification With the Death of Christ: Romans 6-7:1-6

Chapter 6

As a means of practical deliverance from sin, Paul now sets forth the truth of our identification with Christ in death in verses 1-10. This is positional truth—that is, truth concerning the position of every Christian before God. Then, in verses 11-14, he exhorts us to live in the light of this great truth, which will result in practical deliverance. Then, in verses 15-23, Paul explains that a believer can still come under bondage to sin—even though he has been positionally delivered from that evil thing that dwells within him—if he refuses to put the truth that Paul unfolds in this chapter into practice in his life. Thus, chapter 6 presents the doctrinal principles necessary for the believer's practical deliverance from sin.

In Which Sphere of Life Are We to Live?

Chap. 6:1—The previous chapter ended with two heads over two races of men with two corresponding spheres of life in which men live. Building on these facts, Paul now asks a very logical question: "What shall we say then? Shall we continue in sin, that grace may abound?" To "continue in sin" is to continue to live in that sphere of things where the old master (sin) dominates all who live there. Paul's reasoning is simple and logical: if we have been separated from that whole order of things under Adam by our connection to Christ under His headship, why would we think of living our Christian lives in that lawless state from which we have been separated?

Many have thought that Paul is referring to Christians continuing in the actions of sinning (sins). But that is not what he is saying here. If that were the case, he would have said, "Shall we continue to sin?" Or, as the NIV translates it, unhappily, "Shall we go on sinning..." It is certainly true that we shouldn't go on sinning after we are saved—and Paul seeks to help the believer to that end in this chapter—but he is not speaking of deeds (sins) here but rather of sin's state. R. Elliot remarked, "'Shall we continue in sin?' is not the same as if he said, 'Shall we continue sinning?' It is a wider thing than that. It means that sin is no longer the principle of our life or descriptive of our state" (The Faith and the Flock, vol. 3, p. 340). Paul will address the matter of Christians choosing to sin in verses 15-23, but here in verse 1, he is asking a rhetorical question concerning the logic of a person, who has been delivered from the master of sin, continuing in that sphere where sin's dominion is felt practically.

Studying the chapter carefully, we see that there are two similar looking questions which address these two different things:

• The question in verse 1 ("Shall we continue in sin?") has to do with continuing in that sphere of life where sin's dominance is exercised. This is addressed in verses 1-14.

• The question in verse 15 ("Shall we sin?") has to do with the acts of sinning—believers continuing in the practice of sinful deeds after they have been saved. This is addressed in verses 15-23.

Dead to Sin

Chap. 6:2—Paul repudiates the idea of continuing in sin with the statement: "God forbid [Far be the thought]." To show how incongruous it is with our Christian position, he asks, "How shall we, that are dead to sin, live any longer therein?" He applies the principle of federal headship (established in chapter 5) to our situation. Namely, what Christ accomplished in death can be applied to His whole race. This being the case, since Christ died to sin, Paul speaks of us as being "dead to sin."

Seven Ways Death is Used in Scripture

We might wonder in what way it is that we are "dead," because it certainly couldn't be referring to physical death. Let us remember, death is used in Scripture in at least seven different ways. In every case it has the thought of separation, but never extinction—as men think. The context will dictate which aspect is in view. They are:

• Physical death—to have the soul and spirit separated from the body (James 2:26).

• Spiritual death—to be spiritually separated from God by not having a new life and nature (Eph. 2:1; Col. 2:13).

• Second death—to be eternally separated from God in the lake of fire (Rev. 20:6, 14).

• Apostate death—to be separated from God by abandoning one’s profession of the faith (Jude 12; Rev. 8:9).

• National death—to no longer exist as a nation on earth (Isa. 26:19; Ezek. 37; Dan. 12:2).

• Judicial death—to be positionally separated from the whole order of sin under the headship of Adam by the death of Christ (Rom. 6:2; 7:6; Col. 2:20; 3:3).

• Moral death—to be separated from communion with God (Rom. 8:13; 1 Tim. 5:6).

It is sobering to think that sin is the cause of every one of these aspects of death! Truly, “the wages of sin is death” – chapter 6:23.

Christ's Death to Sin and Our Identification With His Death

We can see from the above list that the aspect of death in Romans 6:2 has to do with the Christian being dead judicially, and this, as a result of our identification with Christ's death. It is important to understand that the focus in this chapter is on a different aspect of Christ's death than what Paul has taken up in the previous subdivision of the epistle. In that earlier part of the epistle, it was Christ's death "for" sins (chap. 4:25; 5:6, 8, etc.); here it is Christ's death "to" sin (chap. 6:10). His death "to" sin is not to make atonement, but to sever His connections with sin.

It may come as a surprise to think that Christ had some connection with sin, because Scripture makes it clear that He didn't have the fallen sin-nature. God's Word carefully guards the glory of His Person as to this, stating that "in Him is no sin" (1 John 3:5). In which way then was the Lord connected with sin? It actually began the moment He entered this scene (an environment of sin) at His birth. In living here, He came into immediate contact with sin, and His holy nature repudiated it. Thus, He suffered constitutionally by being in the very element of sin. Then, on the cross, the Lord was "made sin," and thus He was fully identified with it as the Sin-bearer—though He was not tainted by it personally (2 Cor. 5:21; Heb. 7:26). He stood before God in sin's place, and bore the consequent judgment of sin's condemnation (Rom. 8:3). But in dying, He stepped out of the sphere of sin, and thus separated Himself from it—never to come into contact with it again. He is now no longer in touch with sin. J. A. Trench put it in this way: "As having come into this world, He had to do with sin on every hand, and went at last to the cross to be made sin for us....now He has no more to do with it forever" (Truth For Believers, vol. 2, p. 78).

Applying the principle of the federal headship of Christ to believers, we are entitled to view ourselves as separated from sin, and no longer part of that whole principle of life—even though we still have the sin-nature in us. We can say that we are "dead with Christ" (vs. 8), and thus, "dead to sin" (vs. 2). Our connection with sin and its lawless state has been broken, for there could not be a more complete break with something than that which death makes.

In this chapter, Paul personifies sin and views it as an evil master dominating and controlling men (its slaves) in their sins. He shows that a master has claims over his slave, but only as long as the slave lives. Once the slave dies, his master has no more power over him. So it is with us; we have died with Christ, and sin now has no claim over us.

Know, Reckon & Yield

Chap. 6:3-14—Paul now proceeds to teach the principles involved in the truth of deliverance from sin. He uses three key words to mark the teaching of the chapter: know, reckon, and yield. There are certain things we need to “know,” then we must “reckon” on those facts, and then we are to “yield” to righteousness as servants of righteousness, as our new master, and thus prove the power of grace working in our lives in practical deliverance from sin.

Know the Meaning of Our Baptism

Chap. 6:3—The fact that Paul would tell us that we need to know certain things in connection with our deliverance shows that knowledge has a place in this. There are three things in particular that we need to "know." Firstly, every believer needs to know the meaning of his baptism. Paul asks, "Are you ignorant [know ye not] that we, as many as have been baptised unto Christ Jesus, have been baptised unto His death?" He appeals to the ordinance of baptism because it signifies the Christian's identification with Christ's death and burial. Paul is not speaking of the manner or mode of our baptism here—whether we have been immersed in water or christened—he is speaking of its meaning. He is saying, "You have professed, by the act of being baptised, that you have died with Christ. And, since Christ's death has separated Him from sin, then you are separated from it too! To continue in that state, therefore, would be a practical denial of what you profess in your baptism! It is totally inconsistent with the position which you have taken, because we can't say that we are dead to something and at the same time live in it."

Note: the KJV says that the believer has been "baptized into Jesus Christ," but it should be translated, "baptised unto Christ Jesus." "Into" indicates a vital connection in life with Christ in our new position before God in which justification places us. Baptism cannot do that. If it could, then baptism can fit a person for heaven. The truth is: being justified, we have a new place in heaven before God "in Christ," and by being baptised we have a new place on earth among men as "unto Christ." "Unto" signifies identification, and that is Paul's point here—we are identified with Christ in His death.

Chap. 6:4-5—Paul mentions another thing which baptism signifies—burial. Burial has to do with a dead person being removed from sight. Hence, in baptism, we are not only "dead with Christ" (vs. 8), but we are also "buried with Him" (vs. 4). Being dead with Christ, we profess to have broken our connections with Adam and sin. But being buried with Christ, we profess to have passed out of that whole order of life in which the world lives and where sin reigns. Hamilton Smith said, "Baptism is a figure of death and burial. It is evident that a dead man has done with the life of self-will in which he once lived, and a buried man has passed out of the sight of the world in which he once lived." Hence, baptism is the formal way of renouncing our connection with the old Adam standing and state. It does not, however, make a person more holy. A case in point is the man we heard about who got saved and baptised, and afterward lost contact with the man who had baptised him. Sometime later they ran into each other, and he said, "I've been thoroughly disappointed in my baptism; I thought that I wouldn't sin anymore." The other man said: “Willy, well, had I known that that is what you were expecting from baptism, I suppose I could have held you down under the water a little longer when I baptised you!"

Paul goes on to speak of Christ's resurrection, stating that as Christ lives in resurrection life, "we also should walk in newness of life. For if we are become identified with Him in the likeness of His death, so also we shall be of His resurrection." This means that God has opened up a new sphere of life in the resurrection of Christ where He and the members of His race are to "walk" in the "newness of life." F. B. Hole rightly said, "Our death with Christ is in view of our living with Him in the life of the resurrection world" (Paul’s Epistles, vol. 1, p 21). Paul will say more about this in verses 8-10. (Note: the epistle to the Romans does not go as far as to view the believer as presently identified with Christ in resurrection. Ephesians and Colossians view us on higher ground as risen with Christ and in union with Him – Eph. 2:5-6; Col. 2:12-13).

Know That Our "Old Man" Has Been Crucified With Christ

Chap. 6:6—The second thing that Paul says that we need to know is the meaning of the cross in relation to the "old man." He says, "Knowing this, that our old man has been crucified with Him." The "old man" (Rom. 6:6; Eph. 4:22; Col. 3:9) is an abstract term that describes the corrupt condition of the fallen race of Adam—its depraved moral character. The term embodies every ugly feature that marks the fallen human race. To properly see the old man, we must look at the race under Adam as a whole, for it is unlikely that any one person would be marked by all the ugly features that characterize that corrupt state. For example, one of Adam's children may be characterized by being angry, but he is not immoral; another of Adam's children may not be known for losing his temper, but he is terribly immoral. But when the characteristics of all the members of the race are put together, we see the old man in its entirety.

Paul says that the old man has been "crucified" with Christ. This means that God has passed judgment on that corrupt, old Adam state. F. B. Hole said, "All that we were as children of fallen Adam has been crucified with Christ, and we are to know this. It is not a mere notion, but an actual fact. It was an act of God, accomplished in the cross of Christ, and is as much an act of God, and as real, as the putting away of our sins" (Paul’s Epistles, vol. 1, p. 21). Hence, not only have we been separated from the whole system of sin (by being dead and buried with Christ in baptism), but God has also judged that corrupt state (in crucifying the old man).

Note: Paul does not say that the crucifying of the old man is something that we are to do. It is not the exercise of self-judgment in the believer, but rather, a judgment that God has executed at the cross on the whole corrupt state of fallen man. The scene of this judgment was at the cross, not within the human heart. It is true that the believer is to judge himself (1 Cor. 11:31), but that is not the subject here. Chapter 6:1-10 is positional truth; the practise of the believer is not in view here. Paul is referring to the fallen and corrupt condition or state which we were born into and have been a part of as children of Adam—it has been judged by God.

An integral part of our Christian confession is that we have “put off the old man.” Not only has God judged the old man at the cross, but we have confessedly put it off when we took our stand as Christians. Ephesians 4:22-32 and Colossians 3:5-9 state this clearly. (Unfortunately, the KJV translates those passages as though it were the Christian's responsibility to put off the old man, but those passages should both be translated "Having put off...." indicating that it is something that we have already done in our confession of being Christians.) As was the case with the judging of the old man, so also is the putting off of the old man—both are not accomplished by a process of spiritual exercise within the believer. They are in the aorist tense in the Greek, meaning that they have been done once and for all. Paul's point in Ephesians 4 and Colossians 3 is that if we have put the old man off in becoming Christians, then let us be consistent with it and cease to practice those things which characterize the state which God has judged and we have professedly put off.

Many use the term the “old man” inter-changeably with “the flesh,” as though it were our fallen sin-nature, but this is not correct. The old man and the flesh are not synonymous. J. N. Darby remarked, “The old man is being habitually used for the flesh incorrectly” (Food for the Flock, vol. 2, p. 286). The NASB, NIV, ESV translate it as, "our old self," but this is confusing it with the flesh. If the old man were the flesh, then Ephesians 4:22-23 and Colossians 3:9 would be teaching us that Christians have put off the flesh and no longer have it in them, but we all know from experience that that is not true; the flesh is still in us. The "old man" is never said to be something in us, but the flesh most certainly is. F. G. Patterson said, “Nor do I find that Scripture will allow us to say that we have the old man in us—while it teaches most fully that we have the flesh in us” (A Chosen Vessel, p. 51). Nor are we told to reckon the "old man" dead (as people often say). This again is confusing the old man with the flesh, and is assuming that it is something living in us that we need to judge. Others mistakenly speak of the old man as being dead, which again implies that it is the old life that was once alive in the believer.

Hence, it is not doctrinally accurate to speak of the “old man” as a living thing in us that has appetites, desires, and emotions, as does “the flesh” (the sin-nature). Christians often say things like, “The old man in us desires sinful things.” Or, “My old man wants to do this or that evil thing ... ” Again, these statements are confusing the old man with the flesh. H. C. B. G. said, “I know what a Christian means who loses his temper, and says it is ‘the old man,’ yet the expression is wrong. If he said it was ‘the flesh,’ he would have been more correct” (Food for the Flock, vol. 2, p. 287).

The "old man" is not Adam personally and neither is the "new man" Christ personally (Eph. 4:24; Col. 3:10). The new man is a term that denotes the new moral order that characterizes the new race of men under Christ. G. Davison said, “The new man is not Christ personally, but it is Christ characteristically.” Every moral feature of the new man was seen in His life in perfection. However, just as the old man has been used erroneously for the flesh (the old nature), the new man is universally mistaken for the believer's new nature. Comments are made, such as, “The new man in us needs an object to look to ... ” or, “We need to feed on things that will satisfy the new man.” These remarks are clearly confusing the new man with the new life in us. In actuality, the old man and the new man are abstract terms describing the state of the two races of men under Adam and Christ.

Also, the "old man" is not to be confused with the "first man" (1 Cor. 15:47), which denotes a different aspect of the human race under Adam. The old man denotes the corrupt state of the fallen race, whereas the first man denotes what is natural, earthy, and soulish in the race—they are not identical terms. The first man is never said to be corrupt or sinful, but the old man is nothing but that. The first man has to do with what is human and natural; it is what God made in man. For this reason, the first man is never said to be judged by God (crucified with Christ), as is the old man.

Paul adds, “That the body of sin might be annulled.” He uses the word “body” here, not to refer to our physical bodies (as some have thought), but to describe "sin" as a whole system of life in its totality. Similarly, we use the word "body" to express the totality of a certain thing. For instance, we might say, “The body of scientific knowledge,” or “the body of medical knowledge,” etc. J. A. Trench explained it in this way: "'The body of sin'—that is, its whole system and force, as we say, the body of a river....It is the whole system and totality of it" (Truth for Believers, vol. 2, pp. 77, 83). J. N. Darby said, "He [Paul] takes the totality and system of sin in man as a body which is nullified by death" (Synopsis of the Books of the Bible). E. Dennett said something similar: "It may be well to say that 'the body of sin' is the totality of sin in its dominating energy" (The Christian Friend, vol. 23, p. 182).

"The body of sin" couldn't be referring to our human bodies because they are a creation of God. The human body has been affected by sin—aging and death prove this—and it can be engaged in doing all kinds of sinful acts, but the human body is not intrinsically sinful. If our bodies were sinful, God would never tell us to present them to Him for His use in service (Rom. 12:1). (The KJV translates Philippians 3:21—“our vile body,” which in today's English conveys the thought of something being disgusting and sinful. However, when that translation was made 400 years ago, vile meant "of little worth." Compare James 2:2. To avoid this misunderstanding, it has been better translated, “Our body of humiliation.”) Later in Romans 6, Paul makes a reference to the believer’s physical body, and to make sure that there is no misunderstanding about what he is referring to, he calls it, our "mortal body" (chaps. 6:12; 8:11) to distinguish it from "the body of sin."

So, what Paul is saying here is that in the judgment of the old man, the whole system of sin in its totality has been “annulled” for the believer. The KJV translates "annulled" as "destroyed," but the body of sin has not been destroyed yet; we see the evidence of sin's presence everywhere in the world. Sin will be destroyed, and thus entirely removed from the creation in the Eternal State. This is the force of John the Baptist's remark, "Behold the Lamb of God, which taketh away the sin of the world" (John 1:29). Many have thought that John was referring to Christ's work on the cross to take away believers' sins, but he was really speaking of a future work of Christ when He removes every trace of sin from the universe. It is only then that "the body of sin" will be destroyed and gone. It has been presently "annulled" for believers. This does not mean that the sin-nature is removed from our bodies, but that the whole system of sin in its totality has been defeated for us, and consequently, we do not have to be controlled by sin's power any longer. This annulment has opened the way for Christians to be liberated from the dictates of the old master (sin), and thus, from "henceforth" not "serve sin."

Chap. 6:7—Paul concludes, "For he that is dead is justified from sin" (vs. 7). J. N. Darby said, "The statement that 'he that has died is justified from sin,' I apprehend means rather, 'you cannot charge sin, self-will, lust, on a dead man.' It becomes true of us when we are dead" (Collected Writings, vol. 7, p. 242). Thus, being dead with Christ; we have an honorable discharge from the old master, sin.

Know the Meaning of Christ's Resurrection

Chap. 6:8-10—The third thing that every believer should know is the meaning of Christ's resurrection. Paul says, "Now if we be dead with Christ, we believe that we shall also live with Him: knowing that Christ being raised from the dead dieth no more; death hath no more dominion over Him. For in that He died, He died unto sin once: but in that He liveth, He liveth unto God." For a brief moment death had dominion over the Lord, and that only because His Father had called Him to lay down His life, and He did so in obedience (Phil. 2:8; John 10:17-18). As we had earlier, having died to sin, He left that whole order of things behind. But being raised from the dead, the Lord entered a new sphere of life where He lives "unto God." By stating that "we shall also live with Him" (vs. 8), Paul is indicating that since the Head of the new race is alive in the sphere of resurrection life, that sphere is also open to us to live in by faith. In fact, it is the Christian's proper sphere of life. Understanding this is essential to deliverance from sin; if we live practically in that sphere of eternal life that is now open to us, sin cannot assert its power in our lives.

The Reckoning of Faith

Chap. 6:11—Having established these doctrinal facts concerning deliverance, Paul proceeds with the next thing—the reckoning of faith. He says, "Likewise reckon ye also yourselves to be dead indeed unto sin." This is the first exhortation in the epistle, and, as with all exhortations, it brings in our responsibility. God would have us to be responsibly exercised in this matter. We are to "reckon" on the facts which our faith has laid hold of. That is, we are to reckon on what we know. This is why knowledge is important and comes first. If we do not know rightly, we cannot reckon rightly.

As mentioned in our comments on chapter 4:1-5, "reckon" means "think or consider it to be so." We must firstly apply these things to ourselves in our minds. We are to consider and believe that what is true of Christ is true of us also. Since Christ’s link with sin has been severed through death, we are entitled, on account of our identification with Him, to consider ourselves as "dead indeed unto sin," and thus, to have our connections with sin severed too! It has been illustrated in this way: It is like a man who paid another man a large sum to go to war in his place. When the government wrote and told him that the man had died in battle, and that he would have to go to war now, he wrote back and told them that he couldn't go because he was dead. He realized that he had a right to consider himself dead because his substitute had died.

This reckoning should not be confused with the reckoning in chapter 4:5. Chapter 4:5 refers to a reckoning that takes place in God’s mind when we believe the gospel. Here in chapter 6:11 it is what occurs in the believer's mind in view of Christ’s death to sin. The story of Isaac and Ishmael illustrates this. Isaac is a type of Christ and Ishmael is a type of the flesh. When Isaac was given his rightful place as son in Abraham's house, God would no longer acknowledge Ishmael as being Abraham's son (Gen. 21). Thereafter, He called Isaac Abraham's "only son," even though Ishmael was still alive! (Gen. 22:2, 12, 16) This illustrates the truth that God no longer recognizes the first order of man after the flesh in the believer. Since such is the case, we are entitled to consider it to be so also. Thus, we are to reckon with God concerning this fact.

A believer might say, "But sin is not dead in me." But the Apostle doesn't say that sin is dead in us; he says that we are dead to sin. The sin-nature is still in us and will continue to beckon, but we are to reckon ourselves to be dead to sin. We are dead, and therefore, separated from it. This means that we are to see ourselves as separate and apart from sin (the evil principle), even though sin (the nature) is still in us.

Some, having read what Paul has said here, have come away thinking, "I see it now; I need to die to sin so that Christ can live in me!" But this is not what he is teaching. He is not exhorting us to die to sin; he is stating that we are dead to sin—that we are separate from it. This is an accomplished fact; it is not something that we need to do through a process of self-discipline, etc. J. N. Darby remarked, "It is never said in Scripture that we have to die to sin" (Collected Writings, vol. 34, p. 406). Nor should we think that the application of the truth of our identification with Christ's death is a thing of fooling ourselves mentally; it is believing something that is actually true before God. God has judged it, and He no longer recognizes it (sin) as being us. We then are to believe what He says and act upon it.

Reckoning, has to do with our thinking. Paul is showing us here that we need to reason from the right perspective. When temptation presents itself and the sin-nature in us would like to respond, we are to no longer reason from the perspective of who we were under Adam, but from who we are under Christ. We have the right to treat sin as not being us. We can say—and truthfully say—"I don’t want that evil thing..." because the new nature in us surely doesn't want it. (If, however, we allow the flesh to act, we must take ownership of it, and confess our sin to God our Father with true repentance, and He will restore us to communion with Himself–1 John 1:9.)

The faithless man of the world does not understand this principle. He would tell us that we are just lying to ourselves because we really do want those evil things, like any other person. But it is not a mental trick that Paul is telling us to play on ourselves; it is simply believing what God says about us, and reasoning from that perspective.

Paul also says that we are "alive unto God in Christ Jesus." This shows that we are also privileged to reckon ourselves to be alive with Christ in that new sphere of life where He lives unto God. We have a new life from God that is suited to that sphere of life where Christ is in resurrection. Thus, we are to live in that element in communion with God, and reason from the perspective of the new "I." This is a privilege that we have because of this great truth.

Chap. 6:12—Paul goes on and says, "Let not sin, therefore, reign in your mortal body." We cannot stop sin from reigning in the world where it is the master of all, but because of what has taken place in the death of Christ, we don't have to let it "reign" in our lives. Note: he doesn't say, "Let not sin dwell in your mortal body"—because we will not be rid of the old sin-nature until the Lord comes at the Rapture. Rather, he says, "Let not sin reign in our mortal body." This shows that since God has provided a means of deliverance from sin through the principles that Paul has given us, we have an obligation to refuse sin any rights over us. The believer holds the reins now; he can choose which state or sphere he wishes to live in, and thus he is responsible to not allow sin to use his body for its lusts. Hence, we have no excuse for letting sin have a place in our lives. Paul mentions that our bodies are "mortal," which refers to them being subject to death, but there is a day coming (the Rapture) when "this mortal must put on immortality" (1 Cor. 15:53). Then we will be free of the sin-nature and every effect that sin has had in our bodies.

Yielding—By the Principle of Displacement

Chap. 6:13—We might ask, "How can reasoning from the perspective of the new 'I' deliver us from temptation when it assails?" It is quite true, knowing certain points of doctrine and right thinking are not enough; there must be a yielding to God. Paul says, "Neither yield your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God." He introduces the principle of displacement here. He says that since we are "those that are alive from the dead" and living unto God in that new sphere of life that has been opened up for us by Christ's resurrection, in the power of that life, we can now refuse the flesh. We no longer have to yield the "members" of our bodies (our ears, eyes, hands, feet, etc.) to the lusts of the flesh. Living in that sphere of life with what we have in Christ in communion with God, there will be the practical power to resist the flesh. In chapter 8, Paul will show us that this power is not a result of our personal efforts to keep the flesh down, but by the Holy Spirit working in us to counteract it.

Note: we are to yield "as those that are alive from the dead"—that is, from the perspective of living in that new sphere of life with God. If we try to yield to righteousness, but at the same time, we are living our lives in the old Adam state, we will fail miserably. We recall a brother who was struggling with the lusts of the flesh which were controlling his life, complaining that deliverance from the flesh which Christianity promises, doesn't work. Essentially, he blamed God for promising something that wasn't happening in his life as he thought it should. But when his life was examined, it was found that he surrounded himself with almost every imaginable earthly and worldly object and activity—worldly books, magazines, videos, music, games, companions, etc. He lived in that element every day from morning to night. It is evident that his problem was that he was still living in the old Adam state (or sphere of life)—to which the Christian is professedly dead and separated from—and yet was expecting to be free of sin's influence and dominion! He was doing the very thing that Paul insists we shouldn't do in verses 1-2. He was continuing, after being saved, in sin (the state). It was no wonder why the flesh was asserting itself in his life and he was experiencing a "power failure."

However, when we are occupied with the blessedness of what is ours in this new sphere of life in communion with God, we will not be controlled by sin. This new state in which Christ lives unto God is characterized by “the things of the Spirit” (chap. 8:5). These are spiritual things having to do with the interests of Christ. They are things such as: reading the Scriptures, praying, attending Christian meetings for worship and ministry, singing hymns and spiritual songs, reading Christian literature, listening to recorded Christian ministry, teaching the truth, sharing the gospel, meditating on spiritual things as we go about our daily responsibilities, serving the Lord with good works, visiting, etc. If we live in this sphere, the Spirit’s power will be evident in our lives by keeping the flesh in check (chap. 8:2).

Thus, the principle of displacement is the secret of moral power. This principle is found in a number of places in Scripture. For example, "Butter and honey shall he eat that he may know to refuse the evil, and choose the good" (Isa. 7:15). Milk and honey were good things connected with Israel’s inheritance (Ex. 3:8; Deut. 11:9). They typify the rich spiritual things of our heavenly inheritance (1 Peter 1:4). When these things are enjoyed, evil can be eschewed. Galatians 5:16 says, “Walk in the Spirit, and ye shall not fulfil the lusts of the flesh.” That is, when we live in our proper Christian sphere of life ("in the Spirit"), the power of the Spirit will keep the flesh in check.

"Yield" is mentioned twice in this verse (13), but each occurrence has a different tense in the Greek. One is a present or a continuous (on-going) tense: "Neither yield your members as instruments of unrighteousness." This means that at no time should we think of yielding to sin. The other is an aorist tense, which refers to something that is to be done once and for all: "But yield yourselves unto God." This should be one accomplished act. ("Yourselves" would include our spirits, souls, and the members of our bodies, etc.) There is, therefore, something that we should be doing daily—that is, not to "go on presenting" (NASB) the members of our bodies as instruments of unrighteousness. And, there is also something that we should have done once for all—that is, to "present" ourselves and our members as instruments of righteousness.

Chap. 6:14—Paul concludes by stating emphatically, "For sin shall not have dominion over you." That is, literally, “Sin shall not rule as lord over you.” This is a promise. It is not what might be, or what we hope to have, but what we will have in our lives if we apply these principles of deliverance to ourselves. Paul adds another thing: "For ye are not under the Law, but under grace." The Law is a system of demand, but grace is a system of supply. God is not demanding power from believers to walk rightly because He knows we don't have it. He, therefore, supplies it!

The claims of the Law suppose that we have power to obey its commands—and we may have (mistakenly) thought that we have this power—but grace supposes that we have none at all. It teaches us that, living in resurrection life in the power the Holy Spirit—in that sphere of things where Christ lives unto God—we get His victorious power in place of our own utter helplessness.

Run John and live, the Law commands,

But gives neither legs nor hands;

Far better news the gospel brings,

It bids me fly, and gives me wings.

The underlying lesson we must learn from this passage is that true holiness will not be effected in our lives by our own efforts, but by the power of grace working in us. H. Smith said, "Being under grace not only brings blessing to us, but it sustains us and enables us to overcome....An un-yielded person is always in danger of sinning, but a yielded person will be empowered by the grace of God." Deliverance, therefore, can only be effected by the principle of displacement.

To summarize thus far, we have had three things before us in the first half of chapter 6:

• Learning from God (vss. 1-11).

• Reckoning with God (vs. 12).

• Yielding to God (vss. 13-14).

Servants of Sin or Servants of Righteousness?

Chap. 6:15-23—Sin has assumed mastery over us in times past, but through the application of these principles, it need not be so any more. However, we need to understand that deliverance from sin is not an automatic thing. As Paul has shown in verses 11-13, God wants us to be responsibly exercised in the matter. This being the case, the great question for us is: "In which state or sphere of life am I choosing to live, now that I am a Christian?" If a new sphere of life has been opened up for me to live in, through Christ's death and resurrection (vs. 11), why would I then want to live in the old sphere out of which Christ saved me? Am I not through with that whole order of life in the world which has been judged by God? How can I find my pleasure in that lawless scene, which Christ died to end my connections therewith?

For a Christian to choose to live in that old state and to seek pleasure and satisfaction there, manifests an ignorance (or unbelief) in what the Word of God says about the flesh. In this passage, Paul teaches us that even though the flesh has been judged ("annulled"–Rom. 6:6), it is an enemy that has not yet been destroyed, and if possible, the devil will seek opportunity through it to control the believer's life and to bring him into all manner of sins. It is a matter of fact that if we choose to live in that old state (sphere of life), the flesh will rise up in us and exert itself in our lives. Every Christian, therefore, needs to learn—and learn well—that "the flesh profiteth nothing" (John 6:63), and give up looking for something in that sphere to satisfy his heart. It is a dangerous sphere to live in spiritually, and surely not where God wants us to live. It will lead to failure.

Believers generally are slow to accept this truth, and therefore, must learn from experience that what God says about the flesh is true. In this next series of verses, Paul shows that practical sanctification is a progressive thing in a believer's life.

Chap. 6:15—Paul now addresses the subject of believers choosing to sin because they are under grace. He asks a similar question to that in verse 1: "What then? Shall we sin because we are not under the Law, but under grace?" He answers it in the same way that he answered the question in verse 1—"God forbid [Far be the thought]." In no way is the grace of God designed to encourage Christians to sin. Such an idea is completely illogical. How can we praise and give thanksgiving to the Lord for suffering the agonies of the judgment of God on the cross to pay for our sins, and at the same time, carry on committing those very same sins? This should be abhorrent to every right-minded believer. Christians may fail in the path of faith and sin, and if they do, they judge themselves in repentance and rise up and go on (1 John 1:9; Prov. 24:16). But to willfully pursue a course of sinning because we are under grace is not normal Christianity. It calls into question whether such a person really understands the gospel that he professes to have believed. A person who would justify this kind of a course is usually not saved at all.

We might wonder why Paul would take the time to deal with this question when every sober-minded Christian wouldn't even entertain the idea. However, we must remember that Paul was meeting the objections of Judaizing teachers who were opponents of the doctrine of justification by faith. They were legalists who believed that to preach the gospel that Paul preached ("once saved, always saved," as they say) encourages laxity and sin among Christians. Their remedy was to place believers under the Law, and have them try to perfect holiness by adhering to its demands. They believed that if Christians were kept in fear of losing their salvation if they sinned, they would be more careful and diligent to live uprightly.

This idea, however, manifests an ignorance of what the Law is, and what the Law can and cannot do. Simply put, the Law can demand holy living, but it cannot produce it. It was not given for that purpose. Even if holy living could be produced through law-keeping, it would still miss the mark. God's objective is to produce responsive and affectionate companionship for Christ in those who have a relationship with Him that is motivated by love (John 14:15; 15:9; 2 Cor. 5:14). Legalism will not do this. Under legal dictates, Christianity becomes a mundane set of rules and regulations, leaving the hearts of those under such a system untouched. All such means do not produce affection for Christ, nor does it encourage a relationship of intimacy with Him. Nor does living on that legal line give the believer the power to resist the temptation to sin.

An Illustration of the Power of Grace

It is clear that those who have these ideas do not understand the power of grace—God's unmerited favour toward man. When God's grace touches the hearts of His people, its great power effects change in their lives. It results in them being affectionately attached to Christ, with a desire to please Him. A story that G. Cutting mentions in his booklet, "Peace; Is It Yours?" illustrates the power of grace. We give it here verbatim. "A housemaid is busy with her daily work in her master's dining room. While dusting the mantelpiece, she is not aware that her duster has caught upon a costly vase, and in drawing it sharply away, she drags the vase down to the hearthstone, shattering it into atoms! She knows well enough how her master will feel about this; besides being a choice work of art, it has been handed down as an heirloom in the family for generations past. How bitterly she upbraids herself for her carelessness, and is just saying to herself, 'How can I possibly face my master about it,' that the drawing-room bell summons her into his presence. With a heavy heart and great trembling she answers the call.

As soon as she enters her master says, 'We wish to tell you that your mistress and I have just been speaking together about you, and that we have decided to give you a week's holiday.' 'Thank you, sir; but are you forgetting that I have already had my holiday this year?' 'We do not forget this, but it is our wish to give you a special week.' Then, holding out his hand, he says, 'Please take this sovereign. It will help you perhaps better enjoy your holiday.'

'Oh sir,' she says, bursting into tears, 'I could not take either the sovereign or the holiday, for I am sure you will offer me neither when you know what I have done. I have in my carelessness, broken the beautiful vase that was standing on the mantelpiece in the dining-room.' 'I know it,' he says. 'Indeed, I happened to be passing the window at the time and saw you do it; but though we both greatly feel the loss, we have long had a desire to show you some special mark of our appreciation, and consider that this is a very good time to do it.' Do we think that this new and unexpected experience of her master's kindness would make her more careless about her work in the future? No, no; the very opposite." The grace displayed toward the housemaid would make her more diligent and conscientious in her work.

