Romans

ROMANS
The Gospel of God

Romans 1:1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the
gospel of God
‘Paul’ we can see his history written in Acts 7:58; 8:1-3; 9:1-30; 11:25-30; 12:25; 13:1-
28:31; Galatians 1:1-24; Philippians 3:1-21; 1Timothy 1:1-20 and 2Corinthians 11-12.
His name heads up all of his epistles (except Hebrews). ‘Servant’ [Greek: doulos] bond-
slave; one who is the entire property of another (1Cor. 6:19-20; 2Cor. 4:5).
‘Called’ [Greek: kletos] called. Here, called to an office and divinely selected and
appointed to fill it (Rom. 1:1; 1Cor. 1:1; Gal. 1:15). Believers can’t claim that they have
the same calling as Paul (and the other apostles) had, because they were called to preach
what they learnt (Gal. 1:17-18) from Jesus Christ as they wrote to the believers from
various congregations.
‘Apostle’ [Greek: apostolos] a delegate, one sent with the full power of attorney to act in
the place of another, the sender remaining behind to back up the one sent. In the case of
Christians it means God sends them to do what He, Himself would do if He went.
Twenty-four apostles are recorded of which the first twelve were Jesus’ disciples: Simon
Peter and his brother Andrew, James, son of Zebedee and John his brother (Matt. 10:2);
Philip and his brother Bartholomew (Matt. 10:3); James, son of Alphaeus and Judas his
brother (Luke 6:16) and Matthew, son of Alphaeus, perhaps brother of James and Judas
(Mark 2:14; Luke 6:15); Thomas (Matt. 10:3); Simon Zelotes, brother of James and
Judas, according to tradition (Luke 6:15); Judas Iscariot (Matt. 10:4). Then there was
Matthias (Acts 1:26); Barnabas (1Cor. 9:5-6; Acts. 13:1-3; 14:4, 14; Gal. 2:9);
Andronicus and Junia (Rom. 16:7); Apollos (1Cor. 4:6-9); James, the Lord’s brother (Gal.
1:19; 2:6; Jas. 1:1); Silas and Timothy (1Thess. 1:1; 2:6); Titus (2Cor. 8:23);
Epaphroditus (Php. 2:25); Paul (Gal. 1:1; 2:8), and Jesus Christ (Heb. 3:1)
‘Separated’ [Greek: aphorizo] set apart. Three stages of Paul’s separation: At birth, in
God’s mind (Gal. 1:15); at conversion, from Judaism to the gospel (Acts 9:15-16; 1Tim.
1:15-16); at his commission, from secular work to the work of God (Acts 13:2; 26:16-18;
1Tim. 1:11-12)
‘The gospel of God’ the gospel of God (Acts 1:1-5) can be summarized as follows: The
gospel defined (Acts 10:15); fulfilment of the promises (Acts 1:2); a revelation (Gal. 1:11-
12, 16); historical and prophetic facts of the gospel (Luke 24:44; 1Cor. 15:1-23); a
manifestation of: (1) God’s creation (Acts 1:20; Eph. 3:9), (2) Man’s rebellion (Acts 1:21-
3:23), (3) God’s love, mercy, and grace (John 1:17; 3:16; Tit. 2:11-12; 3:5), God’s wrath
(Rom. 1:18-32), (5) God’s salvation (Rom. 1:16; 3:24-31; John 3:16; 1Jn. 1:9), (6) God’s
plan (Acts 3:19-21; Rom. 8:19-25; Eph. 1:10; Rev. 21-22), (7) Man’s destiny: rebels
(Matt. 25:41, 46; Rev. 14:9-11; 20:10-15); the saved (John 14:1-3; Rev. 5:10; 21:1-
22:5); confirmation of the gospel (Mark 16:15-20; Rom. 15:18-29; Heb. 2:1-4);
ordinances of the gospel: (1) water baptism (Matt. 28:19) and (2) the Lord’s Supper
(1Cor. 11:19-34).
solaScriptura Bible College: Romans 1|P a g e

Called to Be Saints
Romans 1:2-7 (Which he had promised afore by his prophets in the holy scriptures,)
Concerning his Son Jesus Christ our Lord, which was made of the seed of David
according to the flesh; And declared to be the Son of God with power, according to the
spirit of holiness, by the resurrection from the dead: By whom we have received grace and
apostleship, for obedience to the faith among all nations, for his name: Among whom are
you also the called of Jesus Christ: To all that be in Rome, beloved of God, called to be
saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.
‘Promised afore by his prophets in the holy scriptures’ in the law, the prophets, and the
psalms (Luke 24:44; Acts 3:21; Heb. 1:1) always referring to the Old Testament.
‘Concerning his Son Jesus Christ’ Christ is the great theme of the gospel and the fulfilment
of Scripture (Rom. 1:2; Luke 24:44; John 5:39; Acts 1:21-22). ‘His Son’ - not Himself,
but His Son (1Jn. 5:7).
‘Was made of the seed of David’ Christ inherited the throne rights through His foster
father, Joseph, but not as the seed of David through Solomon and Coniah; He was
begotten of God as the Seed of the woman (Mary, who was of another line of David -
Nathan’s line). He was, therefore, the rightful heir to the throne of David (Isa. 9:6; 11:1;
Matt. 1:1-25; Luke 1:32; Gal. 4:1-31) and He will reign over his kingdom eternally when
He comes again - at the second coming (Jer. 23:5-6; Isa. 9:6-7; 32:1; Ezek. 43:7; Dan.
7:13-14; Zech. 6:12-13; 14:9; Luke 1:32-33; Acts 15:13-18; Rev. 11:15; 20:1-10; 22:4-
5).
‘According to the flesh’ according to human nature (Heb. 2:7-18; Rom. 9:3-5; 1Tim. 3:15;
1Jn. 4:2).
‘Declared’ [Greek: horizo] marked out, manifested to be God’s Son by a display of power
(Acts 10:38; John 10:10; Luke 4:18-21). ‘According to’ [Greek: kata] according to, or
through the Holy Spirit who raised Him from the dead to prove to all people that He was
the true Messiah and Saviour of all mankind (Acts 2:22-36; 3:15, 26; 4:10; 5:30; 17:31).
The Jews crucified Jesus because He claimed to be the Son of God (John 8:40). God
resurrected Him because He was the Son of God (Rom. 1:4).
‘By whom we have received grace and apostleship’ by Christ – they, the apostles received
grace and apostleship. We receive grace.
‘For obedience to the faith’ this is the test for man in the dispensation of Grace. If man fails
to have faith, he is lost (Mark 16:16; John 3:16).
‘Nations’ [Greek: ethnos] Used 29 times in Romans. Translated “Gentiles,” except here;
and in Romans 4:17-18; 10:19; 16:26.
‘Called to be saints’ God has called all people and all are free to accept or reject the call
(John 3:16; 1Tim. 2:4; 2Pet. 3:9; Rev. 22:17). It is His plan that He has foreknown and
predestined, not the individual conformity of free wills to the plan. All who do accept the
calling, He has foreknown and predestined to be conformed to the image of His Son that
His Son might be the firstborn among many brethren (Rom. 8:29). Those who reject the
plan or calling, He has foreknown and predestined to be consigned to eternal hell as an

everlasting monument of His wrath on rebels (Isa. 66:22-24; Rev. 14:9-11; Matt. 25:41,
46). This is the sum of foreknowledge and predestination.
Be Established
Romans 1:8-15 First, I thank my God through Jesus Christ for you all, that your faith is
spoken of throughout the whole world. For God is my witness, whom I serve with my
spirit in the gospel of his Son, that without ceasing I make mention of you always in my
prayers; Making request, if by any means now at length I might have a prosperous journey
by the will of God to come unto you. For I long to see you, that I may impart unto you
some spiritual gift, to the end you may be established; That is, that I may be comforted
together with you by the mutual faith both of you and me. Now 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. I am debtor
both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. So, as
much as in me is, I am ready to preach the gospel to you that are at Rome also.
‘Whole world’ showed to the Roman Empire here. This is a figure of speech, synecdoche:
a whole is put for a part, as in Genesis 6:17; 2Samuel 6:5, 15; 1Kings 11:16-17; Daniel
2:37-38; 7:23; Matthews 3:5-6; Luke 2:1-3; Romans 1:8; Colossians 1:23 and Revelation
13:8, 16.
‘With my spirit’ we must serve God with spirit and soul, as well as with our bodies (1Cor.
6:19-20).
‘That I may impart unto you some spiritual gift’ Paul had the fullness of God (Rom. 15:29)
and could impart spiritual gifts by the laying on of hands (1Tim. 4:14; 2Tim. 1:6; Heb.
6:2). Not many in history can claims this even though so many false teachers/prophets
(Matt. 7:15-20; 24:11, 24; Mark 13:22; 2Cor. 11:13; 1Tim. 4:1-2; 2Pet. 2:1; 1Jn. 4:1)
deceive others very successfully without having the fruit of the Holy Spirit (Gal. 5:22-23)
and the qualifications as laid down in 1Timothy 3:1-13.
‘To the end you may be established’ the purpose of all spiritual gifts (1Cor. 1:7; 12:4-11,
28-30; 14:1-40; Rom. 12:3-8) is that God – and not man or institutions – may be glorified
through the body of Christ (1Cor. 10:31; 12:12-27).
‘That is, that I may be comforted together with you by the mutual faith both of you and
me’ be blessed through their establishment by spiritual gifts.
‘Now I would not have you ignorant’ six things are mentioned by Paul in his letters to the
congregations wherein he did not want people to be ignorant of: Gospel responsibility
(Rom. 1:11-18); God’s purpose for Israel (Rom. 11:25-32); God’s judgments on
backsliders (1Cor. 10:1-13); Spiritual gifts (1Cor. 12:1-31); God’s faithfulness in trouble
(2Cor. 1:8-10); The resurrection and future life (1Thess. 4:13-18).
‘Debtor’ [Greek: opheiletes] one under an obligation or bound to some duty (1:14; 8:12;
15:27; Matt. 6:12; 18:24; Luke 13:4).
‘Barbarians’ [Greek: barbaros] It does not mean that they were uncivilized, for Greeks
called any people “barbarians” who did not speak the Greek language. Paul himself used
the term of those whose language he did not understand (1Cor. 14:11). The Egyptians

also called all “barbarians” who did not speak their language. ‘Unwise’ [Greek: anoetos]
unintelligent.
‘Ready’ [Greek: prothumos] ready, willing. Paul was ready to do that what he was called
for – to do the work of an apostle of Jesus Christ (Acts 13:2; 26:16-18; 1Tim. 1:11-12) –
in order to complete the New Testament as we have it today. Many teachers and
preachers make the same claim without having a personal calling from Christ.
Salvation
Romans 1:16-17 For I am not ashamed of the gospel of Christ: for it is the power of God
unto salvation to everyone that believes; to the Jew first, and also to the Greek. For
therein is the righteousness of God revealed from faith to faith: as it is written, The just
shall live by faith.
‘Ashamed’ [Greek: epaischunomai] Paul here fulfils Isaiah 28:16: “he that believes shall
not make haste” - he that confides and trusts in the sure foundation is secure and will not
make haste or be ashamed (Rom. 9:33; 1Pet. 2:6).
‘Gospel of Christ’ another term for “gospel of God” (Rom. 1:1). ‘Power’ [Greek: dunamis]
inherent power; the ability to reproduce itself, like a dynamo. The Gospel is God’s power:
To produce the new birth (1Pet. 1:23); to give salvation (1:16; Eph. 1:13); to impart grace
(Acts 20:24); to establish people in the faith (16:25); to generate faith (10:17); to set free
(John 8:31-36); to nourish spiritual life (1Pet. 2:2); to cleanse the church (Eph. 5:26); to
search the life (Heb. 4:12); to make partakers of Christ (Eph. 3:6); to impart immortality
(2Tim. 15:29).
‘Salvation’ [Greek: soteria] translated "salvation" 40 times; “saved” (Luke 1:71; Rom.
10:1); “deliver” (Acts 7:25); “health” (Acts 27:34); and “saving” (Heb. 11:7). Salvation is
the all-inclusive word of the gospel, gathering into itself all the redemptive acts and
processes. It is used 119 times in the Old Testament. There are 7 Hebrew and Greek
words for "salvation." They are used 388 times and are translated by 23 English words,
some with various endings, which mean salvation, deliverance, save, health, help, welfare,
safety, victory, Saviour, defend, avenge, rescue, and preserve.
Salvation is used of: Deliverance from danger (Ex. 14:1-31); victory over enemies (1Sam.
14:1-52); healing of the body (Acts 3:6; 4:12); forgiveness of sin (Luke 19:9; Rom. 10:9-
10; Ps. 38:18-22; 51:1-13; 79:9); freedom from prison (Php. 1:19); deliverance from
captivity (Ps. 14:1-7); deliverance from wrath (1Thess. 5:9).
Salvation from sin comes through: Confession (Rom. 10:9; 1Jn. 1:9); grace through faith
(Eph. 2:8-9); sanctification of the Spirit and belief of the truth (2Thess. 2:13); godly
sorrow (2Cor. 7:10); faith in His blood (Rom. 3:25); faith in His name (Acts. 4:12).
‘For therein is the righteousness of God revealed from faith to faith’ God’s righteousness is
revealed in the gospel on the ground of faith as the absolute condition of salvation, and is
only effective in those who believe.
‘The just shall live by faith’ quoted from Habakkuk 2:4. It means that the just must live by
continued faith, and go from faith to faith (grow in trust) as light (knowledge) is received
(1Jn. 1:7).

