The epistle to the Romans was written from Greece, and probably from Corinth (16:23), during Paul’s third missionary journey, which terminated abruptly at Jerusalem, whither he went with the collection raised by the churches of Galatia, Macedonia, and Achaia for the poor saints in that city. The immediate occasion of his writing appears to have been to commend to them Phebe, a deaconess of the church in Cenchrea, the eastern port of the city of Corinth, and distant but a few miles from it. (16:1)
By whom the Church was planted in Rome, the metropolitan city of the empire, is to us unknown, but it owed not its origin to the personal labors of any of the apostles, though when founded it naturally came to be cared for by the apostle of the Gentiles. (Rom. 1:13; 15:15, 1613Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. (Romans 1:13)
15Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, 16That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. (Romans 15:15‑16)) Paul was as yet a stranger to Rome, and to the bulk of the saints in that city (Rom. 1:10, 11; 15:23, 2410Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. 11For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; (Romans 1:10‑11)
23But now having no more place in these parts, and having a great desire these many years to come unto you; 24Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. (Romans 15:23‑24)), though there were those among them with whom he was well acquainted. (16) Purposing to visit them on his way to Spain, which we know not that he ever reached, he wrote this letter, which treats at some length of the gospel of God.
At the outset, as was fit, he describes himself, and presents his credentials. He was a bondsman of Jesus Christ, called to be an apostle, separated unto the gospel of God; and from the Lord Jesus Christ he received grace and apostleship for the obedience of faith among all nations, on behalf of His name, amongst whom were the saints in Rome, the called of Jesus Christ. Hence, he writes to them as beloved of God, called saints, wishing them grace and peace from God the Father and the Lord Jesus Christ.
Then, telling them for what he can give thanks on their behalf, and of his desire to see them, to impart unto them some spiritual gift, he proceeds to enter upon his great theme of the gospel, which he was prepared, when the opportunity should present itself, to preach to the saints in Rome; for there is a gospel for saints as well as one for sinners. How Paul preached to the unconverted the Acts of the Apostles teaches us. (Rom 1:1313Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. (Romans 1:13)) What he would preach as gospel for saints the epistle to the Romans in part unfolds to us. Now of the gospel he was not ashamed; for it is the power of God unto salvation to every one that believeth-to the Jew first, and also to the Greek, for in it is the righteousness of God revealed from, or on the principle (ἐκ) of, faith to faith, in accordance with the prophetic declaration, “The righteous shall live by faith.” (Hab. 2:44Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. (Habakkuk 2:4)) And the reason for this revelation of God’s righteousness in the gospel becomes apparent, when it is understood, that God’s wrath from heaven is revealed against all ungodliness and unrighteousness of men who hold the truth in unrighteousness. God having revealed this latter has provided His glad tidings to be preached, to deliver all who believe them from the judgment they have richly deserved.