Similarly, if we take time to meditate on the incredible grace that has been shown to us by God, who has saved us and blessed us more richly than every other creature in the universe (including angels), it will produce devotion to Christ. There will be a desire to give back to the One who has blessed us so greatly, and this will be expressed in wanting to please Him in any way that we can. On this line of response the Psalmist said, “What shall I render unto the LORD for all His benefits toward me?” (Psa. 116:12) Thus, daily meditation on the grace of God produces a daily desire to please Him. This is something that no legal system can do. Paul alludes to the practical power of grace working in the hearts of believers in Titus 2:11-12: "The grace of God that bringeth salvation hath appeared unto all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world." God's grace not only saves us from the judgment of our sins, but it also teaches us to turn away from ungodly living.

Serving Righteousness

Chap. 6:16—In the next few verses Paul tells us something that every Christian needs to know about sin and practical righteousness. He says, "Know ye not that to whom ye yield yourselves bondmen for obedience, ye are bondmen to him whom ye obey; whether of sin unto death, or of obedience unto righteousness?" This shows that there is a captivating power both in practising sin and in practising righteousness. In yielding to either one, we come under its power—for bad or for good. If we, as Christians, choose to live in the old Adam state (sphere of life) and yield ourselves to the call of the sin-nature, serious consequences result. We will come under sin's power and become slaves to the sins that we allow! The Lord Jesus taught this to his disciples; He said, "Whosoever committeth sin is the servant of sin" (John 8:34). This is a universal principle that applies to all mankind. It is as true of a believer as it is of an unbeliever. Thus, by choosing to sin, we wrong our own souls (Prov. 8:36).

Every Christian must learn—and it may have to be through the chastening of the Lord—that the "freedom" presented in the gospel (vs. 18) is not freedom to sin, but rather, freedom from sin. God wants to set us free from sin's power so that we can do His will—not so that we can go on sinning! The gospel announces liberty, not licence. If we have been separated from that whole order of things under Adam by our connection to Christ under His headship, why would we think of living our Christian lives in that lawless state, from which we have been separated, when we know that it will lead to bondage? As mentioned earlier, when Christians choose to sin, it manifests unbelief of the fact that "the flesh profiteth nothing" (John 6:63). The problem is that we still think that there is something good there that will minister to our happiness and satisfaction. And, by yielding to it, we are deceived by it, and we come under the power of those sins which we commit. God allows it to be so, and uses it as a discipline to correct our wrong attitude towards sin. We can say, thankfully, that for the believer who goes in this direction and allows sins in his life, there is a way out through repentance and self-judgment. But for the unbeliever, the sins he allows in his life only bring him into greater bondage.

As mentioned, this servitude works equally on both lines: "Whether of sin unto death, or of obedience unto righteousness." By saying, "To whom ye yield yourselves..." Paul personifies "sin" and "righteousness," and views them as two opposing masters with opposing servitudes. Whichever one of these we yield ourselves to, we become servants to. As believers on the Lord Jesus Christ, by yielding to the new master (righteousness), we form new and good habits which lead to practical sanctification. Paul will speak more about this in verse 19. A solemn thing to consider here is that even though we are positionally in a new place before God—where grace reigns through righteousness—sin can still be our master practically, if we choose to live in that old Adam state. Every Christian needs to consider this soberly.

Chap. 6:17-18—Paul was persuaded that the Roman saints to whom he was writing had "obeyed from the heart that form of doctrine" in which they were "instructed." That is, they had believed the truth of the gospel, and thus, were "free from sin" positionally. If they would yield themselves as "servants of righteousness" they would prove the power of grace working in their lives producing practical sanctification—for this is normal Christianity. To indicate these two servitudes, Paul uses the word "servants" eight times in verses 16-23.

Chap. 6:19-20—He then demonstrates the progressive nature of walking in holiness (practical sanctification). He says, "For even as ye have yielded your members in bondage to uncleanness and to lawlessness unto lawlessness, so now yield your members in bondage to righteousness unto holiness [sanctification]." The Roman believers had once practised lawlessness (before they were saved), and by doing so, only became more lawless; they were now to practise righteousness and it would result in their becoming progressively more holy. This shows that it is a progressive thing in both directions. Just as a man who practises wickedness becomes increasingly more wicked ("lawlessness unto lawlessness"), so also the more a Christian practises righteousness, the more holy he becomes ("righteousness unto holiness").

On the negative side, a man does not become a monster all at once; it may take years of practicing sin. He may do an evil deed today that five years ago he would have shrunk from doing. It has been reported that Nero wept over killing a fly in his early days, but ended his career laughing while Rome burnt! Paul's point here is that just as surely as sin works progressively in a person, so also righteousness works progressively in the life of a believer. Every time we do a right deed, it becomes easier for us to do it again. G. Cutting aptly said, "Every new victory will give you new power." Thus, we “grow up unto salvation” practically (1 Peter 2:2). The children’s hymn emphasizes this point—“Each victory will help you, some other to win.” Thus, Christians are now in a new and happy servitude as "servants [bondmen] to righteousness."

One difference that we should note is that "righteousness" and "holiness" are not the same. Righteousness has to do with doing right things because they are right. Holiness has to do with doing right things because you love what is right and hate evil.

Chap. 6:21-23—Paul concludes by pointing to the incredible difference in the results of these two opposing servitudes. He asks the Roman believers to consider the end of the course they were once treading before they were saved—"What fruit had ye then in those things whereof ye are now ashamed, for the end of those things is death?" What profit was there in it? It only brought forth death in every sense. But being set free, he tells them to look at the great and good results that were now being produced in their lives; there was "fruit unto holiness, and the end everlasting [eternal] life." They were now free to do the will of God in fellowship with God, and the path they were now treading would end in glory in a coming day. (As in chapter 5:21, Paul views "eternal life" here as being something we reach at the end of the path of faith, when we get to heaven in a glorified state. Of course, we have it now as well, which the Apostle John calls, "life eternal" – John 3:16, 36, etc., see J. N. Darby Trans.)

Verse 22 is sort of a summary of the truth presented in chapter 6. It says:

• We are made "free from sin."

• We have become "servants to God."

• We have our "fruit unto holiness."

• The "end is eternal life."

Vs. 23—The conclusion of the whole matter is this: "For the wages of sin is death; but the act of favour of God, eternal life in Christ Jesus our Lord." As mentioned, one course leads to "death," and the other course leads to "life." "The wages of sin" mentioned here is often taken to be sins (evil deeds) that men commit. Evangelists will use this verse to tell sinners, that as a consequence of their sins, they will die and go to hell. But we must keep in mind that this section of the epistle is not dealing with sins, but rather with sin, the evil sin-nature in the believer. Paul has already shown in chapter 5 that death in the human race is not the result of personal sins, but the result of being descended from a fallen head. Death may claim a child that is only one day old. It is clear that death has not claimed the child because the child is guilty of sinning, but because he has a sin-nature and the effects of its working in his body has caused the death. Moreover, believers on the Lord Jesus Christ, whose sins are forgiven, still die. If their sins caused their death, we might mistakenly conclude that God had not forgiven them after all! Concerning this verse, J. N. Darby said that it is "not an appeal to sinners as sometimes used, but to those already set free" (Synopsis of the Books of the Bible on Romans 6:23).

The Law and Christ

Chap. 7:1-6—Paul, having presented the truth of deliverance, in chapter 6, it could be asked: "Does this deliverance apply to the Law of Moses?" This would be of special concern to believers from among the Jews; the Gentiles, as we know, were never in that legal relationship with God. The answer is yes; Jewish believers are no longer under the Law. In taking this up, Paul addresses himself especially to his Jewish brethren. This is indicated by his statement: "I speak to them that know the Law."

There is one obvious difference between deliverance from sin (chap. 6) and deliverance from the Law (chap. 7). Sin is something bad that has come into the world through man's failure, whereas the Law is "holy, and just, and good" (vs. 12) and was given by God Himself. It is easy to see why we need to be delivered from sin, but we might wonder why anyone would need to be delivered from something that is good. The answer is that the Law is good indeed—good for the purpose for which it was designed—which is to show men what they have done and what they are. However, the Law cannot produce holy living. J. N. Darby has pointed out that there are three things that the Law cannot do (Collected Writings, vol. 31, p. 155); these are:

• It does not give life.

• It does not give strength to perform its demands.

• It does not give us an object for our hearts.

Hence, it is a great misunderstanding to think that the Law was given to help a person walk in holiness. It is not—and never was—God's intention to produce holiness in men through it.

The mistaken idea of thinking that Gentile believers should be put under the Law was settled authoritatively by the apostles and elders at Jerusalem. This is recorded in Acts 15. But the question remained, "Are believers on the Lord Jesus, who are from among the Jews, still under the Law?" Paul answers that question here.

The Two Husbands

Chapter 7

In this passage, Paul explains why the Law has no connection with Christians—whether they be Jewish Christians or Gentile Christians. In chapter 7:1-3, he states the principle, giving a hypothetical illustration of the improbability of a woman being married to two husbands at the same time. Then, in chapter 7:4-6, he shows that since Christians are dead with Christ, the bond that once held them (Jewish believers) to the obligations of the Law has been broken.

Chap. 7:1-3—Paul views the Law as being in the position of a husband and the Jews (before they were saved) in the position of a wife. The woman in that situation would be under certain obligations to her husband. Paul states, "The woman which hath a husband is bound by the law to her husband so long as he liveth." F. B. Hole said, "Every Jew found the old husband—the Law—very stern and unbending, a wife-beater in fact, though they had to admit that they richly deserved all they got." (Paul’s Epistles, vol. 1, p. 26) Under the Law they were burdened and were "heavy laden" in their efforts to do all that it commanded, and also in performing the adjuncts which the rabbis added to it (Matt. 11:28; 23:2-4).

Then, Paul says, "But if the husband be dead, she is loosed from the law of her husband." In this statement, Paul is not teaching that the Law has died—even though he refers to the husband dying. The great point that he is establishing here is that death ends the rule of law; the bond involved in that legal relationship is broken when death comes in.

Chap. 7:4—Mr. H. Smith points out that in the illustration the husband dies, but in the application of the principle, it is the wife who dies. Paul has made it clear in verse 1 That those in that legal relationship, who are now identified with Christ, have come to an end in death. He said, "The Law hath dominion over a man as long as he liveth." He didn't say that the Law has dominion over a man as long as it lives, but "as long as he (the man under it) liveth."

Applying the principle of Christ's federal headship to Jewish believers in their legal relationship with God, Paul shows that since Christ has died, they have a right to consider themselves dead also. He says, "Wherefore, my brethren, ye also are become dead to the Law by the body of Christ"(vs. 4). Thus, believers on the Lord Jesus Christ are not only dead to sin (chap. 6); they are also dead to the Law (chap. 7). The Law has no more dominion over those who were in that relationship who believe because they are viewed as dead and gone—and the Law has no dominion over a dead man. J. N. Darby said, "He dies to that in which he was held. The Law could only assert its claim on the man as a living child of Adam. The 'Law has power over a man as long as he lives;' but I am dead to the Law by the body of Christ; the bond to the Law has absolutely, wholly, and necessarily ceased, for the person is dead; and the Law has power over him only as long as he lived" (Collected Writings, vol. 10, p. 10).

"The body of Christ," of which Paul speaks of here, is not the mystical body of Christ in which we are members (1 Cor. 12:12-13), but Christ's personal (physical) body which He had in becoming a Man (Heb. 10:5; Colossians 1:22). It was through His body in which He died that He brought believers into death through their identification with Him.

The KJV says, "Married to another...." This is mentioned three times in this passage, referring to Christ, but the word "married" is not really in the Greek text. It should read, "Belong to another" (W. Kelly Trans.). This is because our relationship to Christ presently is that of one espoused to a husband; we are waiting for the marriage that will take place in the future (Rev. 19:7-10). (It's true that, in Ephesians 5, the Church is seen in union with Christ already, but that epistle presents the truth from the perspective of the eternal purpose of God—as something complete and outside of time altogether.)

Paul concludes his thought by saying, "That we should bring forth fruit unto God" (vs. 4). The "fruit" he is referring to here is practical righteousness manifested in holy living. This is God's objective in delivering the believer from sin and the Law. However, true fruit-bearing can only be produced by living in the conscious enjoyment of eternal life with "Him who is raised from the dead." When we abide with Christ in that new sphere of life, the Spirit of God is free to work in us to keep the flesh in check and to effect fruit in our lives in the way of practical righteousness. Paul will expand on this in chapter 8.

Chap. 7:5—Paul reminds the Jewish believers that when they were "in the flesh" under the Law, their efforts in law-keeping were a failure; it did not produce holiness in their lives. In fact, instead of the Law controlling the flesh, it did the opposite—it excited the flesh! "For while we were in the flesh, the sinful passions, which were aroused by the Law, were at work in the members of our body to bear fruit unto death" (NASB). As soon as the flesh is told not to do a thing, it becomes the very thing it wants to do. J. N. Darby said, "Were I to say to a lover of money, 'You must not desire that gold,' it would only awaken the desire" (Collected Writings, vol. 26, p. 158). Those who apply legal principles to curb the flesh will find that the flesh will lift up its ugly head in a more forceful way than ever! Believers from among the Jews ought to know this better than anyone, having been under the Law formally.

We know this from experience as well, even if we haven't formally been under the Law. If we put some restriction on the flesh, the flesh immediately rebels against it. This is because “the carnal mind (of the flesh) is enmity against God: for it is not subject to the Law of God, neither indeed can be” (chap. 8:7). Hence, putting ourselves under legal restraints in an effort to perfect holiness is counter-productive, because law-keeping only produces moral "death" in those who put themselves under its demands. Legalists evidently don’t know this and continue to put their converts under the Law. The sooner we learn this, the better; then we will stop looking for success through law-keeping.

Paul uses a phrase here ("in the flesh") which is unique to his doctrine. There are other such phrases:

• "In Adam" is our old position before God (1 Cor. 15:22).

• "In Christ" is our new position before God (Rom. 3:24).

• "In the flesh" is our old state or condition (Rom. 7:5).

• "In the Spirit" is our new state or condition (Rom. 8:9).

It should be noted that even though we are not in the flesh, the flesh is still in us. It will not be removed until we are with the Lord.

Chap. 7:6—Paul summarizes the foregoing, saying, "We are delivered from the Law, being dead to that wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter." In this, he restates the great principle underlying these chapters. It is simply that we cannot be alive in that which we have died—whether it is in connection with sin or the Law. The Law has not been set aside, made void, or gone; it is the believer who is gone. He is dead by virtue of his identification with Christ’s death. The Jewish believer, therefore, is no longer under the Law.

Thus, God's way of practical sanctification is not through Law-keeping. Law-keeping for holiness is a carnal principle that assumes that there is strength in man to produce good. It is not God’s way of practical sanctification. The legalist argues that the believer can keep the Law because he has a new nature and the indwelling Holy Spirit, which enable him to do so. It’s true that the new nature (which gives us right desires) and the Holy Spirit (which gives the power) enable the believer to walk in holiness, but the believer does not do it because of legal demands, but because Christ is his Object. When occupied with Christ, the believer, in practise, far exceeds the moral demands of the Law. In Galatians 5:22-23, Paul lists a number of things that are “the fruit of the Spirit” in the believer—“love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance [self-control].” He then adds, “Against such there is no law.” That is, there is no law anywhere that can be placed upon the believer that will produce these things! In God’s system of grace, the believer moves on a far higher principle than legal obedience in the Law of Moses.

An Illustration of the Power of Love

The following illustration gives the sense of this new principle of Christian living. A man of considerable means hires a maid to clean his house while he is at his workplace. Her responsibilities are laid out in a detailed list of ten things, which he posts on the wall. Under this contractual agreement, she is required to do those things to the best of her ability, for which she is paid accordingly. Bye and bye, the man takes an interest in the girl and they fall in love and get married. Upon returning from their honeymoon, he promptly tears down the list on the wall, for their relationship is now no longer on the lines of a contract. But when he goes off to work and returns, he finds that she has done those very things on the list, even though she is not under that agreement! In fact, she did things for him that were not even on the list! And, all was done with more enthusiasm and joy than ever before! What had happened? The power of grace and love was lavished upon the girl by the man who had won her heart, and it made her want to please him—and she found it a joy to do so.

Thus, by grace reigning through righteousness in the heart of the believer, we have God's way of sanctification, effected by the power of the Holy Spirit. On this principle, we are able to “serve in newness of spirit, and not in the oldness of letter.”

A Brief Review of the Doctrine of Deliverance In Romans 5:12–7:6

In considering the many details that Paul has covered in this part of the epistle, it is quite possible to have lost the thread of his teaching on deliverance; hence, a brief review is in order.

In chapter 5:12-21, Paul has taught us how we got the sin-nature, from which we so desperately need deliverance—it was through Adam's fall. He has also taught us that, as believers on the Lord Jesus Christ, we are no longer under Adam's headship and thus no longer in that old race, as far as our position before God is concerned. He has explained that we are now "constituted righteous" and are part of a new race of men under Christ's headship, where grace reigns through righteousness unto eternal life.

In Romans 6:1-10, he explains how this transfer from Adam’s headship to Christ’s has come to pass for the believer. Acting as our federal Head, Christ, in dying, severed Himself from the whole system of sin under Adam, and in doing so, He has severed us from it too. Through our identification with Christ's death, God sees us as "dead," and thus disconnected from Adam's race and the principle of sin that dominates it (vs. 7). Paul pointed to our baptism as signifying this great fact. He also pointed to the cross as being the place where God has judged that whole sinful order of things in the crucifying of the “old man.” Furthermore, being “raised from the dead,” Christ has entered a new sphere of life where “He lives unto God,” and this sphere is now open to all who are in His new race, wherein they can “live with Him” in freedom from sin (vss. 8-10). Then, in verses 11-12, Paul exhorts the believer to “reckon” (“think it to be so”) with God that these things which are true of Christ are also true of us. Thus, on account of our identification with Christ's death, we are entitled to consider ourselves "dead indeed unto sin" but “alive to God” in that new sphere in which Christ lives unto God.

Then, in chapter 6:13-14, having our occupation with Christ and His interests where He lives unto God in resurrection, we are exhorted to yield ourselves to Him and begin practising righteousness, one act at a time. And, by the repetition of good habits, we become servants of righteousness. Thus, on the principle of displacement, the flesh is not given an opportunity to act in our lives.

In chapter 6:15-23, Paul warns that if we choose to live our lives in the sphere of the flesh, the flesh will gain control over us, and we will come under its bondage. It is, therefore, imperative that we live practically in the right sphere of life wherein is a new range of objects (“the things of the Spirit” – chap. 8:5) to occupy our hearts. He also shows that walking in holiness is a progressive thing: the more we practise righteousness as a habit, the more holy we become.

Lastly, in chapter 7:1-6, the principle of the believer's identification with Christ's death is applied to those under the Law. Since they are dead with Christ, and the Law has no dominion over a dead man, the believer is delivered from the bondage of the Law.

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A Parenthesis: Romans 7:7-25

Chapter 7:7-25

The Experimental Process Through Which a Soul Passes in Learning to Apply the Principles of Deliverance

At this point in the text a lengthy parenthesis is inserted to show us that getting deliverance from the power and workings of the sin-nature is not obtained by our own strength. This is an important lesson to learn, and in most cases, it is learned slowly. This slowness stems from not understanding that we have not only done bad things, but that we ourselves are thoroughly bad. We must learn that there is nothing in us, naturally speaking, that can empower us to holy living, and therefore, it is pointless to look within for deliverance from sin. The problem is that we are slow to give up on ourselves as being powerless. We think that there is still something good in us—even if it is but a little—and consequently, we try to help the process. But it is a formula for failure. Therefore, it is necessary for us to have some practical experience as to the true badness of our flesh, and thus turn away from ourselves to Christ for practical deliverance. In this parenthesis, Paul illustrates the experimental process through which a person passes in learning to give up on himself, and to apply God's principles of deliverance (as given in chapter 6)—which lead to deliverance and practical sanctification.

The Purpose of The Law

Paul has just taught us that believers on the Lord Jesus Christ are not under the Law because they are dead with Christ (chap. 7:1-6). Many Christians accept this truth intellectually, but believe that even though they are not under the Law formally, it is a good rule of life to follow for holy living. With good intentions, they may attempt to live by the Ten Commandments, or by some other self-imposed set of rules. This is well meaning, but it is not God's way of practical sanctification.

The person who reasons on this line has not learned what Paul has taught us in chapter 7:5—namely that all such efforts are counter-productive and only excite the flesh. Since we not only need to learn this truth doctrinally, but also practically, Paul demonstrates this process in this parenthesis in verse 7-25.

This whole parenthetical passage is written in the first person singular to emphasize the fact that each believer must learn for himself that deliverance from the power of sin is not found in self-effort. Verse 14a is an exception because it is speaking of what is normal Christian knowledge—"We know that the Law is spiritual." As a rule, in the epistle, when Paul speaks of what is common to Christians—either in our standing and state, or our knowledge—he will say, "We have" (chap. 5:1, 2, 11, etc.) or "we know" (chap. 7:14; 8:22). Apart from this one exception, the Apostle uses "I" throughout this passage in portraying the personal experiences of a man, though a child of God, that are not normal Christian experiences.

Who is the Person in the Struggle Described in Romans 7?

Many think that Paul was referring to his own personal experience, because he speaks in the first person. But this could not be so because he says, "I was alive without the Law once..." (vs. 9). Paul was never in that position before he was saved; he was brought up as a strict Pharisee who lived from birth under the Law (Acts 23:6; 26:5; Phil. 3:5). If it is not Paul himself, who then is he referring to? Is it an unbeliever? No, it couldn't be an unbeliever because he says, "I delight in the Law of God after the inward man" (vs. 22). Such a desire could only be that of a person with a new nature—that is, someone who has been born again. Is he then speaking of a Christian? Not exactly. While this person is born of God, and therefore, is a child of God, the state in which he is in is certainly not that of a Christian. He says, "I am carnal, sold under sin" (vs. 14). To be in bondage to sin, as this person is, could hardly be a Christian state. A Christian is one who is resting on the finished work of Christ in connection with his sins, and he knows that they are gone. He is thus indwelt with the Holy Spirit, and as a result, he has peace with God and deliverance from sin. This parenthesis does not describe a person in that happy condition.

Quickened But Not Yet Saved

What kind of a person is Paul describing then? It is a quickened soul (a child of God) who does not yet have peace or deliverance, because he is not sealed with the Spirit. The work of God has begun in his soul, but that work is not complete. Hence, the person is quickened, but is not yet saved. As already mentioned, "saved," in the Pauline meaning of the word, when applied to our eternal salvation from the penalty of our sins, has to do with a believer being at rest in his soul through trusting in the finished work of Christ and being sealed with the Holy Spirit (Eph. 1:13). This hypothetical person, described in Romans chapter 7, is not there yet. Strange as it may sound, he is neither saved nor lost! This may come as a bit of a shock to evangelical Christians who teach and preach that all men are either saved or lost, and there is nothing in between. However, this is what Scripture teaches.

Concerning this man in Romans 7, C. H. Brown said, "He is half saved!" He is safe so far as his eternal destiny is concerned (because he has divine life), but he is not saved—in the Pauline sense of the word. Cornelius is a real life example of a person in this in-between state. Before Peter met him, he was not lost. He was evidently born of God, being a God-fearing man, a devout man, and a man whose prayers were respected before God (Acts 10:2-4); he was a man of whom the Lord said to Peter that He had cleansed (Acts 10:15, 28). But he was not saved! This is clear from the fact that Peter was to tell him "words" whereby he and all his house could be "saved" (Acts 11:14).

In this state described in Romans 7, the person struggles to keep the requirements of the Law (or some self-imposed set of rules), but fails because his old nature gets the better of him. His problem is that he is seeking deliverance through his own efforts, and this, he has to learn by experience, is not possible.

"Born Again" and "Saved" Are Not Synonymous Terms

Scripture distinguishes "born again" (quickened) from "saved." Born again has to do with the impartation of divine life to a person (John 3:3-5; James 1:18; 1 Peter 1:23); it is the beginning of God's work in a soul; whereas, salvation is the completion of that work, and is confirmed as such by the believer being sealed with the Spirit (Eph. 1:13). Deliverance from the power of sin, as we will see, is connected with a soul being saved in the full Christian sense of the word.

J. N. Darby said, "An inward quickening is never treated in Scripture as salvation; the idea of regeneration has been lost. Cornelius was quickened beyond a doubt, but was told to send to Peter to hear words whereby he might be saved....I cannot say that a man is saved unless his conscience is purged. The Church has lost the thought of being saved. People think it is enough to be born anew. Regeneration is confounded with having life....A desire after holiness would be one evidence of a quickened soul. I do not say he is saved; Scripture does not say so" (Collected Writings, vol. 28, p. 368).

W. Kelly said, "Indeed I think a great vice at the present moment is making salvation too cheap and too common a word. You will find many evangelicals constantly saying when a man is converted that he is saved: whereas it is probably quite premature to say so. If truly converted, he will be saved, but it is unwarrantable to say that every converted person is saved, because he may still be under doubts and fears. 'Saved' brings one out from all sense of condemnation—brings one to God consciously free in Christ, not merely before God with earnestness of desire after godliness. A soul is not converted unless brought to God in conscience; but then one might be more miserable and all but despairing in this state. Does Scripture allow us to call such a one 'saved?' Certainly not. He who is 'saved' is one who being justified by faith has peace with God....Hence, it is a mistake to regard as saved any person who has not been brought into happy relationship with God through our Lord Jesus Christ" (Lectures Introductory to the Study of the Minor Prophets, pp. 375-379).

The person whom Paul hypothetically describes in this passage in Romans 7 is in the state which Mr. Darby and Mr. Kelly speak. He is, as to his experience, between being born again and being saved. Note: there is no mention here of him trusting in the finished work of Christ or of having the indwelling seal of the Spirit. In fact, you cannot read this passage without being struck with the marked absence of these two things. Yet there is unmistakable evidence that he is born of God—e.g. verse 22.

Four Discoveries

As mentioned, in this passage Paul describes the process through which a quickened soul passes in getting deliverance. It is really a series of four discoveries that a person makes in getting saved—though he may not be completely conscious of it. (We say this because those saved in childhood usually do not experience this struggle to any significant degree, before trusting in the work of Christ, and often go through a similar form of it sometime after they are saved, which Galatians 5:16-17 describes. It is similar but not exactly the same. Galatians 5 describes a person with the Holy Spirit, whereas in Romans 7 the person does not have the Spirit.)

These discoveries are depicted in the latter half of chapter 7 as follows:

1) He Discovers the Presence and Activity of the Sin-Nature in His Soul

(Chap. 7:7-13)—In the previous section of the epistle, which has had to do with sins, Paul explained that the Law enlightens the consciences of men and shows them that they have sinned (Rom. 3:19-20). It bears witness to the fact that all have sinned and have come short of the glory of God (chap. 3:23; 1 Tim. 1:8-10; James 2:9-10). Now in this section of the epistle, which has been dealing with the subject of sin (the evil nature in man), Paul shows that the Law will also cause a quickened soul to detect the presence of the sin-nature in himself, and thus make him conscious of what he is before God in his sinful state.

Chap. 7:7-8—As mentioned, the first work of God in our souls is the impartation of divine life through new birth (quickening), whereby we become conscious of God in a new way. As a result of having divine life, there will be a genuine seeking after God and after holiness. If a person has had an upbringing in which he has been exposed to the Law—as Paul assumes here—he will earnestly try to meet the demands of the Law. Having limited light, he will assume that law-keeping is the way to obtain holiness, not knowing that it is not God's way of practical sanctification.

Since law-keeping is not God's way of holiness, we might conclude that the Law is useless, even sinful. Paul anticipates this mistaken assumption and says, "What shall we say then? Is the Law sin? God forbid [Far be the thought]. Nay, I had not known sin (the evil nature), but by the Law: for I had not known lust, except the Law said, Thou shalt not covet. But sin, taking occasion [getting a point of attack] by the commandment, wrought in me all manner of concupiscence [lust]." This shows that the Law certainly has a use. The tenth commandment which Paul quotes here, stands apart from the other nine in that it does not address an evil action, but rather a lust in the heart. We are convicted by this commandment, without having done any specific act of sin, and thus we are made to realize that we have a nature that is corrupt. While the Law surely addresses acts of sin (evil deeds), we hardly need it to tell us that we have done wrong because we have a conscience. But the conscience will not reveal to us our inward state of sin. The Law, on the other hand, causes the awakened soul to discover the presence of his evil nature.

J. N. Darby remarked, "The law has its use, namely, in bringing out the consciousness of what we are—of our state. Was it the fault of the law, this dominion of sin, while we were under it? Nay, it was the fault of sin, and the lust which the law condemned. 'But that,' says the apostle, 'I had not known, unless the law said, Thou shalt not lust.' If he had murdered, he would have known the fact; his natural conscience would have taken cognisance of it. But we are not treating of sins now (as before observed), but of sin. I had not known that, unless the law had dealt with its first movements as evil. Many have committed no crimes—have neither murdered, stolen, nor committed adultery; but who has never lusted? The object here is to detect the evil nature by its first motion—lust. Not, indeed, what we have done, but what we are" (Collected Writings, vol. 26, pp. 158-159). Thus, if we allow the tenth commandment of the Law to search us, it will show us what we are before God as to our nature.

Paul says, "For without the Law sin [was] dead" (vs. 8b). That is, before the Law has its action on a person’s soul, he is unconscious as to the presence and activity of his sin-nature. In that state he is not aware of the workings of sin within because his conscience has not been crossed by the authoritative voice of God's holy demands. The person lives according to the irresistible energy of sin and is carried along unconsciously by its force. In that state, it is not possible for him to be sensible to the presence of the sin-nature, because he is “absolutely identified” with it.

Chap. 7:9-10—He says (hypothetically), "For I was alive without the Law once." That is, in the state of being "sin dead," he was alive to life here on earth under the dictates of sin, but quite unconscious of its power and bondage. But when God began to work in his quickened soul, everything changed. He says, "But when the commandment came, sin revived, and I died." When the authoritative voice of God in the Law came home to his quickened soul, it stirred sin into action—"sin revived." The Law drew a line and forbade him to step over it. It said, "Thou shalt not covet." Sin promptly responded by stepping over it, and he lusted in his heart after the very thing the Law forbade. And, as a consequence of breaking the Law, the Law condemned him to death as a transgressor, and thus he says, "and I died." He concluded, "The commandment, which was ordained to life, I found to be unto death." That is, the Law sets life before us, saying, "This do, and thou shalt live" (Luke 10:28), but since he did not keep its demands, it condemned him to death.

M. C. G. said, "Like a bather dreamily drifting with the current. The force of the current, while thus floating down with it, he is not sensible of, since he is temporarily and absolutely identified with it. Every movement of that current is his movement; to him its living energy is but a dead and unknown quantity. But while thus listlessly enjoying the passing moments, a voice from the bank reaches him with earnest authoritative warning as to the falls that lie hidden from view, towards which the treacherous current is surely carrying him. And now what? Put again into terms of Scripture, 'When the commandment came, sin revived, and I died.' The warning being heeded, listlessness is banished in a moment. The swimmer, alarmed by his suddenly discovered danger, endeavours by straining every muscle to make headway against the tide that once carried him perfectly undisturbed on its bosom; its living energy he has now become perfectly conscious of; it lives in irresistible power to him now, and with it the sentence of death, for self-effort is proved to be all unavailing, 'I died'" (The Christian Friend, vol. 23, p. 157).

Chap. 7:11-13—Paul says (hypothetically) that sin had totally "deceived" him by making him insensible to his deplorable condition. It also, by the 10th commandment, "slew [killed]" him. The question is: "Who is to blame for this death?" We might think that if the Law provokes lust in the soul and causes death, then surely it must be an evil thing. Far from being evil, Paul says that the Law is "holy, and just, and good." Thus, the Law is not at fault in this death. He then asks, "Was then that which is good made death unto me?" That is, was it the Law that died? He answers, "God forbid [Far be the thought]." The Law had not died; it was he who died! The Law (particularly the 10th commandment) only makes sin to "appear" as it truly is; it brings to light the true character of the sin-nature as being "exceeding sinful."

Thus, the Law will not only cause a man to discover that he has sinned, but if understood properly, it will also show him that his state is exceeding sinful too. J. N. Darby said, "The law applies to man in the flesh; but we have died, we are not in the flesh: when we were, it applied. It applied to flesh provoked sin, and condemned the sinner. But he died under it, when he was under it—died under it in Christ." (Collected Writings, vol. 10, p. 10) This shows that the Law serves a purpose; in condemning lust in the human heart, it manifests the fact that all men have a sin-nature—for who has not lusted? And, in a person's failure to keep the Law, it condemns him to death. But having worked death in him, the Law then has no more application to him, for it has nothing to say to a dead man. Thus, he is free from it! (Chap. 6:7) This knowledge is important in the process of gaining deliverance, for it will not be through the Law. It detects lust, but it cannot deliver a person from it.

2) He Discovers That He Has No Power in Himself to Control His Sin-Nature

(Chap. 7:14-19)—Having discovered the presence and activity of the sin-nature in our souls, we are often slow to accept the true character of the flesh—that it is incorrigibly bad. Since this is the case, we have to learn this sad fact by experience—and it can be bitter and awfully humbling.

Being a quickened soul, the person seeking deliverance will have a genuine desire to please God, and he will respond with an honest effort of trying to control the activity of his sin-nature. Having at this stage of his experience limited light as to the principles involved in God's way of deliverance, he will think that it is his duty to fight the flesh to keep it down. Thus, a struggle begins in earnest. But invariably, in fighting it, he discovers—as Philip Melancthon (Martin Luther's closest friend) found—that, as he said, "Old Adam is too strong for young Philip!" While Melancthon's use of "Adam"—substituting it for the flesh—is not doctrinally accurate, we well understand what he meant.

The actual picture portrayed in these verses is that of a person (as to his conscience) being under the Law, and struggling in the flesh to keep the Law's demands—but continually failing. Instead of finding deliverance by fighting the flesh, the more he struggles, the more it brings him into captivity. He finds no deliverance on that line. In his failure to meet the demands of the Law, he rightly justifies the Law, stating that it is "spiritual" (vs. 14); the problem, he rightly concludes, is with himself—he is "carnal" and "sold (as a slave) under sin (his master)."