The Wrath of God
Romans 1:18-20 For the wrath of God is revealed from heaven against all ungodliness and
unrighteousness of men, who hold the truth in unrighteousness; Because that which may
be known of God is manifest in them; for God has showed it unto them. For 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
‘For the wrath of God is revealed from heaven’ - the wrath of God is also revealed in the
gospel as part of God’s righteousness.
‘Wrath of God’ this phrase is found ten times in Scripture (1:18; Ps. 78:31; John 3:36;
Eph. 5:6; Col. 3:6; Rev. 14:10, 19; 15:1, 7; 16:1).
‘Against all ungodliness and unrighteousness of men’ this is what God’s wrath is against. In
Romans 1:18-32, Paul proves the utter ungodliness of the Gentile world and its deserving
God’s wrath. In Romans 2:1-3:8 he proves that the Jews are also ungodly and deserving
of God’s wrath. In Romans 3:9-20 he sums up the case of both Jews and Gentiles, proving
the whole world guilty.
‘Ungodliness’ [Greek: asebeia] impiety; no reverence for God or sacred things; irreligious
(2Tim. 2:16; Tit. 2:12; Jude 1:18). ‘Unrighteousness’ [Greek: adikia] all wrongdoing;
immorality; wickedness of heart and life (1:18, 29; 2:8; 6:13; Luke 18:6). ‘Hold the truth
in unrighteousness’ hold down, suppress; imprison or bridle.
‘For the invisible things of him from the creation of the world are clearly seen, being
understood by the things that are made’ Romans 1:20 explains 1:19. All invisible things,
even the eternal power and Godhead, are clearly seen by the visible things of creation.
Deuteronomy 29:29 says: “The secret things belong unto the LORD our God: but those
things which are revealed belong unto us and to our children for ever, that we may do all
the words of this law.”
‘Eternal’ [Greek: aidios] ever-during (forward and back-ward, or forward only): - eternal,
everlasting. ‘Godhead’ [Greek: theiotes] Deity. ‘Without excuse’ no excuse for people to
be ignorant of the invisible things.
Vain in Their Imaginations

Romans 1:21-25 Because 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. Professing themselves to be wise, they became fools, And changed the glory of
the uncorruptible God into an image made like to corruptible man, and to birds, and four-
footed beasts, and creeping things. Wherefore God also gave them up to uncleanness
through the lusts of their own hearts, to dishonour their own bodies between themselves:
Who changed the truth of God into a lie, and worshipped and served the creature more
than the Creator, who is blessed for ever. Amen.
‘Knew’ [Greek: ginosko] to know by experience (John 1:48; 1Jn. 5:20; Eph. 5:5). ‘They
glorified him not as God, neither were thankful, but became vain in their imaginations’ they
made God a mystery and gave the people images of all kinds (Rom. 1:23). ‘Imaginations’

[Greek: dialogismos] reasonings. Substituted foolish concepts of God, and fooled
themselves.
‘Uncorruptible’ [Greek: aphthartos] immortality, meaning “deathlessness” and
“immortality.” It is used of God being immortal in body and of the bodies of the saints in
the resurrection (1Cor. 15:53-54; 1 Tim. 6:16). Twice this word is used of man's future
immortal body (1Cor. 15:53-54), and once of God being the only immortal one (1Tim.
6:16). This does not mean that He is the only one who has immortality of body, but that
He is the Source and Giver of all such life to others. Angels have immortal bodies. Christ
and the saints that have been resurrected with Him received immortal bodies (Matt.
27:52-53; 1Cor. 15:20-23; Php. 3:20-21; Rev. 1:18). All men will be raised from the dead
to live conscious lives forever, both the righteous and the wicked (John 5:28-29).
‘Corruptible man, and to birds, and four-footed beasts, and creeping things’ images of
people, birds, cattle, dogs, crocodiles, frogs, and snakes are common among all idolaters.
Such idolatry has been the root of all the abominable immoralities of the heathen. The
idols have been the patrons of licentiousness (Rom. 1:23-32). When they formed their
gods in human shape they endowed them with passions and represented them as slaves to
disgraceful sexual perversions and as possessing unlimited powers of sexual gratification.
‘Gave them up to uncleanness through the lusts of their own hearts, to dishonour their
own bodies between themselves’ - God permitted them to give themselves over to
homosexual sins and similar perversions.
‘Uncleanness’ [Greek: akatharsia] a scriptural term for homosexuality and other sexual
perversions of men and women (Rom. 1:24; 2Cor. 12:21; Gal. 5:19; Eph. 4:19; 5:3; Col.
3:5; 1Thess. 4:7; cp. 2Pet. 2:10).
‘Changed the truth of God into a lie, and worshipped and served the creature more than
the Creator’ established idolatry for the true worship; a lie for the truth; and worshipped
creatures more than the Creator. Idols are called “lies” in Isaiah 44:20; Jeremiah 10:14;
13:25.
A Reprobate Mind
Romans 1:26-28 For this cause God gave them up unto vile affections: for even their
women did change the 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
with men working that which is unseemly, and receiving in themselves that recompense of
their error which was meet. And 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
‘For this cause God gave them up’ because of the apostasy of Romans 1:21-25. ‘Vile’
[Greek: atimia] vile (1:26); shame (1Cor. 11:14); reproach (2Cor. 11:21); and dishonour
(9:21; 1Cor. 15:43; 2Cor. 6:8; 2Tim. 2:20). ‘Affections’ [Greek: pathos] affections (1:26;
Col. 3:5) and lusts (1Thess. 4:5). Vile affections are passions of infamy and shame.
‘Natural use into that which is against nature’ this is lesbianism - unnatural, homosexual
relations between women.

‘Leaving the natural use of the woman’ this is sodomy or homosexuality (Gen. 8:21; 19:5;
Lev. 20:13; Deut. 23:17; 1Kin. 14:24; 15:12; 22:46; 2Kin. 23:7; Joel 3:3; Eph. 5:4;
2Tim. 3:3, 13; 2Pet. 2:7-22; Jude 1:7-19).
‘Burned in their lust’ [Greek: ekkaiomai] were inflamed. Most people see lust or attraction
to another person as love. It is not, it is an attraction of lustful spirits which roam in
individuals minds as they succumb to evil thoughts (2Cor. 10:3-6).
‘Unseemly’ [Greek: aschemosune] indecent. ‘Receiving’ [Greek: apolambano] receiving
back in full. ‘Recompense’ [Greek: antimisthia] retribution. ‘Error’ [Greek: plane]
wandering – the wrong action, wickedness. Both men and women weakened and
debilitated their bodies by unnatural prostitution, so that they received in themselves
(mostly sickness in mind and body) the penalties of their wickedness.
‘God gave them over to a reprobate mind, to do those things which are not convenient’
three things God gave them up: To dishonour their bodies (1:24); to vile affections in their
souls (1:26); to reprobate minds (1:28).
‘Reprobate’ [Greek: adokimos] reprobate (1:28; 2Cor. 13:5-7; 2Tim. 3:8; Tit. 1:16);
rejected (Heb. 6:8); and castaway (1Cor. 9:27). Christ is not in reprobates.
Knowing the Judgment of God

Romans 1:29-32 Being filled with all unrighteousness, fornication, wickedness,
covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient
to parents, Without understanding, covenant breakers, without natural affection,
implacable, unmerciful: Who 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.
‘Being filled with all unrighteousness ...’ twenty stages of world apostasy: They did not
glorify God, they became unthankful, they were vain in their imaginations and became dark
in their hearts (1:21). They professed to be wise but they became fools (1:22). They
changed God’s glory (1:23) and dishonoured their bodies (1:24). They changed the truth
to a lie and worshipped creation as their god, serving creatures, not God (1:25). They
submitted to vile passions: women with women (1:26) and men with men (1:27). They
rejected the knowledge of God, became reprobate in mind and were completely perverted
sexually (1:28). They were filled with iniquities (1:29-31). They despised the coming
judgment and they gloried in wickedness (1:32).
‘Filled’ [Greek: pleroo] to fill up, complete. ‘Unrighteousness’ [Greek: adikia] every vice
contrary to justice and righteousness. ‘Fornication’ [Greek: porneia] unlawful sexual sins of
single and married people. ‘Wickedness’ [Greek: poneria] depravity; iniquity; wicked
acting of the evil nature; criminal. ‘Covetousness’ [Greek: pleonexia] intense lust for gain.
‘Maliciousness’ [Greek: kakia] the vicious disposition and desires, rather than their exercise.
‘Envy’ [Greek: phthonos] to pine away; the pain felt and malignity conceived at the sight of
the blessing of another. ‘Murder’ [Greek: phonos] murder (Matt. 15:19; Mark 7:21; 15:7;
Gal. 5:21); slaughter (Acts 9:1) and also hating another (1Jn. 3:15).

‘Debate’ [Greek: eris] strife (13:13; 1Cor. 3:3); contention (1Cor. 1:11; Tit. 3:9); debate
(1:29; 2Cor. 12:20); and variance (Gal. 5:20). It means to cause strife and discord. It is
not the same as disputing for truth as in Acts 9:29; 15:2, 7; 17:17; 19:8-9. ‘Deceit’ [Greek:
dolos] lying, falsity. From delo, to take with a bait. Translated “guile” (John 1:47; 2Cor.
12:16; 1Thess. 2:3; 1Pet. 2:1, 22; 3:10; Rev. 14:5); “deceit” (1:29; Mark 7:22;); craft
(Mark 14:1); and “subtilty” (Matt. 26:4; Acts 13:10). ‘Malignity’ [Greek: kakoetheia] a
disposition producing evil habits. It means malignity of the mind, which leads its victim to
put the worst construction on every action; ascribing to the best deeds the worst motives.
‘Whisperers’ [Greek: psithuristes] slanderers; those who pretend secrecy, and carry out
accusations against people, whether true or false; blasting their reputation by clandestine
gossip.
‘Backbiters’ [Greek: katalalos] evil speakers; false accusers; slanderers of absent people.
‘Haters of God’ [Greek: theostuges] hateful to God; atheists; condemners of sacred things;
despisers of providence; scorners of good. ‘Despiteful’ [Greek: hubristes] insolent; stormy;
boisterous; abusing the characters and persons of those under them; scornful; hateful.
‘Proud’ [Greek: huperephanos] to indulge in pride or self-gratulation; be exalted; elated;
glory in self; display or strut self before others; an undue sense of superiority; unnatural
self-esteem; arrogance; wishing all people to receive their sayings as oracles. ‘Boasters’
[Greek: alazon] self-exalted, vain, and arrogant braggarts. ‘Inventors of evil things’ [Greek:
epheuretes] originators of wicked, immoral, and sinful customs, rites, and fashions;
inventors of the abominable religious orgies of Bacchus, and every other form of
entertainment rooted in horror, cruelty and base immorality. ‘Disobedient to parents’
rebellious against parents; indifferent to rule and order; irreverent.
‘Without understanding’ ignorant and destitute of capacity for spiritual things; stubborn.
‘Covenant-breakers’ [Greek: asunthetos] not morally bound to any agreement; not
dependable; treacherous to covenants; faithless to promises; false to trusts. ‘Without
natural affection’ destitute of natural affection; that is, filled with desire for unnatural
affection experiences and other sexual deviation sins of Romans 1:24-28.
‘Implacable’ [Greek: aspondos] without libation (which accompanied a treaty). Greeks
used it to appease the angry gods and reconcile them to the contracting parties. A person
who would not pour libation was at deadly enmity with the other one and showed the
highest pitch of an unforgiving spirit. He could not be placated, appeased, or pacified by
God. ‘Unmerciful’ [Greek: aneleemon] pitiless; destitute of all benevolence to the needy;
cruel; merciless; irreconcilable; severe; unappeasable; unforgiving; unyielding.
‘Not only do the same, but have pleasure in them that do them’ giving approval and or
acceptance to the noted sins of Romans 1:24-28 in the lives of others make one just as
guilty as the partakers thereof. Even though it’s not our duty to reprove others of their sin,
but the Holy Spirit’s (John 16:8), we are to withdraw from those who sin, lest we fall into
the same temptation (Ps. 1:1; 1Cor. 5:9-13; 2Cor. 6:17 – 7:1; 2Jn. 1:10-11).

According to Truth
Romans 2:1-4 Therefore thou are inexcusable, O man, whosoever thou are that judges:
for wherein thou judge another, thou condemn thyself; for thou that judge does the same
things. But we are sure that the judgment of God is according to truth against them which
commit such things. And think thou this, O man, that judges them which do such things,
and does the same, that thou shall escape the judgment of God? Or despises thou the
riches of his goodness and forbearance and longsuffering; not knowing that the goodness
of God leads thee to repentance?
‘Thou are inexcusable, O man, whosoever thou are that judge: for wherein thou judge
another, thou condemn thyself; for thou that judge does the same things’ Paul here
addresses the Jews without naming them. He accurately describes them by their well-
known disposition to justify themselves and condemn others (Luke 18:19). They are guilty
of some of the same things God condemns in Romans 1:21-32, so they are liable to God’s
just judgment on sin as much as Gentiles.
‘And think thou this, O man, that judge them which do such things, and does the same,
that thou shall escape the judgment of God? Or despise thou the riches of his goodness
and forbearance and longsuffering; not knowing that the goodness of God leads thee to
repentance?’ No one who sins – saved or not - will escape God’s judgment (Isa. 26:9-10).
God will punish the righteous when they sin (Gal. 6:7-8), He will surely punish the
ungodly. If the ones who are righteous are scarcely saved, there is no possible hope of
sinners being saved (1Pet. 4:17).
‘Think’ [Greek: logizomai] to reckon or reason. First of 19 times in Romans (2:3, 26; 3:28;
4:3-24; 6:11; 8:18, 36; 9:8; 14:14).
‘Or despise thou the riches of his goodness and forbearance and longsuffering; not
knowing that the goodness of God leads thee to repentance?’ The question to the Jews
were if they despised the good dealings of God and the superior advantages they have had,
not knowing that those were designed to lead them to repentance.
‘Leads thee to repentance’ three things lead to repentance: (1) Goodness [Greek:
chrestotes] the virtue and beneficence of God whereby He leads sinners to repentance
(2:4; cp. 5:6-8). (2) Forbearance [Greek: anoche] the self-restraint of God whereby He
tolerates sinners and permits them to live to be saved (2:4; 3:25; cp. Neh. 9:30). (3)
Longsuffering [Greek: makrothumia] the leniency and patience of God whereby God’s
mercy and goodness are extended to people to bring them to eternal reconciliation to
Himself (2:4; 1Pet. 3:20; 2Pet. 3:15).
‘Repentance’ [Greek: metanoeo] to change one’s mind for the better. Not merely to
forsake sin, but to change one’s attitude toward it and his love for it. Hence, it is
demanded by God as a condition of forgiveness and grace (Matt. 4:17; Luke 13:3, 5; 15:7;
24:47; Acts 2:38; 3:19; 17:30). Repentance is one of the main themes of the Bible, being
found 110 times from Genesis 6:6 to Revelation 16:11.
Seven original words for “repent” is used in Scripture: (1) Hebrew: nacham, to sigh,
breathe strongly, to be sorry (Gen. 6:6; Ex. 13:17; Job 42:6; Jon. 3:10); (2) Hebrew:
shuwb, to turn back (1Kin. 8:47; Ezek. 14:6); (3) Hebrew: nocham, regret (Hos. 13:14);