Having introduced the revelation of God’s wrath from heaven, the apostle proceeds to show the moral condition of Gentiles (Rom 1:19-3219Because that which may be known of God is manifest in them; for God hath showed it unto them. 20For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 21Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 22Professing themselves to be wise, they became fools, 23And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. 24Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonor their own bodies between themselves: 25Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. 26For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 27And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. 28And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; 29Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 30Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 31Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 32Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. (Romans 1:19‑32)) and of Jews (Rom. 2:17-3:2017Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, 18And knowest his will, and approvest the things that are more excellent, being instructed out of the law; 19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, 20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. 21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? 23Thou that makest thy boast of the law, through breaking the law dishonorest thou God? 24For the name of God is blasphemed among the Gentiles through you, as it is written. 25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. 26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? 27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? 28For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 29But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. 1What advantage then hath the Jew? or what profit is there of circumcision? 2Much every way: chiefly, because that unto them were committed the oracles of God. 3For what if some did not believe? shall their unbelief make the faith of God without effect? 4God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. 5But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) 6God forbid: for then how shall God judge the world? 7For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? 8And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. 9What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; 10As it is written, There is none righteous, no, not one: 11There is none that understandeth, there is none that seeketh after God. 12They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. 13Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: 14Whose mouth is full of cursing and bitterness: 15Their feet are swift to shed blood: 16Destruction and misery are in their ways: 17And the way of peace have they not known: 18There is no fear of God before their eyes. 19Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. 20Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. (Romans 2:17‑3:20)), which proves that all were liable to endure it, because of that which they had done-the former being ungodly, the latter found guilty, in addition to holding the truth in unrighteousness. Further, both were without excuse; for though the’ Gentiles had not the law, God’s written revelation, there was a testimony to God’s eternal power and Godhead in the works of creation sufficient, if man had wished it, to have kept him from idolatry. (Rom. 1:19, 2019Because that which may be known of God is manifest in them; for God hath showed it unto them. 20For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: (Romans 1:19‑20)) Thence the downward path of the human race is traced out for our instruction. Men once had the knowledge of God, but glorified Him not as God, nor were thankful. So darkness came upon them, and folly was displayed by them as they turned to idolatry. (Rom. 1:2323And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. (Romans 1:23)) With that they became debased and vile, God giving them up to the vile practices which accompanied idolatry. But more; they did not like to retain God in their knowledge. God then gave them over to a reprobate mind to do those things which ‘are not convenient. Hence the lawlessness, selfishness, and injustice which are so rife upon earth. A state of savagery then is the fruit of man’s will, and not the primeval condition of the race. Of the fall we read in Gen. 3 Of the causes which led to man’s debasement after the flood, we learn about in Rom. 1 Concerning the apostasy, which will characterize Christendom and the ungodly among the Jews, we read of in the Psalms, the Prophets, 2 Thess., and Rev. 13 Such is man’s wretched history as traced out in the Word. The state of the heathen world cannot then be laid at God’s door. He gave them up to uncleanness only when they turned to idolatry; He gave them up unto vile affections; He gave them over to a reprobate mind. The state God permitted, but He did not create man in such a condition, nor force him against his will to be debased. The true history of man therefore only magnifies the grace of God, in that He should provide good news, and at such a cost, for His willful and vile creatures.
This is now set forth. Departing from God, as man did after the flood, he had nevertheless a conscience, by the light of which he judged others for sins which he also committed, and hence condemned himself, and owned thereby that he deserved the judgment of God-a judgment which will be executed in the day of God’s wrath, and the principles of which the apostle plainly sets forth. (Rom. 2:1-161Therefore 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. 2But we are sure that the judgment of God is according to truth against them which commit such things. 3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? 4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? 5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; 6Who will render to every man according to his deeds: 7To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life: 8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 10But glory, honor, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: 11For there is no respect of persons with God. 12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; 13(For not the hearers of the law are just before God, but the doers of the law shall be justified. 14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: 15Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) 16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel. (Romans 2:1‑16)) And this judgment will take knowledge of the secrets of men, and will deal with Jews as well as Gentiles. Whereupon the apostle proceeds to prove, from the Old Testament Scriptures, the Jew guilty not only of ungodliness, but also of unrighteousness. (Rom. 2:17-3:2017Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, 18And knowest his will, and approvest the things that are more excellent, being instructed out of the law; 19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, 20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. 21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? 23Thou that makest thy boast of the law, through breaking the law dishonorest thou God? 24For the name of God is blasphemed among the Gentiles through you, as it is written. 25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. 26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? 27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? 28For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 29But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. 1What advantage then hath the Jew? or what profit is there of circumcision? 2Much every way: chiefly, because that unto them were committed the oracles of God. 3For what if some did not believe? shall their unbelief make the faith of God without effect? 4God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. 5But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) 6God forbid: for then how shall God judge the world? 7For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? 8And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. 9What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; 10As it is written, There is none righteous, no, not one: 11There is none that understandeth, there is none that seeketh after God. 12They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. 13Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: 14Whose mouth is full of cursing and bitterness: 15Their feet are swift to shed blood: 16Destruction and misery are in their ways: 17And the way of peace have they not known: 18There is no fear of God before their eyes. 19Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. 20Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. (Romans 2:17‑3:20)) For man, then, to escape God’s wrath from heaven there was, as far as he was concerned, no hope. “All have sinned, and come short of the glory of God” (Rom. 3:2323For all have sinned, and come short of the glory of God; (Romans 3:23)), is the sweeping but true verdict pronounced by God upon the human race.