Vss. 15-18—Paul describes the struggle: "For that which I do I allow not: for what I would, that do I not; but what I hate, that I do. If then I do that which I would not, I consent unto the Law that it is good....for to will is present with me; but how to perform that which is good I find not." (Before proceeding, let us keep in mind that this is not a struggle to be forgiven, justified, and saved from the penalty of one's sins. Rather, it is a struggle for deliverance from the activity of his sin-nature within. Hence, he is not looking for deliverance from sin’s eternal penalty, but from sin’s present power.) There are good things that he wants to do, but he ends up not doing them. And, there are bad things that he doesn't want to do; those he ends up doing! Through repeated failures, he becomes frustrated and extremely unhappy with himself because he keeps doing the things that he hates, and he cannot find the power to stop!

F. B. Hole said, "Let us recall what we learned in chapter 6, for there we were shown the way. Realizing by faith that we are identified with Christ in His death we understand that we are to reckon ourselves dead to sin and alive to God, and consequently, we are to yield ourselves and our members to God for His will and pleasure. Our souls fully assent to this as right and proper, and we say to ourselves, with considerable enthusiasm perhaps, 'Exactly! That is what I'm going to do.' We essay to do it, and lo! we receive a very disagreeable shock. Our intentions are of the best, but we somehow are without power to put these things in to practice. We see the good and approve of it in our minds, yet we fail to do it. We recognize the evil of which we disapprove, and yet we are ensnared by it. It is a very distressing and humiliating state of affairs." (Paul's Epistles, vol. 1, p. 28)

We see from this that desiring to do the good things enjoined in the Law is not enough to give a person power to do them. His desire is right, but he lacks the power. His problem is that he is trying in his own strength to keep the Law and to do what is right and good. This is seen in the repeated use of the first-person pronouns—I, me, my, myself—which occur over 40 times in this parenthesis! Someone said, "He has had an overdose of vitamin I." His mistake is that he is expecting something from himself that will effect this deliverance—or at least help in it. Essentially, he is trying to do it in the flesh, but doesn't realize that well-meaning flesh is still the flesh. He is trying to accomplish something that God has declared to be an utter impossibility—namely, to make the flesh "subject to the Law of God" (chap. 8:7). It shows us that a person might be quite clear in his understanding that deliverance from the penalty of one's sins cannot be secured by his own efforts, but somehow think that deliverance from the power of indwelling sin is something that he can effect through his own effort. The truth is that all aspects of God's salvation—past, present, and future—are by His grace, and by that alone.

As mentioned, the problem is that the person portrayed here is looking in the wrong place for the power for deliverance. He needs to learn that the remedy is not in himself, but in Another. Sad to say, this mistake lies at the bottom of much of today's Christian psychology and counseling. It focuses on the person and his or her problem, which doesn't solve the problem, and in some cases, exacerbates it. There will be no victory through introspection. What the person needs is to get his eyes off himself. However, he will not give up on himself, and cease to look there for the solution, until he understands his true badness. He needs to understand that not only has he done bad things (sins), but that he himself (sin) is thoroughly bad. This is an important lesson to learn, and often painful. J. N. Darby said, "This lesson of no strength is a great deal more humbling to learn than that of the fact that certain sins have been done in some past time of my life." H. Smith said, "The fact that we have no strength is perhaps, the hardest and most humiliating truth to learn." But learn it, we must.

We might ask, "How does a person learn his utter badness?" The answer is, "By trying to live a good and holy life." This is actually the reason why God allows a person seeking deliverance to go through this struggle. In the process, the person is allowed to try everything humanly possible (in his own strength) to get victory over the flesh. In doing so, he will find that there is nothing in him that can do it, and only then will he begin to look elsewhere for help. The more earnestly he tries in the flesh to do what is right and good, the better the lesson will be learnt—for then, the sooner he will find out the truth about himself, and give up looking within. In connection with this, J. N. Darby said, "Study these four words well: 'the flesh profiteth nothing'" (John 6:63). When we have learnt this to some degree, we will say with conviction, "For I know that in me (that is, in my flesh), dwelleth no good thing" (vs. 18), and cease to look internally for the solution. Note: he does not say, "I do no good thing," but "in me...is no good thing." This, again, shows that this is not a question of what we have done (sins), but what we are (sin). Knowing this great fact about ourselves is an important place to get to in our souls, because there can be no real progress in holiness until we've learned it. This knowledge in itself is not what brings deliverance, but it is necessary in the process.

This truth—that there is no good in man in the flesh—is something that sets Christianity apart from all other religions in the world. The religions of the world teach that there is some good in every man. They think that even though man does bad things, he is inherently good. “The gospel of God” (chap. 1:1), on the other hand, announces that man in the flesh is so incurably bad that God does not attempt to repair or rehabilitate man’s fallen nature. Instead, He starts anew by imparting a new life and nature through new birth, and then works with it in believers to bring them into blessing. As a matter of fact, both natures (the old and the new) cannot be improved! The old nature is so bad that it can’t be improved; therefore, God condemns it (Chap. 8:3), and the new nature which is the very life of Christ, is so good and perfect that it also can’t be improved! The false religions of the world operate on the mistaken premise that man is inherently good and teach that religion and religious practice is what man in the flesh needs—and it (they think) will bring out the good in man, and the world will be a better place as a result. However, the Bible teaches that it's not religion that fallen man needs; it's a new life with a new nature!

Thus, the man portrayed here learns that not only is there no good thing in him—that he is completely sinful—but also that he has no strength to control the flesh—that he is completely helpless. The whole problem with the man described in this parenthesis is that he is looking for something good in that which God has condemned as being no good (chap. 8:3). While he may have mentally assented to the truth that "there is none that doeth good, no, not one" (chap. 3:12; Eccl. 7:20), he evidently hasn't learned that "in me, (that is, in my flesh), dwelleth no good thing" (vs. 18). This shows that acknowledging certain truths (and even articulating them) is not necessarily the same as knowing them. The word "know" in this verse is "oida" in the Greek, which denotes an inward conscious knowledge, rather than a mere superficial knowledge. Hence, there is a difference between intellectually understanding this truth about ourselves, and knowing it from having a practical realization of it. A case in point is illustrated in a group of students in a Bible school who were studying the fall of man. When the teacher came in, they said to him, "We have found the original sin in the Bible!" He replied, "But have you found it in your hearts?" This is the lesson that is being learned by the man in this chapter.

3) He Discovers That He Has Two Natures

(Chap. 7:20-23)—In the process of the struggle, he makes another discovery—that he has two conflicting natures. He says, "Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the Law of God after the inward man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members." Thus, he identifies two opposing principles at work in his soul, and he is able to clearly distinguish them: there is the “I” that delights to do good, and the “I” that does evil. People call this a split personality, but the Bible indicates that it's because those born of God have two natures. This makes them the most unique of all God's creatures. Angels, fallen men, and all the animals in the lower creation have only one nature, but Christians have two! One of his natures is lower than that of a beast, and the other is higher than that of an angel!

Resulting from this discovery, the man then sees himself as separate and apart from that evil principle in him. He says, "It is no more I that do it, but sin that dwelleth in me." It is not that he is refusing to take responsibility for the sinfulness of his fallen nature and excusing himself; he is simply identifying the evil principle that dwells in him as being a distinct thing. (Of course, if and when the old nature acts, we must take ownership of the sins that we do and confess them as our sins – 1 John 1:9). In doing this, the man in this struggle comes to a point where he no longer calls the old nature "I." Instead, he calls it, "sin that dwelleth in me" (vs. 20), "evil is present with me" (vs. 21), "another law in my members" (vs. 23), and "the flesh" (vs. 25). While saying these things, he continues to call the new nature "I." This indicates a progress in his understanding which corresponds with what Paul has taught in chapter 6 in connection with our identification with the death of Christ, our federal Head. Namely, that we have a right to no longer reason from the position of our old Adam standing and our old fleshly nature, but from our new standing in Christ and our new nature

4) He Discovers That There Is a Divine Person Outside Himself Who Can Deliver Him

(Chap. 7:24-25)—Seeing the flesh as a separate entity apart from himself, but still being saddled with it, we have a picture in this man of the new life and nature abhorring the old, and longing to get away from it. He speaks of the old nature and its corruption as though he had a decomposing human body strapped to his back. The new life is anything but happy in this state. This leads him to cry out, "O wretched man that I am!"

Having learned that there can be no help from within, he looks away from himself to someone to deliver him from this condition. He says, "Who shall deliver me from the body of this death?" It is not simply that he looks for deliverance, but for a deliverer. This is important, for if we simply look for deliverance, we might be inclined to try some self-help program, or look for some “key” thought that we think will give us instant victory over the flesh. Many honest believers have been confused about this, and have gone about seeking deliverance from the flesh through asceticism, legalism, etc. But let us note that the question is not, "How shall I be delivered?" but "Who shall deliver me?"

When all self-hope and self-effort to live a godly life is shattered, and he looks to “Jesus Christ our Lord” in faith, he finds deliverance. Consequently, he exults in thanksgiving to God; "I thank God through Jesus Christ our Lord." This then shows us that deliverance does not come from our prayers, or through our knowledge of Scripture, or by trying to turn away from evil thoughts, scolding ourselves, etc., but in simply looking away from ourselves to Christ, and being filled with Him and His interests. As regards victory over this inward enemy (the flesh), we need to understand that all that needs to be done has already been done by the Lord Jesus Christ.

Vs. 25—Having experienced deliverance through looking to Christ, he says, "So then with the mind I myself serve the Law of God; but with the flesh the law of sin." This last statement in the parenthesis is mentioned to show that the soul that gets deliverance still has two natures, and will have these two conflicting principles in him until the Lord comes, or until he dies. Some Christians (the Salvation Army Holiness Movement, Methodism, etc.) mistakenly think that upon getting deliverance, the sin-nature gets "burned out" of the believer. However, it is a mistake to think that the flesh is removed from us when we get deliverance from sin. This aspect of deliverance is not from the presence of sin, but from the power of sin. Note again: he uses “I” when speaking of the new nature, but refuses to use it in referring to the old nature. He calls his old nature "the flesh," but will not own it as “I.”

The old sin-nature may still beckon to us, but we have power not to yield to it. We can be deaf to its commands, blind to its enticements, and insensible to its power. An allegory has been used to illustrate this: a sailing crew with their captain are at sea, and for some reason the captain loses his mind and goes berserk. The crew cannot have him as their captain in that state, for he is liable to take the ship off course and drown them all. Hence, they remove him from his post and lock him up in his cabin, and appoint another captain. In his crazed state, through the window of his cabin the old captain still calls out orders to his crew, but they don't listen because they don't regard him as their captain any longer, and do not yield themselves to his bidding. They have yielded themselves once-and-for-all to the new captain.

When Does a Person Go Through This Experience In His History With God?

J. N. Darby said, "Some Christians would oblige souls to have the experience of chapter 7, in order for the salvation of chapter 5 to be true. It may come before. When it does, and acceptance in Christ is seen in simplicity, all the subsequent Christian life is of assured grace, save cases of special discipline. But the acceptance of chapter 5 may be known by itself first (but then, justification and forgiveness applies to what we have done, and is not our being the righteousness of God in Christ): but if so, self-knowledge and our place in Christ must be learned afterward" (Collected Writings, vol. 26, p. 145).

He also said, "I do not believe you ever get out of Romans 7 till you get into it; Perfectionists say that you can jump over it. The fact is, that you cannot get into justification and be delivered from sin till you find there is no hope for you" (Collected Writings, vol. 34, p. 407).

Three Different Soul Conflicts

While Romans 7 is not a Christian experience, properly speaking, many Christians experience it in a modified way. Oftentimes they are experiencing the struggle mentioned in Galatians 5:16-17, which is similar, and think that it is the Romans 7 experience. There is, however, a difference in these two soul conflicts. Romans 7, describes a conflict between the two natures in a child of God struggling against each other. This is because he doesn’t have the indwelling of the Spirit. Whereas in Galatians 5:16-17, the person is seen as having the Spirit, and the struggle is between the flesh and the Spirit. This conflict results from a believer not walking in the Spirit, because he is in a poor state of soul. Both of these conflicts are not normal Christianity.

Ephesians 6:10-18 describes a third soul conflict which is normal to Christianity. It portrays a believer, not only having the Spirit, but also walking in the Spirit—thus he is in a good state of soul and thus enjoying his heavenly portion in Christ. This being the case, the Satan and his emissaries are arrayed against him in an effort to spoil his enjoyment of those things.

The Happy Results That Flow From Applying the Doctrine of Deliverance: Romans 8:1-17

Chapter 8:1-17

The Holy Spirit—the Power for Deliverance And Practical Sanctification

The experience of the man in the previous chapter ended with him rejoicing in his deliverance from sin and giving God thanks for it. While Paul told us how he reached this happy state—by looking away from himself to "Jesus Christ our Lord"—he didn't explain by what means it was effected. This is now taken up in chapter 8. In this chapter, Paul explains that the power for deliverance comes from the believer having the indwelling of the Holy Spirit. Thus, he now enters upon a dissertation on the presence and the work of the Holy Spirit in a Christian.

Immediately upon entering the chapter, the reader will notice that the personal pronouns—"I," "me," "my," "myself"—used frequently in the struggle described in chapter 7, all but disappear. This is instructive. It tells us that the truth in chapter 8 is presented from the perspective of the lesson in chapter 7 being learned—namely, that self is no longer relied upon for the power to live a holy life. Thus, the struggle with the flesh is seen as over in this chapter. There is another thing that we cannot pass over without notice; the Spirit of God, who is not mentioned at all in chapter 7, is mentioned many times here. Paul uses several different expressions having to do with the Spirit to indicate various aspects of the Spirit's work in a believer.

The most significant of these changes that we notice, as we pass from the 7th to the 8th chapter, is that the man struggling in chapter 7 (though he has a new life) has neither power to live that life, nor an object for his heart. But in chapter 8, we have both—Christ on high is the believer's Object and the Holy Spirit is the believer's power. These two things characterize Christianity—a glorified Man (Christ) in heaven and the Spirit of God dwelling on earth in believers (John 7:39).

What Characterizes the Normal Christian Standing and State

The 8th chapter, therefore, outlines the characteristic traits of the Christian's standing and state, resulting from him being indwelt by the Holy Spirit and energized by His power. The believer is seen standing before God “in Christ” beyond condemnation, possessing a present deliverance from the power of sin, and waiting in hope for a future and final deliverance from the presence of sin, when the Lord will come and glorify him and take him to heaven. Thus, in this chapter we have a three-fold deliverance (or three deliverances) of the Christian:

• A past deliverance—having to do with being delivered from reaching condemnation in a lost eternity (vs. 1).

• A present deliverance—having to do with being freed from the law of sin and death, the evil principle in the flesh that hinders the believer from living a holy life (vss. 2-17).

• A future deliverance—having to do with the sin-nature being eradicated from the believer and his body glorified at the Rapture (vss. 18-30).

The chapter begins with no condemnation and ends with no separation from God and His love. It views the believer on earth, and thus found passing through two kinds of trials—that which comes from being part of the groaning creation (vss. 20-30), and that which comes from being a faithful witness for Christ (vss. 31-39). While the believer waits in hope of his future deliverance, he is seen under the support of two divine Intercessors: Christ in heaven (vs. 34) and the Holy Spirit on earth (vs. 26).

In verses 1-11, Paul delineates a number of new things that mark the full Christian standing and condition, which result from being indwelt with the Holy Spirit. We see at once that all is changed from what he described in chapter 7, as far as the person's state is concerned.

A New Position Before God in Christ

(Chap. 8:1)—The first thing that marks normal Christianity is that believers on the Lord Jesus Christ know their acceptance before God in Him. Paul indicates this in his opening statement: "There is therefore now no condemnation to them which are in Christ Jesus." The great point Paul emphasizes here is that, resulting from being justified, the believer is set in a new position before God where it is not possible for him to ever come into condemnation. He stands in the very place of acceptance in which Christ Himself stands! This is the meaning of being "in Christ"—it is to be in Christ's place before God. This assurance belongs to the believer as a result of resting in faith on the finished work of Christ, and believing what God's Word says about it. Verse 1 is essentially the conclusion of the truth that Paul has taught in chapters 1–5:11.

Note: Paul does not say (as some have supposed), "There is now no more condemnation to them which are in Christ Jesus." This would imply that believers were once under condemnation in their pre-conversion days, but they have escaped it through coming to Christ in faith for salvation. However, this is not correct. As mentioned in our comments in chapter 5:16, unbelievers are presently under judgment, but they are not under condemnation—at least not yet. Condemnation is a final, irrevocable thing, to which sinners in this world are heading, and will pass into (in a lost eternity), if they do not get saved.

Paul says that we have this assurance of never coming into condemnation "now" while we are here on earth. This is one of the outstanding reasons why the Spirit has been sent into this world; it is to give the believer to know with assurance his place of acceptance before God (John 14:20; Eph. 1:13; 4:30). It is normal Christianity.

The latter ten words of verse 1 (in the KJV) are not in most Greek manuscripts, and should not be in the text. If those words were in the text, then it would make the believer's justification and acceptance in Christ something that results from his walking according to the Spirit. This could not be right, because then our salvation would be a consequence of our works! This is contrary to everything that Paul has taught in chapters 3-5, where he shows that our salvation is not of works, but by grace alone. This phrase (the ten latter words of verse 1) actually belongs in verse 4, and is repeated there.

J. N. Darby notes that the line of truth which the Apostle develops in Romans does not go so far as to present what is ours positively "in Christ;" it only gives the negative side of it. It says that there is "no condemnation" to them who are in Christ Jesus; whereas, in Ephesians, Paul presents higher truth, declaring what we have positively “in Christ,” being blessed "with all spiritual blessings" in Him (Eph. 1:3).

A New Law (Principle) That Governs Our Walk

(Chap. 8:2-4)—The second thing which marks normal Christianity is that believers have a new law (principle) in them, through the indwelling Spirit, that empowers their lives and enables them to live above the propensities of the flesh. Paul says, "For the law of the Spirit of life in Christ Jesus hath made [set] me free from the law of sin and death." Verses 2-4 summarize what Paul has taught in chapters 5:12–7:25—namely, deliverance from the power of sin. Hence, in verse 1, we have acceptance, and in verse 2, deliverance. The fact that acceptance is mentioned first shows that we first need to be resting on the finished work of Christ and know our position before God in Christ (whereupon the Holy Spirit is received), before we can have the practical power of deliverance in our lives by the Spirit.

It is important to understand that the new life is a dependent life that needs power from the Holy Spirit to live according to the will of God. Having received the Spirit, there is now a new controlling power in the Christian that is greater than that in the sin-nature. It overrides the evil influence of the flesh, and enables the believer to live a holy life which the new life desires.

The scientific law of gravity illustrates this. As we know, every object is being pulled downward toward the center of the earth by the invisible force of gravity. It is universal; it happens over the entire earth. If we were to take a solid object in our hand—for sake of our illustration, a book—and hold it out over the ground, and let go of it, the book would fall to the ground. Regardless of how many times we did it, it would always fall to the ground. This is like our sin-nature; it wants to go in one direction—downward morally and spiritually towards sin. This evil principle in us is called, “the law of sin and death.” It is a universal principle that is present in every human being, and its end is always death.

Taking our illustration a little further: suppose we wanted to change matters so that when we released our grasp of the book it wouldn't fall to the ground under the power of gravity. So, to accomplish this, we attached to the book some balloons filled with helium gas, which is lighter than air. And, if we had enough of these balloons so that the lifting force from them was greater than the weight of the book, then when we let go of the book it would not fall but would rise in the air. We all understand why; the principle of gravity was not taken away or made inactive, but a more powerful, overriding principle has been brought to bear upon the book.

This illustrates what God has done with the believer in giving him the Holy Spirit. As we know, our fallen nature was not taken away when we were saved. We will not be rid of this enemy until the Lord comes. God has seen fit to leave us here in this world with the fallen nature still in us (and the state of our hearts is constantly tested by it), but He has made full provision for us to live above the power of that evil thing through another law working within us which Paul calls, “the law of the Spirit of life in Christ Jesus.”

Verses 3-4 indicate that in securing a means for the believer to live a holy life, free from the power of sin, God has not undertaken to do it through rehabilitating the flesh. This is not God's way of holiness. Christianity is not an overhaul of the flesh. From the fall of man to the cross of Christ, God had man in the flesh on probation. This was for about four thousand years, or forty centuries. (Forty, in Scripture, signifies testing.) During that period, the flesh was tested in man in every way, and it has proven to be worthless. The trial came to an end at the cross, where God judged that whole order of things after the flesh (chap. 6:6). Thus, God has "condemned sin in the flesh" and set it aside as worthless. It has been condemned because—as someone put it—"What cannot be mended must be ended!" Thus, God is no longer looking for fruit from man in the flesh, and deliverance from the power of sin surely will not come from the flesh, but through what God has accomplished in grace through Christ.

Notwithstanding, many Christians mistakenly think that when a person is born again, God performs a miracle in them whereby their human nature is renewed or re-made. They mistakenly call it regeneration (Titus 3:5). Since the word "regenerate" means to re-start something, they imagine that new birth is a regeneration of the old nature by infusing new life into it. Based on this mistaken belief, most Reformed theologians and many evangelical preachers teach that Christians do not have two natures, but rather, a "regenerated nature!" However, this makes regeneration and new birth to be nothing more than a rehabilitation of the flesh. The truth is the flesh cannot be improved. Scripture says that "it is not subject to the law of God, neither indeed can be" (Rom. 8:7). The Lord taught this to Nicodemus. He said, "That which is born of the flesh is flesh" (John 3:6). That is, whatever men might do to improve man in the flesh—whether it is to introduce the influence of culture, education, religion, or to starve it, or flog it, etc.—the end result is that it is still nothing but sinful flesh. Therefore, the only thing to do with the flesh is to condemn it and set it aside, and that is exactly what God has done.

The point in verses 3-4 is that grace has succeeded in doing what “the (Mosaic) Law could not do”—that is, give man (the believer) the power to walk in holiness. Paul says that the Law was "weak through the flesh." This doesn't mean that there is something wrong with the Law, but that it couldn't produce anything good out of the flesh because the material (the sin-nature) was altogether bad. Note: it says God condemned sin in the flesh; He didn’t condemn the Law. There is nothing wrong with the Law; the problem is with the flesh.

Verse 4 shows that through what God has accomplished in grace, the believer is now able to fulfil "the righteous requirements of the Law," without being formally under the Law (W. Kelly Translation). This means that the Christian does the righteous things outlined in the Law, not because he has some legal commitment to the Law, but because in his normal occupation with Christ, the Spirit of God produces holiness in him.

A New Sphere of Life in Which We Live Unto God

(Chap. 8:5-7)—The third thing which Paul mentions that marks normal Christianity is that believers have a new sphere of life to live in, where the Spirit of God ministers the things of Christ to their souls, as they dwell in fellowship with God (John 16:13-15). We are indeed thankful that God has provided such an element for us to live in, in which our new nature is perfectly suited. If He had not done so, Christians would be like "fish out of water."

Vs. 5—Paul mentions two classes of men: "they that are after [according to] the flesh" and "they that are after [according to] the Spirit." This, of course, would be unbelievers and believers. These two classes of persons live in two different spheres of life, where they pursue two different objects of interest. Paul defines these different interests as: "the things of the flesh" and "the things of the Spirit." F. B. Hole said, "Paul is speaking abstractly. He is viewing the whole position according to the inward nature of things, and not of particular individuals, or their varying experiences." (Paul’s Epistles, vol. 1, p. ) The things of the flesh would be earthly, natural, and worldly things and activities that man after the flesh goes in for. They hardly need to be enumerated here. As mentioned in our comments in chapter 6, the things of the Spirit are spiritual things having to do with the interests of Christ. They are things such as: reading the Scriptures, praying, attending Christian meetings for worship and ministry, singing hymns and spiritual songs, reading Christian literature, listening to recorded Christian ministry, teaching the truth, sharing the gospel, meditating on spiritual things as we go about our daily responsibilities, serving the Lord with good works, visiting, etc.

The "raven" and the "dove" that were let out of Noah's ark illustrate the appetites of the two natures in a believer (Gen. 8:6-12). The raven, when let loose, didn't return to the ark, but feasted on the carrion. Similarly, the flesh finds its objects of interest in the world that God has judged at the cross, and it is quite at home in it. The dove, when it was let loose, returned to the ark, for it had no appetite for those things. Similarly, the new nature, which finds its interest in divine things, has no appetite for the moral and spiritual death that marks the things of this world.

Vss. 6-7—Paul then shows us where occupation with the things in each of these spheres leads—one is to "death" and the other is to "life and peace." Needless to say, these are very different ends. Paul then goes on to explain why man in the flesh will never walk in holiness. He says, "Because the mind of the flesh is enmity against God." The flesh hates God, and is incapable of being "subject to the Law of God," even if it wanted to be! Thus, it will never live "according to the Spirit."

A New State Wherein Christ Is Formed in Us

(Chap. 8:8-10)—Paul also speaks of two different states in which men are in, as they live and move in these spheres. The first state he designates as: "in the flesh." He says, "They that are in the flesh cannot please God, but ye are not in the flesh." In stating this, he makes it clear that while unsaved men of the world ("they") are in the flesh, believers ("ye") are not. Let us keep in mind that he is speaking of what is characteristic of unbelievers and believers. He is not taking into consideration that believers may at times live in a state that is abnormal to Christianity. Christians may act in the flesh (in a fleshly way) at times, but what is characteristic of them is that they are not "in the flesh." Hence, Christians have the flesh in them, but they are not in the flesh! This might sound confusing, but these are two different things. One is referring to the sin-nature residing in the believer (which will be the case until the Lord comes, or until the believer dies), and the other is speaking of a fleshly state or condition, which Paul says emphatically that the believer does not live in (characteristically).

Moving on to complete his thought, Paul says that believers are "in the Spirit"—which is the other contrasting state. He qualifies this by adding, "If so be that the Spirit of God dwell in you," simply because it is not possible to live in the Spirit if one does not have the Spirit dwelling in him. Thus, Paul shows that there is such a thing as the Spirit being in the believer, as well as the believer being in the Spirit. Again, these are two different things. The Spirit dwelling in the Christian is connected with our new standing before God in Christ. All Christians have this indwelling (Eph. 1:13). In connection with this, Paul says, "If anyone has not the Spirit of Christ, he is not of Him." This does not mean that if a person doesn't have the indwelling Spirit that he is lost. He is simply stating that without the indwelling Holy Spirit, the child of God is not in the full Christian position, of which he is giving a sketch in this chapter. The man struggling in chapter 7 would be an example of someone in this abnormal state. He is born of God, and therefore, not lost; but he doesn't have the Spirit, and thus he is not in the full Christian position. Note: Paul does not say, “He does not belong to Him,” as some translations mistakenly state, for all souls (saved and lost) belong to Christ, on account of His purchase at the cross (Matt. 13:44 – "the field;" Heb. 2:9 – "every thing"). That is not the point that Paul is making here. He is saying that such a person, with whom God has begun a work in new birth, is not "of" Christ in the new creation order until he receives the Holy Spirit (Gal. 3:29; Heb. 2:11).

"In the Spirit" refers to a new spiritual state or condition that exists in Christians in which the Spirit forms the moral features of Christ in them. Paul uses the expression, "the Spirit of Christ," when he refers to this special work of the Spirit. Thus, being possessed of the Spirit of Christ, Christians become like Christ in their walk and ways. This formative power of the Spirit works in us when our hearts are absorbed with Christ and His things (2 Cor. 3:18), but Paul is not speaking of how it is accomplished here. He is simply stating that this work of the Spirit in believers is a characteristic thing of normal Christianity.

Vs. 10—Then, resulting from this work, Paul says, "And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness." Here, he uses the word "if" differently from how he used it in the previous verse. In verse 9, it is an if of condition; here it is an if of argument. "If," used conditionally, has to do with it's being a question of whether something is so or not. Whereas, when "if" is used in building an argument, it could be substituted with "since." Paul's point here is that since the Spirit of Christ has His rightful sway in the believer, and the character of Christ is formed in him by the Spirit, he is no longer ruled by his fleshly appetites and lusts. The believer's body is held as "dead" as the Spirit ministers to him what is really "life," thus energizing him to live in practical "righteousness." He causes us to live in the good of resurrection life in fellowship with God, and when acting in this capacity He is called "the Spirit life." Let us remember again, Paul is speaking of what characterizes the normal Christian state, not what certain believers may experience in their lives when their state is less than optimal.

A New Prospect of Being Glorified

(Chap. 8:11)—Paul goes on to a final point that marks normal Christian life. He says that since we have "the Spirit of Him" dwelling in us, His presence is an earnest of what is to come for us (2 Cor. 5:5). The same power, that "raised up Jesus from the dead" long ago, is going to "quicken" our "mortal bodies." Our bodies will be changed into a glorified condition (1 Cor. 15:51-56; Phil. 3:21). This quickening power will eradicate the flesh from our beings once and for all! Note: he doesn't say that our bodies will be raised from the dead, because the normal Christian hope is to be alive on earth when the Lord comes. Of course, if we were to die before the Lord comes, our bodies would be raised in a glorified state at that time.

A Summary of the Normal Christian State

Thus, in the first eleven verses of Romans 8, we see the believer set in a new position ("in Christ"), with a new power ("the law of the Spirit of life"), in a new sphere of life that has a new range of objects ("the things of the Spirit"), whereupon Christ-like features are formed in him ("Christ be in you"). In addition to this, the believer is seen with a hope before his soul of having his body being glorified ("quickened") like Christ's body of glory, so that he will be able to live and reign with Christ in heaven. This is what a Christian is!

The Practical Results that Flow From Walking In the Spirit

Chap. 8:12-17—Having presented the standing and condition of believers in normal Christianity, Paul goes on to speak of the practical side of these things, bringing in our responsibility.

Chap. 8:12—He tells us that in view of what God has done for us through the death and resurrection of Christ, the believer is now under no obligation to the flesh to live after the flesh. He says, "Therefore, brethren, we are debtors, not to the flesh, to live after [according to] the flesh." This, as Paul has already explained, is because Christ, our federal Head, has acted for us in severing Himself from the whole system of sin through death, and we (being part of His new creation race) are entitled to hold ourselves as being dead with Him (chap. 6:10). But more than this, we have been given the power to live above the evil inclinations of the flesh through "the law of the Spirit of life in Christ Jesus" in us (chap. 8:2). Therefore, we cannot rightfully say that we can't help living after the lusts of the flesh, because every provision has been made for us to live free of it.

Chap. 8:13—Paul then warns us of the disaster that will result in our lives if we choose to live in the sphere of the flesh. He says, "For if ye live after [according to] the flesh, ye shall die." The aspect of death here is a moral and spiritual separation from a life of communion with God (1 Tim. 5:6). (It couldn't mean that the believer loses his salvation, because that is an impossibility–John 10:28-29, etc.). Hence, Paul is saying that there will be a total failure in our Christian lives. The believer who chooses to live "according to the flesh" will not only have his "lifeline" of communion with God severed, but he will also incur disciplinary (governmental) judgments from God the Father (1 Peter 1:16-17; 3:10-12; 4:17-18). These are sent to correct the believer's wrong attitude toward sin (Heb. 12:5-11).

Paul then says, "But if ye through [by] the Spirit do mortify the deeds of the body, ye shall live." This shows that the power to restrain the flesh comes from the Holy Spirit, and that that power will only be active in our lives if we live in the right sphere of life. Hence, to live victoriously over the flesh, we must live in (not visit occasionally) the new sphere of life where Christ lives unto God, and be occupied with "the things of the Spirit" that are there. When we live in this sphere, the Holy Spirit will be free to take of the things of Christ and to show them unto us (John 16:13-15), and He will also work to keep the flesh in check, as mentioned in verse 2. It is only then that we will be able to "mortify the deeds of the flesh" through His power. This is the principle of displacement that Paul touched on in chapter 6. It is essentially the same thing that he told the Galatians: "Walk in the Spirit, and ye shall not fulfil the lust of the flesh" (Gal. 5:16). This is normal Christianity.

Looking at our lives, we may say, "That is not exactly the way it is with me. I can't say that I've known victory over the flesh in the proportion in which Paul describes." We might wonder why this is, because we know that we are saved, and thus we have the Spirit dwelling in us. However, it's one thing to have the Spirit of God present in us as the power for deliverance, and quite another to have Him there actually working for us in an on-going, daily deliverance. It shows that in order for the Christian to have the Spirit's power in his life, the Spirit must not only be resident, but He must also be president. This equates to what the Bible calls being "filled with the Spirit" (Eph. 5:18).

The case with many of us is that the Spirit's power is quenched because we are not occupied with "the things of the Spirit" (the interests of Christ). The Spirit of God desires to work through us, but He is often hindered in varying degrees from one Christian to another. It reminds us of what the servant of Abraham (who is a type of the Holy Spirit) said to Rebekah's mother and brother—“Hinder Me not” (Gen. 24:56). Sad to say, we often hinder the work of the Spirit by "quenching” and “grieving” Him. Simply put: quenching the Spirit is not doing something that the Spirit is leading us to do (1 Thess. 5:19), and grieving the Spirit is doing something He hasn’t led us to do (Eph. 4:30).

Our problem is that we want to surround ourselves with earthly, natural, and worldly things, and pursue them, and expect to have the benefit of the practical deliverance from the power of sin that the Spirit gives. But we can't live in the shade and enjoy the sunshine at the same time. If we pamper the flesh, we’ll hamper the Spirit! Someone might read this and say, "Oh, I see it now; what I need is more of the Spirit in my life!" But that is not what Paul is teaching here. We don't need more of the Spirit, because God does not give the Spirit in measures (John 3:34). Actually, it's the other way around—the Spirit needs to have more of us! But if we have our lives full of these extraneous things, there is little room practically for the Spirit to work. This again reminds us of Abraham's servant. He said to Rebekah, "Is there room in thy father's house for us?" (Gen. 24:23) We can see from this that practical Christian living really only works when we live consecrated lives. Consecration means, "fill the hands" or "both hands full" (Ex. 29:22-24). In our case, it is to have our lives full of Christ and His interests (chap. 12:6-8). If we do that, we will not lack the power of the Spirit.