(4) Hebrew: nichuwm, compassion (Hos. 11:8); (5) Greek: metanoeo, to change the mind
for the better morally, to change the attitude toward sin (Luke 13:3); (6) Greek:
metamellomai, to regret consequences of sin, not the cause (Matt. 27:3; 2Cor. 7:8); (7)
Greek: metanoia, a real change of mind and attitude toward sin and its cause, not merely
the consequences of it (Matt. 3:8, 11; 9:13; Luke 24:47).
Righteous Judgment
Romans 2:5-11 But after thy hardness and impenitent heart treasures up unto thyself wrath
against the day of wrath and revelation of the righteous judgment of God; Who will
render to every man according to his deeds: To them who by patient continuance in well
doing seek for glory and honour and immortality, eternal life: But unto them that are
contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
Tribulation and anguish, upon every soul of man that does evil, of the Jew first, and also
of the Gentile; But glory, honour, and peace, to every man that works good, to the Jew
first, and also to the Gentile: For there is no respect of persons with God.
‘Hardness’ caused by a long course of rebellion (Ps. 81:11-15; 2Cor. 3:14; Heb. 3:8-19).
‘Impenitent heart’ caused by the hardness of heart (Eph. 4:18-19). ‘Treasures up’ [Greek:
thesaurizo] increase or store up - here it is storing up things that will call for the wrath of
God. The treasure of wrath is varied to the extent one rejects the goodness of God and
punishment will be according to its contents (2:6; Matt. 11:22-24; 23:14; Rev. 20:11-15).
‘The day of wrath and revelation of the righteous judgment of God’ Paul no doubt refers
here to the final judgment when all rebels will receive full retribution for their sins (2:16;
Acts 17:31; Rev. 20:11-15). It is called “the wrath to come” (Matt. 3:7; 1Thess. 1:10). All
rebels are “children of wrath” (Eph. 2:3; 5:6). Many days of wrath have come upon
people locally and in this life because of rebellion (Num. 11:33; 16:46; Deut. 9:7-8; Luke
21:23; 1Thess. 2:16; etc.). One more great day of wrath is coming upon people on earth
(Rev. 6:16-17; 14:19; 15:1, 7; 16:1, 19; 18:3; 19:15), but the great day of wrath is that of
the final judgment and eternal hell (Rev. 14:9-11; 20:11-15; 21:8).
‘Render to every man according to his deeds’ repay every man reward or punishment.
‘Patient continuance in well doing’ a must for all (John 6:27; 10:28; 1Tim. 6:12, 19). We
are commanded to “do good” to those who hate us (Matt. 5:44; Luke 6:27; Gal. 6:10;
Heb. 13:16).
‘Seek for glory and honour and immortality, eternal life’ four things to seek: Glory (2:7, 10;
8:18; 2Pet. 1:3); honour (2:7, 10; John 12:26; 1Thess. 4:4); immortality (1Pet. 3:4), and
eternal life (John 6:27; 10:28).
These are given on conditions of seeking them (2:7) and by “continuance in well doing”
and “working good” (2:7, 10). Acts of obedience do not merit such blessings, which are
already provided for by grace, but they demonstrate acceptance of them by man and proof
to God of conformity to His will (Php. 2:12; Jas. 1:21-27).
‘Indignation and wrath’ note the contrasted destinies of two classes - good and evil (2:7-
11). They care clearly described in Matthew 7:13; 25:46; John 5:28-29; Galatians 6:7-8.
Up to physical death, destruction can be cancelled by repentance (Luke 13:1-5; John
solaScriptura Bible College: Romans 10 | P a g e

3:16-20; Acts 3:19; 1Jn. 1:9) and life can be cancelled by sin (Gen. 2:17; Ezek. 18:4;
Rom. 8:12-13).
‘No respect of persons with God’ God cannot be anything but infinitely impartial in His
dealings with all men. He cannot prefer one above another nor bless one above another
when all meet the same terms and love Him with all the heart. The seeming preference of
God between two men is based upon the attitude and disposition of the men toward God
and conformity to His plan. Naturally, God cannot bless two men the same when one is in
obedience and the other in rebellion. God will bless the ones more who conform more
fully to His holiness.
Do By Nature
Romans 2:12-16 For 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; (For not the hearers of
the law are just before God, but the doers of the law shall be justified. For 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: Which 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;) In the day when God shall judge the secrets of
men by Jesus Christ according to my gospel.
‘For 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’ not only is it stated in Romans 2:7-11
that God will judge on the basis of character and conduct, but here (2:12-16) it is stated
that He will judge character and conduct on the basis of light received (knowledge
acquired). ‘Also perish without law’ no Mosaic law will be cited against non-Jews.
‘For not the hearers of the law are just before God, but the doers of the law shall be
justified’ not the hearers of the law and of the gospel, but the doers will be justified (2:7-
11; 10:8-21; Jas. 1:21-27; 2:14-26; 1Jn. 1:7).
‘Do by nature the things contained in the law, these, having not the law, are a law unto
themselves’ Gentiles who are a law unto themselves will not be held accountable to any
other law or be judged by any other.
‘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’ their keeping of
the law by nature proves they have the law written in their hearts. The conscience bears
witness of obedience or condemns for disobedience, proving God has not left people
without light (knowledge) sufficient to justify or condemn in the judgment (2:15-16). It
does not say here that keeping the law, or doing by nature what the law requires, saves the
soul in either case. People have to be born again in addition to this to be saved.
‘According to my gospel’ according to foundations God laid down in His gospel. The
Father will judge all people by Jesus Christ. He will be impartial and judge on the basis of
deeds, not knowledge (2:7-11); and light (knowledge), not laws that people never
possessed (2:12-16).

Behold
Romans 2:17-20 Behold, thou are called a Jew, and rest in the law, and make thy boast of
God, And know his will, and approve the things that are more excellent, being instructed
out of the law; And are confident that thou thyself are a guide of the blind, a light of them
which are in darkness, An instructor of the foolish, a teacher of babes, which has the form
of knowledge and of the truth in the law.
‘Thou are called a Jew’ Paul now openly deals with the Jew asserting that his superior
knowledge, privileges, and calling only serve to condemn him more than Gentiles who
obey the law of nature. ‘Rest in the law’ they trusted in the law for salvation.
‘And know his will, and approve the things that are more excellent, being instructed out of
the law’ the Jews knew God’s will for them: that they had to represent Him on earth
under all the Gentiles in serving Him as the only God and by living in obedience according
to His Word while receiving the many blessings and promises that was given to them.
Doing so would lead others to repentance just as we today as individual parts of the body
of Christ are commanded to do.
‘Are confident that thou thyself are a guide of the blind, a light of them which are in
darkness’ as God’s representatives on earth, they were to guide the blind (unsaved)
through the light (Word) in the darkness (sinful world).
‘An instructor of the foolish, a teacher of babes, which has the form of knowledge and of
the truth in the law.’ again, it is stated that the Jews were to instruct and teach the Gentile
nations in the things they received from God.
Romans 1-8 proves that God’s grace extends to both Jews and Gentiles who believe. In
Romans 9-11 shows why the Jews were rejected and cut off by God and why and how
the Gentiles were called and elected to partake of gospel benefits. The fall of the Jews
was not in itself the reason for the salvation of the Gentiles. They were to be saved
whether the Jews accepted or rejected the gospel (Gen. 12:1-3; Rom. 4:1-25; Gal. 6:8-
10).
As It Is Written
Romans 2:21-24 Thou therefore which teach another, teach thou not thyself? thou that
preach a man should not steal, do thou steal? Thou that say a man should not commit
adultery, dost thou commit adultery? thou that abhor idols, dost thou commit sacrilege?
Thou that make thy boast of the law, through breaking the law dishonour thou God? For
the name of God is blasphemed among the Gentiles through you, as it is written.
‘Thou therefore which teach another, teach thou not thyself? thou that preach a man
should not steal, do thou steal? Thou that say a man should not commit adultery, do thou
commit adultery? thou that abhor idols, do thou commit sacrilege? Thou that make thy
boast of the law, through breaking the law dishonour thou God?’ People are quick to teach
others, while they don’t heed their own advice; they preach to others not to steal, commit
adultery or have idols, but sin in the same ways. They boast in how they serve God but
don’t obey simple commandments as given throughout the Word.

‘Abhor’ [Greek: bdelusso] only here and in Revelation 21:8 where it is translated
abominable. ‘Commit sacrilege’ [Greek: hierosuleo] rob temples; use consecrated things
for self. It is also the same as robbing God in Malachi 3:10-12.
‘Through breaking the law dishonour thou God’ one cannot boast of the law, and at the
same break it and bring reproach upon God by living in open contradiction to your own
profession. In Biblical times the high priesthood itself was an office bought and sold like
other commodities. The rapine of Eli’s sons was carried on many generations by priests
(1Sam. 2:22; Matt. 23:1-39). Their adultery and polygamy were scandalous. They were
guilty of theft, treachery, adultery, murder, and all the sins of Romans 1:18-32; 2:1-29;
3:10-18.
‘For the name of God is blasphemed among the Gentiles through you, as it is written’
Ezekiel 36:20, 23 describes how Israel profaned God’s name under the heathen nations
instead of representing Him as was their purpose.
Circumcision of the Heart

Romans 2:25-29 For circumcision verily profit, if thou keep the law: but if thou be a
breaker of the law, thy circumcision is made uncircumcision. Therefore if the
uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted
for circumcision? And shall not uncircumcision which is by nature, if it fulfil the law, judge
thee, who by the letter and circumcision do transgress the law? For 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.
‘But if thou be a breaker of the law, thy circumcision is made uncircumcision’ Circumcision
was only profitable if the law was kept. If Israel broke the law they were just as much
uncircumcised as Gentiles, for this was a sign of keeping the Law of Moses. If Gentiles
who were not circumcised in the flesh kept the law by nature (2:12-16), then, in reality,
they were the circumcised ones (2:26-27), for circumcision was a rite representing
something spiritual - the purification of the heart (Jer. 4:4-10; 9:26; Ezek. 44:7-9; Rom.
2:29).
‘Shall not his uncircumcision be counted for circumcision? And shall not uncircumcision
which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision does
transgress the law?’ The Jews were quick to judge others because they saw themselves as
privileged being God’s nation. They made the types (circumcision, sabbaths, sacrifices, the
Law of Moses, etc.) that was given to them to illustrate what Christ came to do for
mankind a religion instead of serving God Himself.
‘If it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?’
The question here was that if a Gentile who is not circumcised keeps the law and the
Jews did not, are the Jews not condemned as sinners by the Gentile, even though the
Jews were circumcised?
‘For he is not a Jew, which is one outwardly; neither is that circumcision, which is
outward in the flesh’ a true Jew is not the one who is circumcised in the flesh, neither is

true circumcision in the flesh. A true Jew is one that has inward circumcision of the heart
and in the spirit and has more than an outward cutting in the flesh and a profession of
truth. This does not teach that every Christian is a Jew, but to be a true Jew one must be
of the seed of Abraham, and have circumcision of the heart, and be a child of the promise
(2:28-29; 9:6-7).
God's Righteousness Upheld

Romans 3:1-5 What advantage then has the Jew? or what profit is there of circumcision?
Much every way: chiefly, because that unto them were committed the oracles of God. For
what if some did not believe? shall their unbelief make the faith of God without effect?
God forbid: yea, let God be true, but every man a liar; as it is written, That thou might be
justified in thy sayings, and might overcome when thou are judged. But if our
unrighteousness commend the righteousness of God, what shall we say? Is God
unrighteous who takes vengeance? (I speak as a man)
‘What advantage then has the Jew? or what profit is there of circumcision?’ Circumcision
only profited if the law was kept (3:25).
‘Much every way: chiefly, because that unto them were committed the oracles of God’
This answers the questions of Romans 3:1. Being entrusted with the oracles of God and
all the external advantages were not sufficient to save the soul (3:21-31; 4:1-25; 8:3-4;
Gal. 3:10-14).
‘For what if some did not believe? shall their unbelief make the faith of God without
effect?’ People’s unbelief cannot undo the effects of God’s faithfulness.
‘God forbid’ this answers the questions of Romans 3:3. “God forbid” is found 15 times in
the New Testament (3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11; Luke 20:16; 1Cor.
6:15; Gal. 2:17; 3:21; 6:14), and 9 times in the Old Testament (Gen. 44:7, 17; Jos.
22:29; 24:16; 1Sam. 12:23; 14:45; 20:2; 1Chron. 11:19; Job 27:5). Only in 1Chronicles
11:19 is it a literal translation of the original language. In all other places, it is a cultural
idiom of the King James translators expressing a strong negative. Literally, may it never be.
‘Let God be true, but every man a liar’ let no man say that God has failed in keeping His
word with any man. Let man examine himself and his ways to see if he has not failed to
meet conditions so God can fulfil His promise. ‘That thou might be justified in thy sayings,
and might overcome when thou art judged’ quoted from Psalm 51:4.
‘Thou are judged’ when God is judged or when He judges man by man, He always comes
out justified because He is faithful in all His ways (Ps. 119:86, 138; Deut. 7:9; 1Cor. 1:9;
10:13).
‘But if our unrighteousness commend the righteousness of God, what shall we say? Is God
unrighteous who takes vengeance? ... for then how shall God judge the world? For if the
truth of God hath more abounded through my lie unto his glory; why yet am I also judged
as a sinner? And not rather ... Let us do evil, that good may come? ... What then? are we
better than they?’ Paul states that if their sins magnify the mercy and goodness of God
then, the more wicked they are the more God can be glorified. If they thus glorify God,
would He not be unjust in casting them off? It is only natural for Paul to reason this way

for all his countrymen are involved. Typical how most people believe today: they think
because Christ has died for their sin, they can continue therein. Nothing is more further
from the truth, because Christ came to set us free from the bondage of sin not to provide a
way for us to keep on living in sin (1Jn. 3).
Just Damnation
Romans 3:6-8 God forbid: for then how shall God judge the world? For if the truth of God
has more abounded through my lie unto his glory; why yet am I also judged as a sinner?
And 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.
‘God forbid’ this answers the questions of Romans 3:5, that sin is not necessary to magnify
God. If so, then God would be unjust Himself and could not rightly be justified in judging
the world. “God forbid” is found 15 times in the New Testament (3:4, 6, 31; 6:2, 15; 7:7,
13; 9:14; 11:1, 11; Luke 20:16; 1Cor. 6:15; Gal. 2:17; 3:21; 6:14), and 9 times in the
Old Testament (Gen. 44:7, 17; Jos. 22:29; 24:16; 1Sam. 12:23; 14:45; 20:2; 1Chron.
11:19; Job 27:5). Only in 1Chronicles 11:19 is it a literal translation of the original
language. In all other places, it is a cultural idiom of the King James translators expressing a
strong negative. Literally, may it never be.
‘For if the truth of God has more abounded through my lie unto his glory; why yet am I
also judged as a sinner’ Resuming his argument (of Romans 3:5) if the truth of God is
magnified through their lies, or if the faithfulness of God in showing mercy and keeping
promises to their fathers is through their unfaithfulness, then why should they be
condemned as sinners? Why should they be blamed for something that must contribute so
much to the honour and glory of God? Paul questions the Jews way of thinking as most of
them wanted to live in sin and justified this idolatry with Christ’s grace.
‘And 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’ the answer to Romans 3:7. And
why do you not say, seeing you assume that sin is necessary to magnify God and His
pardoning grace, that we will go along with the apostles and Christianity, for it has been
reported that they teach the same doctrine of doing evil that good may come. If you believe
this slanderous report of Christians, then why persecute them? Those who report such
slander are liable to just damnation just as anyone today who claim that a Christian can
continue in sin (1Jn. 3).
No One Is Righteous
Romans 3:9-10 What 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; As it is written, There is none
righteous, no, not one:
‘What then? are we better than they? No, in no wise’ Paul states here clearly that the
Jews do not have a better claim to the gospel than Gentiles. This is the last Jewish part of
the dialogue of Romans 3:1-9. Paul answers that they have no more claim before God than