All then brought in guilty, and by One whose judgment is just, and from which there is no appeal, we are cast upon God for any door of escape from our righteously deserved doom. It is here the gospel comes in, the teaching about which runs on from Romans 3:2121But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; (Romans 3:21) to 8:39, and is arranged under three great heads; viz., freedom from the guilt of sin, freedom from the power of sin and from the law, and freedom from the presence of sin.
As to the first of these heads, we learn that God is perfectly righteous, by virtue of the blood of the Lord Jesus Christ, in justifying the ungodly, and has set forth Christ as a mercy-seat, or propitiatory (not propitiation), through faith in His blood to declare His righteousness for the passing over through His forbearance of the sins done aforetime-i.e. the sins of the Old Testament saints-and to declare at this time His righteousness, that He might be just, and the Justifier of him that believeth in Jesus. The reader should remark how God is first thought of in the gospel. His character is first vindicated, His nature too cared for, in that His righteousness and holiness are both met by the blood of Christ sprinkled, as it were, upon the mercy-seat. Boasting on man’s part is thereby excluded, and the law is established. (Rom. 3:21-3121But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; 22Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 23For all have sinned, and come short of the glory of God; 24Being justified freely by his grace through the redemption that is in Christ Jesus: 25Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 26To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. 27Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. 28Therefore we conclude that a man is justified by faith without the deeds of the law. 29Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: 30Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. 31Do we then make void the law through faith? God forbid: yea, we establish the law. (Romans 3:21‑31))
The ground on which God can righteously act in grace having been set forth in chapter 3., we next learn on what principle souls can be justified, as illustrated in the history of Abraham (Rom. 4:1-51What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2For if Abraham were justified by works, he hath whereof to glory; but not before God. 3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 4Now to him that worketh is the reward not reckoned of grace, but of debt. 5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. (Romans 4:1‑5)), and the moral class which can share in this favor, of which David is the example. (Rom. 4:6-96Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, 7Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. 8Blessed is the man to whom the Lord will not impute sin. 9Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. (Romans 4:6‑9)) Then, returning to Abraham’s history, the apostle reminds us that he was justified before God instituted the rite of circumcision for him and his descendants; so Gentiles as well as Jews can share in it. He was justified by faith; so are we. But the testimony given to us to believe differs from that given to him. He believed God who quickeneth the dead, and calls those things which be not as though they were. We believe upon Him who raised up Jesus our Lord from the dead, who was delivered for our offenses, and raised again for our justification. (Rom. 4:9-259Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. 10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 11And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: 12And 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. 13For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. 14For if they which are of the law be heirs, faith is made void, and the promise made of none effect: 15Because the law worketh wrath: for where no law is, there is no transgression. 16Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, 17(As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were. 18Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. 19And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: 20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; 21And being fully persuaded that, what he had promised, he was able also to perform. 22And therefore it was imputed to him for righteousness. 23Now it was not written for his sake alone, that it was imputed to him; 24But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 25Who was delivered for our offences, and was raised again for our justification. (Romans 4:9‑25))
Consequences great and blessed flow to us from being justified by faith. We have peace with God through our Lord Jesus Christ; we have access by faith into the grace, or favor, wherein we stand, as pardoned and justified ones, before the throne of God; and we rejoice, or boast, in hope of the glory of God. And more than that, we boast in God Himself through our Lord Jesus Christ, by whom we have now received the reconciliation. (Rom. 5:1-111Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 2By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. 3And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; 4And patience, experience; and experience, hope: 5And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. 6For when we were yet without strength, in due time Christ died for the ungodly. 7For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. 8But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. 9Much more then, being now justified by his blood, we shall be saved from wrath through him. 10For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. 11And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. (Romans 5:1‑11)) This part of the gospel treats of the result of the atoning death of Christ for us, and the value of His blood before God. And believing God’s testimony about it, we know what it is to have the love of God shed abroad in our hearts by the Holy Ghost given to us. Thus far we learn from the gospel what it is to have, and how it is we can have, freedom from the guilt of sin. Forgiven-but of this the epistle does not treat, for it supposed that the saints knew it-they learned they were also justified, or reckoned righteous by God Himself; hence there was no barrier to their standing in holy boldness before the throne, and the blessings enjoyed, as the consequence of justification by faith, could not, they are shown, in their special line be surpassed.