Thus, by saying, "if" in this verse (13), Paul shows that the onus is now on the believer. God would have us to be responsibly exercised about having practical victory over the flesh. We have to make a conscious choice to live in the right sphere of life. It really comes down to a matter of our wills—in what sphere do I want to live and with what do I want to be occupied? F. B. Hole said, "It is possible for us to turn aside from minding the things of the Spirit, to mind the things of the flesh. And, in so far as we do, we come in contact with death rather than life and peace. But let us make no mistake about it; if we go in for the things of the flesh, we are not seeking things which are properly characteristic of the Christian, but rather what is wholly abnormal and improper."

Let us also note that Paul does not say, "Mortify the body." This would be asceticism. It is what monks did in flogging themselves, sleeping on beds of nails, etc., in their attempt to curb and control the flesh—but it didn't work. All such activity is not God's way to practical sanctification. Paul says, "Mortify the deeds of the body." It is the "deeds"—the sinful things that we may be inclined to do—that are to be mortified, not our bodies.

Led by the Spirit

Chap. 8:14—Paul shows that the normal Christian life of walking “according to the Spirit” results in being “led by the Spirit.” This leading of the Spirit is evidenced in various ways—in worship, in service, in practical matters of life, etc. Sad to say, Christians are not always in communion with the Lord, and thus, at times they will not be led by the Spirit, but that is an abnormality.

Sons of God

Chap. 8:15—One of the things that the Spirit of God particularly desires to lead us into is the enjoyment of our privileges as "sons of God." Paul says that we have not received “a spirit of bondage” to fear—as a slave might feel under his master's rule—but rather, we have received "the Spirit of adoption," which gives us the liberty of "sonship" (marginal reading). Thus, we have confidence and liberty in the presence of God to address Him as "Abba, Father," which is a privilege that only the Lord had! (Mark14:36) No angel or Old Testament saint has ever known this liberty. "Abba" suggests intimacy without familiarity, and "Father" indicates intelligence of communion.

There are four main passages in Scripture where the sonship of believers is mentioned, each emphasizing a different aspect of its blessedness. These are:

• A privileged position (Gal. 4:1-7). As sons of God, Christians have been set in a place of favour in the family of God which all other blessed persons in the family do not have; it is the very place that the Son Himself is in before God! Hence, they are called “the Church of firstborn ones” (Heb. 12:23)

• Special liberty (Rom. 8:14-15). As sons of God, Christians have free access into the presence of God, whereby they address Him as their Father; and they do it with an intimacy that no other blessed creature has ever known, crying, “Abba, Father.”

• Superior blessings and insight (Eph. 1:3-10). As sons of God, Christians have been given special blessings and intelligence in the purpose of God, which until this present day has been held a secret in “the Mystery” (Eph. 3:4-5, 9).

• Dignity. As sons of God, they are identified with Christ as His “brethren” in the new creation race of men—Christ being the Head of the race as the “Firstborn” (Heb. 2:10-13; Rev. 3:14; Rom. 8:29; Col. 1:18).

While Old Testament saints are blessed of God and are part of His family as His children, they are not in the position of sons. These things connected with adoption belong only to those who are in this favoured place of sons. Even angels don't have this lofty place! It is the highest conferred blessing that a creature could have in relation to the Father.

Children of God

Chap. 8:16—The "witness" of the Spirit also works to make us conscious of our relationship with God as "the children of God." Thus, we are both sons and children. It is not some good feeling that we have in our hearts, but the assurance that we are His children because we are in fellowship and communion with Him.

Heirs of God

Chap. 8:17—Since the Spirit bears witness to the fact that we are children of God, we know, therefore, that we are also "heirs of God." This brings the inheritance into view, for an heir is one who has the prospect of an inheritance (Eph. 1:11). The Christian's inheritance is every created thing. What a vast inheritance this is! Paul adds that we are "joint-heirs with Christ" over the inheritance. We are going to reign with Him over it all in the day of His public manifestation, which will begin at His Appearing (Eph. 1:14, 18).

Suffering With and For Christ

In the meantime, while we wait for the Lord to come, we "suffer with Him." This is an aspect of suffering that is a direct result of having the Spirit of Christ (vs. 9). As mentioned earlier, this special function of the Spirit forms Christ in us. And, one of the Christ-like features being formed in us is the feelings of Christ. As He looks out over the scene where sin has had its effects, He suffers in sympathy with His creatures as they suffer under the bondage of corruption (vss. 20-23). As sons of God and children of God, we have been made vessels of the sympathies of God. Having a link in our bodies to the suffering creation and having the Spirit of Christ in us, in our little measure, we suffer "with" Christ sympathetically.

This aspect of suffering is not the same as suffering "for" Christ (Phil. 1:29; Acts 5:41; 9:16, etc.). Suffering for Christ has to do with bearing reproach and persecution on account of the gospel testimony. We can avoid this kind of suffering by refusing to confess Christ before men. There is a type of this kind of suffering in the story of David and Jonathan. David is a type of Christ and Jonathan is a type of the believer. When Jonathan identified himself publicly with David, Saul and those who followed him were infuriated, and Saul even threw a javelin at Jonathan—his own son! (1 Sam. 20:30-34; 2 Timothy 3:12) Hence, suffering for Christ is an elective thing, whereas suffering with Christ is not.

Paul comforts us with the fact that we can be assured that our suffering will end one day in our being "glorified together" with Christ. As mentioned in our comments on verse 11, glorification involves not only a change in our bodies, but also includes the eradication of our sin-natures. This shows that there is such a thing as the Christian reaching sinless perfection, but it will not occur until the Lord comes (the Rapture).

Deliverance From the Presence of Sin: Romans 8:18-39

Chapter 8:18–39

Thus far in the epistle, Paul has shown that believers on the Lord Jesus Christ have a past deliverance from the penalty of their sins and also a present deliverance from the power of sin. He now shows that the fullness of God's salvation for the believer also includes a future deliverance from the very presence of sin in us. This has to do with the eradication of the sin-nature from the believer by being glorified like Christ. Paul has alluded to this in verse 17. This final aspect of deliverance, which will be ours at the coming of the Lord (the Rapture), is so immense that its effects will reach even to the creation itself—but this won't happen until the Appearing of Christ, seven years after the Rapture. At that time, men, animals, and plant life will be delivered from "the bondage of corruption" (vs. 21).

Since the fall of man (Gen. 3), the whole creation has been blighted with the disease of sin, and the effects of it can be seen everywhere. Everything is suffering from what sin has brought into the world—sickness, hunger, sorrow, violence, death, etc. God has promised not to leave the creation in this state indefinitely and will intervene to reverse the effects of sin at the Appearing of Christ. While the whole creation will experience the benefits of this deliverance, it will not be to the same degree in which Christians will experience it. Paul shows in this passage that believers’ souls will be rid of the sin-nature and their bodies will be glorified! These are things that men on earth and the lower creation will not experience in the Millennium.

The Support of Two Divine Intercessors

While the believer waits in hope of this future deliverance, he is seen under all the support and strength of two divine Intercessors: the Spirit of God here below (vs. 26), and Christ on high (vs. 34). Moreover, since the believer is still on earth, he is seen encountering trials from two directions: firstly, from being in the groaning creation (vss. 20-30), and then secondly, from opposition to the gospel testimony (vss. 31-39).

Paul takes up this final aspect of deliverance as follows:

• The deliverance that will be brought to believers and to the lower creation (chap. 8:18-23).

• The believer’s comfort and encouragement in the present time of suffering, while waiting for the promised deliverance (chap. 8:24-28).

• The purpose that God has in allowing trials that result from living in a scene affected by what sin has wrought in the creation (chap. 8:29-30).

The Coming Glory and the Deliverance It Brings

Chap. 8:18-30—Since this final aspect of deliverance has to do with future events, in order to understand it properly, we need to have some knowledge of these things. The prophetic Scriptures indicate that the Lord's coming has two phases. First, He will come to call away all Christians from the earth—taking them to heaven (John 14:2-3; 1 Thess. 1:10; 4:15-18). Bible teachers call this the Rapture—a Latin equivalent to “caught up” (Acts 8:39; 2 Cor. 12:2-4; 1 Thess. 4:17; Rev. 12:5). Then, there will be a terrible time of trouble on the earth called the Tribulation (Matt. 24:21; 2 Thess. 2:2-4; Rev. 3:10), which will be a period of about seven years (Dan. 9:27). After this, the second phase of the Lord's coming will occur (the Appearing) when He will come from heaven with His saints to judge the world and set up His millennial kingdom (Matt. 24:29-30; 1 Thess. 3:13; 4:14; 2 Thess. 1:7-10; 2:8; Jude 14-15). We mention this because certain parts of the coming deliverance will occur at the Rapture and certain others at the Appearing. For instance, the Christian will get his deliverance from the presence of sin at the Rapture by being glorified at that moment (1 Cor. 15:51-56; Phil. 3:20-21). The creation, however, must wait for the Appearing of Christ before being delivered. At that time, it will be given a release from the effects of sin—"the bondage of corruption."

Chap. 8:18—Paul ended the previous section speaking of Christians as "heirs" and "joint-heirs" with Christ. As such, we are waiting for Him to come and take possession of our inheritance at His glorious Appearing, whereupon we will reign with Him over it in the kingdom. In this section, Paul takes up where he left off in the previous section, mentioning "the sufferings of this present time." This is something which we all must face as we wait for the coming deliverance. As mentioned earlier, our sufferings come from two directions: from being connected with the creation that is under the bondage of corruption, and from our bearing witness for Christ in the way of testimony. These sufferings are normal to Christianity.

Since suffering is unavoidable, Paul proceeds to give us the means by which we will be able to endure it. He says, "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in [to] us." Thus, we are to weigh the present sufferings that we experience in this "little while" that we are here on earth (Heb. 10:37) against the eternal glory that shall be revealed to us. If we "reckon" properly, as Paul does here, we will realize that what we experience here on earth is only temporary, and in comparison to what we will have, it is worth it, even if it were a thousand times more difficult. Therefore, in the measure in which we keep our eyes fixed on "the coming glory," we will be able to endure the sufferings of this present time.

Chap. 8:19—Paul proceeds to tell us when deliverance will be enacted upon the creation. He says, "The earnest expectation of the creature waiteth for the manifestation of the sons of God." The "creature" refers to the whole creation. It includes men, animals, and plant life—essentially everything that we see on earth that has been affected by the corruption of sin. Paul says that the lower creation looks for a release from this bondage of corruption, but it couldn't be with any measure of intelligence, for it obviously doesn't know of Christ's coming. Nonetheless, the creation is waiting for that moment. Paul says that this deliverance will occur at the time of "the manifestation of the sons of God." This will be at the Appearing of Christ (2 Thess. 1:10; 1 John 3:2). We are "the sons of God" now (vs. 14), but we will be manifested as such before the world then. Today, men are doing everything they can to relieve suffering on earth. And, we are thankful for medical science, etc., but the suffering, the sickness, and natural death that is all around us will not be lifted until Christ appears.

Thus, Paul touches on two things in connection with the Christian's future:

• The glorification of the sons of God, which will occur at the Rapture (vss. 17-18).

• The manifestation of the sons of God, which will occur at the Appearing of Christ (vs. 19).

Chap. 8:20-22—He explains that the creation was "made subject to vanity," not of its own will, but through the failure of its federal head—Adam. But in spite of the failure of Adam, there is a "hope" of deliverance before the ruined creation in the Appearing of Christ.

Verse 21, as it reads in the KJV, could be misleading. It says that the creation will be "delivered from the bondage of corruption into the glorious liberty of the children of God." This implies that the lower creation will experience the same “glorious liberty” (glorification) that Christians will have, which is not true. The verse should read: "the liberty of the glory of the children of God." Thus, the creation will come into the liberty that will be brought to the children of God, in the sense of having a release from the corruption and suffering, etc., but it will not experience the glorification that the children will experience. The creation will have liberation but not glorification.

Chap. 8:23—In the previous verses, Paul has spoken of the future deliverance that is coming for the creation. Now, he comes to what Christians will experience in our deliverance from the presence of sin. As mentioned, it will be in a far greater way than that which the creation will have, receiving "the redemption of our body" (Eph. 4:30). This refers to our bodies being glorified and transformed into the likeness of the Lord's body of glory. This, as we have stated, will occur at the Rapture (1 Cor. 15:51-56; Phil. 3:20-21). At that time, our sin-natures will be eradicated from our bodies, and we will be rid of sin in us forever! We will also be raptured from the earth and thus taken out of the presence (the environment) of sin that is all around us now! Thus, we will have deliverance from the presence of sin.

Christians speak of getting "new" bodies at the Rapture, but this could imply that we are given another body altogether, which is not true. If Christians were to receive "new" bodies in this sense when the Lord comes, what need would there be of raising the bodies of the saints from the dead? Also, what need would there be of glorifying the bodies of the saints who will be living on earth when the Lord comes, if they are going to get new bodies? To avoid the possibility of anyone having this mistaken thought, Scripture is careful never to say that we get "new" bodies. Rather, it says that our bodies will be "changed" (Job 14:14; 1 Cor. 15:51-52; Phil. 3:21). This means that we will have the very same bodies in which we have lived—albeit, in an altogether different condition of glory (Luke 14:14; John 5:28-29; 1 Cor. 15:51-55; 1 Thess. 4:15-16, etc.). Paul said, "We shall all be changed" (1 Cor. 15:51). This includes the bodies of the saints who have died ("this corruptible") and also the bodies of the saints who are still living when the Lord comes ("this mortal"). The corruptible will “put on incorruption” and the mortal will “put on immortality”(1 Cor. 15:53-54).

Having "the first-fruits of the Spirit," which is the possession of a new life in Christ and our heavenly blessings in Him, we have a guarantee of the eventual "redemption" of our bodies. We can enjoy what is ours by the Spirit now, as a foretaste of what is before us. This does not make us immune to the suffering that is around us. To the contrary, being in our bodies in their present (unglorified) state, yet having the Spirit of Christ in us, we feel the suffering, and "groan within ourselves." This groaning is on account of what we feel personally in passing through this scene, and also by what we feel sympathetically, as we see others suffering. While the Christian groans, he is seen in this chapter as having the present "adoption" of sonship (vs. 15), and is awaiting a future "adoption" of his body into a glorified state (vs. 23).

Three Things That Sustain The Believer In This Present Time of Suffering

Chap. 8:24-30—Paul then gives encouragement in view of the suffering that we are passing through while we wait for our final deliverance. We “groan” (sigh) under these present circumstances, and it’s understandable (2 Cor. 5:4), but we shouldn’t grumble (complain) because God has made provision for us to endure this time of suffering. In this next series of verses, Paul touches on three things that God has given to sustain us in the way.

1) Our Hope

(Vss. 24-25)—The first thing is the hope of our future redemption. Paul says, "We are saved in hope." The KJV says that we are saved "by" hope, but it should read "in" hope. “Saved in hope” means that when we first trusted Christ as our Saviour, it was in view of our having this final aspect of redemption. Thus, when we were "saved" it was "in hope" of, or in view of, the full and final thing. God never intended that deliverance from the penalty of our sins should be an end in itself—wonderful as that is. He had before Him a complete salvation for His redeemed people. This great salvation includes not only what we have been saved from, but what we are saved for—to be Christ’s eternal companions. And, if we are going to live with Him in heaven, we will have to be glorified—thus the need for the redemption of our bodies. We have this precious knowledge on account of a revelation that was given to the Apostle Paul, who has in turn communicated it to the Church (1 Cor. 15:51-56).

As mentioned in chapter 5:2, “hope” in the Bible does not have the same meaning as it has today. In the modern use of the word, a person will speak of hope as something that he would like to see happen, but he has no guarantee that it will. This is not how Scripture uses the word. Hope, in Scripture, is always a thing of certainty, but it's deferred. The thing hoped for will definitely happen; we just don't know when. Hence, it is a deferred certainty.

Knowing the glorious future that lies ahead for us sustains us in the path, because the thing hoped for is steadfast and sure. In hope we have been saved, and in its power we live; and this gives us “patience” to wait for it. As we wait, we walk by faith and not by sight (2 Cor. 5:7). Paul reminds us of this: "But hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it." It has been said that faith and hope are good travelling companions for the Christian in his wilderness journey, and this is true. But at the coming of the Lord (the Rapture), we will part ways with those companions, and enter heaven with the Lord where love will abide alone. We will not need faith and hope there.

2) the Resource of Prayer & the Spirit’s Intercession

(Vss. 26-27)—The second thing that God has given to sustain us until the hour of our final redemption is the resource of prayer and the Spirit's helping intercession. Paul says, "Likewise, the Spirit also helpeth our infirmities [weakness]: 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." As we live and move in this scene, and pain and suffering are felt in varying degrees on account of the effects of the bondage of corruption, we can commit ourselves to prayer, which is an expression of our dependence on God in these trials. This is our refuge. The Spirit takes up our cause to “help” us in times of suffering, for oftentimes we don't know what we should pray for in certain situations, but He is able to perfectly express to God what we feel but are unable to articulate.

Oftentimes we have selfish motives behind our prayers without knowing it, and we ask unintelligently for things that are not the will of God. Perhaps we might see somebody suffering, and our human emotion and pity rises in us, and we ask something for them that would not be the best. But the Spirit of God knows the depth of our need and the needs of others, and makes intercession "according to the will of God." When God "searches" our hearts, He finds "the mind of the Spirit" formed there by the Spirit, though we are unable to express it.

That the Spirit is said to make “groanings” is indeed an incredibly comforting thing. It shows that He feels deeply for us in what we are passing through as we suffer in this groaning creation.

Thus, we have three "groanings" in this passage:

• The creation groans unintelligently (vs. 22).

• The Christian groans with a measure of intelligence (vs. 23).

• The Spirit groans with full intelligence according to the mind of God (vss. 26-27).

3) Knowing That the Providence of God Is Working Behind the Scenes for Us

(Vs. 28)—The third thing that we have, and can count on to encourage us, is the knowledge that the providence of God is working for us behind the scenes. Paul says, "We know that all things work together for good to them that love God, to them who are the called according to His purpose." While at times we may not know what to pray, we can still have confidence that God is in control of the situation. We may not be able to make sense of the things that have happened to us in life, but we know that God knows exactly what He is doing. Our lives, therefore, are not governed by chance, luck, or fate, but are controlled by a Person who loves us. What a wonderful thought this is! If we have the faith to believe this great fact, we will be comforted in times of suffering and sorrow.

"We know" is a technical expression used in many places in Paul's epistles. It denotes normal Christian understanding of truth, on account of the revelations that have been given to the Church through the apostles (1 Cor. 2:10-12). Using this expression as Paul does here, the Christian knows that God is in control of everything that is happening in his life, and that He is using it "for good" (Lam. 3:37). Note: he does not say, "All things are good." He says, "All things work together for good." This is because some things that happen to us may be bad, but God uses even those things to produce something good that we will take with us into eternity. Hence, we may not know what is happening to us, but we do know why it is happening—God is working out things in our lives that are "for" our good. These "things" may appear to us as a tangled mess of unexplainable details, but when the Lord comes, He will untangle it all for us, and explain the whys and wherefores, and it will all make sense then. The Lord does not promise, nor does the Apostle say, that it will be remedied here and now. But, nevertheless, faith can praise Him for it now.

God’s Ultimate Goal in Our Sufferings and Trials

Chap. 8:29-30—This leads Paul to speak of God’s intention in allowing suffering and trials in the life of the believer. His great aim is that we would be "conformed to the image of His Son." God loves and delights in His Son so much that He has purposed to fill heaven with redeemed persons who are just like His Son! In the day of our final redemption, we will be conformed to His image physically, having bodies like Christ's body of glory (Phil. 3:21). But, as we wait for that day, God is working to conform us to the image of His Son morally, so that we would be like Him in our walk and ways now. As "the Firstborn among many brethren," Christ is the Head of a new race of men that will be just like Himself—morally and physically; and they will reign with Him in His millennial kingdom.

Verse 29, states clearly that God's purpose in connection with our lives centers in His Son. In verses 30-31, Paul refers to it as a chain of five links, having its beginning in the eternity past and its end in future glory. He shows that nothing can stop God from reaching His divine end with us, for no link in the chain can be broken! We are foreknown, predestinated, called, justified, and glorified.

• "Foreknow"—God knows everything about our lives long before the world was even made.

• "Predestinate"—God orders the eternal destiny of those whom He chooses in grace.

• "Called"—At a particular point in time God causes us to hear His voice by the call of the gospel and we respond by believing.

• "Justified"—Upon believing, God clears us from every charge against us by setting us in a new position before Him in Christ with a new life that has not sinned, nor can sin.

• "Glorified"—God's final work with us whereby our bodies are transformed into the likeness of Christ's body of glory.

Note the frequent use of the pronoun "He" all through this passage. It refers to God Himself, whose heart of love and grace is toward us, ordering all things for our blessing! Thus, His heart of love is the source of all our blessing. These things are mentioned in the past tense—even the last link which has to do with being glorified! Since we are not actually glorified yet, it is clear that Paul is not speaking of what is being worked out presently in time, but is viewing these things as they are according to God's eternal purpose. From that perspective, our glorification is seen as being an already completed thing.

Summary of the Different Operations Of the Spirit In Romans 8

In this chapter, we have a wonderful unfolding of truth concerning the Spirit of God and His many functions in a Christian.

• He empowers our walk (vss. 1-4). In this capacity, He is called "the Spirit of Life" because He causes us to live a life of holiness.

• He occupies us with the interests of Christ, which Paul calls "the things of the Spirit" (vss. 5-8). In this capacity, He is called "the Spirit."

• He forms Christ in us (vss. 9-10a). In this capacity, He is called "the Spirit of Christ."

• He causes us to live the resurrection life in fellowship with God (vs. 10b). In this capacity, He is called "the Spirit Life."

• He will quicken our mortal bodies (vs. 11). In this capacity, He is called "the Spirit of Him."

• He enables us to mortify the deeds of the body (vs. 13). In this capacity, He is called "the Spirit."

• He leads the sons of God (vs. 14). In this capacity, He is called "the Spirit of God."

• He causes us to know our liberty in the presence of God, whereby we cry "Abba, Father" (vs. 15). In this capacity, He is called "the Spirit of adoption."

• He bears witness that we are the children of God, and therefore, heirs of God (vss. 16-17). In this capacity, He is called "the Spirit Itself."

• He is the Firstfruits giving assurance that our full deliverance is coming (vs. 23). In this capacity, He is called "the Firstfruits of the Spirit."

• He is the Helper of our infirmities (vs. 26a). In this capacity, He is called again "the Spirit Itself."

• He is our Interceder in connection with all of our cares (vss. 26b-27). In this capacity, having the knowledge of the will of God, it is "the mind of the Spirit."

The Believer's Security in the Power and Love of God: Romans 8:31-39

Seven Questions

Chap. 8:31-39—As a cap on all that has been stated as to God's righteousness being declared in the gospel, Paul shows that while on our way to being glorified, we are divinely preserved and cared for along the way. Seven questions are raised as to our security, and the Lord’s love behind all His present dealings with us in the trials and tribulations we pass through. Since He has stopped at nothing to save us—not even sparing His own Son—He is going to make sure that we arrive with all that He has purposed for us.

The courtroom setting that Paul used in chapters 1-3 is seen here again. Only now a remarkable change has taken place. The accused—who once stood in the place of a guilty sinner—is seen justified. He stands before the bench, and a call goes out for any accusers to step forward. But there are none! How could there be? If God has justified the ungodly, no charge can be justly brought against him.

Paul’s first question is, "What shall we say to these things?" Can anybody find fault with this great plan of salvation? God has shown Himself to be just and righteous and loving in all of His movements to secure salvation and blessing for man.

The second question is, "If God be for us, who can be against us?" Note: Paul does not say, "What can be against us?" but "Who can be against us." He repeats this a number of times throughout these questions, indicating that it is not the groaning creation that is in view here, but the forces of evil ordered by the devil. Is there any man or devil who can stop God from bringing to fruition that which He has purposed for the blessing of men? The answer is that if God (who is a trillion times greater than any creature in the universe) is "for us," then there are none who can hinder His plan! (1 John 4:4) Job said, "I know that Thou canst do all things, and that no purpose of Thine can be thwarted" (Job 42:2).

The third question is, "He 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?" If God has gone to such lengths to bless us—even to the point of not sparing His own Son—we can be sure that He will come through with our final deliverance and give us "all things," which will be when Christ takes the inheritance at His Appearing (Eph. 1:14).

The fourth question is, "Who shall lay anything to the charge of God's elect? It is God that justifieth." No one can bring a charge of sin against us because we have been justified by God Himself. God has removed us from the place of a sinner and has set us in a new position in Christ with a new life that has not sinned, nor can sin. Thus, no just charge can be justly brought against us!

The fifth question is, "Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God." This question is a quote from Isaiah 50:9, where Christ is seen as having completed the work of atonement and God having raised Him to His right hand. Christ is seen there challenging His foes (particularly the accuser of the brethren, Satan—Rev. 12:10) to find anything which they could condemn Him with, since God has justified Him in all that He accomplished in making atonement. Paul applies this to us. Since we are "in Christ"—which is to be in Christ's place before God—no condemnation can be leveled against us! Condemnation must first reach Christ before it can reach us. This is marvellous grace indeed!

What though the accuser roar

Of ills that I have done!

I know them well, and thousands more:

Jehovah findeth none!

L.F. #12 App.

Paul adds, "Who maketh intercession for us." Christ is now on high interceding for us, for attacks from the enemy of our souls will inevitably come against us. Since attacks against our security in Christ would be futile, Satan aims his attacks at our state of soul and our communion with God. But Paul shows that we have Christ as our intercessor, who undertakes to maintain us in communion with God in spite of these attacks. This is a reference to Christ’s present work as our High Priest and our Advocate.

The sixth question is, "Who shall separate us from the love of Christ?" Paul again asks if there is any such force powerful enough to cause Christ's love to depart from us. Note: he doesn't say, “Who shall separate us from the enjoyment of the love of Christ?” Sad to say, there is much in this world that can separate us from our enjoyment of Christ's love, and this being the case, there are many Christians who are not enjoying His love. Christ's love for us is one thing, and enjoying it is another. With the provision that God has made for us in the path of faith, there is no reason why we shouldn’t be living in the constant enjoyment of His love (2 Peter 1:3).

Seven Outward Forms of Trial Can Do Nothing To Disturb Our Blessing in Christ

• Chap. 8:35—The seventh question is, "Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" These are seven forms of trials that we face in this world.

• "Tribulation"—trials in general.

• "Distress"—mental anguish, fears, and phobias.

• "Persecution"—suffering for Christ's sake.

• "Famine"—lacking food.

• "Nakedness"—lacking the basic necessities of life.

• "Peril"—dangers of any kind.

• "Sword"—martyrdom.

He concludes that none of these things can separate us from the love of Christ. In fact, trial, if taken in the spirit of submission, actually draws us closer to Christ and makes Him more precious!

Paul quotes Psalm 44:22 to show that while pressure and trial are on every side of us, and we might look like we are "accounted as sheep for the slaughter," we are actually the gainers from the trials we pass through. He says, "Nay, in all these things we are more than conquerors through Him that loved us" (vs. 37). A conqueror is one who stands fast and overcomes in a trial or adverse situation. To be "more than a conqueror" is to not only stand fast in testing, but to gain from the trial. The conqueror takes away much spiritual spoil from the situation, in the way of valuable spiritual lessons learned. Hence, the Christian who is in a right state profits from these adverse circumstances. David recognized this and said, "In pressure Thou hast enlarged me" (Psa. 4:1). There are at least ten positive things that result from the trials that the Lord's people pass through, if they are taken rightly:

• They are opportunities for God to show His power and grace by sustaining His people in times of trouble, and thus manifest His glory (Job 37:7; John 9:3; 11:4).

• Through them we are brought to know the love of God in a deeper way, and thus we are drawn closer to the Lord (Rom. 5:3-5).

• Through them we are conformed morally to the image of Christ (Rom. 8:28-29), and thus they work toward our moral perfection (James 1:4).

• If we are walking in paths of unrighteousness, they are used by God to correct our spirits and our ways, and thus produce in us the peaceable fruit of righteousness (Heb. 12:5-11).

• Through them our faith is strengthened (2 Thess. 1:3-4).

• They teach us dependence (Psa. 119:67-68, 71).

• They wean us from earthly things and thus turn us heavenward; as a result, the heavenly hope burns more brightly in our hearts (Luke 12:22-40).

• They draw brethren closer to one another (Job 2:11; 6:14; 1 Chron. 7:21-22).

• The lessons we learn by going through trials enable us to sympathize with others more effectively (2 Cor. 1:3-4).

• They capacitate us for the theme of praise in the coming glory (2 Cor. 4:15-17).

Ten Invisible Forms of Danger That Can Do Nothing To Affect Our Blessings in Christ

Chap. 8:38-39—Paul has spoken of outward visible dangers that we encounter in the path of faith, he passes on now to enumerate invisible dangers that work behind the scenes. He mentions ten such unseen things that could be ranged against us, and shows that none of them can thwart the purpose of God in completing our salvation, and "separate us from the love of God, which is in Christ Jesus our Lord."

• "Death"—If death should overtake us, we lose nothing. Believers who die before the Lord comes are still said to be "in Christ" (1 Thess. 4:16). Thus, our position before God and all that we have in Christ is intact and secure. In fact, we only gain if death were to occur (Phil. 1:21).

• "Life"—All the trials and tribulations that come with life in this world cannot take away from us what we have in Christ. Even if we fail under testing, nothing is changed.

• "Angels" (fallen)—The Satanic powers of evil and darkness working in heavenly places (the realm of spiritual activity) to bring railing accusations against us, can do nothing to stop our forward progress.

• "Principalities (Satanic)—The Satanic powers of evil working on earth to separate us from Christ.

• "Powers"—Men in places of human government using their authority to condemn the believer, can do nothing to change our salvation in Christ.

• "Things present"—Daily fears.

• "Things to come"—Fears of what might overcome us in the future.

• "Height"—Things in heaven.

• "Depth"—Things on, or under, the earth.

• "Any other creature"—Nothing that God has created can sever our bond with Christ.

Thus, the chapter begins with “no condemnation” (vs. 1) and ends with no separation (vs. 39); in between we have no (credible) opposition (vs. 31), and no (credible) accusation (vs. 33).

F. B. Hole summarized the first eight chapters of Romans in this way: "We may sum up these things by saying that the Christian—according to the thoughts of God—is not only forgiven, justified, reconciled, with the Spirit shedding abroad in his heart the love of God; but also he sees the divine condemnation of sin and the flesh in the cross, he finds that his own vital links before God are not with Adam fallen, but with Christ risen. Consequently, he is in Christ Jesus, with the Spirit dwelling in him, in order that, controlling him and filling him with Christ, as an Object bright and fair before his eyes, he may walk in happy deliverance from the power of sin and be gladly fulfilling the will of God. Nothing less than this is what the gospel proposes. What do we think of it? We pronounce it magnificent!" (Paul’s Epistles, Vol. 1, p. 32)

Technical Terms Used in Paul's Doctrine Regarding Sin

• "Death by sin" (Rom. 5:12)—This refers to how sin has come into the creation and has spoiled everything, and thus the whole creation has the curse of death on it.

• "Dead to sin" (Rom. 6:2)—To be separated (positionally) from the whole order of sin under the headship of Adam by the death of Christ (Rom. 6:2; 7:6; Col. 2:20; 3:3).

• "Justified from sin" (Rom. 6:7)—In Christ's death we have had an honourable discharge (judicially) from our connections with the old master (sin), and therefore, we cannot be charged with sins, self-will, lust, etc., because all such cannot be charged to a dead man.

• "Sin dead" (Rom. 7:8)—A person being unaware of the presence and activity of his sin-nature because he is totally identified with it, and therefore, is carried along unconsciously by its force.

• "The law of sin" (Rom. 8:2)—A universal principle working in every man's sin-nature that causes him to move according to its appetites and desires.

• "Dead because of sin" (Rom. 8:10)—The members of our bodies are held powerless through practically applying the principles of deliverance.

• "Dead in sins" (Eph. 2:2)—Lost sinners, without divine life, living their lives in pursuit of their sinful desires and ambitions, in separation from God.

Summary of Contrasting Couplets

• Two heads of races—Adam and Christ (chap. 5:12-21).

• Two masters—sin and righteousness (chap. 6:1-23).

• Two husbands—the Law and Christ (chap. 7:1-6).

• Two principles of life—(chap. 8:1-17).

DISPENSATIONAL—Chapters 9-11

God's Righteousness Displayed in His Dispensational Ways: Romans 9-11

Chapters 9-11

In chapters 3:21 to 8:39 we have had the righteousness of God declared in the gospel. Now in chapters 9-11 we see the righteousness of God displayed in His dispensational ways.

The Reconciliation of the Gospel With God’s Promises to Israel

This part of the epistle deals with the main objection that the Jews have with the gospel Paul preached. In their minds, his message was that God was finished with Israel and that the promises that He had made to Abraham, Isaac, and Jacob, concerning the nation's blessing were now null and void. And this is all because God, on a whim, has decided to make a new departure toward the Gentiles with the gospel!

Since this is contrary to what is stated in the Old Testament Scriptures, which are replete with unconditional promises regarding the blessing of Israel, the Jews naturally rejected Paul’s gospel. The prophets of Israel portray a coming day when that nation will be blessed of God under the reign of their Messiah. Many earthly blessings will be bestowed on them, such as: supremacy over the Gentile nations, wealth, long life, etc. The hope of every God-fearing Jew is to be part of that coming scene of earthly glory. If it’s true that God has broken off His dealings with Israel and it’s now all over for them, then God has broken His promises! The Jews knew that this was something God could not do, because He would be denying Himself (Heb. 6:17-18). (And they are quite right about this!) Thus, they concluded that the gospel Paul preached was a spurious and heretical thing, and rejected it out-rightly.