Gentiles. The Jew has asked nine questions in this dialogue (3:1, 3, 5, 7, 9). Paul has
answered them in verses 3:2, 4, 6, 8, 9.
‘Before proved both Jews and Gentiles, that they are all under sin’ in his last answer Paul
comes back to the main subject of this section (Romans 1:18-3:20). The sum of the proof
of world guilt: The 40 sins and the 20-fold apostasy of the Gentile world (1:18-32); an
indictment of the self-righteous Jews who condemned the Gentiles, but were guilty of the
same sins (2:1-2); impenitence of both Jews and Gentiles proved them sinners (2:3-6); the
refusal of both classes in obeying the gospel (2:7-11); failure of both classes in walking in
the light (knowledge of the Word) received (3:12-16); the Jews were exceedingly sinful
because of their failure to live up to the law and superior advantages (2:17-29); the Jews
were deeper sinners because of seeking excuses for their sinfulness contrary to the law
and their own high profession of godliness (3:1-9).
‘Under sin’ sin is a real force that dominates and enslaves (5:12-21).
‘As it is written, There is none righteous, no, not one’ this passage (3:10-18) is from
several Old Testament books on the same subject. Romans 3:10-12 are from Psalms 14:2-
3; 52:2-4; Ecclesiastes 7:20. Romans 3:13-18 are from Psalms 5:9-10; 10:7; 36:1-2;
140:3; Isaiah 59:7-8.
‘There is none righteous’ having stated (3:9) that he had already proved both Jews and
Gentiles to be under sin, he now proceeds to clinch this argument by the Jewish Scriptures
which they could not deny. ‘Righteous’ no one is righteous in himself.
The Knowledge of Sin

Romans 3:11-20 There is none that understand, there is none that seek after God. They
are all gone out of the way, they are together become unprofitable; there is none that do
good, no, not one. Their throat is an open sepulchre; with their tongues they have used
deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness:
Their feet are swift to shed blood: Destruction and misery are in their ways: And the way
of peace have they not known: There is no fear of God before their eyes. Now we know
that what things soever the law said, it said to them who are under the law: that every
mouth may be stopped, and all the world may become guilty before God. Therefore by the
deeds of the law there shall no flesh be justified in his sight: for by the law is the
knowledge of sin.
‘They are all gone out of the way, they are together become unprofitable; there is none
that does good, no, not one’ This is true of all people (Isa. 53:6; Rom. 1:21-32; 3:23;
5:12-21).
‘Unprofitable’ [Greek: achreioo] to make useless. The whole mass of mankind is as a slain,
putrid mass thrown together in heaps.
‘Open sepulchre’ by malicious and cutting words they kill and bury the reputation of
people. As a tomb is opened and the stench of putrefaction is unbearable, so their throats
spue forth poison (3:13-14).
‘Asps’ [Greek: aspis] adder (Ps. 140:3; Deut. 32:33; Job 20:14-16; Isa. 11:8).

‘No fear of God before their eyes’ the same as in Romans 1:32. Not one charge is listed
here but what can be traced in case histories of both Jews and Gentiles.
‘To them who are under the law: that every mouth may be stopped, and all the world may
become guilty before God’ For fear the Jews might think Romans 3:10-18 do not apply to
them, Paul here says that they apply to all under the law that every mouth might be
stopped and the whole world becomes guilty before God.
‘By the deeds of the law there shall no flesh be justified in his sight: for by the law is the
knowledge of sin’ even if the Jews had not broken the law, they could not be justified.
The law could only condemn, not justify (3:21-31; 7:7-25).
Righteousness of God
Romans 3:21-23 But now the righteousness of God without the law is manifested, being
witnessed by the law and the prophets; Even the righteousness of God which is by faith of
Jesus Christ unto all and upon all them that believe: for there is no difference: For all have
sinned, and come short of the glory of God
‘Now the righteousness of God without the law is manifested, being witnessed by the law
and the prophets’ Since the gospel has come and the New Testament has been made,
people can be justified and made righteous without the law (Rom. 3:21-31). ‘The law and
the prophets’ the name for what is known to us as the Old Testament.
‘Righteousness of God.’ Righteousness in the Bible means: The perfection of the divine
nature, whereby God is most just and holy in Himself, and in all His dealings with His
creatures (John 17:25). The clemency, mercy, and goodness of God (Deut. 2:25; Ps.
51:14). The faithfulness of God to His promises (Ps. 31:1; Isa. 42:6; 1 Cor. 10:12-13).
"The righteousness of Christ" is the active and passive obedience of Christ, whereby He
perfectly fulfilled the law, and propitiated the justice of God so that man could obey God
and receive the righteousness which is by faith, and their persons be accepted of God and
received to eternal glory (Dan. 9:24; Jer. 23:6; 1 Cor. 1:30). Uprightness and justice in
dealing between men (Luke 1:75). Holiness of life and conversation (1 Cor. 15:34). "The
righteousness of God" is that righteousness which has been fully met and maintained in the
atoning work of Christ on the cross, by which God is now able to save sinners and still be
righteous in doing so (Rom. 1:17; 3:5, 21-22; 10:3). Under the law, God required
righteousness from man, but the law instead of giving it to many only demonstrated that he
was destitute of it and needed God's righteousness, which He now freely gives under
Grace.
‘Witnessed by the law and the prophets’ the rites and ceremonies of the law and the
predictions of the prophets all testified of the great redemption in Christ that would justify
people apart from both the law and the prophets (Psa. 16:8-11; Isa. 53:1-12; Luke 24:44;
John 5:39; Col. 2:14-17; Heb. 8:1-10:23; etc.).
‘For there is no difference’ no difference whether Jew or Gentile (Rom. 1:16; 2:7-11;
1Cor. 12:13; Gal. 3:28).
‘All have sinned’ one must know and confess he is a sinner before he can be saved (Luke
13:3, Acts 2:38; 3:19; Rom. 10:9-10; 1Jn. 1:9).

The conclusion is that all have sinned (1:18-3:18, 23). All are guilty before God (3:19-20).
The law cannot justify anyone (3:20). The law only condemns (3:20). God has provided
redemption by faith in Jesus Christ (3:21-26). All boasting is excluded and man is helpless
to save himself (3:27). People are justified only by accepting God’s plan of redemption
(3:28).
‘Short of the glory of God’ this refers to original glory (Gen. 1:26-28; Psa. 8:1-9; Rev. 21-
22).
Justified Freely
Romans 3:24-25 Being justified freely by his grace through the redemption that is in Christ
Jesus: Whom God has 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;
‘Justified freely’ this means declaring not guilty; acquittal in the court of heaven. Three
things that save the soul: being washed [Greek: apolouo, from apo] away from, and louo,
to wash the whole being, not a part of it. It is used in Acts 22:16 of complete washing
from sins; not by baptism, but by calling upon the name of the Lord, as in Joel 2:32; Acts
2:21 and Romans 10:9-14. Here it is used of complete washing from the sins of
1Corinthians 6:9-10 by calling on the name of Jesus Christ and by the Holy Spirit (1Cor.
6:11). The Greek word louo without the preposition apo, is used of washing from all sins
(Rev. 1:5); the whole feet (John 13:10); the whole body (Acts 9:37; Heb. 10:22); the
whole sow (2Pet. 2:22); and all the stripes of Paul and Silas (Acts 16:33). Sanctified
[Greek: hagiazo] to hallow, consecrate, separate from sin unto God (John 17:17). Note
how this is put before justification (1Cor. 6:11). Justified [Greek: dikaioo] to declare
righteous or not guilty; justify. It is translated “freed from sin” (Rom. 6:7); “justifier” (Rom.
3:26); “be righteous” (Rev. 22:11); and “justify” 33 times. One is justified the moment he
repents and is forgiven (Luke 18:14; Acts 13:39; Rom. 3:24, 28, 30; 4:5; 5:1, 9; 1Cor.
6:11; Gal. 2:16-17; 3:8, 24; Tit. 3:5-7).
‘Grace’ the unmerited love and favour of God to man (Ps. 84:11).
‘Redemption’ [Greek: apolutrosis] to redeem by paying the price (Ex. 21:8; Gal. 3:13); a
deliverance by paying a ransom (1Tim. 2:6); deliverance from the penalty of sin, including
forgiveness of sin (Rom. 3:24; Eph. 1:7, 14; 4:30; Col. 1:14; Heb. 9:15); and restoration
of all creation from the curse (Rom. 8:23).
‘Set forth to be a propitiation through faith in his blood’ God has set forth, made,
appointed, and published this sacrifice to be a propitiation, or covering for sin.
‘Propitiation’ this is the act of God whereby He becomes propitious or gracious to the
sinner through Jesus Christ (Heb_9:5; 1Jn_2:2).
‘To declare his righteousness for the remission of sins’ Matthew 26:28; Ephesians 1:7;
Colossians 1:20 and Revelation 1:5. God cannot declare any man righteous or remit one
sin without faith in the atonement (Heb. 9:22; Eph. 1:7).
‘Sins that are past’ this refers to two things: Forgiveness of the sins of Old Testament saints
(Rom. 3:25; Heb. 9:15). Forgiveness of past sins of each sinner that repents (Eph. 1:7;
1Jn. 1:9).

‘Forbearance of God’ [Greek: anoche] the self-restraint of God whereby He tolerates
sinners and permits them to live to be saved (Rom. 2:4; 3:25; cp. Neh. 9:30).
We Conclude
Romans 3:26-28 To declare, I say, at this time his righteousness: that he might be just, and
the justifier of him which believes in Jesus. Where is boasting then? It is excluded. By
what law? of works? Nay: but by the law of faith. Therefore we conclude that a man is
justified by faith without the deeds of the law.
‘At this time his righteousness: that he might be just, and the justifier of him which believes
in Jesus’ God is now ready to declare His readiness to impart His righteousness by faith to
penitents and can now be just in justifying them by His grace (3:24-26).
‘Righteousness’ [Greek: dikaiosune] found 92 times and always translated “righteousness.”
The English word is found 305 times in Scripture. It always means the doing of what is
right. Fourteen facts about righteousness: Revealed in the gospel (1:17); not commended
by unrighteousness (3:5); manifested apart from the law (3:21); witnessed by the law and
prophets; freely given to all alike (3:22-25); imputed by faith without works or law (3:22;
4:3, 5, 13, 22). It is God’s righteousness in remitting sins through Christ (3:25; 1Jn. 1:9). It
is Christ’s righteousness because He did all that was required of God to redeem people
(5:18; 2Cor. 1:1-24). The medium of grace reign (5:21); a requirement of saints (6:13-
20); and it produces life (8:10). The law required it, but could not give it (8:4; 9:31-32;
10:4-6); produced by the Holy Spirit (14:17). Conditions of receiving it (3:22; 4:1-5:11;
6:13-19; 8:1-10; 10:9-10).
‘Where is boasting then? ... By what law? of works?’ Here (3:27-28) we have the second
dialogue between Paul and the Jew. Paul has been proving from Romans 3:9 that the
Jews are as guilty and condemned as the Gentiles and that both must be saved by the
redemption in Christ. The Jew, finding his boasted religion of Romans 2:17-29 of no merit
at all to save his soul, interrupts (as Paul anticipates) and asks, “Where does our boasting
come in with such a program of salvation without works and the law? Have we no merit
of our own? Do we not have anything accruing to us from our 1,700 years of circumcision
and the Mosaic covenant?” Paul answers, “It is completely out-your boasting.” The Jew
responds, “By what law? of works?” Paul says, “By the law of faith-you have sinned and
you need forgiveness. The law of works cannot pardon. It requires obedience and only
kills if transgressed. Faith alone in Christ will pardon and cancel the death penalty” (3:27-
28; Eph. 2:8-9).
‘Boasting’ ten things that people boast about: bargains (Pro. 20:14); security (Pro. 27:1);
religion (Rom. 2:17-29); strength (1Sam. 17:8-10); conquest (Isa. 10:8-16); gifts (Pro.
25:14); riches (Ps. 49:6); sins (Ps. 94:4); plans (Jas. 4:13-17); and power (Luke 10:17).
The only boasting allowed is “in the Lord” (2Cor. 10:12-18).
‘Conclude’ to arrive at a judgement or opinion by reasoning. ‘That a man is justified by
faith without the deeds of the law’ to be saved through faith in Christ’s atonement and not
through the Law of Moses.