But something else is needed, and this forms the second part of this gospel; namely, freedom from the power of sin and from the law. Now here the doctrine of headship of a race can apply. We have learned something of it experimentally, inasmuch as being descendants of Adam, in him, as head of the race, his condition, the fruit of his fall, and consequences of that fall, we all share in. But another Man has appeared, the head of a new race; so all who are ranged under Him, as their head, are viewed as in Him, and share in His present condition as regards sin and the law, and in the consequences of His act of obedience to death, the death of the cross. (Rom. 5:12-1912Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: 13(For until the law sin was in the world: but sin is not imputed when there is no law. 14Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. 15But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. 16And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. 17For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) 18Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. 19For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. (Romans 5:12‑19)) Would any charge God with injustice for making Adam’s posterity to share in the fruits of his act of disobedience? It is on this very principle that any one of us can really be blessed; for we who believe share in the consequences of the obedience unto death of the Lord Jesus Christ. We have to share in the temporal results of Adam’s sin; we do share in the everlasting consequences of the perfect obedience of the Lord Jesus Christ. Thus the ground is cut away from under the feet of an objector in hostility of heart to God, and the believer has cause to thank Him that, if suffering because of his forefather’s sin, on that same principle he shares in the blessed results of the obedience unto death of the Lord Jesus Christ.
But between Adam’s fall and the death of the Lord Jesus Christ the law has come in, and that in order “that the offense might abound. But where sin abounded, grace did much more abound, in order that as sin has reigned in the power of death, so also might grace reign through righteousness unto eternal life through Christ Jesus our Lord.” (Rom. 5:20-2120Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: 21That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. (Romans 5:20‑21)) The apostle here mentions the law and sin. He will now treat of them somewhat at length, but in an inverse order, showing that by the death of the Lord Jesus Christ believers can enjoy present freedom from the power of sin, and that those once under law are set free from it by that same death. As far as Romans 5:11Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: (Romans 5:1)1 The apostle has written of sins. He now treats of sin.