Knowing that what he preached could be a stumbling-block to the Jews, if not understood properly, Paul goes at once to setting this straight. In these next chapters (9-11), he shows that the Jews had mis-information about what he taught concerning the gospel and God's promises to Israel. He carefully explains that the Gospel of the Grace and the Glory of God (which he preached) does not in any way nullify, set aside, or even touch the promises of God to Israel. In fact, Paul taught that the promises that God made to Abraham, Isaac, and Jacob still stand as God gave them, and they will be realized by Israel in a coming day, in a literal sense—which is totally orthodox from a Jewish standpoint.

This is important for us to understand, because, sad to say, there are Christian teachers (Reformed theologians) who erroneously teach a system of doctrine (called “Replacement” or “Covenant” Theology) which states that the hopes of Israel are null and void! And, that the promises God made to the patriarchs will not be fulfilled to Israel in a literal sense! Instead, they tell us, that those promises have been fulfilled in the Church today in some spiritual sense! In view of these serious misunderstandings, Paul's teaching in this part of the epistle has a double purpose today. Firstly, it shows the Jews that the promises of God to Israel have not been made null and void by the gospel, and thus they will all be fulfilled literally, as God has said in His Word. And secondly, it shows that those who have imbibed Reformed Theology are sadly mistaken about their ideas concerning God's promises to Israel being "spiritualized" in the Church.

Thus, in these next three chapters, Paul reconciles the teaching of the gospel with the promises of God to Israel. He quotes from the Old Testament no less than 30 times in this section of the epistle. This shows that he was writing predominantly for those who knew the Scriptures—i.e. the Jews. He shows from God's Word that God has not gone back on His promises to Israel.

A Suspension in God’s Dealings With Israel

While God will not go back on His promises to Israel, Scripture indicates that He would temporarily suspend His dealings with them and they would be set aside nationally on account of their unbelief and rejection of Christ the Messiah. This shouldn’t come as a surprise to the student of Old Testament Scripture, for there are a number of places that indicate this (Psa. 69:22-28; Dan. 9:26-27; Micah 5:1-3; Zech. 11:4-14, etc.). There are types that indicate it as well—in Joseph, Moses, David, etc. (Gen. 37; Ex. 2; 1 Sam. 17). There are also prophecies that indicate that after the Jews pass through a time of trouble yet to come (Dan. 9:27; 12:1; Jer. 30:7; Mic. 5:3), God will resume His dealings with them, whereupon a remnant of the nation will repent and receive the Lord Jesus as their Messiah, and thereafter blessed in His millennial kingdom. However, Scripture does not say that this coming blessing for the nation of Israel (which will be the fulfilment of the promises made to Abraham, Isaac, and Jacob) will be the portion of every single Israelite. Many of them will show themselves to be faithless and will miss out on this national blessing (Psa. 135:14; Ezek. 11:9-10; 20:38; Dan. 12:2; Amos 9:9-10; Zech. 13:8-9, etc.).

The teachings of Paul in the New Testament, therefore, in no way interfere with the earthly blessings that God promised to Israel. His preaching and teaching have to do with what God is presently doing while Israel is temporarily set aside. He shows that God is presently visiting the Gentiles with favour and privilege, and is calling them by the gospel of His grace (Acts 15:14) to be part of an altogether new thing that Christ is building—the Church of God, which is His (mystical) body (Matt. 16:18; Eph. 1:22-23). This is a heavenly company of believers, separate and distinct from (restored) Israel and the Gentile nations who will be blessed with Christ on earth in His kingdom in a coming day. Thus, there is a wonderful and glorious future for Israel as their Prophets have foretold.

The reason for this present call of the gospel is that God has purposed that when Christ reigns publicly in His kingdom, He will have both a heavenly and an earthly company of blessed persons to reign with Him (Eph. 1:10). The present call is simply the gathering out of those who will form the Church, which will be part of the heavenly company. It will consist of the Church (Eph. 2:6; Phil. 3:20; Heb. 3:1; 12:22-23a; Rev. 21:9-22:5), the Old Testament saints “made perfect” by being raised and glorified (Dan. 7:18, 22, 27 – "the saints of the high places;" John 3:29; Heb. 12:23b), and, children who have died under the age of understanding, who will also be raised (Matt. 18:10-11). The earthly department in the kingdom will consist of restored Israel and the converted Gentile nations.

Those who respond to the call of the gospel today are made part of the Church. As mentioned, it is a heavenly entity with heavenly blessings and hopes, having a heavenly destiny. Paul does not disclose the details of this new departure toward the Gentiles (called the Mystery) here in the epistle to the Romans, because he is primarily occupied with Israel's side of things. Thus, this interposed, heavenly calling is like a parenthesis in God's dealings with Israel; it does not in any way upset or nullify the promises He made to them. Paul's purpose in Romans 9-11 is to show the Jews that the nation of Israel hasn't lost anything that has been promised to it. If they would repent and receive Christ—which a remnant of them will do in a coming day—all that has been promised to them nationally will be theirs in the fullest sense. Paul also shows in these chapters that some Jews today have "pre-trusted" in Christ by believing the gospel of their salvation which Paul preached (Eph. 1:12-13). He calls them "a remnant according to the election of grace" (Rom. 11:5) and "the Israel of God" (Gal. 6:16). As a result of their reception of Christ now, they have been made part of the Church (Eph. 3:6).

A day will come when God's outreach to the Gentile nations with the gospel of His grace will be over, and “the fulness of the Gentiles” will be “come in” (chap. 11:25). This means that the full number of Gentiles who will believe the gospel according to the election of grace will be complete. The Rapture will then take place (1 Thess. 4:15-18), and all who have believed the gospel (Christians) will be taken to heaven, whereupon God will begin to deal with Israel again to bring a remnant of the nation into blessing with Christ on earth in His millennial kingdom. This simple sequence in God's ways with “the Jews” and “the Gentiles” and “the Church of God” is called "Dispensational truth" (1 Cor. 10:32).

An Overview of Chapters 9-11

• Chapter 9—Paul shows that the sovereign election of Israel still stands, and that God, being sovereign, has every right to call Gentiles into blessing today.

• Chapter 10—Paul presents the moral responsibility of man to believe the gospel—whether Jew or Gentile. He reports that the Jews have failed in this responsibility and this has opened the door for blessing to go out to the Gentiles, and many of them have come into blessing through faith.

• Chapter 11—Paul explains that the stumbling of Israel is only a temporary thing; the eventual rejection of grace by the Gentiles will prepare the way for Israel's restoration, whereupon the promises to their fathers will be fulfilled.

This section of the epistle (chaps. 9-11) begins in a sorrowful tone (chap. 9:1-2), but it ends with a note of triumph and rejoicing (chap. 11:33-36). It ends on a happy note because, as Paul explains, God is in complete control of everything, and He will work out all things for His own glory and the glory of the Lord Jesus Christ, and also for the blessing of those who will believe. Knowing this gives Christians confidence to trust God in His dispensational ways, and to praise Him even now for His ways, before we see His plans for the blessing of the world come to fruition in the kingdom of Christ.

The Sovereignty of God Israel's Past Election: Romans 9

Chapter 9

Paul's Genuine Love for Israel And Their God-ordained Religion of Judaism

Chap. 9:1-3—As previously mentioned, the Jews misunderstood Paul's message in the gospel. They saw him as a traitor, and imagined that he was a hater of Israel who disrespected their God-ordained religion of Judaism. They thought that he was teaching that they should "forsake Moses," which to them was outright "apostasy" (Acts 21:21).

To set this misunderstanding right, Paul begins by stating his great love for his nation and his appreciation for the privileges that were theirs in Judaism. His love for them was such that he had great grief and sorrow because of their unbelief and rejection of the Lord Jesus Christ, their Messiah. He even went so far as to say that he had "wished" that he himself were "accursed from Christ" if it meant that his fellow countrymen would be saved! This is an incredible statement, paralleled only by Moses himself (Ex. 32:31-32). This was a clear proof that the Jews had mistaken ideas about Paul; he truly loved them and respected Judaism.

Chap. 9:4-5—To prove that he had no intention of belittling the privileges of Israel, he lists eight things that had made Israel the most favoured nation on the earth (Deut. 4:7).

• "The Adoption"—The nation had been put into a favoured place with God (Ex. 4:22; Deut. 7:6-8).

• "The Glory"—The Shekinah glory, which was visibly the sign of God’s favour upon them (Ex. 13:21-22; 2 Chron. 5:14).

• "The Covenants"—made to the fathers on behalf of the nation (Gen. 15:18-21; 17:7, etc.).

• "The Law"—The five books of Moses had been given to them. (Ex. 20).

• "The Service of God"—The divinely instituted Levitical order of sacrifices, whereby they approached God in worship and praise, belonged to them (Lev. 1-7).

• "The Promises"—A bright future in the millennial kingdom was assured to them (Isa. 30:23-26; 32:1-20; 35:1-10, etc.).

• "The Fathers"—A great heritage of spiritual ancestors.

• "The Messiah"—They were favoured by God to have the Saviour and future Ruler of the world to emerge through their nation (Isa. 9:6-7).

By adding his "Amen" to this list of things, Paul was indicating that he greatly appreciated these advantages and privileges that had been given to Israel, and approved of them. He valued those things as much as any Jew and did not make light of them in his preaching and teaching, as the Jews mistakenly thought. In fact, he could argue that it was not he who was disrespectful of Judaism and the hope of Israel, but them! For the greatest of these favours promised to Israel was to have the Messiah come into the world through that nation (Matt. 1). It was He, around whom all the privileges of Judaism centered, and through whom the promises would be fulfilled. But when He did come to them, they rejected Him! They "stumbled at that stumbling stone" (chap. 9:32; John 1:11), and their stumbling has hindered the fulfilment of their national "hope" (Acts 26:6).

The True "Israel of God" is Not Every Natural Descendant of Abraham

Chap. 9:6-33—Paul then turns to show that the Jews’ rejection of their Messiah had not breached God's promise to Israel. He says, "Not as though the Word of God hath taken none effect." That is, God has pledged with His Word to bless Abraham's children, and that promise has not become null and void (Heb. 6:13-18).

He goes on to show that while those promises will definitely be fulfilled, Scripture does not teach that they will be realized by every one of Abraham's descendants. He says, "For they are not all Israel which are of Israel; neither because they are the seed of Abraham, are they all children." In stating this, Paul shows that Abraham has two kinds of descendants: there are those who have his bloodline but not his faith, and then there are those who have both. This means that not all who are "of Israel" by natural descent are necessarily true "Israel" having faith. A real Israelite whom God regards has both Abraham’s blood and Abraham’s faith. In accordance with this, Paul carefully distinguishes "the seed" of Abraham (natural descent) and the "children" of Abraham (those who have Abraham’s blood and faith). He touched on this distinction in chapter 2:28-29. Thus, Scripture distinguishes between an Israelite and "an Israelite indeed" (John 1:47). The promises of God, therefore, will most assuredly be fulfilled to "all Israel" (chap. 11:26), but this refers to those who are true Israelites having Abraham’s blood and faith.

Four Instances From Israel’s History Concerning the Sovereignty of God

Paul then shows that God works on the principle of sovereign election, and since He is God, He can sovereignly call the Gentiles at this present time, even as He sovereignly called the nation of Israel long ago. The Jews were really the last people in the world who could afford to question divine sovereignty. Again and again in their history it had been exercised in their favour. Paul turns to Scripture to prove this point.

1) Isaac Chosen Rather Than Ishmael

(Chap. 9:7b-9)—Paul quotes the Lord's statement to Abraham: "In Isaac shall thy seed be called" (Gen. 21:12). This was said to him when there was some question in Abraham's household as to who would be his heir—Ishmael or Isaac. By stating emphatically that it would be Isaac, the Lord clearly ruled out natural descent in Abraham's house, because both Ishmael and Isaac were Abraham's natural sons. If the Jews insisted on natural descent being the enough to inherit the blessing, then they would have to admit the Arabians into blessing, because they descended from Abraham through Ishmael! (Gen. 25:12-18) The Jews would never accept that. Paul says, "They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed." Ishmael, as we know, was a child of the flesh, but Isaac was the child of promise (Gal. 4:23). By God’s choosing of Isaac rather than Ishmael, it is clear that blessing in Abraham's house did not come through the line of natural descent. And, it will be that way when the kingdom of Christ is established on earth—not all of Abraham's natural descendants will be blessed as his "seed" and inherit the promises.

2) Jacob Chosen Rather Than Esau

(Chap. 9:10-14)—Paul moves on to the example of Jacob and Esau. He shows again that blessing did not come through natural descent, but through the sovereign election of God’s grace. In regard to Isaac and Ishmael, the Jews might argue that they had two different mothers, but they could not use that argument here with Jacob and Esau. Rebekah was the mother of them both.

In connection with these twins, if blessing is inherited on the line of natural descent, then they would have to admit the Edomites into blessing! No Jew would accept that for a moment. Before the boys were born, and had done neither “good” nor “evil,” God said, “The elder shall serve the younger” (Gen. 25:23). Normally Esau would have had the place of privilege in Isaac's family, but God's sovereign selection passed Esau by and rested on Jacob. This proves that God's sovereign call does not depend on works, whether good or bad, but on grace alone. Fifteen hundred years later, the Lord said, “Jacob have I loved but Esau have I hated” (vs. 13; Mal. 1:2-3). This was written after they had lived their lives and had proved their true character. Thus, Paul mentions two statements that the Lord made concerning Jacob and Esau: one was stated before the boys were born (vs. 12), and the other was stated many years after they had lived their lives and had died (vs. 13). They show conclusively that God chose one rather than the other.

3) the Lord Chose to Have Mercy on Israel When They Turned to Idolatry

(Chap. 9:14-16)—The person who argues with divine sovereignty will say, "If there are really only two outcomes in choosing—to be blessed or damned—to go ahead and elect one and not the other, necessarily damns the one who wasn't chosen! How can this be fair?" The same skeptic will also say, "If everything has been settled ahead of time, then there is nothing anyone can do about it, and if that is true, then God is unrighteous for condemning people because it’s not their fault they weren’t chosen!"

Paul anticipated that people would object to the principle of divine sovereignty and responds by saying, “What shall we say then? Is there unrighteousness with God?” He answers his own question, “God forbid [far be the thought].” Paul proceeds to defend the sovereignty of God, but not as some Christian theologians who try to reconcile God's sovereignty and man's responsibility by merging them into one thing. They will say that God, by His foreknowledge, knew who would believe and who would not, and chose those who would believe. This is the gist of the mistaken ideas of Arminianism, which emphasizes man’s responsibility in salvation to the exclusion of God’s sovereignty. Paul cites an example of God’s sovereignty from the case of Israel's idolatry—their worship of the golden calf (Ex. 32). When the people sinned against God in this matter, God said to Moses, “I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.” Had God dealt with Israel according to the just deserts of divine justice only, giving them what was due to them, He would have destroyed the whole nation! But, the fact that God elected not to judge the nation, shows that He sovereignly chose to have mercy on them. The Jews could hardly afford to argue with God's sovereignty on this occasion, for had it not been exercised favourably toward them they would have been wiped out! If Jews wish to charge God with unrighteousness in this, then they would be admitting that they should be condemned! And if all men deserve to be condemned, then no one can rightly accuse God of unrighteousness if He doesn’t show mercy to some. Paul, therefore, concludes, "So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy." If God chooses to have mercy on some, no one can find fault with it.

4) the Lord Hardened Pharaoh

(Chap. 9:17-18)—Opposers may not have a difficulty with God sovereignly acting in mercy toward someone, but they might when it comes to an act of judgment. Paul goes on to show that God is also sovereign in judgment. Just as Israel did wickedly in worshipping the golden calf, and God sovereignly chose to show mercy on them, so also with Pharaoh—he did wickedly, but in his case God hardened him, and then judged him. Since Pharaoh was reaping what he had sown, God was justified in judging him. Thus, we see God's sovereignty being exercised in showing mercy to some and also in hardening others. Paul says, "Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth" (vs. 18). God can and does exercise judgment on the wicked, and He is just in doing so, but He might choose to show mercy on some; it is His prerogative.

Who Can Resist the Will of God?

Chap. 9:19-23—Men will accuse God of unrighteousness by pointing to His dealings with Pharaoh as an example of predestinating people to hell. Paul goes on to show that this is not true; God would never predestinate anyone to a lost eternity. He also points out that it is folly on man’s part to question the ways of God.

He presents the argument that skeptics and opposers use: “If God hardens a man so that the man will not believe, how can God then ‘find fault’ with him for not believing?” (vs. 19) Paul answers this mistaken notion by showing that while God does act in judgment, Scripture does not say that He chooses people for eternal destruction. “Vessels of wrath are fitted to destruction” (vs. 22), but they are not fitted as such by God; people fit themselves for it by their own unbelief! In the case of Pharaoh, God did not predestinate him for judgment. If we read the account of the Lord’s dealings with Pharaoh carefully (Ex. 4-12), we will see that he fitted himself for his judgment by repeatedly hardening himself against the Lord. But he was not doomed from the moment of his birth. In his life, he proved himself to be wicked, and God could have justly cut him off, but chose to preserve him alive for a time so that He might display His power in judgment, and through it, magnify His name in the earth.

The Lord knew that Pharaoh would harden his heart against Him (Ex. 3:19) and told Moses that He would judicially harden his heart even further, as a consequence. The Lord said, “I will harden his heart, that he shall not let the people go” (Ex. 4:21; 7:3). Note: the Lord did not say at that moment, "I have hardened his heart..." but rather, “I will harden his heart.” It was something the Lord was going to do as a consequence of Pharaoh’s hardening his heart first. Sure enough, Pharaoh proved himself to be a wicked man, and hardened his heart against the Lord. Scripture records, “And Pharaoh's heart was stubborn [hardened]” (Ex. 7:13). (This verse unfortunately has been mistranslated in the KJV, saying, "And He hardened Pharaoh's heart." This would make the Lord the Initiator of the hardening, which is not true.) Exodus 7:13-14 is the first mention in Scripture of Pharaoh's heart being hardened, and it is clearly something that he did himself. In fact, he repeatedly hardened his heart against the Lord (Ex. 7:22; 8:15, 19, 32; 9:7). It was only after all that, that the Scripture finally says, “And the Lord hardened the heart of Pharaoh” (Ex. 9:12; 10:1, 20, 27; 11:10), which is a fulfilment of what the Lord said He was going to do in Exodus 4:21 and 7:3. Scripture says, “He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy” (Prov. 29:1). This was the case with Pharaoh.

Paul shows that to question the sovereignty of God is to misunderstand who God is, and who we are. He says, “For who hath resisted His will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to Him that formed it, Why hast Thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?” God has all power in heaven and earth and can to do as He pleases—and He never does wrong. He said to Abraham, “Shall not the judge of all the earth do right?” (Gen. 18:25).

All men deserve judgment, but if God chooses to show mercy on a few, who are we to say that He is doing wrong? How any get saved at all is a testament to the sovereign grace of God. The old and true adage is: all may come (Rev. 22:17), but none will come (John 3:32); but on account of the sovereign power of God acting in men, some shall come to Christ and be saved (John 6:44). While God may choose some for blessing (as “vessels of mercy”), He never chooses any to go to hell. All who turn out to be “vessels of wrath” are “fitted to destruction” by their own unbelief (vs. 22). There is no such thing as being predestinated to hell. Paul says that the reason why God chooses some to be “vessels of mercy” is to demonstrate “the riches of His glory” (vs. 23).

J. N. Darby said, "The root of the question is this; is God to judge man, or man God? God can do whatsoever He pleases. He is not the object of our judgment" (Synopsis of the Books of the Bible––on Romans 9). F. B. Hole said, "How slow we are to admit that God has a right to do as He likes, that in fact, He is the only One who has that right, inasmuch as He alone is perfect in foreknowledge, wisdom, righteousness, and love. Things may appear inexplicable to us, but then that is because we are imperfect."

The Principle of the Sovereign Election of Grace Applied to the Gentiles

Chap. 9:23-26—Paul then shows that the principle of sovereign election applies as much to the Gentiles as it does to Israel. He says that “the vessels of mercy” (believers) were “afore prepared unto glory, even us, whom He hath called, not of the Jews only, but also of the Gentiles.” Thus, all blessing, whether for Jews or Gentiles, rests upon the sovereignty of God.

He quotes from Hosea 1:10 and Hosea 2:23 to show that God will once again take up Israel in a coming day. They are presently in a position of not being His people—“Lo-ammi” ("not My people") being written over them. But then, in sovereign grace, He will make them His people again. Their present position of not being His people is identical to the position that the Gentiles are in. Paul's reasoning is that if God can deal in this way with Israel, then He can do it with the Gentiles too.

Chap. 9:27-29—Paul then quotes from the prophet Isaiah to emphasize what he has already taught in verses 6-8—that this act of grace toward Israel will not include every Israelite by natural descent. The mass of the nation will prove to be faithless and will be judged by God, but “a remnant” will be saved. He says, “Though the number of the children of Israel be as the sand of the sea (by natural descent), a remnant shall be saved” (Isa. 10:22). And again, “Except the Lord of Sabaoth had left us a seed [a very small remnant], we had been as Sodoma, and been made like unto Gomorrha” (Isa. 1:9). Those who will compose this remnant will have faith, and consequently, will receive the Lord, and be blessed according to the promises made to Abraham, Isaac, and Jacob. These will form the nucleus of the nation in the Millennium.

Vss. 30-33—Paul then concludes by stating that the Gentiles who have “followed not after righteousness” have found “righteousness that is on the principle of faith.” On the other hand, Israel, who followed after “the Law” for “righteousness,” has not attained it because they sought it by “the works of the Law,” and not by faith.

Paul asks, “Wherefore?” He answers his question by stating that it was “because they sought it not by faith.” The Jews (nationally) missed the blessing because they misunderstood the purpose of the Law. They thought that it was a ladder upon which one climbs to attain righteousness, and have tried to establish their own righteousness by keeping the Law, and as a result, have become blinded as to their true state. And the crowning proof of their blinded state is that they “stumbled at that stumbling-stone”—Christ. They rejected Him!

Paul quotes again from Isaiah 28 to show that while the nation as a whole stumbled at the “stumbling-stone and rock of offence,” God has worked sovereignly and some at this present time (a remnant) have believed the gospel. By saying, “whosoever believeth,” Paul points to the fact that there is human responsibility in receiving the blessing—a person, whether Jew or Gentile, must believe. This acts as a segue (connector) to the subject in the next chapter, which has to do with the responsibility of man.

The Responsibility of Man Israel's Present Rejection: Romans 10

Chapter 10

It would not be a balanced presentation of this subject if Paul were to close his discussion at this point. In chapter 9, he has insisted on God's sovereignty in salvation; now in chapter 10, he speaks of the other side of the subject—man's responsibility. These two lines of truth run through Scripture side by side. They may appear to coalesce somewhere “out there” in the ways of God, but they never do. They are like the two rails on a long, straight piece of train track. Looking down the track, the rails appear to join far in the distance, but of course, they don't. Such is the case with the sovereignty of God and the responsibility of man. God would have us to understand and enjoy these two distinct lines of truth as they are found in Scripture, without trying to reconcile them.

The Responsibility of Israel—to Believe

Paul ended the previous chapter stating that “whosoever believeth on Him shall not be ashamed” (chap. 9:33). This brings in man's responsibility. To receive salvation we must believe God's testimony in the gospel concerning the finished work of Christ on the cross. Paul now continues this theme in chapter 10. Again and again through this chapter, he emphasizes the fact that men must believe God's testimony to be blessed of God.

Chap. 10:1—Knowing that the Jews saw him as a traitor and an enemy of the nation of Israel, Paul restates his love and concern for Israel. His great “desire and prayer to God” was that Israel might be “saved.” The fact that they were not saved (apart from some individuals like himself) shows that being the natural descendants of Abraham had not saved them! If it had, he wouldn't have been praying to that end. As mentioned, man's responsibility is to believe God's testimony in the gospel concerning His Son. But this was the very thing the Jews failed to do. Instead of receiving Christ, they stumbled at that “stumbling-stone!” (chap. 9:32)

Vs. 2—Paul states two reasons for their failure: Firstly, they had “a zeal” for their national religion that caused them to cling to its forms and ceremonies, and not see that those things actually pointed to Christ. (See the epistle to the Hebrews.) Clinging to the forms of Judaism cast a veil over their hearts, and “unto this day when Moses is read, the veil lies upon their heart” and they are not able to “look to the end of that which is abolished [annulled]” (2 Cor. 3:13-15). The “end” of the legal covenant is Christ and His finished work on the cross. The types and shadows in the Law all pointed to Him, but they didn’t see it. This shows that while “it is good to be zealously affected,” our zeal must be “in a good thing” and in a right way (Gal. 4:18). In the case of the Jews, their zeal was not “according to knowledge.” They didn't know that their Scriptures pointed to Christ.

Vs. 3—Secondly, the Jews were “ignorant of God's righteousness.” They did not understand the meaning of the cross, and consequently, they rejected the gospel. As mentioned in our comments on chapter 3:21-31, the righteousness of God has to do with how He has taken up the question of sin at the cross and has settled it for His own glory and for the blessing of all who would believe. The Jews, sad to say, did not see this in Christ's death. They believed (and still believe) that His death on the cross was God's just dealing with Him for His blasphemy of imagining that He was the Messiah—whom they insist was an impostor (Isa. 53:4). In their ignorance, the Jews have gone about to “establish their own righteousness”—thinking that it could be accomplished through keeping the Law. Thus, they have not “submitted themselves unto the righteousness of God,” and this has caused them to miss the blessing of salvation.

Vs. 4a—To clear away the false notion that righteousness can be achieved by man's performance, Paul states emphatically: “Christ is the end of law for righteousness.” The article "the" is not in the text before “law.” This indicates that he is not referring to the Law of Moses specifically, but to the principle of man's performance being a way in which one attains to righteousness. Paul is alluding to God’s testing of man in the flesh being brought to a close in Christ’s death. From the fall of man to the death of Christ, God has had man in the flesh under probation. For 40 centuries of man’s history leading up to the cross, God tested the flesh in man in every possible way (forty being the number of testing in Scripture), and the flesh has proved to be bad on all counts (chap. 3:12; 7:18). Every attempt of man in the flesh attaining to righteousness on the basis of human merit and performance has failed. God has, therefore, brought the testing to a close, and has “condemned sin in the flesh” in the death of Christ (chap. 6:6; 8:3). The word "end" here is "teles" in the Greek, which means "completion" (J. N. Darby, Collected Writings, vol. 10, p. 22).

By saying, “For righteousness,” Paul did not mean that righteousness in Old Testament times was attained through law-keeping, but now since Christ has come, it is found in Him. The Law was never given for that purpose! (Gal. 3:21) If it had been the means of righteousness in Old Testament times, then no one who lived in those times would ever get to heaven, because no one was able to keep it! Any hope of attaining to righteousness on that line is doomed from the outset. By adding “to everyone that believeth,” Paul is indicating that the only way in which one can be reckoned righteous is through believing.

The Blessing of the Gospel is Within The Reach of All

Chap. 10:5-10—Paul then contrasts "the righteousness which is of the Law" with "the righteousness which is of faith." He shows that the Mosaic Law was a performance-driven thing, and quotes Leviticus 18:5 to prove this: "The man which doeth those things shall live by them." The emphasis here is on doing—that is, on human performance. "The righteousness which is by faith," on the other hand, does not require that a person do anything, but simply to believe "the word of faith."

Vss. 6-7—Paul then derives a principle from the Law to show that the blessing of God is really only had on the basis of faith. He quotes from Deuteronomy 30:10-14, which has to do with when Israel would fail in their responsibility to keep the Law, and all possibility of gaining merit with God on the grounds of human performance would be lost. Moses told the people that even then, if they would turn to the Lord in faith ("with all thine heart, and with all thy soul"), He would still bless them in the context of that legal system. They wouldn't have to do anything to merit this favour. They wouldn't have to go up to heaven or across the sea, because the legal commandments were right there before them—in their mouth and in their heart—waiting to be obeyed. All they would have to do is turn to the Lord in faith, and He would begin afresh with them.

Even though Deuteronomy 30 has to do with the Law, Paul takes this principle of grace working for those who acknowledge their failure and turn to the Lord in faith, and adapts it to the gospel. His point is that God blesses on the principle of faith, regardless of whether it is in the context of the legal covenant or in the gospel that he preached. Paul then takes the liberty to interpret the passage in Deuteronomy by parenthetically inserting the two great facts of the gospel—the incarnation of Christ and the resurrection of Christ. He says that a person does not need to concern himself with who will "ascend into heaven (that is, to bring Christ down from above)," or who will "descend into the deep (that is, to bring up Christ again from the dead)," because it has already been done. Christ has already come down and has become the supreme sacrifice for sin, and He has risen from the dead and is seated at the right hand of God.

Vs. 8—Thus, the gospel doesn't ask us to do something humanly impossible, but to just simply believe. Just as the Law was "very nigh" to the Israelite (in his heart and mouth), Paul says so also is "the word of faith, which we preach" in the gospel. The difference is that the old commandment was a word that had to do with what man was to do, but now the word in the gospel is about what Christ has done! The gospel tells of a work that has been accomplished (John 19:30; Heb. 10:12). Since the word of truth is "nigh thee, even in thy mouth, and in thy heart" (the Jews heard the Word of God on a daily basis in their homes and in their synagogues), salvation was within the reach of every one of them. No Jew, therefore, could say, "God has made salvation too difficult for me."

Vss. 9-10—Paul goes on to show that since all has been done for us in Christ's coming and His death and resurrection, all a person has to do is "confess Jesus as Lord" and "believe" in his heart "that God has raised Him from the dead," and he will be "saved." To believe "in thine heart," which Paul speaks of here, means to believe sincerely; it is not a mere intellectual thing. This shows that God wants reality (Psa. 51:6). There are three "shalls" in this verse that go together that give the believer the assurance of salvation: if we "shall" confess and "shall" believe in our hearts, we "shall" be saved. It is as simple as that! This is the great promise of God in the gospel. God has never disappointed anyone who has trusted in Christ for salvation.

Many evangelical Christians believe that these verses are saying that in order for a person to be truly saved, he must make a public confession of his faith in Christ. Consequently, preachers urge public confessions at their meetings and gospel rallies. They issue an "altar call" to their audiences to any who want to be saved to come forward and make a public declaration of their faith. However, if we make confession before men a necessary condition of the soul's eternal salvation from the penalty of his sins, then the blessing of the gospel is not solely on the principle of faith; it becomes faith and works! This is contrary to the fundamentals of the gospel (chap. 3:26-31). Moreover, it would mean that a person couldn't get saved if he were alone somewhere—because he has no one to make his confession to! What if he dies before he has a chance to tell someone of his faith in Christ? Surely we cannot think that such a person is not really saved and that he is not in heaven?

"Confess" in this verse means "assent" (Strong's) or "to express agreement." The question is, to express agreement with whom? A. Roach said that in the light of Philippians 2:11 which says, "Every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" and Romans 14:11 which says, "Every tongue shall confess to God," this is confession is to be made to God, not to men. The believer acknowledges to God that “Jesus Christ is Lord.” H. A. Ironside said, "The confession here is not, of course, necessarily the same thing as where our Lord says, 'Whosoever shall confess Me before men, him will I confess before My Father which is in heaven.' This is, rather, the soul's confession to God Himself, that he takes Jesus as Lord" (Lectures on Romans, pp. 130-131).

In verse 9, Paul mentions the "mouth" before the "heart," which is the order found in Deuteronomy 30, but in verse 10, he reverses the order. Verse 9 is emphasizing the facts, and verse 10 emphasizes the order which occurs in the soul of the believer. Faith in the heart produces the confession of the mouth; it is a proof of what is true in the heart. Thus, the inward reception of the word by faith precedes the outward expression of confession. These are not two separate steps to salvation, but two sides of the same thing.

In the normal course of Christian growth and development, confession before men will follow a person's faith in Christ. The person who truly believes on the Lord Jesus will confess his belief to his fellow men. This should happen quite naturally, for the gospel is news that is too good to keep to ourselves! (Compare 2 Kings 7:9.) Scripture encourages us to speak out about it: "Let the redeemed of the LORD say so" (Psa. 107:2). Confession before men is good, but it is not a condition whereupon a person is saved eternally from the penalty of his sins. The new believer may be hesitant to confess Christ at first, but his eternal welfare does not depend on it. Paul has already taught that the blessing of salvation is on "the principle of faith" alone (chap. 1:17; 3:30; 4:16; 5:1); he would be contradicting himself here if he put the condition of confession before men on it.

The Blessing of the Gospel is Offered to All

Chap. 10:11-13—Paul proceeds to show from the Scriptures that God's blessing is not limited to the Jews. He quotes Isaiah: "Scripture saith, Whosoever believeth on him shall not be ashamed" (Isa. 28:16). "Whosoever" is a very large word encompassing not only Jews but also Gentiles. God's use of this word in connection with salvation proves that He intends blessing to go out to Gentiles. Hence, Gentiles who believe the message of the gospel are also blessed on the same principle of faith as the Jews, because, as Paul says, "There is no difference between the Jew and Greek" when it comes to getting saved (Acts 15:11). He has shown in chapter 3 that there is "no difference" between the Jew and the Gentile as to their ruin and need of a Saviour. Now in this chapter, he shows that there is "no difference" between the Jew and the Gentile in God's grace being shown toward them. He quotes the prophet Joel for further proof of this: "For whosoever shall call upon the name of the Lord shall be saved" (Joel 2:32).

Chap. 10:14-15—Paul then asks how it could be possible for anyone among the Gentiles to call upon the name of the Lord if they have never heard of Him. He shows that there is a need to proclaim Christ among the Gentiles so that they could call upon Him and be saved. He says, "How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach, except they be sent?" He quotes Isaiah 52:7 to support the principle of proclaiming the truth in the gospel: "It is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!" Thus, the Jewish Scriptures actually encourage the preaching of the gospel concerning Christ the Messiah. This was exactly what Paul was doing among the Gentiles! And by stating this, he justifies himself in going to the Gentiles with the good news.

The Gospel Has Not Been Believed By All

Chap. 10:16-21—Sad to say, apart from a remnant, the Jews have failed in their responsibility to believe the gospel. Not only have they refused to receive it, they have also resisted the good news going out to the Gentiles. Paul reported to the Thessalonians: "The Jews, who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway" (1 Thess. 2:14-16). The book of the Acts also attests to this fact.