We Establish the Law
Romans 3:29-31 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the
Gentiles also: Seeing it is one God, which shall justify the circumcision by faith, and
uncircumcision through faith. Do we then make void the law through faith? God forbid:
yea, we establish the law.
‘Is he the God of the Jews only? is he not also of the Gentiles? ... Do we then make void
the law through faith?’ These questions are answered in Romans 3:29-31.
‘Circumcision by faith’ Colossians 2:11 talks about that we are made circumcised with the
circumcision made without hands, in putting off the body of the sins of the flesh by the
circumcision of Christ. Literally, in Him, you have been circumcised, not by cutting the
flesh, but by the circumcision of Christ in putting off the body of sins of the flesh. Christ
became circumcised and fulfilled all the law to become a true mediator between God and
man. Now through Him, we are freed from all Mosaic Law observance and have been
redeemed through the work of Christ on the cross (Col. 1:14, 20-25; 2:11-17; 1Pet.
2:24).
‘Make void’ [Greek: katargeo] to make useless; without effect; make of no effect (3:3;
4:14; Gal. 3:17; 5:4); come and bring to naught (1Cor. 1:28; 2:6); done away (1Cor.
13:10; 2Cor. 3:7, 3:11, 3:14); fail (1Cor. 13:8); cease (Gal. 6:11); vanish away (1Cor.
13:8); make void (Rom. 3:31); cumber (Luke 13:7); deliver (Rom. 7:6); loose (Rom. 7:2);
put away (1Cor. 13:11); put down (1Cor. 15:24); destroy (Rom. 6:6; 1Cor. 6:13; 15:26;
2Thess. 2:8; Heb. 2:14); and abolish (2Cor. 3:13; Eph. 2:15; 2Tim. 1:10). It is clear
from these passages that whatever is abolished is completely null and void. What is it here
that is abolished? It is the law of commandments in decrees or the law of dogmatic
commandments. The word for ordinances is dogma, translated “decree” (Luke 2:1; Acts
16:4; 17:7) and “ordinance” (Eph. 2:15; Col. 2:14). The law was made to expose sin
(Rom. 3:19-20; 7:13; Gal. 3:19-25) and to keep the Jews a distinct people until Christ
came. After that, it was no longer needed.
‘We establish the law’ Christianity establishes the law: By recognizing Christ as the subject
of its rites and ceremonies (Luke 24:44; Col. 2:14-17; Heb. 8-10); by Christ fulfilling it
(Mat. 5:17); by Christ ending it (10:4); by fulfilling in people the righteousness that the law
demanded but could not give (8:3); by including its moral and spiritual principles in the
New Testament (Heb. 8:6).
Abraham Justified by Faith

Romans 4:1-8 What shall we say then that Abraham our father, as pertaining to the flesh,
has found? For if Abraham were justified by works, he has whereof to glory; but not
before God. For what said the scripture? Abraham believed God, and it was counted unto
him for righteousness. Now to him that works is the reward not reckoned of grace, but of
debt. But to him that work not, but believe on him that justify the ungodly, his faith is
counted for righteousness. Even as David also described the blessedness of the man, unto
whom God imputed righteousness without works, Saying, Blessed are they whose

iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord
will not impute sin.
‘What shall we say then that Abraham our father, as pertaining to the flesh, has found? ...
For what said the scripture?’ Paul here (4:1-3), after proving in Romans 3:21-31 that both
Jews and Gentiles could only be saved by grace through faith, shows by examples how
Abraham and David were justified. Abraham, the father of the Jewish nation, was a
heathen, an uncircumcised Gentile before God pardoned him by grace through faith. He
could not have been justified by obedience to the law, which was not until 430 years later
(Gal. 3:17). Paul points out that Abraham was pardoned the same way the gospel saves
Jews and Gentiles. Why should the Jews condemn Christianity and oppose Gentiles
when they were included in the Abrahamic covenant (Gen. 12:1-3; 17:4)? Paul also
proves that this blessing did not come through circumcision, for Abraham had it many years
before he was circumcised (4:9-12; Gen. 12:1-3; 15:6; 17:1-14). If Abraham was blessed
before and without circumcision, then Gentiles also could be.
‘Our father’ Jews claimed Abraham as their father (9:5; Luke 1:73; John 8:39; Acts 7:2).
‘Believed God, and it was counted unto him for righteousness’ before he was circumcised
(Gen. 15:6).
‘Now to him that works is the reward not reckoned of grace, but of debt’ if Abraham
worked for and merited justification, then it was not of grace because God owed it to him.
But if he believed God for it instead of working for it, then faith was counted for
righteousness and God gave it to him as a favour. Since he was called when he was a
Gentile idolater and he was justified freely by faith, then all other sinners can likewise be
justified (3:21-28; 5:1-11).
‘Even as David also described the blessedness of the man, unto whom God imputed
righteousness without works’ now the apostle proves his point by showing how David, a
man under law, was justified by faith without the law and works (4:6-7; Ps. 32:1-2).
Quoting Psalm 32:1-2 “…Blessed is he whose transgression is forgiven, whose sin is
covered. Blessed is the man unto whom the LORD imputes not iniquity, and in whose
spirit there is no guile.” A fourfold blessing is noted here of the blessed man: His sins are
forgiven; his sins are covered; his forgiven sins are no longer imputed to him and his spirit
is cleansed of guile (Ps. 15:1-5; 24:3-5).
The Sign of Circumcision

Romans 4:9-12 Come this blessedness then upon the circumcision only, or upon the
uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in
circumcision, but in uncircumcision. And 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: And 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.

‘Impute sin’ Imputation: justification from all sin. [Hebrew: chashab] to be reckoned or put
to the account of one; charge with. Equivalent to the Greek word logizomai, translated
numbered (Mark 15:28); accounted (Rom. 8:36; 1Cor. 4:1; Gal. 3:6; Heb. 11:19);
counted (Rom. 2:26; 4:3, 5; 9:8; Php. 3:13); laid to their charge (2Tim. 4:16); reckoned
(Luke 22:37; Rom. 4:4,9,10; 6:11; 8:18); and impute (Rom. 4:6, 8, 11, 22-24; 2Cor.
5:19; Jas. 2:23). Imputation is that act of God in salvation whereby He accounts the
believer righteous in Christ because Christ bore his sins and because he has properly
repented of his sins and met God's terms of reconciliation (Rom. 3:24-31; 4:1-25; 2 Cor.
5:14-21; Gal. 3:6-9, 13-14).
‘Come this blessedness then upon the circumcision only, or upon the uncircumcision also?
... How was it then reckoned? when he was in circumcision, or in uncircumcision?’ the
answer to these questions are given in verse 10: “Not in circumcision, but in
uncircumcision.”
‘And he received the sign of circumcision, a seal of the righteousness of the faith’
Circumcision, which was a part of the Abrahamic covenant was a sign of the promised
Redeemer out of the loins of Abraham, and of His works for all who wished to put off the
sins of the flesh and serve God as new creatures. The word "circumcision" came to be
synonymous with Jews (3:30; 4:9; Gal. 2:9). Since Christ came, circumcision avails
nothing (Gal. 5:6; Col. 3:11). Christian circumcision is in the heart or spirit, not in the flesh
(Rom. 2:28-29; 1Cor. 7:19; Php. 3:3; Col. 2:11).
‘Uncircumcised’ Abraham was justified 24 years before circumcision (Gen. 12:1-4; 15:6;
17:1-14).
‘That he might be the father of all them that believe, though they be not circumcised; that
righteousness might be imputed unto them also’ he was justified before he was circumcised
that he might be the father of believing uncircumcised Gentiles.
‘And 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’ he is also father of the Jews who walk in his steps and who seek for
justification by faith only. The covenant was made with Abraham while he was a Gentile;
he became the father of Gentiles in the faith. The Jews were later made partakers of the
covenant, but original justification by faith belonged to the Gentiles. When the gospel
came they laid hold on it as their original right. The Jews to be saved must come under the
Abrahamic covenant in which the Gentiles were originally included. This conclusion of
Paul must have confounded the Jews.
‘Steps’ [Greek: ichnos] a track, footstep (4:12; 2Cor. 12:18; 1Pet. 2:21).
The Promise
Romans 4:13-16 For 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. For if
they which are of the law be heirs, faith is made void, and the promise made of none
effect: Because the law works wrath: for where no law is, there is no transgression.
Therefore 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
‘Heir of the world’ this refers to his being a blessing to all nations of the earth. He also will
literally inherit the earth along with all those blessed with him (Ps. 37:11; Mat. 5:5; 25:34;
Rev. 5:10; 22:4-5).
‘Righteousness of faith’ this promise of heirship did not come through the law but by the
Abrahamic covenant of faith (4:13-16; Gen. 12:1-3).
‘Is made void’ [Greek: kenoo] has been emptied (1Cor. 1:17; 9:15; 2Cor. 9:3; Php. 2:7).
‘Made of none effect’ [Greek: katargeo] to make useless; without effect; make of no effect
(3:3; 4:14; Gal. 3:17; 5:4); come and bring to naught (1Cor. 1:28; 2:6); done away
(1Cor. 13:10; 2Cor. 3:7, 3:11, 3:14); fail (1Cor. 13:8); cease (Gal. 6:11); vanish away
(1Cor. 13:8); make void (Rom. 3:31); cumber (Luke 13:7); deliver (Rom. 7:6); loose
(Rom. 7:2); put away (1Cor. 13:11); put down (1Cor. 15:24); destroy (Rom. 6:6; 1Cor.
6:13; 15:26; 2Thess. 2:8; Heb. 2:14); and abolish (2Cor. 3:13; Eph. 2:15; 2Tim. 1:10).
It is clear from these passages that whatever is abolished is completely null and void. What
is it here that is abolished? It is the law of commandments in decrees or the law of
dogmatic commandments. The word for ordinances is dogma, translated “decree” (Luke
2:1; Acts 16:4; 17:7) and “ordinance” (Eph. 2:15; Col. 2:14). The law was made to
expose sin (Rom. 3:19-20; 7:13; Gal. 3:19-25) and to keep the Jews a distinct people until
Christ came. After that, it was no longer needed.
‘Works wrath: for where no law is, there is no transgression’ No law makes provision for
mercy and pardon should it be broken. It works wrath and punishment only.
‘Therefore it is of faith... the faith of Abraham’ We read in James 2:23 that Abraham
believed God, and it was imputed unto him for righteousness - a quote from Genesis 15:6
which was many years before offering Isaac as in Genesis 22:1-24. Thus, every act of
obedience is an act of faith and works combined to maintain justification before God.
Abraham proved his faith in God when he was asked to offer up Isaac as a sacrifice. It was
faith that led him to this act of obedience (Jas. 2:23). Had he refused to obey, it would
have demonstrated that he had no faith in God or His Word. It is also clear that this act of
faith and works was not his initial justification by faith. That was at least 40 to 50 years
before offering Isaac (Gen. 12:1-4; 15:6; Rom. 4:1-6).
‘By grace’ because of this, it can be for all people. Ephesians 2:8 states that by grace are
we saved through faith; and that not of ourselves: it is the gift of God. A simple statement
of how people are resurrected spiritually from death in sins (Eph. 2:8-10; Rom. 10:9-10;
John 3:16; 1Jn. 1:9).
‘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’ this promise of heirship
(4:13) was made to everyone that has faith by grace – the same faith that Abraham had
and of which he is the father of.

Believed in Hope
Romans 4:17-20 (As it is written, I have made thee a father of many nations,) before him
whom he believed, even God, who quickened the dead, and called those things which be
not as though they were. Who 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. And
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: He staggered not at the
promise of God through unbelief; but was strong in faith, giving glory to God
‘I have made thee a father of many nations’ quoted from Genesis 17:4-5. This is a
prophecy fulfilled before New Testament times.
‘Who quickened the dead, and called those things which be not as though they were’
Two things of God here: Resurrection (4:17; 8:11; John 5:21; 6:63; 1Cor. 15:22, 35, 45;
2Cor. 3:6; Gal. 3:21; 1Tim. 6:13; 1Pet. 3:18). Faith (4:17; 8:24-25; Mat. 17:20; 21:22;
Mark 9:23; 11:22-24; Heb. 11:1). True faith is counting things that be not as though they
were. This is what God exercised when He called the worlds into existence (Heb. 11:3;
2Pet. 3:5; Gen. 1:1; Job 38:4-7).
‘Who against hope believed in hope, that he might become the father of many nations,
according to that which was spoken’ here Paul describes the faith of Abraham in order to
explain what gospel faith is like (Heb. 11:6; Jas. 1:5-8). ‘So shall thy seed be’ quoted from
Genesis 15:5.
‘Hundred years old, neither yet the deadness of Sara’s womb.’ Genesis 17:1 reveals God
as the Fruitful-One who was to multiply Abraham abundantly; the Life-Giver who was to
restore life to Abraham and Sarah who were as good as dead where offspring was
concerned. Through Him, they would have future offspring as the dust (Gen. 13:16), stars
(Gen. 15:5), and sand in number (Gen. 22:17). In Genesis 21:1 we see the Lord visited
Sarah to renew her youth so that she could bear a child and nurse him (Gen. 21:1-2).
‘He staggered not at the promise of God through unbelief; but was strong in faith, giving
glory to God.’ Abraham lived in faith giving God glory in all he did (1Cor. 10:31) and
never stumbled in his service to God.
Imputed to Him
Romans 4:21-24 And being fully persuaded that, what he had promised, he was able also
to perform. And therefore it was imputed to him for righteousness. Now it was not written
for his sake alone, that it was imputed to him; But for us also, to whom it shall be imputed,
if we believe on him that raised up Jesus our Lord from the dead;
‘Fully persuaded that, what he had promised, he was able also to perform’ his soul was
full of confidence that the Word of God bound Him to fulfil what He had promised. After
25 years, it was fulfilled. Faith was imputed for righteousness (4:3-22; Heb. 11:8-12).
‘And therefore it was imputed to him for righteousness.’ Imputation: justification from all
sin. [Hebrew: chashab] to be reckoned or put to the account of one; charge with.
Equivalent to the Greek word logizomai, translated numbered (Mark 15:28); accounted
(Rom. 8:36; 1Cor. 4:1; Gal. 3:6; Heb. 11:19); counted (Rom. 2:26; 4:3, 5; 9:8; Php.

3:13); laid to their charge (2Tim. 4:16); reckoned (Luke 22:37; Rom. 4:4,9,10; 6:11;
8:18); and impute (Rom. 4:6, 8, 11, 22-24; 2Cor. 5:19; Jas. 2:23).
Imputation is that act of God in salvation whereby He accounts the believer righteous in
Christ because Christ bore his sins and because he has properly repented of his sins and
met God's terms of reconciliation (Rom. 3:24-31; 4:1-25; 2 Cor. 5:14-21; Gal. 3:6-9, 13-
14).
‘It was not written for his sake alone’ Genesis 15:6 was written for all mankind.
‘If we believe on him that raised up Jesus our Lord from the dead’ the condition of the
gospel is faith, not only temporary faith but steadfast and continued faith. We can have
joyful faith in, and acceptance of Christ as the substitute for sin and our Saviour whereby
one receives salvation (Mark 16:16; Acts 4:12; 10:43; Rom. 1:16; 3:24-31; Ephes. 2:8-9);
access into grace (Rom. 5:2); fulfilment of the promises (Heb. 6:12); the Holy Spirit (Gal.
3:14); righteousness (Rom. 4; 9:30, 32; 10:6; Php. 3:9); sonship (Gal. 3:26); healing (Jas.
5:14-16; 1Pet. 2:24); eternal life (John 3:15-18, 36; 5:24; 6:47); and answers to every
prayer (Mat. 7:7-11; 21:21; Mark 11:22-24; Luke 18:1-8; John 14:12-15; 15:7, 16).
Justification
Romans 4:25 Who was delivered for our offences, and was raised again for our
justification.
‘Who was delivered for our offences, and was raised again for our justification’ He died
for our sins (1Pet. 2:24) and was resurrected for our justification (Rom. 5:10; 1Cor. 15:1-
23).
‘Justification’ seven facts about justification [Greek: dikaiosis] the act of God declaring
people free from guilt and acceptable to Him and counting them righteous (3:25; 5:18).
Dikaioma is only another word rendered “justification” (5:16). Justification is by faith
(3:24-4:25; 5:1; Gal. 2:16; 3:24). Justification is the universal remedy for sin (3:24-4:25).
Justification a fulfilment of the Abrahamic covenant (4:1-25). Justification by faith
illustrated: Abraham before the law (4:1-4, 9-25) and David under the law (4:5-8).
Justification of believers is by: (1) God (3:26); (2) Christ’s resurrection (4:25); (3) Holy
Spirit (1Cor. 6:11); (4) Blood (3:24-28); (5) Grace (3:24; Tit. 3:7); (6) Faith (Acts 13:39;
Rom. 5:1); (7) Prayer (Luke 18:14); (8) Obedience (5:18).
Eight results of justification by faith: (1) Peace with God (5:1); (2) Access by faith into
grace; (3) Standing in grace; (4) Joy and hope (5:2); (5) Joy in tribulations (5:3-5); (6)
Love of God in the heart (5:5-8); (7) Holy Spirit given to us (5:5; 8:9); (8) Saved from
wrath (5:9-10).
Seven Ways that “justification” is used: To declare what one is (1Tim. 3:16); to esteem a
thing properly (Mat. 11:19); to commend or praise (Luke 7:29); to clear from all sin
(1Cor. 4:4); to declare righteous (Mat. 12:37); to set free or escape from (Acts 13:39). to
pardon sin (3:20-28; 4:2; 5:1, 9; 8:30; Luke 18:14; 1Cor. 6:11; Gal. 2:16-17; 3:11, 24;
5:4; Tit. 3:7).