“What shall we say, then?” he asks. “Shall we continue in sin, that grace may abound? “Antinomian teaching might encourage that. But the answer is ready and decisive: “How shall we, who died to sin, live any longer therein?” If we have died to it, we cannot go on in it, that is clear. But when? and how? some might ask. “Are ye ignorant,” he adds, “that so many of us as were baptized unto Christ Jesus, were baptized unto His death? Therefore we have been buried with Him by baptism unto death: that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.” What had they professed by their baptism? They had not died to sin by it. They were buried by it with Christ unto death. They professed, however, by that rite to be disciples of Him who had died, and died to sin. The apostle then proceeds:
“For if we have been planted together in the likeness of His death, we shall be also of His resurrection.” The condition of the head of the race as to sin is the condition of everyone who is ranged under that head. Christ has died to it. Christians, therefore, have died to it. Thus we have been planted together in the likeness of His death, and now await that of His resurrection. “We shall be of His resurrection.” But whilst awaiting that, when we shall be free from the presence of sin, God has judicially dealt with our old man in the cross of Christ, that we should now know deliverance from its thraldom. And since Christ, who has died to sin once for all, now lives to God, we are to reckon ourselves dead indeed unto sin, but alive unto God in Christ Jesus.” (Rom. 6:1-111What shall we say then? Shall we continue in sin, that grace may abound? 2God forbid. How shall we, that are dead to sin, live any longer therein? 3Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 5For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: 6Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7For he that is dead is freed from sin. 8Now if we be dead with Christ, we believe that we shall also live with him: 9Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. 10For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. 11Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. (Romans 6:1‑11)) Here for the first time in this epistle do we read of our being in Christ. This flows out of the truth of headship treated of, as we have seen, in the previous chapter. Exhortations now follow (Rom. 6:12-1412Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 13Neither yield ye 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. 14For sin shall not have dominion over you: for ye are not under the law, but under grace. (Romans 6:12‑14)), after which the subject is pursued one step further. If we may not continue in sin, may we sin? some might ask. We have changed masters, says the apostle, so that even cannot be allowed. We were servants to sin, but have become servants to righteousness and to God. Hence comes the exhortation, “Yield your members servants to righteousness unto holiness,” and so be fruitful to God. (Rom. 6:15-2315What then? shall we sin, because we are not under the law, but under grace? God forbid. 16Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? 17But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. 18Being then made free from sin, ye became the servants of righteousness. 19I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. 20For when ye were the servants of sin, ye were free from righteousness. 21What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. 22But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. 23For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. (Romans 6:15‑23))
Paul had spoken of the entrance of the law and the purport of it. (Rom. 5:2020Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: (Romans 5:20)) He will now point out how souls get free from being under it, and that is by death. But if free, as we have already learned (Rom. 6:2222But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. (Romans 6:22)), we are not our own masters, that we may live to ourselves; for though we have died to the law, we are still here on earth. Hence, he adduces the illustration of a woman set free by death from her first husband, able to be for another husband. “So,” he writes, “ye are become dead to the law by the body of Christ; that ye should be for another, even Him who is raised from the dead, that ye should bring forth fruit to God.”
Romans 7:1-41Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? 2For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. 3So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man. 4Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. (Romans 7:1‑4). That is the doctrine and the purport of it. The need of such a deliverance, and the experience of a quickened soul under law, is now set forth in Romans 7:7-257What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. 8But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. 9For I was alive without the law once: but when the commandment came, sin revived, and I died. 10And the commandment, which was ordained to life, I found to be unto death. 11For sin, taking occasion by the commandment, deceived me, and by it slew me. 12Wherefore the law is holy, and the commandment holy, and just, and good. 13Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful. 14For we know that the law is spiritual: but I am carnal, sold under sin. 15For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. 16If then I do that which I would not, I consent unto the law that it is good. 17Now then it is no more I that do it, but sin that dwelleth in me. 18For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. 19For the good that I would I do not: but the evil which I would not, that I do. 20Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. 21I find then a law, that, when I would do good, evil is present with me. 22For I delight in the law of God after the inward man: 23But 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. 24O wretched man that I am! who shall deliver me from the body of this death? 25I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin. (Romans 7:7‑25). What believer has not known something of this in the process of learning himself? Yet it is not true Christian experience. Nor are we to rest contented never to advance beyond it upon earth; for there are three defined steps by which the believer gets out of it. First, he learns that in himself there dwells no good thing. (Rom. 7:1818For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. (Romans 7:18)) Next, he discerns the difference of the natures within him. “It is no more I that do it, but sin that dwelleth in me.” (Rom. 7:2020Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. (Romans 7:20)) Then looking round for a deliverer, for it is that he wants, he finds he has deliverance through Christ Jesus his Lord. (Rom. 7:24-2524O wretched man that I am! who shall deliver me from the body of this death? 25I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin. (Romans 7:24‑25)) He has not to hope for it.
C. E. S.