Paul quotes Isaiah again to show that the prophetic Scriptures in the Old Testament foretold that the nation would reject their Messiah. He says, "But they have not all obeyed the gospel. For Esaias saith, 'Lord, who hath believed our report?'" In saying, "our report," Isaiah was speaking on behalf of his prophetic colleagues, the other Old Testament prophets who had prophecied of the Messiah. He lamented that the report about the Messiah had not been believed by the nation of Israel, even though it entailed everything they needed to know about Him. The report announced:

• The time of His coming (Dan. 9:26 with Psa. 102:24).

• His birth place (Micah 5:2).

• His virgin birth (Isa. 7:14).

• His Sonship (Psa. 2:6-7).

• His Kingship as a direct descendant of David (2 Sam. 7:12-16; Jer. 23:5).

• His heralding by a forerunner (Isa. 40:3; Mal. 3:1).

• The manner of His life (Isa. 42:1-3).

• His power to bring in the kingdom blessings (Isa. 33:24; 35:5-6; 61:1-3; Psa. 65:6-7; Psa. 89:9; Psa. 132:15; Psa. 146:7-8, etc.).

• His presentation to the nation of Israel (Zech. 9:9).

• His betrayal (Psa. 35:8, 14; Psa. 41:9; Psa. 55:12-14; Psa. 69:25; Psa. 109:6-8).

• The Jews' rejection of Him (Psa. 35:11; Psa. 69:4; Psa. 109:4-5; Isa. 49:4; 50:5-6; 53:2-4; Dan. 9:26; Micah 5:1-2).

• His death (Psa. 16:10; Psa. 22:1-21a; Psa. 31:1-5a; Psa. 102:24; Dan. 9:26a).

• His resurrection (Psa. 16:11; Psa. 22:21b; Psa. 102:24b-28).

• His present place at the right hand of God (Psa. 110:1).

• The hope of Israel that God would send Him for their deliverance (Psa. 80:17).

• His coming again—the Appearing (Psa. 72:6; Psa. 96:13; Psa. 98:9; Isa. 30:27-33; Mal. 3:1; 4:2-3).

• His public reign in righteousness as King over all the earth (Isa. 32:1; Isa. 61:11; Psa. 47:7; Zech. 14:9).

• His being sought after and worshipped by the Gentiles (Psa. 47:9; 72:11; 86:9; Isa. 11:10; Zech. 2:11).

Thus, the "report" of the prophets concerning the life and times of the Messiah had been foretold in the Holy Scriptures. The Jews prided themselves in knowing the Scriptures, but they were "slow of heart" to actually "believe" those things (Luke 24:25-26). The Old Testament prophets spoke of the Messiah—first suffering, and then, entering into His kingdom glory (1 Peter 1:11). This testimony was not only given to the Jews, but the Gentiles were hearing it as well, for the gospel has been preached to both Jews and Gentiles (chap. 1:16).

Vs. 17—Paul then speaks of how the blessing of the gospel is made good in souls. He says, “So then faith cometh by hearing [a report], and hearing [the report] by the Word of God.” Thus, “faith” in a person is a result of his spiritual faculties of hearing being opened, and this occurs by the power of “the Word of God” working in his soul. The Spirit of God takes the Word of God and applies it to the soul, and thereby communicates spiritual life to the person. This action is called new birth or quickening (John 3:3-5; Eph. 2:1, 5). In receiving divine life, the person's spiritual faculties begin to operate, he is able to hear and receive divine communications—i.e. the truth of the gospel. This is why we need to "preach the Word" to the lost (2 Tim. 4:2). "The Word of God is living and operative," and directed by the Spirit of God when we preach it, it imparts divine life to men (Heb. 4:12).

Vs. 18—Paul then cites Psalm 19, which has to do with the witness of creation, to show that God intends that a testimony would reach to "all the earth." This, of course, would include Gentiles, for they are all over the earth. The testimony in creation does not announce the Gospel of the Grace of God. Paul does not quote it for that reason, but to show that God wants all men to receive a testimony of Himself. This, then, supports an effort to announce the glad tidings in the regions beyond.

Vss. 19-21—Paul says, "Did not Israel know?" How could they have not known that God desired blessing to be offered to the Gentiles, when their own Scriptures bore witness to this fact? He quotes Moses to prove this: "I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you" (Deut. 32:21). The implication here is that God would put Israel to shame because they were slow to believe—by His blessing going to the Gentiles. Paul adds another statement from Isaiah to this end: "I was found of them that sought Me not: I was made manifest unto them that asked not after Me" (Isaiah 65:1; Rom. 3:11). But concerning Israel, Isaiah said, "All day long I have stretched forth My hands unto a disobedient and gainsaying people" (Isa. 65:2). Thus, from their own Scriptures, Paul shows that there would be this incredible reversal of blessing. When Israel would reject the blessing, by not receiving their Messiah, God would send blessing to the Gentiles! The Lord also taught this in many of His parables (Matt. 21:42-44; 22:8-10; Luke 13:28-30; 14:16-24). The result has been that many Gentiles have come into blessing through faith in Christ, and Israel (apart from a remnant) have missed it!

Thus, Paul has shown in this chapter that there is a moral responsibility on the part of man to believe the testimony of God in the gospel. God has made ample provision for Israel to believe, but the principle applies to all mankind. And, if Israel as a nation has been set aside, it is through no fault of God; it is clearly their own fault. They have not only broken the Law, but they have also rejected their Messiah and the gospel of God's grace.

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In the course of this chapter (10), Paul has touched on three main reasons why the Jews have missed God's blessing:

• Zeal for their national religion (vs. 2).

• Ignorance of God’s righteousness (vs. 3).

• Stubborn unbelief (vs. 16).

The Stumbling of Israel–Opening the Way for Blessing to Go Out to the Gentiles, and the Gentile's Rejection of Grace–Preparing the Way for Israel's Restoration: Romans 11

Israel's Future Reception

Chapter 11

Three Proofs That God Has Not Cast Off His People Forever

In this chapter, Paul shows that God will once again take up with Israel and bring them into blessing. He begins by asking, "I say then, Hath God cast away His people? God forbid [Far be the thought]." Was the accusation of the Jews true, who said that the gospel Paul preached disregarded the promises of God to Israel? Paul answers this in the plainest of terms—NO! While the Scriptures state that God would “cast off” His people on account of their failure to receive the Messiah (Dan. 9:24-27; Mic. 5:1-3; Isa. 61:1-3; Psa. 69:22-36; Jer. 31:37-40; Zech. 11:1-13:6, etc.), nowhere do the Scriptures state that the casting off would be full or final. Paul proceeds to give three proofs that show that God has not rejected His people entirely.

At the Present There is a Remnant of the Nation Who Have Believed The Gospel and Have Been Blessed

Chap. 11:1-6—The first proof that God has not cast off His people (Israel) fully is that there is presently "a remnant" of Jews who have believed the gospel of God's grace. Paul, in fact, is an example. He says, "For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin" (vs. 1). Even though the mass of the nation has been blinded through unbelief, there is still a remnant of elect individuals who have believed, whom God has reserved for Himself, as there was in the days of Elijah. This "election of grace" are the first fruits of the nation, and are a pledge of the ultimate restoration of Israel in a coming day (Eph. 1:12). This shows that when men fail in their responsibility, God maintains His sovereignty and secures a remnant who believe. He will not allow His purpose to bless to be thwarted (Job 42:2; Isa. 46:10). Thus, the election of believing Jews at the present time is completely a work of sovereign grace.

Chap. 11:7-10—While the elect remnant of the nation has come into blessing, the mass has been judicially "blinded." This blinding should not come as a surprise to the Jews, because their own Scriptures state that it would happen! Paul quotes Isaiah: "According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear" (Isa. 29:10). He also quotes David, who prophetically uttered the Messiah's imprecatory prayer on the cross when He was rejected by the people: "Let their table (their sacrificial system) be made a snare, and a trap, and a stumblingblock, and a recompense unto them: let their eyes be darkened, that they may not see, and bow down their back alway" (Psa. 69:22-23). (See also Isaiah 6:9-10 with John 12:39-41, and also 2 Corinthians 3:14-15.) Thus, this blinding is a governmental judgment of God on the nation as a whole, but individuals among them can still come to Christ in faith and be blessed.

In Calling the Gentiles, God is Provoking The Jews to Jealousy—and This Proves That He is Not Finished With Israel

Chap. 11:11-25—The second proof that God is not finished with Israel is seen in His calling of the Gentiles to provoke Israel to jealousy (vs. 11). Paul says, "Have they stumbled that they should fall? God forbid [Far be the thought]. But rather through their fall [slipped away] salvation is come unto the Gentiles, for to provoke them to jealousy." The fact that God would want to stir up Israel, by way of provoking them to jealousy that they might turn again to Him, shows that He is not finished with them yet. Paul agrees that Israel has "stumbled," but he insists that they have not fallen, in the sense that it is all over for them. Reading the verse as found in the KJV might be confusing, because after stating that they haven't fallen, he goes ahead and says that they have! This conundrum is easily cleared up by understanding that the second use of the word "fall" in the eleventh verse is really a different word in the Greek, and should be translated "transgression." To "fall," in the sense that Paul speaks of it here, is a final thing "beyond recovery" (NASB); "transgression," on the other hand, does not carry that connotation. This occurs again in verse 12. Thus, Israel has stumbled and transgressed, but they have not fallen out of God's purpose to bless them.

Paul said that the "diminishing [default]" of Israel has opened the way for the Gentiles to have great "riches [wealth]." The "wealth of the Gentiles" refers to the favour that God has extended to the Gentiles in the gospel, without taking into account whether they have believed it or not. In other words, Israel's "loss" has been the Gentiles gain. This is a principle in God's ways that is found in many places in Scripture (Isa. 49:4-6; Acts 13:46-48; 18:5-6; 28:24-28; Rom. 1:16). He adds, "How much more their fulness!" That is, if the failure of Israel has led to blessing going out to the Gentiles in this Day of Grace, how much more will it be so when God restores Israel! Today, blessing through the gospel has gone out to the world in a limited way, but then it will be a worldwide conversion of the Gentiles (Psa. 22:27; 47:9; Isa. 2:2-3; Zech. 2:11; Rev. 7:9, etc.). Redeemed Israel will be God's channel of blessing to the nations in that day (Isa. 60-61, etc).

Paul says, "For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles" (vs. 13). He felt his responsibility toward the Gentiles, and from verse 13 to 32, he turns to speak directly to them. In interpreting this chapter, it is important to understand that Paul is not necessarily speaking of the Gentiles as believers, but of the Gentiles generically. His point is that they have had the incredible privilege of the gospel extended to them. We emphasize this because later in the chapter, he speaks of the possibility of these Gentiles being "cut off." True believers, as we know, are made part of the Church, and such will never be cut off. The Christian profession at large, however, will be judged by God and cut off (Rev. 3:16), because it has not continued in the goodness of God. Paul wanted to "magnify" his "ministry" in preaching to the Gentiles everywhere that he could, because in doing so, it might stir up some of his fellow countrymen to “jealousy,” and they would believe to the salvation of their souls (vss. 13-14).

He says, "If the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?" (vs. 15) Just as surely as there has been a "casting away" of Israel, there will also be the "receiving of them" again in a coming day. Reconciliation here is not the same as in chapter 5:10-11 where all is vital and eternal. Here it is dispensational, being a provisional thing toward the Gentiles at this present time. Thus, the Gentile world has been brought near to God (in general proximity), but this is only outwardly. He says that the receiving of them (Israel) will be “life from the dead.” This is not referring to literal resurrection of human bodies (1 Thess. 4:16, etc.), nor is it speaking of Israel’s national resurrection (Isa. 26:19; Ezek. 37:1-14; Dan. 12:1-3), but of what will the Gentile world will experience as a result of Israel being restored to the Lord. Mr. W. Kelly said, “Whatever the divine mercy in the world’s reconciling, which we now know while the gospel goes forth to every creature, a wholly different blessedness awaits the whole world as ‘life from the dead,’ when all Israel is received back and saved....Will it not be for all on earth—‘life from the dead?’ (Notes on the Epistle to the Romans, p. 224).

Paul uses two figures to illustrate his point:

• A lump of dough.

• An olive tree.

First, as to the lump of dough, he says, "If the firstfruit [first piece of dough] be holy, the lump is also holy" (vs. 16a). The "firstfruit" is the remnant of Jewish believers at the present time who have believed the gospel. They have "pre-trusted" in Christ and are the first-fruits of the nation that will be saved in the future (vs. 5; Eph. 1:12). Thus, if by God's grace the firstfruit is holy, so will "the lump" be holy. The lump is the nation in a coming day, when they believe on Christ (vs. 26). Paul's point is that the few Jewish believers today—“a remnant according to the election of grace” (vs. 5)—are really a pledge or guarantee that the rest are true Israelites going to be saved. The existence of the remnant at this present time (the firstfruit) is evidence that the nation (the lump) will be saved in the future. By this we know that God has not given up on Israel; there is blessing in store for the nation.

Paul then passes on to the other figure—“the olive tree” (vss. 16b-32). He says, "If the root be holy, so are the branches.” The "root" is an allusion to Abraham, the father of the nation, who was set apart in a place of "holy" association with God (Isa. 51:2). Paul’s point here is that if the root (Abraham) is in an outward place of blessing, so also are “the branches” (Abraham’s descendants). However, being branches does not necessarily mean that all of Abraham’s descendants are born of God. They were in a place relative sanctification. Thus, as Paul has spoken of reconciliation (vs. 15), so he also speaks of sanctification (vs. 16)—both are a relative thing, not something vital and absolute.

Three Aspects of Sanctification

There are three aspects of sanctification (holiness) in Scripture that we must not confuse:

• There is absolute or positional sanctification as found in Acts 26:18; 1 Corinthians 1:2, 30; 6:11; 2 Thessalonians 2:13; Hebrews 10:10, 14; and 1 Peter 1:2. This has to do with believers being set apart to God through being born again and being saved.

• There is progressive or practical sanctification, as in John 17:17-19; Romans 6:19-22; 2 Cor. 7:1; Ephesians 5:26-27; 1 Thessalonians 4:4-7; 5:23; Hebrews 12:14. This has to do with the exercise of believers’ perfecting holiness in their lives.

• There is relative sanctification, which has to do with a person being set in a place of outward association with something holy.

Relative sanctification is also seen in 1 Corinthians 7:14, but in an entirely different connection. In that case, an unbelieving husband is said to be "holy" because of his association with his believing wife. It does not mean that he is saved, but that he is in a place of holy privilege. Relative sanctification is also seen in Hebrews 10:29, but in a different connection again. The Jews who professed faith in Christ, and took a Christian position, were in a sanctified place, but it does not mean that they were saved. The writer of Hebrews warns them that if they abandoned that Christian position, they would prove to be apostates, and there would be nothing but judgment for them (Heb. 10:30-31). Paul's point here in Romans 11:16 is that if the "root" of the nation (Abraham) has been set in a holy place of privilege in relation to God, then the "branches" (Abraham's descendants—the nation of Israel) are in that place too (Deut. 7:6; 14:2; 1 Kings 8:53; Amos 3:3). He is not speaking of what is vital through new birth, but being in a place of favour and privilege through their association with Abraham.

The Olive Tree

Vss. 17-22—The illustration of "the olive tree" shows that God's governmental displeasure has been against Israel (on account of their unbelief), and thus they have been removed from their place of favour and privilege, and it has given to the Gentiles. This does not mean that Israel's blessings have been spiritually transferred to the Church—the error of Reformed (Covenant/Replacement) Theology. The passage concerns Israel's privilege of being in a place of outward association with God, not Israel's blessings being given to the Church.

Israel had once occupied that place of privilege, just as the natural branches of the olive tree were connected to the "root." But through their disobedience, and ultimately their rejection of Christ, those "branches" have been "broken off," and branches from a "wild olive tree" (the Gentiles) have been "grafted in." The wild olive branches refer to those of the Christian profession (which is largely composed of Gentiles – Acts 15:14; 28:28). The branches in this passage do not refer to believers, but rather to persons (some real, and some not), being in a place of outward favour with God. Hence, the wild olive branches do not represent the Church, but rather those who profess faith in Christ in this Day of Grace. (If the branches were true believers, then this would be teaching that it is possible for a believer to lose his salvation, because verse 22 states that they will be "cut off" if they don't continue in the goodness of God. Scripture teaches that this is impossible; believers are eternally secure – John 10:27-28, etc.).

The fact that the passage is written to those who represent the wild olive branches shows that at the time of Paul's writing this epistle, Israel was viewed as already being set aside in the ways of God. Notice also that he says that "some" of the natural branches have been broken off; he did not say all of them, because there is the remnant of Jews who have believed the gospel (vs. 5). The natural branches being "broken off," refers to the nation of Israel being set aside nationally in the dealings of God. Micah 5:3 attests to this. He states that in view of the Messiah being rejected by the Jews, He would "give them up" until a time of travail comes upon them—which refers to the Great Tribulation. The wild olive branches that have been grafted in are warned that they, too, will be "cut off," if they don't "continue in His goodness" (vs. 22). This refers to the privilege that is presently being shown to Christendom being taken away through judgment (Rev. 3:16). Revelation 2-3 is evidence that the Christian profession has not continued in the goodness of God and awaits judgment. There is no mention in Scripture of Christendom being restored.

Vss. 23-24—Paul then speaks of the possibility and the inevitability of the "natural branches" being grafted in again. This obviously refers to God’s taking up with Israel again, in a national way. The condition is simply, "If they abide not still in unbelief." That is, if they give up on their stubborn unbelief—which a remnant of the nation will do in a coming day.

The Mystery of Israel's Blindness—A Temporary Thing

Vs. 25—Paul then says that he did not want the brethren to be "ignorant" of the "mystery" of Israel's blindness. It is quite possible that we could be lifted up in pride ("wise in your own conceits"), thinking that we are better than Israel. It is only "blindness in part" that has happened to Israel because there is a remnant that has believed the gospel. And, that blindness will only continue "until the fullness of the Gentiles be come in." This refers to the complete number of elect persons who will believe the gospel going forth today. The Lord will then take the Church home to heaven at the Rapture (John 14:2-3; 1 Thess. 4:15-18). After this, the Lord will take up with Israel again and the Jews will then enter "the time of Jacob's trouble" (Jer. 30:7), also called "the time that she which travaileth hath brought forth" (Micah 5:3), and the "great tribulation" (Matt. 24:21). Through the intense pressure of this trial, a remnant of God-fearing Jews will "turn to the Lord" in repentance about their national sin of crucifying Him (2 Cor. 3:16a). See also Isaiah 53. Immediately, "the vail" that has been over their eyes and hearts "shall be taken away" (2 Cor. 3:16b). "They shall look upon Me whom they have pierced, and they shall mourn for Him" in repentance (Zech. 12:10), and then the Lord will open a "fountain" (figuratively) for the cleansing of their sin, whereupon they will be restored to Him (Zech. 13:1). "In that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness" (Isa. 29:18). And again, "The eyes of them that see shall not be dim, and the ears of them that hear shall hearken" (Isa. 32:3).

The Scriptures State That the Lord Will Come Out of Zion and Save Israel

Chap. 11:26-32—This brings Paul to a third proof that God is not finished with Israel—the Word of God (particularly the Old Testament Prophets) plainly states that the Lord will save "all Israel." Since this clearly hasn't happened yet, it is a promise that is yet to be fulfilled. If God has pledged with His Word that He will do this, He cannot go back on it. If He were to go back on His Word, then He would have more to lose than Israel! He would lose His honour and reputation, and show Himself to be a God that cannot be trusted! Since He cannot and will not deny Himself, His Word shall stand. "God is not a man, that He should lie; neither the son of man, that He should repent: hath He said, and shall He not do it? Or hath He spoken, and shall He not make it good?" (Num. 23:19).

In saying that "all Israel shall be saved" we know from what Paul has already taught us in chapter 9:6-8 that this refers to all true Israelites. That is, those who have not only Abraham's bloodline, but also Abraham's faith. The aspect of salvation here is not only that of the soul, but also in a literal sense—saved from their enemies and established as a nation in Christ's future millennial kingdom (vss. 26-27). Paul quotes Isaiah 59:20-21 as an example of a prophecy that is yet to be fulfilled in connection with Israel's national blessing.

Vss. 28-29—Still addressing the Gentiles, Paul has shown that God has blessing for both Israel and the Gentiles, but in two different ways and at two different times. He says, "As concerning the gospel, they are enemies for your sakes." The Gentiles can thank God that Israel has stumbled, because it has opened the door for their sakes. But that doesn't mean that it's all over for Israel. He says, "But as touching the election, they are beloved for the father's sakes," and will be blessed some day in the future. He assures us of this, stating that "the gifts and calling of God" in connection with Israel, are "without repentance." That is, God will not repent (change His mind) of what He has promised to Israel. Hence, the promises made to the fathers and the prophecies made by their Prophets concerning Israel's blessing are sure.

Vss. 30-32—Paul concludes his remarks by stating that when it comes to God's blessing for man, whether for Jews or for Gentiles, it all comes down to His sovereign goodness and mercy. While the Gentiles have "now obtained mercy" through Israel's "unbelief," "they (Israel) also may obtain mercy" in the same way in the future. Thus, “God hath shut up together all in unbelief, in order that He might show mercy to all.” Hence the gospel Paul preached did not in any way conflict with the promises of God to Israel.

Three Expressions Used in Scripture In Connection With the Gentiles

• "The Times of the Gentiles" (Luke 21:24)—This refers to the period of time when "the throne of the LORD," which denotes His power in government (1 Chron. 29:23), has been transferred to the Gentiles (Dan. 2:37; 5:18-19), on account of Israel's failure (2 Chron. 36:14-21). This period of time began in 606 B.C. and will close at the Appearing of Christ (Luke 21:24-28). The government of the earth during this time has passed through four successive Gentile empires—the Babylonians, the Medes and Persians, the Greeks, and the Romans. During the Roman rule, God introduced an interposed heavenly calling of the Church by the gospel as a parenthesis in His dealings with the earth, after which "the throne of the LORD" will once again be given to redeemed Israel and established in Jerusalem when Christ will reign as King over all the earth (Jer. 3:17; Dan. 2:35, 44; Zech. 14:9; Psa. 47:7).

• "The fullness of the Gentiles" (Rom. 11:25)—This refers to the complete number of elect persons who will believe the gospel of God's grace, going forth today among the Gentiles.

• "The riches [wealth] of the Gentiles" (Rom. 11:12)—This refers to the special favour that God has extended to the Gentiles in giving them an opportunity to hear the gospel.

Paul's Doxology

Vss. 33-36—At this point, Paul has reached the summit of truth in the epistle. Like a mountain climber who has reached the peak of the mountain that he has been climbing and turns around to look back to see how far he has come, Paul looks back over the trail of mercy and grace that he has expounded in the foregoing chapters, and spontaneously breaks out in a doxology of praise to God for His wisdom and ways. Nothing could be more appropriate to such a story of grace! It depicts what ought to be the response of every Christian.

In this doxology, we see that the Apostle's heart is full of praise and admiration for God's great plan to save and bless both Jews and Gentiles. Seven great attributes of God are mentioned: the “riches,” the “wisdom,” the “knowledge,” the “judgments,” the “ways,” the “mind,” and the counsel of God. All of these things have worked together to secure our blessing in a way that is beyond understanding.

Paul ends by acknowledging that all good and blessing have their source in God Himself; it is all "of Him." Everything that He has brought to pass for the blessing of man is "through Him," and will ultimately return "to Him" for His own glory. This shows that God is the Source of all good, the Agent of all good, and the Object of all good. Everything has been designed to bring "glory" to Him, and will bring glory to Him in the day of Christ's manifestation. Paul rightly concludes the doxology with a hearty "Amen" ("So be it").

Three Great Pauline Doxologies

• Doxology for the wisdom of God (Rom. 11:33-36).

• Doxology for the love of God (Eph. 3:20-21).

• Doxology for the grace of God (1 Tim. 1:17).

God's Righteousness Demonstrated in Practical Life: Romans 12-15

Chapters 12–15

In chapters 3:21–8:39, we have had God's righteousness declared in the gospel, securing deliverance for the believer from the penalty of his sins, from the power of sin, and eventually, from the presence of sin. Then in chapters 9-11, we have seen God's righteousness displayed in His dispensational ways. Now in chapters 12-16, we learn that God would have His righteousness demonstrated practically in the lives of those whom He has saved.

Thus, chapter 12 begins a new division in the epistle wherein is found many practical exhortations based on the doctrine that has been expounded in chapters 1-11. Of necessity, doctrine precedes practise in Christianity. The structure of the epistles in the New Testament reflects this. Through doctrine we not only learn of our position of favour before God, but also of how we are to order our lives aright on earth in relation to our heavenly calling. J. N. Darby said that no Christian knows his proper place before God without doctrine, and no Christian will walk rightly without it. Stressing the importance of doctrine, C. H. Brown said, "We must believe right, before we can walk right."

Entering upon this devotional part of the epistle, we see that it is God's desire that the truth should be practically displayed in Christian living. However, it is not His intention that believers would be found living their Christian lives out of a sense of obligation and legal obedience, but from hearts taken up with affection for Christ. Hence, He would fill our hearts with appreciation for what He has done to save us, and then let His claims in redemption move us to proper Christian living. Anticipating this kind of response in these chapters, Paul portrays the believer as moving on entirely different lines with entirely new motives from what once controlled him in his unconverted days.

Devoted Service Toward God

Chapter 12:1-8

In the first eight verses of chapter 12, Paul traces a moral order of things that occurs in the lives of those whose hearts have been touched by the compassions of God and the love of Christ. These things are like a chain, building from one link to the next—running from the believer's appreciation for the mercy and grace of God to his consecration to the service of God.

Appreciation

(Chap. 11:33-36)—The doxology at the end of chapter 11 forms a natural segue (bridge) to the practical exhortations in this chapter. As we have already noted, reflecting on all that has gone before in the preceding eleven chapters will have a positive effect on the believer. It will produce a sincere appreciation for what God has done to save him, and it will be expressed in praise and thanksgiving. This is really the spring for all right Christian behaviour. Let us, then, take time to consider (and meditate on) what God has done through Christ for His own glory and for our blessing; it will make us thankful, devoted Christians.

Dedication

(Chap. 12:1)—Assuming that the heart of the believer is filled with appreciation for what God has done, Paul immediately presses home the claims of Christ in redemption. The “compassions of God” in reaching out and saving us at a great cost to Himself, not only call for thanksgiving, but also for the surrender of our lives to the cause of Christ in this world. Paul, therefore, calls for the dedication of our lives as the appropriate response. He says, “I beseech you therefore brethren, by the mercies [compassions] of God, that ye present your bodies a living sacrifice, holy, acceptable unto God.” Note: he doesn't say, "I command you brethren..." because it is not legal obedience that God desires from the Christian. Our natural response should be, "I need to give something back to Him. What can I do for Him?" Or, as the psalmist said, “What shall I render unto the LORD for all His benefits toward me?” (Psa. 116:12).

The logic of the cross—what happened there—ought to lead the believer to an unconditional surrender of his life to Christ. This is dedication. Dedicate means “to give up to.” (See Acts 15:26 in the J. N. Darby Translation.) In Scripture, it has the thought of devoting something to God (Lev. 27:21, 28; 2 Sam. 8:11). “Present” is in the aorist tense in the Greek, meaning that it ought to be a once-for-all thing in the life of the believer. (If a person backslides in his soul, and gets away from walking with the Lord, he will need to re-dedicate his life, but that is not normal Christianity.) Our “bodies,” which were once used as the vehicle of our own wills, now, resulting from the grace of God working in our hearts, are to be gladly laid on God's altar as a sacrifice to be used in His service.

Dedication is closely connected with Lordship; the two things really go together. Acknowledging Christ's Lordship involves relinquishing the captaincy of our lives to Him. Having Christ as Lord of our lives goes beyond having Christ as our Saviour—it’s one thing to know Him as our Saviour who died for us, and quite another thing to have Him as the Lord of our lives. Lordship has to do with recognizing His authority practically. It is owning that He is the only One who has the right to order our lives, because He has a claim in redemption over all that we are and all that we do (1 Cor. 6:20; 7:23). This “sacrifice” is to be a voluntary choice of the believer whose heart has been touched by the love of Christ (2 Cor. 5:14-15). It is purely a personal matter; it is not a group exercise.

This shows that when the heart is taken up with admiration and affection for Christ, there will be an entirely new motive in the believer that will alter the course of his whole life. The objectives, goals, and personal ambitions that he once had will be gladly sacrificed and exchanged for the pursuit of what pertains to the glory of God in Christ. It is a noble sacrifice that will be richly rewarded, both now and in a coming day. We won't be sorry that we gave our lives to Him! There has never been a single believer found, who has surrendered his life to Christ, and regrets doing it! It is truly the way to a happy, fruitful Christian life.

There are really three sacrifices In Christianity:

• GIVING PRAISE—“The sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name” (Heb. 13:15; 1 Peter 2:5).

• GIVING MATERIALLY—“Communicating of our substance...for with such sacrifices God is well pleased” (Heb. 13:16; Phil. 4:18).

• GIVING OUR LIVES (time and energy)—“Present your bodies a living sacrifice, holy, acceptable unto God” (Rom. 12:1).

Sometimes dedication is confused with consecration, but there is a difference. Dedication has to do with us putting something into God’s hand—our lives (vs. 1); whereas in consecration, God puts something into our hands—He fills our hands with a work to do for His name (vss. 6-8). Note also: Romans 12:1 Says that this sacrifice must be “holy.” God will accept and use our lives when we give them to Him, but they must be holy. If we are not living a holy life, it cannot be accepted and used in His service.

Paul adds that it is our “reasonable service.” Reasonable should be translated “intelligent.” This means that our sacrifice to God is something that can be reasoned out intelligently and logically. What Paul is saying here is that in view of what Christ has done for us, the only right and logical thing for us to do is to respond by surrendering our lives to Him. There is also the thought here that Christian service is something that we understand, as far as what we do and why we do it. This is in contrast to the Old Testament service of God. When the Levites in that system carried out their service in offering sacrifices, there was much that they didn’t understand. For instance, they didn't know why they were to cut the sacrifices into various parts, etc. But in Christianity, we have an “intelligent service.” When the Lord calls us to His service––to which every Christian is called––we can carry it out intelligently. We know why we preach the gospel; we know why we baptize those who believe, etc.

Separation

(Chap. 12:2a)—Paul then touches on something that clearly stands in the way of the surrender of our lives to the cause of Christ—the world. He, therefore, exhorts, “Be not conformed to this world.” The reason why we need to be separated from the world is because the world and its principles are entirely opposed to a person doing the will of God. The world encourages us to put ourselves and our interests first. The root principle on which the world moves is all about doing what we want to do. We are told to live for ourselves—for what pleases us. We are encouraged to make ourselves happy in the pursuit of whatever earthly object we choose. If we have some dream to do something in this world or be somebody in this world, the world would encourage us to pursue it. But all such pursuits only conform us to its ways, and will not make us truly happy, nor will they fit us for the service of the Lord. The right-minded Christian, therefore, ought to view the world system (the society of unbelievers) as an enemy, and separate from it.

The world tells us to put SELF at the center of all our actions. God, however, would have us to put CHRIST at the center of all our actions. When we do that, and seek to do things that will make the Lord happy, a strange and inexplicable thing happens—we discover what true happiness really is! In fact, the more we try to make Him happy, the happier we become! This is a phenomenon that cannot be explained. It is the secret to true happiness, which the men of the world know nothing about. Sad to say, many Christians don't know it either, and that is why we see so many Christians pursuing worldly pleasures in search of satisfaction and happiness.

Transformation

(vs. 2b)—God wants to use every Christian in this world to promote the glory of the Lord Jesus Christ. However, He cannot use us (to any appreciable degree) in the state in which He first saves us. There is just too much of self and the working of worldly and fleshly principles in our hearts. Hence, there is a need for transformation.

Paul says, “Be ye transformed by the renewing of your mind.” God has an individually tailored plan for each of our lives in view of glorifying His Son. To this end, He would have us to first discern and then to do His will in the service of the Lord. But since the ways and principles of the world so easily influence our thinking, and hinder us from discerning His will, we need to repeatedly renew our minds by refocusing them on Christ and what pertains to His interests and glory. C. H. Brown said that we might have to do this 50 times in a day! As a result, we are transformed into vessels that can be used for the Lord’s glory. Thus, transformation is effected by renewed thinking.

It is interesting to note that in the Greek text there are two different root words used for “form” in the words “conformed” and “transformed.” In conformed, it refers to a superficial change, but in transformed, it is a deep, inward change. Hence, the transformation that God would effect in us is a thorough and a lasting renovation of our beings. Simply put: as to our character and ways, we are either being conformed or we are being transformed. We are either moving toward the world or away from it. We can be sure that if worldly ambitions have a hold on our thinking, the transformation process will be greatly impaired.

When it comes to the service of God, we should not focus on what we can bring to Him as far as our abilities are concerned. Nor should we be discouraged about our inabilities. It is our availability that God desires. If we make ourselves available to Him, by giving our lives to Him, He will transform us into something useful in His service.

Thus, Paul has touched on three things that are needed in discerning God’s will for our lives:

• A yielded body (vs. 1).

• A separated life (vs. 2a).

• A renewed mind that is committed to doing God’s will (vs. 2b).

Realization

(vs. 2c)—Having the glory of the Lord Jesus Christ as our focus clears up a lot of things regarding the discerning of God’s will for our lives. With renewed thinking we will soon discern (realize) what the Lord wants us to do for Him in His service. Hence, Paul adds, “That ye may prove what is that good, and acceptable, and perfect, will of God.” As mentioned, God has a specialized plan for the life of every believer that will glorify the Lord Jesus. Since no two Christians are the same, no two life-plans are identical. This is because we all have a different place to fill in the body of Christ, as Paul goes on to show in verses 4-8. The main point here is that we all have something to do for Him (Mark 13:34), and the objective is the same for every person—to glorify the Lord Jesus.