Being Justified by Faith
Romans 5:1 Therefore being justified by faith, we have peace with God through our Lord
Jesus Christ.
‘Justified by faith’ The Greek word for justified dikaioo means to declare righteous or not
guilty; justify. It is translated “freed from sin” (6:7); “justifier” (3:26); “be righteous” (Rev.
22:11); and “justify” 33 times. One is justified the moment he repents and is forgiven
(Luke 18:14; Acts 13:39; Rom. 3:24, 28, 30; 4:5; 5:1, 9; 1Cor. 6:11; Gal. 2:16-17; 3:8,
24; Tit. 3:5-7).
Proofs when people are justified: When they are washed and sanctified (1Cor. 6:11;
2Cor. 5:17-18). When they repent (Luke 18:13-14); and believe (3:24-31; 4:5; 5:1; Acts
13:38-39; Gal. 2-3). When redeemed (3:24; 5:9) and when they partake of grace (3:24-
25; 5:1-2; Tit. 2:11-14; 3:4-7). When they accept God’s call (8:30) and when they are
born again (Tit. 3:4-7; 1Jn. 2:29; 3:9; 5:1-4, 18; 2Cor. 5:17-18). When brought to Christ
(Gal. 3:24; 2Cor. 5:17-18; Gal. 3:27) and when reconciled (5:9-11; 2Cor. 5:17-21; Col.
1:20-23). When all sins are blotted out (Isa. 43:25; Acts 13:38-39; 1Cor. 6:11).
Justification is used of the final settlement between people (Job 11:2; 13:18; 27:5; 32:2;
33:32; Pro. 17:15; Luke 10:29; 16:15); of people clearing God of all wrong (Ps. 51:4;
Luke 7:29; Rom. 3:26); and of people justifying themselves of all guilt (Jer. 3:11; Ezek.
16:51-52; Job 9:20; 13:18; 32:2; Luke 16:15). Thus the meaning is clear: to declare not
guilty. The justification of man by God simply means that God washes, sanctifies the
believer, and declares him no longer guilty (1Cor. 6:9-11; 2Cor. 5:17-18; Acts 13:38-39).
God cannot declare one not guilty before he is cleansed from all sin and made holy by the
blood of Christ. Sanctification makes the sinner not guilty; justification declares him not
guilty.
‘We have peace with God through our Lord Jesus Christ’ this is the peace that is
described in Philippians 4:7 “And the peace of God, which passes all understanding, shall
keep your hearts and minds through Christ Jesus.”
Ten Blessings of Romans 5:1-21: Justification (5:1, 9); peace with God (5:1); access by
faith into grace (5:2); standing in grace (5:2); joy in God (5:2-3, 11); grace in tribulations
(5:3-5); love of God in the heart (5:5); the Holy Spirit (5:5); salvation from wrath (5:9-
10); reconciliation by blood (5:10-11).
Into This Grace

Romans 5:1-2 Therefore being justified by faith, we have peace with God through our
Lord Jesus Christ: By whom also we have access by faith into this grace wherein we
stand, and rejoice in hope of the glory of God.
‘Access by faith into this grace wherein we stand and rejoice in hope of the glory of God.’
We are not merely introduced to God by Jesus Christ for an interview, but we are to
remain with Him as part of His household (Eph. 2:18-22; 3:12).
‘Grace’ the primary meaning of grace in connection with God is: free, eternal, and
unmerited love and favour of God toward free moral agents who are the product of His
own creation, whether human or spirit beings, and who are capable of God;

consciousness and moral responsibility. Grace is the spring, source, and the very fountain-
head of all the manifold benefits and blessings of God to all of His creation (3:24; 5:17-21;
11:5, 6; John 1:14-17; 3:16; 2Cor. 9:8; Eph. 1:6,7; 2:5-8; Jas. 4:6; 1Pet. 5:5). Grace is
also used to mean the favour and friendship of man with man (Gen. 32:5; 33:8-15; 34:11;
39:4; 47:25, 29; Ruth 2:10; Esther 2:17).
All of God's great benefits come through His marvellous grace. We deserve nothing but
He gives us everything. Grace moves God to act in behalf of and for the best and eternal
good of the whole creation. Grace is seen in acts of judgment as well as in acts of mercy. It
works for the benefits of the few as well as of the many. All living creatures have an
eternal guarantee of God's benefits and loving providence through grace. We get through
grace “every good and perfect gift” and “all things that pertain unto life and godliness”
(3:24; 5:2, 17-21; 6:14; 8:32; John 3:16; 2Cor. 8:9; 9:8; Jas. 1:17; 4:6; 2Pet. 1:3-4).
Such benefits are received solely by free moral agents upon the principle of humiliation
and entire dependence upon God by faith, realizing that the creature is nothing, and the
Creator is all and the source of all Such blessings are wholly apart from works (3:24-31;
4:1-4, 16; 5:15-21; 6:14, 15; 11:6; Gal. 2:16; 3:1-12; Eph. 2:7-9).
Four secrets of continued grace: Live and walk in the Spirit (8:1-13; Gal. 5:5; 16-26; Col.
3:5-10). Be patient in hope (8:24; Gal. 5:5; Heb. 3:6, 12-14; 6:19). Continue in Christ
(Gal. 5:6; John 15:1-8; Col. 2:6-7; Heb. 3:14). Continue in faith (Gal. 5:6; Col. 1:23).
‘We glory in tribulations also: knowing that tribulation works patience’ we have grace to
endure trials without sustaining loss or deterioration. We are like silver and gold when
refined (Pro. 17:3; 1Pet. 1:7). Just as silver and gold are purified by fire, so the Lord
purifies the hearts of men by fiery trials (Jas. 1:2, 12; 1Pet. 4:12; Rev. 3:18). Fire only
separates all the foreign and impure materials from gold. It loses nothing of its nature,
weight, colour, or any other property. Gold has been kept in a state of fusion for months
without the smallest change. Genuine faith also will be proved by trials.
Glory in Tribulations
Romans 5:3-5 And not only so, but we glory in tribulations also: knowing that tribulation
works patience; And patience, experience; and experience, hope: And hope makes not
ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is
given unto us.
‘Tribulation’ trials test religion and faith and the man who stands true in them proves his
religion sound and his faith genuine. Tests work patience and patience works perfection
(Jas. 1:3-4, 12; Rom. 5:3-5; 1Pet. 1:7). Eight facts about Christian suffering: Suffering is
not strange or unusual for Christians (1Pet. 4:12; 2Tim. 3:12). One should rejoice when a
partaker of the sufferings of Christ (1Pet. 4:13; Mat. 5:10). The greater the suffering the
greater the joy and glory (1Pet. 4:13; Rom. 8:17-18). Besides the greater glory to come the
Christian has the Holy Spirit upon him now to enable him to endure (1Pet. 4:14; Rom.
8:26-27). Christian sufferings glorify God (1Pet. 4:14; Rom. 8:17-18). It is an honour, not
a shame, to suffer as a Christian (1Pet. 4:16). Though sufferings begin with Christians,
they end in an eternal weight of damnation to the ungodly (1Pet. 4:17-18). Sufferings

should be borne by Christians, in patience as in the will of God, realizing that God is
always faithful to His own in their sufferings (1Pet. 4:19; 1Cor. 10:13).
‘Patience’ [Greek: hupomone] Two blessings of perfect patience: Perfect - personal
perfection in the knowledge of the gospel and the will of God. Entire - personal
completeness in all graces and gifts of God.
‘Experience’ [Greek: dokime] translated “trial” (2Cor. 8:2); “experiment” (2Cor. 9:13);
“proof” (2Cor. 2:9; 13:3; Php. 2:22); and “experience” (Rom. 5:4).
‘Hope’ is the confident expectation of what God has promised and will do and its strength
is in His faithfulness.
‘Because the love of God is shed abroad in our hearts by the Holy Ghost which is given
unto us’ four reasons why we can glory in tribulations: Our justification and peace (5:1);
the grace of God in Christ (5:2); the love of God in our hearts (5:5); the power of the
Holy Spirit (5:5).
Saved from Wrath

Romans 5:6-11 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 commends his love toward us, in that, while we
were yet sinners, Christ died for us. Much more then, being now justified by his blood, we
shall be saved from wrath through him. For 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. And not only so, but we also joy in God through our Lord Jesus Christ, by
whom we have now received the atonement.
‘Were yet without strength’ Fourfold description of the former state: Without strength -
weak, dying, helpless to resist sin and do good, and powerless to deliver from misery (5:6).
Ungodly - sinful, depraved, ruled by satan and enslaved (5:6). Sinners - bent on finding
happiness but always missing the mark (5:8). Enemies - haters of God and holiness and
openly at war with both (5:10).
‘Due time’ due time of fullness of time (Gal. 4:4). ‘For the ungodly’ instead, or in place of
the ungodly.
‘Ungodly’ Jews divided people into four classes: The just who said: What is mine is mine;
what is thine is thine. The accommodating who said: What is mine is thine; what is thine
is mine. The pious who said: What is mine is thine; what is thine let it be thine. The
ungodly who said: What is mine is mine; what is thine shall be mine.
‘Dare to die’ we have many examples of people dying for friends, loved ones, and great
men, but it is contrary to nature to die for enemies. Yet God did (5:6-8; John 3:16).
‘Christ died for us’ Blessings of Christ’s death: All Ten Blessings of Romans 5: Justification
(5:1, 9); peace with God (5:1); access by faith into grace (5:2); standing in grace (5:2); joy
in God (5:2-3, 11); grace in tribulations (5:3-5); love of God in the heart (5:5); the Holy
Spirit (5:5); salvation from wrath (5:9-10); reconciliation by blood (5:10-11). Propitiation
through faith (3:25). Demonstration of God’s love (5:8); redemption (3:24; Eph. 1:7; Tit.
2:14; 1Pet. 1:18-23; Rev. 5:9). A proper offering of God (Eph. 5:2). A substitute for us

(Rom. 5:6; Gal. 1:4). Peace with God (Col. 1:20). The ransom paid (1Tim. 2:6);
sanctification (Heb. 10:10-14). Man brought near to God (Eph. 2:13). The old law
abolished (Eph. 2:14-17; Col. 2:14-17; 2Cor. 3:6-15) and healing (Mat. 8:17; 1Pet.
2:24).
‘Much more then, being now justified by his blood, we shall be saved from wrath through
him’ if Christ died for us while we were yet ungodly, sinners, and enemies, how much
more will He do for us since we have become reconciled, godly, and friends. If He saved
us by His death, how much more can He save us by His life (5:9-10; 8:31-34; Heb.
7:25).
‘Reconciled’ [Greek: katallasso] change from enmity to friendship, reconcile (5:10; 1Cor.
7:11; 2Cor. 5:18-20).
‘Joy in God through our Lord Jesus Christ, by whom we have now received the
atonement’ boasting is forbidden Jews trusting in the law because it is a false confidence
(3:27). The Christian is encouraged to boast of his reconciliation to God for it is a true
confidence (5:11; 1Cor. 1:31; 2Cor. 10:17).
‘Atonement’ [Greek: katallage] reconciliation (5:11; 11:15; 2Cor. 5:18-19). It should not
have been translated “atonement” here, as it refers to the removal of enmity and a change
to friendship, which is the effect of atonement.
Death by Sin
Romans 5:12-14 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: For until the law sin was in the
world: but sin is not imputed when there is no law. Nevertheless 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.
‘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.’ In Romans 5:12-21, Paul shows that the
consequences of Christ’s obedience extend as far as Adam’s disobedience. Gentiles are
descendants of Adam and partake of his sin and its consequences, so they are free to
partake of the redemption of Christ. This again puts the Gentiles on an equal basis with
Jews in Adam, Abraham, and Christ. Sin is of universal effect. From Adam, all people
derive their beings (Acts 17:26). The whole race was in his loins when he sinned. He was
its spiritual, moral, and physical fountainhead and its sole representative. He did not act as
a single person but as the whole race. When he fell he sinned for all. When God
contracted with him, it was a contract for the whole race. His progeny became a part of
the covenant and blessings if he obeyed and of the curses, if he sinned.
Ten facts about sin: Sin came to the world by one man. It was not in the world at
creation. Sin came from outside the world and caused death to enter the race. Sin is
universal in effects (Rom. 5:12). It was here 2,500 years before Moses. It is not imputed
without law and did not come by Moses’ law. Penalty came before Moses’ law. Both sin
and death came by Adam’s transgression of Genesis 2:17.