Let us note, Paul does not say that we should know, but rather that we should “prove” God’s will in our lives. Proving includes knowing, but goes beyond that, to take in the actual experience of doing His will. And thus, we prove through experience that it is indeed “good, and acceptable, and perfect.” By trying it, we find out that it is every bit as good as God says it is. In fact, it is a joy to do His will (Psa. 40:8). It seems that everybody wants to know God’s will, but this could be mere intrigue. He doesn’t usually reveal His will to such; the knowledge of His will is given rather to those who are committed to doing His will. The Lord taught this to His disciples: “If any man will do His will, he shall know of the doctrine” (John 7:17). He didn’t say, “If any man wants to know God’s will ... .” There does, therefore, needs to be a predisposition of commitment on our part. When God sees that we are serious about it, He will show us His will.

Humiliation

(vs. 3)—Having discovered what we believe is God’s will for our lives in the Lord’s service, we need to be careful of something that can sneak up on us unknowingly––self-importance (pride). This being the case, Paul says that “every man” should be careful “not to think of himself more highly than he ought to think.” This shows us that there is a real need for humility in carrying out our service for the Lord. When we consider that God would want to use us to promote the glory of His Son in this world, it ought to humble us—not lift us up with self-importance. Such is the normal effect of the grace of God touching hearts (2 Sam. 9:8; Eph. 3:8).

As mentioned, humility is very important in the service of the Lord. If we are truly humble, we will not want to serve in a way that draws attention to ourselves. We can get inflated ideas about our importance, and it will spoil our effectiveness. Pride can deceive us and cause us to imagine that we have been called to do something in the Lord’s service which we have not been called to do. Paul, therefore, says that we need to “think soberly.” The lesson here is: let’s not try to be something that we’re not. Having high thoughts of self is really worldliness, which we have been enjoined to shun. We need to have the spirit of David, who said, “LORD, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me” (Psa. 131:1). Apparently, this was written after his brother (Eliab) accused him of proudly trying to get involved in the struggle against Goliath and the Philistines (1 Sam. 17:28).

Consecration

(vss. 4-8)—Having discerned what we believe to be the will of God concerning our service for the Lord, it should lead us to devote ourselves to that work. This is consecration. Consecration means, “to fill the hands” (Ex. 32:29 – margin; 1 Kings 13:33 – margin). A consecrated Christian is one who has his hands full (who is busy) in the service of the Lord.

If our hands are full, we won’t have room for other things. This is illustrated in the consecration of the priests in the Old Testament. In Exodus 29, after Aaron’s sons were washed with “water” (vs. 4), sprinkled with “blood” (vs. 20), and anointed with “oil” (vs. 21), Moses filled their hands with ten things that typify Christ in various ways (vss. 22-24). If we could see those priests standing there that day with those ten things in their hands, we would immediately understand that they wouldn’t have room for anything else. That’s the way it should be with us in the service of the Lord! A consecrated Christian just doesn’t have room for extraneous things in his life.

In verses 4-8 the Apostle shows that as each part of a human body has a different “function,” so also does each member in the body of Christ. He says, “For as we have many members in one (human) body, and all members (in a human body) have not the same office [function]: so we, being many, are one body in Christ, and every one members one of another.” This shows that we all have a place to fill and something to do in the body of Christ. God has given special “grace” to each member of the body to fill the place in which he or she has been put (Rom. 12:6; Eph. 4:7). God has also given “gifts” to the members of the body to help them serve in their place effectively.

Some will tell us that they don’t have a gift, but this is not true, because the Bible teaches that we all have been given a gift (1 Cor. 12:7; 1 Peter 4:10). We may not all have a gift for public ministry of the Word––and this is probably what people mean when they say they don’t have a gift––but we all have a gift of some sort. Oftentimes it is not apparent what our gift is, and this may be because we haven’t devoted ourselves to the Lord as we should. Mr. Darby said that if there were more devotion (dedication) among the saints, there would be more gift evident. He wasn’t implying that gift comes through devotion, but when a person seriously dedicates himself to the Lord, his gift will be developed, and it will become distinctly recognizable.

Different Forms of Service

Vss. 6-8––Paul proceeds to give some examples of the things we may be called to do. He mentions seven services, but it is not, by any means, a complete list. He says, “Whether prophecy, let us prophesy according to the proportion of faith; or ministry [service] , let us wait on our ministering; or he that teacheth, on teaching; or 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.” Note: not all of these services pertain to the public ministry of the Word; some are of a private nature. The first four have to do with public ministry, whereas the last three are more private. This shows that the Lord doesn’t call everybody to be a preacher or a teacher. Regardless of what service we are to do in Christ’s body, Paul’s exhortation to each is, “Let us occupy ourselves in service” (vs. 7 – J. N. Darby Translation). God has given us the “faith” (vs. 3) and the “grace” (vs. 6) to enable us to carry out our service.

“Prophecy,” is ministry from the Scriptures concerning certain topics or issues that the saints may be confronted with at a certain time. This ministry is prophetic in the sense that it conveys the mind of God for the moment. It is telling forth God’s mind on a matter, rather than foretelling something that will come to pass, which is the kind of prophecy that the Old Testament prophets did. Some New Testament prophets prophecied in that way also (Acts 11:27-30; 20:29-31; 21:10-11, etc.)

The prophecy that Paul speaks of here could be oral or written and should be done, as he says, according to “the proportion of faith” that the individual has, not according to the well-wishing of others. This shows that we need to be careful about pushing a person forward in the ministry of the Word. He may not have the faith for it, and it could lead to disaster. We want to encourage a person with this gift, but not push him beyond what he has faith for.

Paul defines this kind of prophecy in 1 Corinthians 14:3 as “edification, exhortation, and comfort.”

• Edification builds up the saints.

• Exhortation stirs up the saints.

• Comfort cheers up the saints.

“Ministry [service],” is very broad in its application. It would include public ministry of the Word, but would not be confined to it (Acts 6:4; 13:1-2; 19:22; 1 Peter 4:11). Any kind of service that we do for the Lord in natural or temporal things can be included in this (Matt. 10:41-42; Acts 13:5; 1 Tim. 3:10). It has nothing to do with a man or a woman filling the role of a man-made position of a clergyman (a so-called Pastor or Minister) in a Christian congregation.

“Teaching,” has to do with expounding Scripture in its proper scope and meaning––and done in an orderly way so that those who hear it, or read it, understand the truth.

“Exhortation,” is spiritual ministry from the Word of God that presses home some great truth in a practical way. It is more specific than the exhortation mentioned in prophecy.

“Giving,” has to do with one who is willing to sacrifice his time or money in the service of the Lord in some way. The giver is not to give in a way that would draw attention to what he is doing (Matt. 6:1-3). This avoids stirring up covetousness in persons who might be inclined to pander after the giver (Isa. 1:23). It is to be done in “simplicity”––that is, without hidden motives of getting a return from the persons to whom the gifts are given (Luke 6:34-35).

“Ruling,” is leading and organizing things in connection with the practical arrangements of the assembly. A leader in this sense is not necessarily gifted to preach or to teach. This is to be done with “diligence.”

“Showing mercy,” is a special gift of expressing sympathy and comfort. A person with this gift may be seen doing hospital visitation and such the like. We should all have a heart for the afflicted, but some have a special gift for comforting people who are grieving. This work is to be done with “cheerfulness” because that is the very thing that people in affliction need, being that they are usually cast down.

Note also: each gift is to serve in the sphere of that gift. If a person has a gift for teaching, he is to be occupied with teaching. If a person has a gift to exhort, he is to be occupied with exhorting, etc. Much confusion can arise from someone trying to serve in a capacity that he has not been fitted for. For example, an evangelist—who may not be known for his accuracy in doctrine—trying to take on the role of a teacher, is sure to bring confusion into a Bible study. We can be warned by what happened to King Uzziah who got lifted up with pride and self-importance. He was not satisfied with his role in Israel as king; he wanted to be a priest too! But this, as we know, was something to which he had not been called, nor fitted for––and the Lord struck him with leprosy when he tried to do a priest’s work (2 Chron. 26:16-21).

Practical Righteousness Toward Fellow-Believers: Romans 12:9-16

Chap. 12:9-16—The display of practical righteousness in the life of the believer is to be seen in his interactions with his brethren. There follows fifteen short maxims that should regulate our relations with one another within the Christian community. It is significant that love is placed first, for its influence and activity is to affect each of the things that follow. Note how many times the suffix “ing” is used in these verses—“preferring, serving, rejoicing, continuing, distributing, pursuing, going,” etc. This indicates that these things are to be an on-going practise in our Christian lives.

Love Without Pretention

(vs. 9a)––Love is to pervade the fellowship of the saints. Sad to say, it is possible to feign love, and Paul warns against it here. H. Smith points out that Judas kissed His Master while betraying Him! See also Ezekiel 33:31. Hence, Paul’s exhortation to “love without pretention” is necessary (1 Peter 1:22).

Abhor Evil

(vs. 9b)––Being that hatred of evil is mentioned as a contradistinction to loving one another without hypocrisy, it appears that the aspect of evil, which we are exhorted to abhor here, is the spirit of hatred toward our brethren.

Cleave to Goodness

(vs. 9c)––We need to be careful to embrace good and wholesome things.

Affectionate Toward One Another

(vs. 10a)––This exhortation shows that there should not only be divine love (agape) among the saints (vs. 9a), but also “brotherly love” (phileo) (2 Peter 1:7). Brotherly love expresses itself affectionately and with the warmth of emotion. It is not an aspect of love that Scripture tells us to have toward the lost. We are to love those of the world with an agape love (1 Thess. 3:12), which is a love that is based on a settled disposition of care and concern for its object. This would lead us to reach out to them with the gospel. However, we are not told to love the lost with brotherly (phileo) love, because we could get emotionally wrapped up in their lives and inadvertently be drawn into their lifestyle, whereby we would compromise principles.

Honour One Another

(vs. 10b)––We should be glad to see others honoured, rather than to want honour for ourselves (Phil. 2:3).

Zealous in Serving the Lord

(vs. 11)––The KJV says, “Not slothful in business,” and it has led some to think that Paul was referring to secular business. (The word “business” actually has no business being in the verse.) It should be translated, “As to diligent zealousness, not slothful; in spirit fervent, serving the Lord.” This is an exhortation to serving the Lord with commitment and energy, because it is possible to become neglectful in the work of the Lord. Archippus is an example of this. Paul said, “Say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it” (Col. 4:17). Jeremiah warned: “Cursed be he that doeth the work of the LORD negligently” (Jer. 48:10).

Rejoice in Hope

(vs. 12a)––The next three exhortations are particularly connected with the believer’s wilderness journey. Our hope (a deferred certainty) of the coming glory ought to be before us constantly. It will lift us above the trials and the discouragements of the present day, and make us rejoicing Christians.

Patient in Tribulation

(vs. 12b)––Our anticipation of the coming glory will also sustain us in the path of faith, and enable us to be patient in trial.

Persevering in Prayer

(vs. 12c)––The trials and difficulties of the way should cast us on the Lord in dependence. Since the tendency is to give up in prayer, Paul’s exhortation is to continue steadfastly in this priestly function.

Generous

(vs. 13a)––The next two exhortations pertain to the needs of the Lord’s people. Thus, we are exhorted to be liberal with our possessions, giving to those in need (Acts 20:34). It is a good way to show people that we truly care for them.

Hospitable

(vs. 13b)––Paul says, “Given to [pursuing] hospitality.” The word for “given” in the Greek can be translated “pursuing.” This means that we should be actively looking for opportunities to show hospitality to our brethren. Small living quarters is sometimes used as an excuse for not entertaining in our homes, but it shouldn’t deter us from this service (Heb. 13:2; 1 Peter 4:9).

Unretaliating

(vs. 14)––We are to endure persecution and return all animosity against us with courtesy and love (Luke 6:28). We must be careful not to retaliate. The Lord taught that in all such circumstances we are to “turn the other cheek,” and be careful not to retaliate (Matt. 5:39).

Empathetic

(vs. 15)––God would have us to enter into the joys and sorrows of His people, and to feel what they feel. Attending a wedding would be an example of “rejoice with them that do rejoice.” Attending a funeral would be an example of “weep with them that weep.”

Impartiality

(vs. 16a)––We are to have the same respect for a poor brother as we would have for a wealthy person of social distinction. We should be happy to “condescend to men of low estate.”

Humility

(vs. 16b)––We must judge all tendencies to self-importance. Paul says, “Be not wise in your own conceits [opinion].” Carrying ourselves with an air of self-importance is sure to have a negative effect on the fellowship of Christians. Humility is the secret of happy fellowship, but seeking a high place among brethren stirs up rivalry that divides the saints.

Practical Righteousness Toward Those Outside the Christian Community: Romans 12:17-21

Chap. 12:17-21––Paul’s exhortations broaden out in the latter part of the chapter, focusing on our interactions with those outside the Christian profession.

Vs. 17––As Christians, we are to be careful to maintain a good testimony before “them that are without” (Mark 4:11; Col. 4:5; 1 Tim. 3:7). This is not easy because the world is opposed to Christianity and those of the world are inclined to find fault with Christians. Since persecution is inevitable (John 15:20; 2 Tim. 3:12), the believer will feel the brunt of the world’s animosity, and may be tempted to get even. But Paul says, “Recompense to no man evil for evil.” If we retaliate we will surely give offence in some way, and thus, the ministry will be blamed (2 Cor. 6:3).

Moreover, we must be careful in our secular callings to have our business dealings “honest in the sight of all men.” If the world finds “a spot on our garment” so to speak (Eccl. 9:8)––that is, some failure or shortcoming which they can criticize, they will use it to justify their unbelief.

Vss. 18-21––Therefore, Paul says, “If it be possible, as much as lieth in you, live peaceably with all men.” This shows that we should go on quietly in our Christian lives. We are to pray to that end––“that we may lead a quiet and peaceable life” (1 Tim. 2:2). As much as is possible––that is, without compromising principles––we are to live “peaceably” in this world. If the people of the world direct their animosity towards us, we must resist the tendency to retaliate. Naturally, we would like to avenge a wrong done to us, but the Lord has not entrusted that to us. Our place is to maintain a Christian spirit and to wait for the Lord to work with that person. Paul quotes Psalm 94:1 to show that vengeance belongs to the Lord, and therefore, we must leave the injustices done to us to Him, who will deal with them in His time and in His way.

Instead of retaliating, we are to try to diffuse the animosity by acts of kindness. Paul says, “If thine enemy hunger, feed him; if he thirst, give him drink.” He says, “In doing so, thou shalt heap coals of fire on his head.” This is figurative language taken from Proverbs 25:21-22. “Fire” is symbolic of judgment––in this case, self-judgment. The “head” is the place of one’s thoughts. Hence, repeated acts of kindness toward those who dislike us will eventually reach their hearts and consciences, and they will change their minds about us. This shows that practical Christianity goes beyond non-resistance to active benevolence.

Paul warns us of being “overcome of evil,” which is to allow ourselves to be affected by those who mistreat us and to deal with it in the flesh. J. G. Bellett said, “If my bad temper puts you in a bad temper, you have been overcome of evil” (Present Testimony, vol. 15, p. 66; Notes from Mediations on Luke, p. 42). Instead, Paul says that we are to “overcome evil with good” with acts of kindness.

Practical Righteousness Toward the Civil Authorities: Romans 13

Chapter 13

Two Jewish Tendencies

In chapters 13–15:13, Paul deals with two Jewish tendencies that Jewish converts often brought with them into the fellowship of Christians, which are detrimental to the Christian testimony.

Firstly, the Jews nationally were notorious for being insubordinate to the Gentile authorities that ruled over them. They often had uprisings against the state, which usually happened at their feast times when national sentiment peaked. This conviction came from certain Scriptures that promised that they would rule over the nations as “head.” God promised them that they would not be the “tail” (Deut. 28:13; Isa. 60, etc.). With this in mind, devout Jews naturally had difficulty bowing to Gentiles (Esther 3:2) and to the Gentile civil authorities. Paul deals with this problem being carried over into the Christian testimony in chapter 13.

Secondly, the Jews who had made a profession of faith in Christ had certain scruples in connection with food and holy days, which they carried over from their days in Judaism. Bringing these things with them into the fellowship of Christians tended to create problems among the saints. Paul deals with this issue in chapter 14.

The Christian’s Duty Toward the State

Chap. 13:1-7––In the Jewish religion, there was Scriptural justification for believing that the nation of Israel should rule over the nations of the earth. However, since becoming Christians, those earthly hopes for the Jew were superseded by heavenly hopes. Their citizenship was now in heaven (Phil. 3:20), and they were but strangers and pilgrims passing through this world (1 Peter 2:11). Hence, it was not their place to resist the governments over them.

Paul says, “Let every soul be subject unto the higher powers [authorities above him]. For there is no power but of God: the powers [authorities] that be are ordained [set up] of God.” These believers needed to remember that the governments of this world were set up of God and the proper Christian attitude toward the state is to be subject to its ordinances. It’s true that if the civil powers were to challenge God’s authority, and command something of us that God has forbidden, it would be overstepping its bounds. The Apostle Peter’s answer in Acts 5:29 provides light for our conduct in such situations.

To oppose or resist a particular governor is to oppose the authority established by God. These authorities have been set up to restrain evil, though in many cases there is corruption with them. Generally, they are in place in the governments in various lands to protect the citizens of the state (vss. 3-4). We, therefore, need to be subject to the authorities over us for two reasons: not only to escape punishment for wrong doing—the “sentence of guilt” (vs. 2), but also “for conscience sake” (vs. 5). Those in the place of authority are really “God’s ministers” because the governments have been set up of God (vs. 6). We are to pay “tribute” (taxes), follow customs, and show respect and honour to those in authority (vs. 7).

In being subject to the “higher” civil authorities, we shouldn’t think that these verses support the idea that Christians should get involved in politics. For instance, it is not our place to dispute how and where the tribute (tax) money is spent by the governments. Paul carefully avoids any idea that the Church and the state are to be united, as were the national churches of the Reformation. He is also careful not to go to the other extreme by setting the Church in opposition to the state, which was the tendency of the Jews.

Summarizing the Christian’s responsibility toward the civil authorities, we are to: pay, pray, and obey:

• We pay tribute—taxes (Rom. 13:6-7).

• We pray for all in authority (1 Tim. 2:2).

• We obey those in authority (Titus 3:1).

The Christian’s Duty Towards The Citizens of the State

Chap. 13:8-10––Christians are not only to be subject to the civil authorities, but they also have an obligation of love toward the citizens of the state, in seeking their good and blessing. Paul says, “Owe no man anything, but to love....” Some have taken this statement to mean that we are not to have debts of any kind––e.g. mortgages, loans, etc., however, it probably means that we should not have any outstanding debts. Some debts are unavoidable in our society; we all have phone, gas, water, light bills, etc. Also, there are bills that are inevitable in business. Paul’s point here is: getting into arrears with these debts must be avoided because it renders a poor testimony before the world.

One debt that will always be outstanding is our obligation to “love.” The word for “love” here is agape in the Greek, which is love from a settled disposition toward someone because of genuine care and concern for them. This is the kind of love God has for the lost in this world (John 3:16). Agape love is a matter of the will rather than of the emotions. God sets His love upon man when there is nothing loveable in man (Deut. 7:7; Eph. 2:4). Expressing it toward the lost could lead to their receiving Christ.

Paul says that, by love, we fulfil the moral requirements of the Law. This could not mean that the Christian is under the Law, because it would contradict what Paul taught earlier in the epistle. In these verses, he mentions various commandments from the second table of the Law, having to do with man’s responsibility toward his fellow man. His point is that love will fulfil these things without being formally under the Law. We aim to be like Christ in all our actions, and in doing so, we do those things. The Lord summarized the second table of the Law as: “Thou shalt love thy neighbour as thyself” (Matt. 22:36-40).

The Christian’s Occupation in View Of the Lord’s Coming

Chap. 13:11-14––As the governments of this world become more and more corrupt––a thing which will mark the last days––the Christian is not to get involved with trying to prevent or improve the decline of the world’s moral standards. Instead, the coming of the Lord is brought before us as a motive for holy living. Hence, the Christian is not called to set the world right, but he is responsible to set himself right before God and his fellow man, as far as his personal behaviour is concerned. Paul emphasizes this in the latter verses of chapter 13.

Earlier in the epistle, Paul borrowed figures from a Roman legal court, but here he borrows figures from the actions of the Roman army. The soldiers are viewed as sleeping; as dawn approaches, they are called to awake out of sleep, to put off their sleeping clothes, and to put on their shining armour, and thus meet the responsibilities of the day.

He begins by saying, “Knowing the time.” We see from this that it is important for the Christian to have an “understanding of the times” (compare 1 Chronicles 12:32). Regardless of what time we have been called to live in the history of the Church, the imminence of the Lord’s coming should always be before our souls, for “now is our salvation nearer than when we believed.” The aspect of salvation that Paul is referring to here is the final aspect of our salvation, when the Lord comes and we are glorified and taken to heaven (Phil. 3:20-21; 1 Thess. 4:15-18). He has explained this in chapters 5:9 and 8:18-30.

The imminence of the Lord’s coming ought to have a practical effect on the believer. It should make us wakeful and watchful, and keep us from settling down in the world. The lateness of the hour demands that all lethargy and inactivity be abandoned. It is no time for us to be slumbering along with the world. Paul says that if that has been our spiritual state, it is “high time to awake out of sleep” and to be busy in the service of the Lord.

Christ was “the light of the world” (John 8:12; 9:5). As long as He was in the world, it was “day” (John 9:4; 11:9). He announced to His disciples that “the night” was coming when He would be rejected and cast out of this world (John 9:4; 11:9-10). This is the time in which we have been called to live. But the good news is that the “night” of the Lord’s absence is almost over (“far spent”); He is about to return. Then we will receive the final aspect of “our salvation” (at the Rapture). But not only that, Paul says, “The day is at hand” when Christ will reign in glory over the world. This will occur at His Appearing.

Three Short Exhortations

In view of the dangers of the night through which we are passing, and the imminence of the Rapture and the Appearing of Christ, Paul gives three short exhortations which, if put into practise, will preserve us until the hour of the Lord’s coming. These exhortations are marked by the phrase, “Let us.”

Firstly, he insists on separation from the world. He says, “Let us therefore cast off the works of darkness” (vs. 12b). Thus, we are to divest ourselves of every worldly and questionable practise, like a man casting off a dirty garment (2 Cor. 6:14–7:1).

Secondly, Paul says, “Let us put on the armour of light” (vs. 12c). Thus, we are to put on the protective covering of a holy life, which will make us a shining light in the darkness.

Thirdly, Paul says, “Let us walk honestly [becomingly] as in the day.” (vss. 13-14). He tells us how this is done: by putting off the practises of the flesh (naming six things as examples), and putting on “the Lord Jesus Christ” (vss. 13-14). Galatians 3:27 speaks of the formal putting on of Christ by baptism, which has to do with our identification with the Christian testimony; here it is the practical manifestation of Christ’s life. Putting on the Lord Jesus Christ is to have the attitude that He had toward God, the saints, and the civil governments—the topics that Paul has addressed in chapters 12-13. Toward God, the Lord Jesus said, “I delight to do Thy will O My God” (Psa. 40:8). Toward the saints, He said, “My goodness extendeth not to Thee; but the saints that are in the earth, and to the excellent, in whom is all My delight” (Psa. 16:2-3). Toward governments, He said, “Render therefore unto Caesar the things which be Caesar’s” (Luke 20:25).

However, we make “provision for the flesh” when we emphasize the physical and material side of life, rather than the spiritual. Such caters to the flesh rising up and asserting itself in our lives.

Practical Righteousness Toward Those Weak in the Faith: Romans 14-15:13

Chapter 14

Chap. 14:1–15:13––The other Jewish idiosyncrasy which converted Jews tended to bring with them into the fellowship of Christians was certain scruples concerning Jewish dietary laws and the observance of special holy days that were revered in Judaism. Two examples are given:

1. Jewish dietary regulations—kosher foods (vss. 2-4).

2. The observance of Jewish holy days—the Sabbath, etc. (vss. 5-6).

Romans 14, refers to our responsibility toward a weak Jew recently converted out of Judaism; whereas 1 Corinthians 8 refers to our responsibility toward a weak Gentile converted out of paganism. Both passages show that we have a responsibility toward such.

Vs. 1––Most Jewish converts in those earlier days were not entirely clear of Judaism (Heb. 13:13) and were holding on to certain Jewish customs and practises as a matter of conscience (Acts 21:20). What were the brethren to do when persons like this were saved and entered the Christian company? Were they to belittle their concerns and condemn them? This surely wouldn’t be love in action! Contrariwise, Paul says, “Him that is weak in the faith receive ye, but not to doubtful disputations.”

A person “weak in the faith” is deficient in his understanding of the Christian’s position and liberty (Gal. 5:1), and consequently, has unfounded scruples over matters of secondary importance in Christian living. (As a rule, when the article “the” is used in Scripture in connection with “faith,” it is referring to the Christian revelation of truth (See Jude 3, etc.). When the article is not mentioned, it is referring to the inward energy of the soul’s confidence in God (See Acts 20:21; Rom. 14: 22, etc.).

Paul’s answer to this difficulty is that we should “receive” all such persons cordially. This does not refer to a person’s reception into fellowship at the Lord’s Table (assembly reception), but to his being received among the saints practically in social fellowship. (We mention this because this verse has often been taken out of context and misused to support the false idea that because a person has been received of God, being a believer on the Lord Jesus (vs. 3), we are bound to receive him at the Lord’s Table, without taking into consideration his associations and spiritual state of soul.) Thus, the over-scrupulous brother is not to be shunned among the saints. By adding, “Not to doubtful disputations,” Paul is cautioning us to avoid engaging such persons in arguments concerning their scruples. It could unnecessarily disrupt the harmony that should exist in normal Christian fellowship. This does not mean that they were to adopt those Jewish practises so as to not offend them. That would make the weak brother’s misunderstandings govern and dictate how the rest were to live. Rather, they were to be careful not to do things deliberately in front of the weak brother that could cause offense.

Vss. 2-3––He says, “For one believeth that he may eat all things: another who is weak, eats herbs.” In pointing this out, Paul would have us to realize that not all believers are at the same level of spiritual maturity and understanding; some are “weak” and some are “strong” (chap. 15:1). This being the case, we must make allowances and not force people against their consciences in these matters. He says, “Let not him that eats despise him that eats not; and let not him which eats not judge him that eats: for God hath received him.” This shows that we are to respect one another’s consciences and personal exercises, and not run roughshod over them. It could give offence. If a person is not clear on certain principles regarding these issues, we are not to judge him in the thing that he allows or does not allow. Each is responsible to walk before the Lord in the way in which he believes the Lord would have him to walk (Gen. 17:1). Paul says: “To his own Master he stands or falls.” That is, ultimately, he is responsible to the Lord for what he does. If he is mistaken on some issue, and if he is doing it in faith, believing that it is God’s will, God will honour his faith and will keep him from going off track—for “God is able to make him stand.” Hence, there should be mutual forbearance in these matters.

“He that regards the day, regards it unto the Lord; and he that regards not the day, to the Lord he doth not regard it.” Some have taken this statement to be their liberty to do as they wish on the Lord’s Day, but this is not what Paul is referring to here. Since the passage is dealing primarily with weak Jewish converts, this would be regarding Sabbath days, etc. W. Kelly remarked, “For a Christian not to regard the Lord’s Day would be a direct dishonour put on His own special meeting with His disciples on that day, an open slight to that witness of grace.” Paul adds, “Let every man be fully persuaded in his own mind.” The problem in many cases is that when a person is really not sure of some exercise he has about Christian living, he will try to convince others of it—even to the pressing of that exercise upon them. They seem to think that if more people see it the way they do, then it would be a sign that it was right. Sometimes people will use their personal exercises to try to distinguish themselves among their brethren as being super holy and godly, but in reality it is the flesh at work. This kind of thing tends towards legality and spells disaster among the saints. It often polarizes brethren who “see” the exercise from those who don’t “see” it. And it is all because people have not done what Paul recommends at the end of the chapter—“have it to thyself before God” (vs. 22).

Four Guiding Principles

Chaps. 14:6–15:7—Paul mentions four principles that will guide us in connection with differences brethren may have in their personal exercises. These principles can be applied to all Christians, not just to converted Jews.

Live Under the Lordship of Christ

Chap. 14:6-9––The first principle that should regulate our conduct in these matters is that we should live our lives under the direction of Christ’s Lordship. This is seen in the fact that in four short verses, Paul mentions “the Lord” seven or eight times—depending upon which translation is used. It is clear, therefore, that Paul is emphasizing the Lordship of Christ here.

Paul’s point in this passage is that in matters where there is no direct disobedience to the Word of God, each is to be left free to act before the Lord as the Lord would direct, without the interference of others. The question each of us needs to ask is: “Is this thing that I allow (or refuse to allow) in my life, what the Lord would have me to do?” If we regard a certain day, or eat (or refrain from eating) a certain food, we are to do it as “unto the Lord.” That is, we should be doing it believing that He has directed us in the matter (Col. 3:17, 21).

Paul adds, “For none of us lives to himself, and no man dies to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s.” This means that the believer’s whole life is not only open before the Lord, but also, that his life belongs to the Lord. In fact, one of the reasons why Christ died and rose again is that He might have the title and the right to be Lord over all (Acts 2:36). Thus, we are ultimately responsible to the Lord for everything that we do in life and death.

Live in View of The Judgment Seat of Christ

Chap. 14:10-12—This leads Paul to speak of a second thing that should govern how we conduct ourselves in matters pertaining to our conscience. He says, “Why dost thou judge thy brother? Or dost thou set at nought [belittle] thy brother? For we shall all stand before the judgment seat of Christ.” Thus, we should refrain from judging or belittling those who don’t see things as we do, because there is a day coming when our lives will be reviewed at the judgment seat of Christ, and all such personal exercises will be examined by the Lord. At that time, He will manifest whether they were according to His will or whether they were merely of the flesh.

The first of these two questions—“Why dost thou judge thy brother?”—is directed at the weak Christian whose tendency is to judge those who allow certain things which his own conscience will not allow him to do. He will likely see the liberties that his brother takes as being licence, and condemn him for it. The second question—“Why dost thou set at nought [belittle] thy brother?”—is directed at the strong brother whose tendency is to put down those who don’t have the light and liberty that he has. Paul reminds both of the fact that we are all going to “stand before the judgment seat of Christ” someday and will have these things manifested. Paul quotes Isaiah 45:23 to show (in principle) that “every one of us shall give account of himself to God” then for the things we allowed or didn’t allow in or lives.

It is significant that each time the judgment seat of Christ is mentioned in the New Testament it is viewed from a different standpoint. When we put these references together, we learn that the Lord will examine every aspect of our lives. These areas of review are:

• Our ways in general (2 Cor. 5:9-10).

• Our words (Matt. 12:36).

• Our works of service (1 Cor. 3:12-15).

• Our thoughts and motives (1 Cor. 4:3-5).

• Our personal exercises as to matters of conscience (Rom. 14:10-12).

Thus, there is a day of evaluation coming when the Lord will weigh the “whys” and the “wherefores” of our lives. This examination will bring to light the reality of the things that we have taken on as personal exercises. Some of these things may be manifested as being fleshly, and others may prove to be exercises that were truly from the Lord. Paul’s point here is that we ought to leave these things until then, because we don’t have the full picture now, and we are incapable of forming an accurate evaluation of those things in one another. Even if we did, we cannot weigh the motives of the heart as the Lord will (1 Sam. 2:3). Hence, we should cease and desist from making assessments of our brethren’s personal exercises now—we could be wrong. Also, by making unnecessary judgments of our brethren now, we run the risk of causing a rift in the fellowship of the saints.

Live in View of Not Stumbling Our Brethren

Chap. 14:13-23—Paul goes on to give a third thing that ought to regulate our conduct in these matters of personal exercise. We should walk “according to love” toward our brethren, and thus be careful not to do anything that would “put a stumbling block or an occasion to fall” in their way. Paul, therefore, suggests that instead of judging our brother, we ought to judge ourselves (self-judgment) in this matter, and forego taking liberties that would offend a weak brother. Since nothing material is “unclean of itself”—it is only what is esteemed such in the conscience of each (vs. 14)—if we know that something we allow in our lives grieves one of our brethren, the principle of “love” for our brother ought to dictate that we should forego doing that thing. We should do this so that we “destroy not him with thy meat, for whom Christ died” (vs. 15). “Destroy,” in the sense that Paul uses the word here, is not referring to physical death or eternal judgment. It simply means to destroy a brother’s confidence in the Lord, whereby he gets confused as to what is right and what is wrong, and turns away from following Him in the path of faith. Thus, Paul mentions three kinds of judgment in this chapter:

• The judging of our brethren critically (vss. 3-4, 10a).

• The righteous judgment of the Lord (vss. 10b-12).

• The believer’s self-judgment (vs. 13).

Love thinks of others and will cause us to forego legitimate rights that we have in order to promote happy Christian fellowship. The statement, “For whom Christ died,” should not be taken lightly. It points to the incredible cost that Christ paid to save that brother. We, therefore, need to let this sink down into our hearts and give some serious thought as to our care for one another. If, on the other hand, I selfishly parade my Christian rights in these matters, I could very well do irreparable damage in the life of a weak brother. Flaunting our liberty before those who are weak in the faith manifests an unchristian spirit. We are really letting our “good be evil spoken of” (vs. 16). However, we should not let what is good and right to us become an object of criticism and misunderstanding and an offence (vs. 16).

Vss. 17-18—Paul states that the important things in Christian life have to do with “the kingdom of God.” These are moral things, not things that pertain to “meat and drink”—i.e. natural outward things of earthly religion. Hence, what really counts in the kingdom of God is not dietary regulations and religious observances of certain days, but things concerning “righteousness, peace, and joy in the Holy Spirit.” Hence, it is not what a man eats that is important, but living a holy life for the glory of God. If we set this as a priority in our lives, and seek the good of our brethren, we will serve Christ in a way that is “acceptable to God and approved of men.”

Vss. 19-21—Paul, therefore, concludes that we should “pursue” those “things which make for peace, and things wherewith one may edify another.” Since meat does not destroy “the work of God” in a person’s soul, if we know that something we allow in our lives could offend our brethren, then the principle that we should live by is this: “It is good neither to eat flesh, nor drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak.” This means that we are not to run roughshod over a brother’s conscience when he is not clear on a matter. For example, we shouldn’t invite to dinner a person recently converted from Judaism or Islam, and serve him pork roast.

Vss. 22-23—Paul’s advice, therefore, is that if we have “faith” to do certain things that are not directly prohibited in Scripture—but they are things that could offend and stumble someone—then, “have it to thyself before God.” That is, don’t flaunt our liberty, but do those things in private before God where and when we will not run the risk of offending someone. Paul adds, “Happy is he that condemns not himself in that thing which he allows.” In other words, it is good to walk in the full enjoyment of our liberty, not being bound by unfounded scruples.

Note: Paul does not tell us to try to lead those who are not clear on these issues beyond what their conscience dictates, by persuading them to partake in something which is doubtful to them. Having a conscience about that thing, “he that doubts is damned if he eats” for “whatever is not of faith is sin.” In pushing a person in this way, we could cause him to sin, and it could start him on a course of departure from God. We have taught him to go ahead and violate his conscience, and once he has done it, he could very well continue to do so in other more serious matters.

We Should Follow the Example of Christ in Everything

Chapter 15

Chap. 15:1-7—Paul gives a fourth thing that will help us to walk rightly in these situations—it is to follow the example of Christ in His life.

Vss. 1-2—He says that those who are “strong” in the faith should “bear the infirmities of the weak,” and thus, forego pleasing themselves in things pertaining to meat and drink, and consider their brother’s “edification,” rather than their own pleasure. He sets before us the most elementary Christian principle—put others’ welfare before ours! He says, “Let everyone of us please his neighbour (our fellow brother in the Lord) for his good to edification.” If “everyone” in the Christian community had this attitude and willingness, this whole matter of offending and stumbling someone with our liberties would be cleared up at once.

Vs. 3—The model he sets before us is Christ Himself, who “pleased not Himself.” If we emulate Christ’s self-sacrificing love for others, we will be glad to forego things in order to please our neighbour. The Apostle John said, “Hereby perceive [have known] we the love of God, because He laid down His life for us: and we ought to lay down our lives for the brethren” (1 John 3:16). The attitude that says, “I have a right to do this, and I’m going to do it regardless of what others think; and they’ll just have to take me the way I am” is surely not Christ-like. The Lord Jesus was the only One on this earth who truly had a right to do as He pleased, and He elected to not please Himself. The lesson here is that we should be willing to refrain from some liberty that we legitimately have a right to, rather than risk stumbling someone. To go ahead with it is to violate the very spirit of Christianity.

Christ was so committed to the honour and glory of God that if any would reproach God, it was reproach that He bore. He could say to God, “The reproaches of them that reproached Thee fell on Me.” This is a quote from Psalm 69:9. Likewise, if there is some weakness in our brother’s understanding of Christian liberty, and it has led him to have unfounded scruples, and thus bring reproach and criticism on him, we should be willing to identify ourselves with him in the thing, and bear the reproach of it with him.

Vs. 4—We also have the “patience [endurance] and comfort [encouragement] of the Scriptures” wherein we can learn from the attitudes of saints of other eras whose lives manifested a selfless care for others. The Scriptures that Paul is referring to here are the Old Testament; the New Testament had not been written yet. Note: he does not say that those Old Testament Scriptures were written “to” us, but rather, “for” us—that is, for our learning. This shows that the majority of the Scriptures have not been written to us Christians, but all Scripture has been written for our “instruction” (2 Tim. 3:16-17). The Old Testament is written to Israel; whereas the 21 epistles in the New Testament were written to Christians. It is in them that we find Christian doctrine and practise. Those who want to blend Israel and the Church into one company of believers (Reformed “Covenant” Theology) object to this. They (in their mistaken teaching) think that Israel is the Church in the Old Testament and that the Church is Israel in the New—and therefore, believe that all Scripture is written “to” us. However, that is not what Paul says here. The kind of learning (“instruction”) we are to get from the Old Testament has to do with moral and practical principles. The result is that we are given “hope” which helps us to carry on in the path of faith.

Vss. 5-7—Paul concludes his exhortations on Christian liberty by reminding us of the divine support that we have in God. He says, “Now the God of patience [endurance] and consolation [encouragement] grant you to be likeminded one toward another according to Christ Jesus.” Thus, we gain “endurance and encouragement” from the Scriptures (vs. 4), but also “the God of endurance and encouragement” helps us in the way (vs. 5). And, the divine aim in all this is that we would walk together in practical unity, being “likeminded one toward another.” By adding, “according to Christ Jesus,” Paul is giving us a word of caution; this like-mindedness is to be in accord with the Lord and the relationship that we have been called into with Him. This is because it is possible to be likeminded according to the flesh. Ananias and Sapphira are an example of this. They were likeminded in an evil thing (Acts 5:1-11).

His desire is that we would have a unified testimony before the world, glorifying God with “one mind and one mouth.” This is quite amazing; the mouths that were once full of bitterness and cursing (chap. 3:14) are now seen full of thanksgiving and praise! If this exhortation is heeded, saved Jews and saved Gentiles would be found together praising God with “one mouth.” What a picture this is—a triumph of God’s grace! Thus, this brings us to a full circle from where Paul started in chapter 14:1, namely that we are to “receive” one another. The model for us in this is Christ—“as Christ also received us to the glory of God.”

Scripture Teaches that Converted Jews and Gentiles Will Be Blessed Together Under Christ

Chap. 15:8-13––In chapters 1-3, we have seen the Jews and Gentiles in quite different positions––in fact, poles apart, naturally speaking. But having failed in their responsibility toward God, their sins have reduced them to one common denominator as sinners. In chapters 3:21–8:39, we have seen believers from among the Jews and Gentiles blessed together through the righteousness of God. Then, in chapters 12-15:7, believing Jews and Gentiles have been exhorted to walk together in practical unity, not allowing former prejudices and lifestyles to interfere.

Vss. 8-12––To help them with this, in the next five verses, Paul shows that the ministry of “Jesus Christ” to “the circumcision” actually includes Jews and Gentiles. In fact, it has always been His intention “that the Gentiles might glorify God for His mercy” and thus be blessed in connection with Israel. Four Scriptures are quoted from the three main parts of the Old Testament––the Law, the Psalms, and the Prophets (Luke 24:44)––to prove this.

Vs. 9—In Psalm 18:49, David anticipated a day when the Lord will “sing” praise to God in the midst of a host of Gentile believers.

Vs. 10—In Deuteronomy 32:43, Moses announces that there would be a time coming when the converted Gentiles would “rejoice” in the blessings of salvation “with His people” Israel.

Vs. 11—In Psalm 117:1 we hear Israel calling on the Gentiles to “praise the Lord” with them.

Vs. 12––In Isaiah 11:10, the prophet speaks of the inclusion of the Gentiles in the reign of Israel’s Messiah.

These Scriptures do not teach that believers from among the Gentiles would be part of the Church—which is disclosed in the Mystery. But they do show that God intends that converted Jews and Gentiles should rejoice together in trusting Christ. In stating this, Paul implies that our hearts, therefore, ought to be large enough to include both in matters of practical fellowship. Since many of the differences of believers in the early Church had stemmed from their former lives as Jews and Gentiles, he desired that this fact would encourage them to use diligence to walk together in practical unity. This formally ends the exhortations of the epistle.

Vs. 13—Paul concludes with a benediction commending the Roman saints to the “God of hope” who would fill them with “joy and peace” and confident “believing” to the end that they would “abound in hope.” Essentially, his desire for them is that they would be found in a good spiritual state of soul, and thus they would be able, “through the power of the Holy Spirit,” to put the exhortations that he had given into practise.

Summary of Practical Righteousness Demonstrated in Christian Living

This practical section of the epistle has shown that there are now entirely new motives and attitudes in the believer, and they are manifested:

• Chap. 12:1-8—Toward God.

• Chap. 12:9-13—Toward fellow-believers.

• Chap. 12:14-21—Toward the world.

• Chap. 13:1-14—Toward the civil authorities.

• Chaps. 14-15:13 Toward those weak in the faith.

Paul's Itinerary: Romans 15:14-33

Chapter 15:14-33

This last section is supplementary to the foregoing doctrine in the epistle. Paul apprises the Roman saints of his personal circumstances and his intentions in service in regard to the gospel in “the regions beyond” (2 Cor. 10:16).

Thus, he closes the epistle by stating his reasons for writing to them and expresses his great desire to visit them. He explains that he did not write to them because of any particular lack on their part, but simply to communicate to them the gospel he preached among the Gentiles; promising that when he would come to them, he would give them “the fullness of the blessing of Christ” (vs. 29)—which he did not expound upon in this letter. This is a reference to the truth of “the Mystery” which was a special revelation given to him, and other apostles and prophets (Eph. 3:5), to communicate to the saints. He mentions this in chapter 16:25.

Vss. 14-15––He said, “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. Nevertheless, 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.” We see from this that Paul was convinced that the brethren in Rome were in a good state––“being full of goodness”––and thus would receive his admonitions. Therefore, he wrote with considerable boldness to them. He was also confident that they were mature Christians and well able to mutually admonish one another in love, and thus regulate themselves in regard to difficulties that might arise among them, without him being present to do it. This is a sign of a healthy assembly. Paul, therefore, had no intention of coming to them as an arbitrator or regulator. Damage can be done by those who imagine themselves to be such among the Lord’s people. It is not that an assembly cannot call for help and advice, but under normal conditions, local assemblies should work out their own difficulties in the fear of God (Phil. 2:12). An assembly that habitually has its trouble worked out by brethren from other localities could miss the practical blessing and spiritual education that the Lord intends for them in the trouble.

Note that he mentions “full of goodness” before being able to “admonish one another.” To be effective admonishers, we first must have hearts full of goodness toward those whom we seek to help, and we must also have the practical “knowledge” of the Scriptural principles concerning the person’s situation. Without this grace and knowledge, we could do damage to the person and exacerbate the problem.

Chap. 15:16-17—Paul had another reason for coming to them, and that was because he had been “officially employed” (J. N. Darby Trans. footnote) by God as an “administrator of Christ Jesus to the Gentiles.” He had a special commission from God to the Gentiles (Acts 9:15; 22:21; Gal. 2:7; Eph. 3:8; Col. 1:27). Since they were predominantly a Gentile assembly––if not exclusively Gentile, for Claudius Caesar had expelled all Jews from Rome (Acts 18:2)––Paul felt it incumbent upon himself to make sure that “the offering up of the Gentiles might be acceptable” to God. That is, that they would stand before God in all the truth of the gospel and the Mystery. He adds, “Through being sanctified by the Holy Spirit” because he fully understood that this work among the Gentiles was really a work of God by the Spirit, and he wanted to give God the credit for what He had wrought. Paul was, therefore, justified in his desire to “glory [boast] through Christ Jesus in those things.”

Vss. 18-19––If there was any question whether he really had this commission, such a notion could easily be put to rest by the proofs of it. He said, “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.” That is, he would not comment on what others were doing for the Lord but of what he had known firsthand by the Lord working through him. There had been a display of “mighty signs and wonders, by the power of the Spirit of God.” And this had been in many places––“from Jerusalem, and in a circuit round to Illyricum (north of Macedonia on the Adriatic Sea). Essentially, it was in every place where he “preached the gospel of Christ.” This is an account of the geographical extent of his ministry, not the chronological order of it.

Vss. 20-21––Paul’s intention was to keep pressing further out among the Gentiles with the gospel, “where Christ was not named.” His ministry consisted more of breaking into new regions and leaving the work of shepherding and of teaching his converts to others. He had no intention of working where others had laboured and had built upon the “foundation”––which is Christ (1 Cor. 3:11). He quotes Isaiah 52:15 to show that the principle of reaching out to the Gentiles in this way was according to God—“As it is written, To whom He was not spoken of, they shall see: and they that have not heard shall understand.” Paul’s ministry was not a fulfilment of this prophecy. He does not say that it was––stating only that the principle upon which he was acting was according to what had been “written” in the Old Testament. (As a general rule, when something from the Old Testament is fulfilled in the New Testament, it will state that it is. See Matthew 1:22; 2:23; John 19:36-37, etc.)

Vss. 22-24––Being thus occupied in service, Paul tells them that he had often sought for opportunities to come to them, but was “often hindered from coming” (compare chapter 1:13). However, having been specially commissioned with a ministry to the Gentiles, Paul expected that a way would open for him to come to them shortly. And now since his ministry of opening new areas with the gospel was largely completed in “these parts”––Asia Minor (Turkey) and Achaia (Greece)––he was free to push forward into new regions, and thus come to them on his way to Spain.

Vss. 25-27––But Paul had one last responsibility to take care of before he would go far hence unto the Gentiles. He was headed to Jerusalem with the collection from the brethren from “Macedonia and Achaia” (northern and southern provinces in Greece) to give to “the poor saints which are at Jerusalem.” We read about this in 2 Corinthians 8-9. Paul and Barnabas had delivered a similar gift to the saints of Jerusalem in their earlier days (Acts 11:29-30). There appears to be two reasons for the poverty of the Jews in Judea:

• There had been a great famine in that land (Acts 11:28).

• The communal living that they had practised in Jerusalem had left them without lands and means to sustain themselves (Acts 2:44-45; 4:34-35). (Scripture does not say that this was something that the Lord told them to do.)

The believing Gentiles were “well pleased indeed” to give their Jewish brethren this gift because they saw themselves as “debtors” to them. They had partaken of their “spiritual things” (the Scriptures, the presence of the Spirit of God, etc.) and felt that it was only right that they should send relief to them in temporal things.

Vss. 28-29––Having “sealed to them this fruit” (put the gift into their hands), Paul fully intended to come to the Roman saints on his way to Spain. And when he would come to them, he promised to give them “the fulness of the blessing of Christ” (vs. 29). The KJV adds, the “gospel” of Christ, but that word is not in the Greek text. Paul had just expounded the truth of the gospel to them in this very epistle. The “fulness” that he refers to here is the truth of “the Mystery,” which would “complete” the Christian revelation of truth (Col. 1:25). He mentions it in chapter 16:25. It is a special revelation of truth concerning Christ and the Church. Mr. Darby mentions that there is no record that Paul ever got to Spain (Synopsis of the Books of the Bible, on Romans 15).

A Threefold Prayer Request

Vss. 30-33––Lastly, Paul asks for the prayers of the Romans in view of this work. This, he says, would be for “the Lord Jesus Christ’s sake” and would be in accord with “the love of the Spirit,” which is the mutual fellowship of the saints. His threefold prayer request is predicated on the word “that.”

• “That” he might be delivered from the unbelieving Jews in Judea who desperately wanted to kill him (1 Thess. 2:14-16).

• “That” the gift he was bringing to the Jewish believers would be accepted in good grace and would be seen as a true expression of their Gentile brethren’s love. And, by it, they would be knit together as fellow believers in Christ. (Paul requested this because he knew that there were still some religious prejudice in the Jewish saints, and he hoped that this would flush those feelings out of them.)

• “That” he would get to Rome with joy and by the will of God, and that they would be mutually refreshed. This prayer was answered, but in a very different way than Paul anticipated; he arrived in Rome as a prisoner.

Paul ends the main part of the epistle by telling the Roman saints that he desired “the God of peace” would be with them, adding a hearty “Amen.”

Appendix: Romans 16

A Letter of Commendation

Chapter 16

Chap. 16:1-27—This chapter is a letter of commendation for a sister named “Phebe,” coupled with salutations to various brethren in Rome. It includes a warning to withdraw from divisive persons who might mislead them, and closes with a doxology that links the two parts of Paul’s ministry together as being the means of establishing the saints in all the truth of God.

Vss. 1-2—Paul writes, “I commend to you Phebe our sister, who is minister of the assembly which is in Cenchrea.” This letter of commendation formally introduced Phebe to the assembly in Rome. She was travelling from Cenchrea (the port of Corinth, two miles away) to that area for some personal “matter,” and was probably the carrier of the epistle.

The use of such letters were common practise among brethren in the early Church (Acts 18:27; 2 Corinthians 3:1). The existence of them shows the care they had in inter-assembly communion. There were dangers that threatened the fellowship of the saints, and they needed to be careful who they received—on a personal level (1 Tim. 5:22) and collectively as assemblies (Acts 9:26-28). False brethren were coming into the Christian profession with bad doctrine and unholy practises, and they were corrupting the saints (2 Cor. 11:12-15; Gal. 5:7-12; 2 Peter 2:1; 1 John 4:1-6; Jude 4). In view of this danger, the fellowship of the saints was not open, nor was it closed—but it was guarded. Such care should still be used among Christian assemblies that seek to be Scripturally gathered. In fact, since the corruption in the Christian profession is greater today than ever before, this care is needed more than ever. If a person in fellowship at the Lord’s Table goes to an assembly where he or she is known, a letter is nice to have, but not necessary (2 Cor. 3:1-3). But if a person is visiting an assembly where he or she is not known, a letter of commendation should be used.

We might wonder what this sister was doing functioning as a “minister of the assembly” in Cenchrea when Scripture teaches that sisters are not to minister publicly from the Word of God and teach in the assembly (1 Cor. 14:34-35; 1 Tim. 2:11-12). However, this question reflects a common misunderstanding. The problem is that the inquirer is trying to understand the passage by using the conventional (commonly accepted) meanings that men have attached to Biblical terms. Sad to say, Christendom has invented unscriptural meanings to many Scriptural terms, and these ideas have been popularized and accepted by the masses. But this has led to much confusion. Having our minds coloured by these unscriptural thoughts makes it difficult to learn the true meaning of a passage.

In the example before us, it is a mistake to think that a “minister” is a clergyman (a so-called Pastor who leads a congregation of Christians). As mentioned in our comments on “ministry” in chapter 12:7, a minister is a person (male or female) who carries out a service for the Lord in either spiritual (Acts 6:4; 1 Peter 4:11) or temporal things (Matt. 10:41-42; Acts 6:2-3; 13:5; 19:22; 1 Tim. 3:10). Since a sister, according to the order in Scripture, is not to minister from the Word of God in the assembly (publicly), it would have to be that Phebe ministered to the assembly in temporal things. J. N. Darby states in his translation footnote that the word can be translated “deaconess,” which is a servant who serves in temporal things. He said that she may have swept the floor of the meeting room where the saints met in Cenchrea, or something like that (Notes and Jottings, p. 284). She would not have been in the official office of a deacon because that was to be filled by men (1 Tim. 3:8-13). Since Paul states that she was “a helper of many,” she may have had the gift of “helps” (1 Cor. 12:28).

Various Greetings

Chap. 16:3-16—Paul then takes the opportunity to send his greetings to a number of brethren whom he knew in Rome––some were from personal interaction and some he had heard of through others. He devotes more time to greeting the saints here than in any other epistle. This was due to the fact that he had not been to Rome yet and desired to convey his love to them on a personal level and thus make way for his coming visit. We see in these greetings delicate touches of affection and some tender recollections of those whom he knew from earlier days. It gives us insight as to the genuineness of the love that flowed among the fellowship of saints in those days. (Paul mentions 26 names and refers to many others who are not named. There are nine women mentioned in the chapter.)

Vss. 3-5a—“Priscilla and Aquila” are mentioned first. Their names are found in no less than six places in Scripture; three times Priscilla’s name is first (Acts 18:18; Rom. 16:3; 2 Tim. 4:19) and three times Aquila’s name is first (Acts 18:2, 26; 1 Cor. 16:19). Stating her name first does not mean that she was a forward woman who took the lead in their marriage. A careful look at these six passages will show that she is put first because the emphasis in the passage is on the domestic side of things, where the woman is to “rule the house” (1 Tim. 5:14). But when the emphasis is on teaching or assembly matters, Aquila is put first––a sphere in which the brothers are to lead. Thus, they were a model Christian couple. They, like Phebe, are said to be “helpers” in the work of the Lord. Perhaps they had the gift of “helps” too.

On one occasion they “risked” their lives to help Paul. We are not told where or when this took place, but it certainly shows their commitment to the cause of the gospel and their deep love for the Apostle. The fact that Paul says they “laid down [staked] their own neck” (singular), shows that they were one in their purpose in serving the Lord. Paul, and the brethren everywhere, thanked the Lord for them. This is a tremendous commendation.

Furthermore, we find that their home was open to the saints, and that they were willing to have assembly meetings “in their house.” From verses 14-15, we take it that the saints at Rome did not necessarily all meet in one location. It appears that there was more than one gathering, but the assembly was one. From 1 Corinthians 14:23, we see that this was the case in Corinth as well. In large metropolises and poor means of travel, it just wasn’t practical for all in an assembly in a given locality to meet in one place.

Vs. 5b—Paul greets “Epaenetus” next. He notes that he was “the firstfruits of Achaia,” which means that he was the first convert in that region. However, this runs in collision with 1 Corinthians 16:15 which states that Stephanas and his house were the first ones to get saved in that area. But there is really no difficulty. “Achaia” here in Romans 16:5 (in the KJV) is a translation error; it should read “Asia.” Hence, Epaenetus was the first one to get saved in Asia Minor (southwest Turkey) and Stephanas was the first to get saved in Achaia (southern Greece).

Vss. 6-7—“Maria” is saluted; she is remembered for her much labour done for the Apostle. Then “Andronicus and Junia” are mentioned, being relatives (“kinsmen”) of Paul. Some have thought that this was a husband and wife team, because “Junia” can be masculine or feminine. However, this seems unlikely because they were imprisoned together, and jails don’t have women incarcerated with men. He says that they were “of note among the apostles,” which means that they were held in high esteem by them on account of the service they rendered. It does not say that they were imprisoned at the same time and place as Paul, but were fellow-sufferers in that way. These dear servants were Christians before Paul, and this leads us to wonder whether they had prayed for the conversion of their learned “kinsman.”

Vss. 8-10—“Amplias,” “Urbane,” “Stachys” are saluted with little comment. “Apelles” is mentioned as being “approved” in Christ. The word “approved” means that he had been tried in some way, and that he had stood the test. It may have been that he had been pressured to recant in regard to his faith, but he would not deny the Lord. “Aristobulus” is not saluted, but those of his household are. This would mean that while the man himself was not saved, some of his servants were. He was the grandson of Herod the Great, but God had reached some of his servants with the gospel and they had been saved. Paul sent greetings to them. The same thing had happened to some of Caesar’s household (Phil. 4:22). This shows the power of the grace of God.

Vs. 11—“Herodian,” we assume was a Jew, since he was a “kinsman” (relative) of Paul. Having been given that name suggests that he was (or had been) a servant in Herod’s household.

As with Aristobulus, “Narcissus” is not greeted, but those of his household are. Again, this would mean that while the man himself was not saved, some of his servants were. History records a great man of means by this name who lived at that time, who was influential with Claudius Caesar. This may have been the very man.

Vs. 12—“Tryphena and Tryphosa” are saluted as those who were labouring in the Lord. Judging from the similarity of their names, many have thought that they were probably sisters in the flesh, as well as sisters in the Lord. “Persis” is mentioned as having “laboured” much in the Lord. The fact that it is stated in the past tense indicates that this sister was now older and unable to carry on as she once did. Nevertheless, the service she rendered is remembered by the Apostle. (It is unlikely that she was not able to continue serving because she was sick, because in that case, Paul would have sent his sympathies to her. Nor is it likely that she had ceased from labouring because she had gotten cold in her soul. In that case, he would not have saluted her with such warm greetings.) As a rule, Paul didn’t call sisters “beloved” because it might be seen as an inappropriate display of affection toward the opposite sex (1 Tim. 5:2). But in this case, being that Persis was probably older, he did call her beloved.

Vs. 13—“Rufus” is saluted. Expositors seem to agree that he is the same person mentioned in Mark 15:21. It says that “Simon a Cyrenian” was compelled by the Roman soldiers to carry the tail end of the cross of our Lord “behind” Him (Luke 23:26). Then there follows a comment that seems to be a casual remark—“the father of Alexander and Rufus.” From the way Mark inserts this, it seems that the relationship was so well-known among the saints that Paul didn’t need to expand upon it. The conclusion can be drawn that this event left an indelible impression on Simon’s family, and they were later saved. Simon’s wife was also saved, whom Paul mentions here as Rufus’s “mother.” He adds that she had been a mother to Paul too––in the sense that she filled a mother’s role with him.

Vs. 14—There are five persons mentioned in this verse that are not mentioned anywhere else in Scripture––“Asyncritus,” Phlegon, Hermas, Patrobas, Hermes.” By adding, “And the brethren which are with them,” seems to indicate that they did not meet with those in the house of Aquila and Priscilla, but elsewhere in the city. They are greeted along with the others in the chapter, indicating that they were not acting in independence, but were considered as being on the same ground of fellowship.

Vs. 15—Another five persons are mentioned in this verse––“Philologus,” “Julia,” “Nereus,” “his sister,” and “Olympas.” Again, these believers are not mentioned anywhere else in Scripture. By adding, “And all the saints which are with them,” Paul seems to indicate that these brethren were also meeting in a different house in that vast city. They, too, like those in verse 14, were in fellowship with the other saints in the city as being on the same ground of fellowship.

Vs. 16—Warm greetings among the Roman saints was encouraged in the form of “a holy kiss.” His desire is that they would show genuine love and care for one another. He sends greetings from “all the assemblies of Christ.”

A Cautionary Warning

Vss. 17-18—Before closing the letter, Paul issues a warning to the Roman saints concerning divisive persons. He says, “Now I beseech you, brethren, mark them which cause divisions and offences [stumbling blocks] contrary to the doctrine which ye have learned; and avoid them” (W. Kelly Trans.). Paul gave a similar warning to the Ephesian elders in Acts 20:29-30. It shows that we need to be on our guard against those who have a tendency to gather people around themselves. Such persons will often have a complaint about some weakness among their brethren, especially with the leaders, and will use it as their rallying point. It will often have the semblance of godly concern, and unsuspecting persons will be taken by it.

All such activity is, of course, of the flesh (Gal. 5:20) and “contrary to the doctrine” that we have learned––which is that all Christians should walk together in practical unity with “no divisions” among them (1 Cor. 1:10). A “division [schism]” is an inward rift among brethren (1 Cor. 11:18), whereas a “heresy [sect]” is an outward split among brethren, when a party breaks away and no longer meets in practical fellowship with the others (1 Cor. 11:19). Since 1 Corinthians 11:18-19 speaks of a “sect [heresy]” after mentioning a “division [schism],” it indicates that one will lead to the other, if it is not judged.

The evil work alluded to here in Romans 16 is that which a division-maker does within the fellowship of the saints. The brethren are not told to excommunicate him (formally put him out of fellowship), but to “avoid” him. Note: Paul says, “Them which cause divisions;” he does not say, “Them which follow in a division.” We learn from this that we are to distinguish between the leaders and the led in these kinds of rifts. We are, therefore, to avoid the leader(s), but to reach out and try to help those who are being drawn away by the divisive movement. Paul says, “For they that are such serve not our Lord Jesus Christ, but their own belly.” Thus they do not have the Lord’s glory before them, but their own selfish interests. The means by which they get a following is through “good words and fair speeches,” and the kind of people who are deceived by these divisive workers are those who are “simple” and “unsuspecting.”

Absalom is a type of a divisive man in the assembly (2 Sam. 15-18). He drew ones after himself, who “in their simplicity,” “knew not anything” (2 Sam. 15:11). His method was to agree with those who had a complaint, and to kiss them. The result was that he “stole the hearts of the men of Israel” (2 Sam. 15:1-6). The forming of his party didn’t happen overnight; it took “four years” (2 Sam. 15:7). (The KJV says “forty,” but it is apparently a Hebrew copyist’s mistake.) Slowly but surely, Absalom swung many after himself. Let us then be wary of men with good exteriors who fawn over us; they could be setting a trap for our feet.

Vss. 19-20—Paul commends the Roman saints for their “obedience” (it was a testimony to men everywhere) and he believed that they would act with the same obedience on his instructions regarding divisive persons. It would be a means of their preservation. Paul gave this warning because, even though they had begun well, he feared that they might get turned aside in some way. Hence, he encouraged them to keep their focus on right and wholesome things. He desired that they would be “wise unto that which is good, and simple concerning evil.” This is because occupation with evil (either the wrongs of the world or the failures of brethren) can swallow us up and turn us aside. G. Davison warned, “Those who are occupied with failure will become a failure!”

Paul reminded them that a time was coming “shortly” when God would “bruise [crush] Satan” who is behind all these evil movements among the Lord’s people. Until then, we have to be on our guard. Satan’s final demise will take place when he is cast into the lake of fire (Rev. 20:10). Paul adds, “Under your feet.” Thus, the children of God are going to triumph through Christ in the end! Until then, Paul commends the saints at Rome to “the grace of our Lord Jesus Christ.”

Closing Salutations

Vss. 21-24—In closing, Paul sends greetings to the Roman believers from those who were with him. Eight persons are named––“Timotheus” (Paul’s fellow-worker), “Lucius,” “Jason,” and “Sosipater” (Paul’s relatives), “Tertius” (the actual hand-writer of the epistle), “Gaius” (in whose house Paul lodged), “Erastus” (the treasurer of the city of Corinth), and “Quartus.”

These brethren co-jointly commended the saints at Rome to “the grace of our Lord Jesus Christ.”

The Two Themes of Paul’s Ministry—the Means By Which a Believer is Established

Vss. 25-27—Paul expresses one last desire which he had for the Roman saints (indeed for saints in every place)—that God would “establish” them in the truth. He mentions that this involved two thing—having an understanding of his “gospel” and having an understanding of the “mystery.” These constitute the two great themes of his ministry (Eph. 3:8-9; Col. 1:23-28) and are predicated by the word “according” in verse 25.

• “According to my gospel, and preaching of Jesus Christ.”

• “According to the revelation of the mystery.”

Note: Paul did not consider a person established in the truth until he not only grasped the truth of the gospel, but also grasped the truth of the Mystery. Today, most Christians are thankful to know that they are saved through believing the gospel, but they seem to have little concern for the revelation of the Mystery.

Paul’s gospel tells of the glory of God in meeting our need as sinners, and that through believing its message, we are brought into the possession of many spiritual blessings in the risen and ascended Christ. The Mystery, on the other hand, tells of God’s glory in Christ, the Head of the Church. It unfolds our corporate relationships and collective privileges in connection with the calling and destiny of the Church. This would include the practical arrangements concerning the Church’s present function on earth, in giving expression to the truth that it is one body. Ignorance of what the Mystery unfolds is at the bottom of much of the confusion in the Church today. W. Kelly said, “It is one of the melancholy signs and proofs of where the Church is now, that even in the most earnest children of God there is but little thought of refreshing the heart of the saints. Zeal is absorbed in the simple conversion of sinners. The glory of God in the Church goes for nothing, and the love of Christ for His body and every member is ignored for the most part (The Epistle to Philemon, p. 148).

The Mystery is not something that is mysterious; it is a sacred secret that has been “hid” in God’s heart from before the foundation of the world (Eph. 3:9). It has to do with God’s great purpose to glorify His Son in two spheres (in heaven and in earth) in the coming millennial kingdom (“the Dispensation of the fulness of Times” – Eph. 1:8-10), through a specially formed vessel of testimony—the Church, which is the body and bride of Christ (Eph. 1:22-23; 5:25-32; Rev. 21:9-22:5). Ephesians focuses on the calling and destiny of the Church in its public association with Christ, whereas Colossians and 1 Corinthians unfold the present character and practical functioning of the Church while it is here on earth.

Vs. 26—Paul says that while this truth was once hidden, it is now made manifest “by prophetic Scriptures.” These are not the writings of the prophets in the Old Testament, because the revelation of the Church was not given to them; it was unknown by those “in other ages” (Eph. 3:5). Paul is speaking of New Testament prophets who had been given the truth of the Mystery to communicate to the Church. This would be the epistles in general (Notes and Jottings of J. N. Darby, p. 328). W. Kelly said that these Scriptures would be, “the inspired writings in general, of the New Testament, for the Church is built on the foundation of the apostles and prophets” (The Bible Treasury, vol. 13, p. 352). Paul must have been speaking anticipatively, because many of the epistles had not been written at the time of his writing to the Romans.

Paul’s reason for stating his desire for the establishing of Roman saints was that they would then not only be intelligent in the purpose of God, but also be less likely to be swayed by those who worked to divide the flock.

Vs. 27—Paul gives a final benediction: “To God only wise, be glory through Jesus Christ, forever. Amen.”

Outline of the Epistle to the Romans: God's Righteousness Declared in the Gospel

Table of Contents

A Prefatory Note

The Main Divisions in the Epistle: Romans

Opening Salutations: Romans 1:1-17

The Unrighteousness of Man: Romans 1:18-3:20

The Enlightened Jews: Romans 2:17-3:8

The Conclusion: Romans 3:9-20

God's Righteousness Declared in the Gospel: Romans 3:21-8:39

Deliverance From the Penalty of Sins: Romans 3:21-5:11

The Righteousness of Faith: Romans 4

The Great Results of Justification and Reconciliation: Romans 5:1-11

Deliverance From the Power of Sin: Romans 5:12-8:17

The Doctrine of DeliveranceFrom Sin: Romans 5:12-7:6

The Believer's Identification With the Death of Christ: Romans 6-7:1-6

A Parenthesis: Romans 7:7-25

The Happy Results That Flow From Applying the Doctrine of Deliverance: Romans 8:1-17

Deliverance From the Presence of Sin: Romans 8:18-39

The Believer's Security in the Power and Love of God: Romans 8:31-39

God's Righteousness Displayed in His Dispensational Ways: Romans 9-11

The Sovereignty of God Israel's Past Election: Romans 9

The Responsibility of Man Israel's Present Rejection: Romans 10

The Stumbling of Israel–Opening the Way for Blessing to Go Out to the Gentiles, and the Gentile's Rejection of Grace–Preparing the Way for Israel's Restoration: Romans 11

God's Righteousness Demonstrated in Practical Life: Romans 12-15

Practical Righteousness Toward Fellow-Believers: Romans 12:9-16

Practical Righteousness Toward Those Outside the Christian Community: Romans 12:17-21

Practical Righteousness Toward the Civil Authorities: Romans 13

Practical Righteousness Toward Those Weak in the Faith: Romans 14-15:13

Paul's Itinerary: Romans 15:14-33

Appendix: Romans 16