‘Similitude of Adam’s transgression’ death did not come by personal sin, as it did in the
case of Adam. Death passed upon all people because of Adam’s sin (Gen. 2:17; Rom.
5:12-21).
‘Figure’ [Greek: tupos] an outline, sketch; to describe in outline. The idea is that of making
a contrasting outline of Christ.
The Free Gift

Romans 5:15-16 But 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, has abounded unto many. And 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.
‘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.’ Twelve contrasts
between Adam and Christ: Adam was head of the old creation (Gen. 1:26); Christ is head
of the new creation (2Cor. 5:17-18; Eph. 2:10). Adam sinned (Gen. 2:17; 3:6; Rom.
5:12-21); Christ did not (1Pet. 2:22). Adam by one sin made many sinners (Rom. 5:15);
Christ by the act of obedience made many righteous (Rom. 5:19; 2Cor. 5:21; Heb. 10:10-
14; 1Pet. 2:24). Adam was made a living soul; Christ was made a quickening Spirit (1Cor.
15:45). Adam was of the earth; Christ was the Lord from heaven (1Cor. 15:47). Adam
brought death (Rom. 5:12, 17; 1Cor. 15:21); Christ brings life (Rom. 5:17-18; John
10:10; 1Cor. 15:21-22). Adam passed a sinful nature to his offspring (Rom. 5:12, 19; Eph.
2:3; Ps. 51:5); Christ imparts a sinless nature (Rom. 5:19; 2Cor. 5:17-18; 2Pet. 1:4).
Adam brought condemnation (Rom. 5:16-18); Christ justifies (Rom. 3:24; 4:25; 5:18).
Adam lost the grace or favour of God (Rom. 5:15; Gen. 2:17; 3:6-24); Christ restored
grace to people (Rom. 3:24; 5:15-17; John 1:17). Adam offended God (Rom. 5:15, 17-
18; Gen. 3:6, 17-24); Christ pleased God (Rom. 5:18; Mat. 3:17; 7:5; 2Pet. 1:17). Death
reigned through Adam (Rom. 5:12, 14, 17); life reigns through Christ (Rom. 5:17-18, 21;
John 3:16; 10:10). Adam caused sin to abound (Rom. 5:20); Christ causes grace to
abound (Rom. 5:20).
‘Free gift’ eternal life is a free gift (Eph. 2:8-9; John 10:28). People merit hell, but not
eternal life. Jesus Christ alone procured it and gives it freely to all who believe (John 3:16;
6:27; Rom. 3:24).
‘Much more the grace of God’ the parallel does not hold true in every detail, for the free
gift exceeds the consequences of sin (Rom. 5:15, 17, 20).
Justification of Life
Romans 5:17-21 For 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. Therefore 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. For as by one man's disobedience many were made sinners, so by the obedience of

one shall many be made righteous. Moreover the law entered, that the offence might
abound. But where sin abounded, grace did much more abound: That as sin hath reigned
unto death, even so might grace reign through righteousness unto eternal life by Jesus
Christ our Lord.
‘They which receive abundance of grace and of the gift of righteousness shall reign in life
by one, Jesus Christ’ The ones who receive the abundance of grace and the gift of
righteousness will reign in life by Jesus Christ.
‘The free gift’ eternal life is a free gift (Eph. 2:8-9; John 10:28). People merit hell, but not
eternal life. Jesus Christ alone procured it and gives it freely to all who believe (John 3:16;
6:27; Rom. 3:24).
‘By one man’s disobedience many were made sinners, so by the obedience of one shall
many be made righteous’ through Adam’s sin, a sentence of death - without a promise of
resurrection - passed upon all men; so, by the obedience of Christ taking man’s place, the
sentence was completely cancelled and original dominion restored. One is constituted a
sinner through Adam, not by his personal sins; so one is constituted righteous through
Christ, not by his personal acts of righteousness.
‘Obedience’ the obedience unto death (Php. 2:8). This was the righteous act of Romans
5:18.
‘Entered, that the offence might abound. But where sin abounded, grace did much more
abound’ the law with its many statutes entered to condemn the many kinds of offenses and
make man know in detail what sin was. It was added until the seed should come (Gal.
3:19-25). Those who accept Christ receive free pardon of all offenses and grace abounds
and reigns in life (Rom. 5:20-21; 1Jn. 1:9; Rev. 1:5). If one sin was too great and heinous
for grace to pardon, then grace would cease to reign in righteousness and sin would be
more powerful than Jesus Christ and His power.
Dead to Sin
Romans 6:1-2 What shall we say then? Shall we continue in sin, that grace may abound?
God forbid. How shall we, that are dead to sin, live any longer therein?
‘What shall we say then? Shall we continue in sin, that grace may abound? ... How shall
we, that are dead to sin, live any longer therein? Know you not, that so many of us as were
baptized into Jesus Christ were baptized into his death?’ - having proved the sinfulness of
both Jews and Gentiles and that both must be redeemed alike by Christ through faith and
grace, Paul now takes up the argument of the divine method of dealing with sin and the
secret of a victorious holy life (Romans 6:1-8:39). The questions come up that if salvation
is free and apart from works - if the more heinous the sins the more abundant the grace to
pardon then may we not go on in sin so that the grace of God may become magnified?
God forbid.
Seven plain gospel facts are stated in 1John: Christ was manifested to take away our sins
(1Jn. 3:5; Tit. 2:12). One cannot be in Christ and continue to sin (1Jn. 3:5-6; 2Cor.
5:17). Man can be as righteous as Christ in this life (1Jn. 3:7; 4:17; Tit. 2:12). Every man
who sins is of the devil (1Jn. 3:8; John 8:44). Christ came to destroy the works of the

devil (1Jn. 3:8; Matt. 8:17; Acts 10:38; John 10:10). One cannot sin as long as the Word
of God remains in him (Rom. 6:14-23; 8:1-13; 1Jn. 3:9). All people are not children of
God (1Jn. 3:10).
Literally thousands of religious teachers are constantly saying that no man can live free
from sin, that we sin every day, and that there is no man that does not sin every day he
lives. One can see that this teaching is entirely out of harmony with the Bible by reading
Scripture. If these men sin every day, then they are sinners every day and there is no time
that they are not sinners. If they are sinners all the time, then there is no time they are not
under the death penalty of the broken law, and they will be sent to Hell as sinners to pay
the death penalty. They are not Christians or saved from sin any one day they live if they
sin every day they live. Christ means nothing to them if they are sinners and if they cannot
be saved from sin. People who think they cannot live free from sin are really mistaken as to
what sin is. If they class lack of knowledge, temptations, and common mistakes in life that
do not break the law of God as sin, then they are right that no man lives free from sin. But
if they think one cannot live free from the sins of Galatians 5:19-21 as well as Romans
1:21-32; 6:19; 2Corinthians 12:21; Ephesians 4:19; 5:3; Colossians 3:5; 1Thessalonians
2:3; 4:7 and 2Peter 2:1-22 that will damn the soul, then they are all wrong, for such must
be true of anyone who will be saved. Men who argue that no person can live without sin
are simply using every excuse under the sun to continue in sin. They want to make people
believe that they are Christians and yet they want to indulge in some sin or bad habit that
will condemn them in the end. Men can live free from sin if they get saved from sin and
permit Christ to live in their lives by the power of the Holy Spirit. If men live in sin daily
then there is not a day in which they are not tindering the condemnation of a broken law
and they will be sent to Hell to pay the death penalty for sin.
‘God forbid. How shall we, that are dead to sin, live any longer therein?’ many reasons are
given in Romans that we should not continue living in sin: Death to sin nullifies it (6:2-3);
resurrection from spiritual death (6:4-5); we walk in newness of life (6:4); death to sin and
resurrection from sin means walking like Christ (6:5; 1Pet. 2:21-22; 1Jn. 2:6; 4:6, 17); the
old man is crucified and dead (6:6; Eph. 4:22-24; 1Jn. 5:18); the body of sin is destroyed,
that henceforth we should not sin (6:6); we are freed from sin (6:7, 18, 22); faith counts
sin dead (6:8); sin has no dominion over us (6:9); sin not to reign in the body (6:12); the
body must not yield to sin (6:13); married to Christ, not sin (7:4); we walk in the Spirit
(8:1-4); we are made free from the law of sin (8:2); we are spiritually minded (8:6);
Christ is in us, not sin (8:10); we are not debtors to sin (8:12); the Spirit mortifies sin in us
(8:13); we have Spirit of freedom (8:15); intercession of Christ and the Holy Spirit keeps
us (8:26-27, 34).
Baptized into His Death

Romans 6:3-7 Know you not, that so many of us as were baptized into Jesus Christ were
baptized into his death? Therefore 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. For if we have been planted together in the likeness of his death,

we shall be also in the likeness of his resurrection: Knowing this, that our old man is
crucified with him, that the body of sin might be destroyed, that henceforth we should not
serve sin. For he that is dead is freed from sin.
‘Baptized into Jesus Christ were baptized into his death’ baptism into Christ, not water
(6:3-5; 1Cor. 12:13; Gal. 3:28-29; Eph. 4:5; Col. 2:11-13). Baptism “into Christ” is
essential to salvation - into Christ or into His body at repentance and the new birth. It is
called “one baptism” (Ephes. 4:5), because it is the only baptism that saves the soul and
brings into the body of Christ. The other two baptisms that is important and necessary for
all Christians are: Baptism into water that is essential to obedience and to a “good
conscience” after one is saved and in Christ (Matt. 28:19; 1 Pet. 3:21; 1 John 5:6-10);
and baptism into the Holy Spirit that is essential to receiving power for service (Luke
24:49; John 14:12-17; Acts 1:4-8).
‘Buried with him by baptism’ - baptism is by burial, regardless of what kind of baptism it is.
‘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’ as Christ died completely, so those who profess
Christianity must be completely separated and saved from sin having no more connection
with it than a dead body has with the departed spirit (6:3-5; Jas. 2:26).
‘Glory of the Father’ glorious power. Just as it took the mighty power of God to raise
Christ, it will take this to bring alive the dead soul of sinners and make them new creatures
in a moment (2Cor. 5:17-18; Eph. 4:22-24).
‘Planted together in’ [Greek: sumphutos] planted together with; plainly proving a burial of
His literal body and burial in baptism. No planting or burial is possible by a sprinkling or
pouring (cp. John 12:24; 1Cor. 15:36).
‘Old man’ this is none other than satan himself, “the prince of the power of the air, the
spirit that now works in the children of disobedience” (Eph. 2:2; 4:22-24; Col. 3:9; John
8:44; 1Jn. 3:8; 5:18). To call this the old Adamic nature is erroneous, for nothing
happened to Adam other than his submission to satan and a moral fall. Adam had the same
body, soul, and spirit after the fall as before. The only difference was a change of masters.
There is no such thing as an old nature other than man’s own body, soul, and spirit
dominated by satanic powers, as in the above passages.
‘Crucified with him’ - Being “dead to sin” (6:2), “crucified with him” (6:6), “dead with
Christ” (6:8), “dead to the law” (7:4), and like expressions are common among Hebrews,
Greeks, Latins, and other people. To die to a thing or person is to have nothing to do with
and to be totally separated from it or him. To live to a person or a thing is to be wholly
given up to and to have an intimate connection with that person or thing. Having the old
man crucified means that one has no further dealings with him. In fact, 1John 5:18 says
the wicked one does not touch the one who is born again. ‘Destroyed’ [Greek: katargeo]
annulled.
‘Dead is freed from sin’ being dead to sin does not mean that the person or sin is dead.
Both are still in existence the same as ever, but to each other, they are as being non-
existent.

Alive unto God
Romans 6:8-11 Now if we be dead with Christ, we believe that we shall also live with
him: Knowing that Christ being raised from the dead died no more; death has no more
dominion over him. For in that he died, he died unto sin once: but in that he lives, he lives
unto God. Likewise reckon you also yourselves to be dead indeed unto sin, but alive unto
God through Jesus Christ our Lord.
‘Dead with Christ’ we are supposed to reckon ourselves dead with Christ, (6:8, 11) then
only can we be alive in Him. Man must reckon or count himself to be dead to sin and alive
to God; that is, he has nothing more to do with sin and everything to do with God. He is to
reckon sin as a thing of the past and as non-existent as far as he is concerned. He is to
reckon that God is all-and-all and the only thing that matters in his life. Just as parents can
and sometimes do cast a child out of their home and cut him off from any further
relationship or inheritance, and thus, as far as they are concerned the child is dead, so the
believer must completely give up sin and count that he is dead to it. This can be done by
reckoning it done by faith in Christ and by giving one's self wholly over to God and a life of
holiness in Christ.
The old man and the whole operation of the devil in life must be ignored and rejected
once and for all. The old life, called our old man, which is nothing more or less than the
devil working in us, must be done away with and renounced forever. We must reckon that
we are new creatures in Christ and the old life dead and that we no longer live as we
used to live in sins and lusts that damn the soul. The old life is past and the new life is
here. The devil has no more part in us, so we reckon him dead (1 Jn. 5:18). The old sins
are gone and are counted dead. We are alive to God and we recognize Him as our
master.
‘Being raised from the dead died no more; death has no more dominion over him’ - what
was it about Christ that died? Only His body (Jas. 2:26). Then this is what was
resurrected to die no more. Death will have no more dominion over His body. This proves
that Christ was resurrected physically, not as a spirit.
‘Dominion’ [Greek: kurieuo] “lord it over.” Used in Romans 6:14; 7:1; 14:9; Luke 22:25;
2Corinthians 1:24 and 1Timothy 6:15. Sin does not “lord it over” the believer in Christ.
The believer “lords it over” sin (8:13; 2Cor. 10:4-7; Col. 3:5-10).
‘For in that he died, he died unto sin once’ literally, the death He died was on account of
sin; for an expiration of sin; a sacrifice for sin (1Pet. 2:24; Heb. 10:10-14). ‘Once’ [Greek:
ephapax] once for all.
‘Likewise reckon you also yourselves to be dead indeed unto sin, but alive unto God
through Jesus Christ our Lord’ - as Christ died for sin once for all and dies no more, so we
should die to sin once and live unto God forever (6:9-10). ‘Reckon’ [Greek: logizomai] to
count, reckon, impute (2:26; 4:3-24; 6:11; 8:18).
Yield Yourselves unto God

Romans 6:12-14 Let not sin therefore reign in your mortal body, that you should obey it in
the lusts thereof. Neither yield you 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. For sin shall not have dominion over
you: for you are not under the law, but under grace.
‘Let not sin therefore reign in your mortal body’ - here sin is pictured as a king or a tyrant,
who has the soul passions, spirit faculties, and physical members of man under control,
dominating his life. Let him not work or reign in the mortal body; give him no place or
grounds for working in your being. Sin does not rule or ruin; sin rules and ruins. Wherever
sin is, it will have more or less dominion.
‘Obey it in the lusts thereof’ - obey sin in its lusts. This further proves sin to be a real
spiritual person ruling life. Sin itself has lusts other than the lusts of man. The lusts of sin
are in reality the lusts of satan (John 8:44; Eph. 2:2-3; 1Jn. 2:17; 3:8). The lusts of man
are his own creative powers depraved and corrupt (Jas. 1:14; 4:1, 3; 2Tim. 4:3; 1Pet.
4:2). They make up the basic Adamic nature. The same faculties that yield to sin can
likewise yield to God and commit holy acts (6:13, 16, 18-20, 22; 8:1-13; Col. 3:5-10).
‘Neither yield you your members as instruments of unrighteousness unto sin’ it is not sin to
be tempted; the sin is in yielding (Jas. 1:13-15). While sin exists as satanic solicitation, it is
satan’s lust and sin, not ours. When we yield, we make the Devil’s sin our own. The one
tempted should obey James 4:7; 1Peter 5:8-9; Ephesians 4:27. When man refuses,
regardless of how strong the temptation is, no sin is possible (1Jn. 3:4; Jas. 1:13-15).
‘But yield yourselves unto God’ yield your will to God. Satan cannot force your will, and
God will not, so the safe and normal thing is to will to do God’s will. ‘Instruments’ [Greek:
hoplon] meaning weapons.
‘Sin shall not have dominion over you’ God delivers from sin at the new birth (2Cor. 5:17-
18; 1Jn. 3:9; 5:1-4, 18), so if you become subject to it again, it is because of your choice
(6:13).
‘For you are not under the law, but under grace’ you are not under the law that demands
obedience, without giving power to obey. You are under grace that demands the same
strict obedience to God, but gives free pardon for sins committed, not free to continue
therein; and power to obey God in all things.
Servants to Righteousness
Romans 6:15-19 What then? shall we sin, because we are not under the law, but under
grace? God forbid. Know you not, that to whom ye yield yourselves servants to obey, his
servants you are to whom you obey; whether of sin unto death, or of obedience unto
righteousness? But God be thanked, that you were the servants of sin, but you have
obeyed from the heart that form of doctrine which was delivered you. Being then made
free from sin, you became the servants of righteousness. I speak after the manner of men
because of the infirmity of your flesh: for as you have yielded your members servants to
uncleanness and to iniquity unto iniquity; even so now yield your members servants to
righteousness unto holiness.
‘Know you not, that to whom you yield yourselves servants to obey, his servants you are to
whom you obey’ millions today have not learned these simple facts: that you cannot be a

servant of sin and satan and a servant of righteousness and Christ at the same time; that if
you commit sin you are a servant of sin and satan (John 8:34; 1Jn. 3:8) and not a
Christian; that if you sin, satan is your master and not Christ and that sin is the service of
satan and righteousness is the service of God.
‘But God be thanked, that you were the servants of sin, but you have obeyed from the
heart’ the question here is what is God to be thanked for? That you are not saved from sin
or that you are?
‘Form of doctrine which was delivered you’ this refers to the gospel truths Paul is here
making clear by his arguments. Here Christianity is pictured as a mould or die, into which
people are cast, and from which they are stamped with the image of God and of Christ,
and are made the holiness of God by the Holy Spirit (1Cor. 6:11; 2Cor. 3:18; Eph. 4:24).
They are cast into the mould of doctrine and the Word of God is stamped on the heart
(2Cor. 3:1-3).
‘Free’ [Greek: eleutheroo] set free. ‘Servants’ [Greek: douloo] to make a slave or servant.
‘Manner of men’ [Greek: anthropinos] Greek writers often used it to signify what was easy
to understand. It means the opposite of the loftiness of poets and the sublime obscurity of
philosophers.
‘Infirmity of your flesh: for as you have yielded your members servants to uncleanness and
to iniquity unto iniquity; even so now yield your members servants to righteousness unto
holiness’ - because of the weakness of your flesh. As you have yielded your physical
members to sin and uncleanness, you must now do likewise to righteousness and holiness
(6:19-20).
‘Holiness’ [Greek: hagiasmos] Christians are commanded to be perfect in holiness in body
and spirit (6:19, 22; Luke 1:75; 2 Cor. 7:1; Ephes. 4:24; 1Thes. 3:13; 4:7; Heb. 12:10-
14). Such is possible in Christ (1 Cor. 1:30; 2 Cor. 5:17-18). Ten facts are given on
Christians and holiness: Christians are created in righteousness and true holiness (Ephes.
4:24); they are commanded to live in holiness before God all their days (6:19; Luke 1:75;
Heb. 12:14); they must bring forth fruit unto holiness (Rom. 6:22); they must perfect
holiness in the fear of God (2 Cor. 7:1); must have hearts unblameable in holiness before
God (1Thess. 3:13); they are called to holiness (1Thess. 4:7); they must continue in
holiness to be blessed (1Tim. 2:15); they must govern lives according to holiness (Tit.
2:3); they must be partakers of holiness (Heb. 12:10); they must follow holiness, without
which no man shall see God (Heb. 12:14).
The Wages of Sin

Romans 6:20-23 For when you were the servants of sin, you were free from
righteousness. What fruit had you then in those things whereof you are now ashamed? for
the end of those things is death. But now being made free from sin, and become servants
to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin
is death; but the gift of God is eternal life through Jesus Christ our Lord.

‘For when you were the servants of sin, you were free from righteousness’ it is emphasized
here the fact that a man cannot be a saint and a sinner; holy and sinful; and cannot serve
God and satan, or be a servant of sin and righteousness at the same time (Matt. 6:24).
‘Fruit’ used here to refer to good and evil results (6:21-22; 7:4-5; Gal. 5:22-23; Eph. 5:9;
Php. 1:11, 22; 4:17; Heb. 12:11).
‘Things whereof you are now ashamed? for the end of those things is death’ - Sin has two
main results: Present shame and emptiness (6:21); and future, eternal death and hell, the
end of a life of sowing to the flesh (6:21-23; 8:13; Gal. 6:7-8; Rev. 20:6, 10-15).
‘Now being made free from sin’ - now, in the present life people are free from sin in
Christ (2Cor. 5:17-18).
‘Become servants to God’ a change in masters means a change in service (Matt. 6:24).
‘You have your fruit unto holiness, and the end everlasting life’ - Righteousness has two
main results: Present holiness of life (6:22); and future and eternal life, the end of a life of
sowing to the Spirit (6:22-23; 8:13; Gal. 6:7-8).
‘Wages’ [Greek: opsonion] meaning recompense or wages. Divine justice is under
obligation to give sinners their wages or be in debt to them forever (Luke 12:5; Rev.
20:11-15).
The present state of all men outside of Christ is that of being depraved, polluted and
corrupt in all his nature. His understanding is darkened (Eph. 2:3; 4:18); his conscience
defiled (Heb. 10:22); his will obstinate and rebellious (Rom. 8:7); his affections carnal and
sensual (Eph. 2:1-3; Gal. 5:19-21; Mark 7:19-21; Rom. 1:18-32; 1Cor. 6:9-11); his
thoughts evil continually (Gen. 6:5; 2Cor. 10:4-5); his heart full of abominations (Jer.
17:9; Mark 7:19-21; Rom. 1:18-32); and his life and conduct devoted to living in divers
lusts and pleasures of all kinds (1Cor. 6:9-11; Gal. 5:19-21; Eph. 2:1-3; Rom. 1:18-32).
He is a “servant of sin” (John 8:34); “unrighteous” (1Cor. 6:9-11; Ps. 51:5; Eph. 2:1-3);
“dead in trespasses and sins” (Eph. 2:1-9); “alienated from God” by wicked works (Col.
1:20-22); “separated” from God by his sins (Isa. 59:2); “without hope, and without God”
in the world (Eph. 2:11-13;4:13-32; Rom. 3:9-25); blind to the truth (2Cor. 4:4; Eph.
4:18); lustful (Eph. 2:3); and doomed to eternal death and Hell (Rom. 6:23; Matt. 25:41,
46; Rev. 14:9-11; 19:20; 20:11-15; 21:8; Jude 1:7; Isa. 66:22-24).
‘Gift of God is eternal life through Jesus Christ’ eternal life is a free gift (5:15-18; Eph.
2:8-9; John 10:28). People merit hell, but not eternal life. Jesus Christ alone procured it
and gives it freely to all who believe (John 3:16; 6:27; Rom. 3:24).
Dead to the Law

Romans 7:1-5 Know you not, brethren, (for I speak to them that know the law,) how that
the law has dominion over a man as long as he lives? For the woman which has an
husband is bound by the law to her husband so long as he lives; but if the husband be
dead, she is loosed from the law of her husband. So then if, while her husband lives, 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. Wherefore, my brethren, you also are become dead to the law by the body of Christ;

that you should be married to another, even to him who is raised from the dead, that we
should bring forth fruit unto God. For when we were in the flesh, the motions of sins,
which were by the law, did work in our members to bring forth fruit unto death.
‘Know you not, brethren, (for I speak to them that know the law,) how that the law has
dominion over a man as long as he lives?’ In Romans 6:1-23 the obligations of all people to
live a holy life was set forth. In Romans 7:1-25 it shows that the Jew is freed from all
obligation to law keeping and shows why the law is helpless to deliver any man from sin
and hell.
‘Be dead, she is loosed from the law of her husband’ death breaks all marriage bonds.
‘Wherefore, my brethren, you also are become dead to the law by the body of Christ; that
you should be married to another, even to him who is raised from the dead’ Here it is
stated that Jews are dead to the law because Christ has fulfilled its types and prophecies
and abolished it, so they can be married to Him and produce fruit.
‘Body of Christ’ - the body of Christ in sacrifice, not the congregations (Eph. 1:23; Col.
1:18, 24).
‘That we should bring forth fruit unto God’ referring to the fruit of John 15:16.
‘For when we were in the flesh, the motions of sins, which were by the law, did work in
our members to bring forth fruit unto death’ - when we were in the flesh and carnal
program of the law (Heb. 9:10), the passions of sin worked in our members by the law
and produced sins that the law had to condemn to death. This is explained fully in Romans
7:7-25.
‘In the flesh’ - meaning living in sin (8:8-9).
‘By the law’ the motions of sins acted contrary to the law and were made exceedingly
sinful by the law and that condemned them (7:13). The law was the means of disclosing
how sinful we were.
In Newness of Spirit
Romans 7:6-8 But now we are delivered from the law, that being dead wherein we were
held; that we should serve in newness of spirit, and not in the oldness of the letter. What
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 shall not covet. But sin, taking
occasion by the commandment, wrought in me all manner of concupiscence. For without
the law sin was dead.
‘But now we are delivered from the law’ - in Christ we are delivered from the law which
condemned us for sins but made no provision for pardon and gave no power to obey it.
‘That being dead wherein we were held’ we were dead in sins while under the law and
held helpless to free ourselves from its bondage and death.
‘Oldness of the letter’ - we see that the law merely typifies the gospel, and can only be
fulfilled by the gospel. We serve God now, not in the old literal sense of forms and rituals,
but in the true spiritual meaning.
‘What shall we say then? Is the law sin?’ The law itself is not sinful in demanding me to
live right. The law only makes known what sin really is (3:20; 4:15; 7:7; 1Jn. 3:4).

‘Thou shall not covet’ quoted here and in Romans 13:9 from Exodus 20:17.
‘Sin, taking occasion by the commandment, wrought in me all manner of concupiscence’
Sin is here pictured as a self-acting spirit which at one time controlled Paul and worked in
him all manner of concupiscence or sinful lusts. It used the coming of the commandment as
an occasion to assert its control over his life not letting him obey the law. Sin was not
active before the law came for it had no reason to assert its power until then. But as soon
as the commandment came forbidding certain things, sin came to life and by its lusts made
him break the law so that he would have to pay the death penalty (7:8-9).
‘Concupiscence’ [Greek epithumia] means any strong or vehement desire. It is used of
good desires a few times, but mainly of evil and depraved lusts. It is translated “desire”
(Luke 2:15; Php. 1:23; 1Thess. 2:17); “concupiscence” (7:8; Col. 3:5; 1Thess. 4:5); and
“lust” 31 times (1:24; John 8:44; Eph. 2:3; etc.).
Sold under Sin

Romans 7:9-14 For I was alive without the law once: but when the commandment came,
sin revived, and I died. And the commandment, which was ordained to life, I found to be
unto death. For sin, taking occasion by the commandment, deceived me, and by it slew
me. Wherefore the law is holy, and the commandment holy, and just, and good. Was
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. For we know that the law is spiritual: but I am carnal, sold under sin.
‘Sin revived’ [Greek: revive = anazao] sin was made to live again. ‘I died’ where there is
sin in one’s life, there is death (6:23; Jas. 1:15).
‘Commandment which was ordained to life, I found to be unto death’ the commandment
condemned and killed me.
‘For sin, taking occasion by the commandment, deceived me, and by it slew me’ sin took
advantage of my helpless state and used the law to deceive me and kill me.
‘Wherefore the law is holy, and the commandment holy, and just, and good’ I do not
blame the law, for it is just and good in its demands.
‘Was then that which is good made death unto me?’ The Jew would ask, “Do you mean
to say that the law is holy, just, and good, and yet it is the cause of your death?” The
answer is, “God forbid.” It was not the law that killed me, but sin that would not let me
obey the law. This made sin appear what it really is: a deceiver, a deadly enemy, and a
killer.
‘For we know that the law is spiritual’ the law is spiritual and demands what is holy.
‘Spiritual’ [Greek: pneumatikos] non-carnal; religious; or spiritual.
Twelve spiritual things are noted in the Word: Man who follows the things of the Holy
Spirit (1Cor. 2:15; 3:1; 14:37; Gal. 6:1; Hos. 9:7); gifts of the Spirit (1:11; 1Cor. 1:7;
12:1; 14:1, 12); things (15:27; 1Cor. 2:13; 9:11); body (resurrected, 1Co_15:44-46);
blessings of the Spirit (Eph. 1:3); songs (religious, Eph. 5:19); wisdom and knowledge
(Col. 1:9); house (spiritual people, 1Pet. 2:5); sacrifices (1Pet. 2:5); law, because it
typified the spiritual thing of the New Testament (7:14); meat and drink, typifying Christ

the Spiritual Rock of 1Corinthians 10:3-4; wickedness, because it is of evil spirit origin
(Eph. 2:2; 6:12; John 8:44).
‘Carnal’ [Greek: sarkinos] fleshly; natural; human (7:14; 15:27; 1Cor. 3:1-4; 9:11; 2Cor.
10:4; Heb. 7:16). Here it means the full depravity of fallen man, sold as a slave and under
the control of animal appetites and the forces of evil spirits.
No Good Thing
Romans 7:15-20 For that which I do I allow not: for what I would, that do I not; but what
I hate, that do I. If then I do that which I would not, I consent unto the law that it is good.
Now then it is no more I that do it, but sin that dwells in me. For I know that in me (that
is, in my flesh,) dwells no good thing: for to will is present with me; but how to perform
that which is good I find not. For the good that I would I do not: but the evil which I
would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that
dwells in me.
‘For that which I do I allow not: for what I would, that do I not; but what I hate, that do I’
After showing in Romans 7:7-14 that sin is more powerful than the law, Paul now shows
that sin is more powerful than man who is a slave to sin (7:15-25). This verse is not to be
used as an excuse to sin because we cannot help it! It states that when you are under sin,
you will do things that you hate and will not be in control as long as you yield to a sinful
nature. Christ has defeated sin and we have no excuse to stay in a sinful state. Not even
the Old Testament saints yielded to sin after being freed from it as we can see in a
summary of Hebrew 11.
‘I allow not’ - I do not approve of my slavery to sin.
‘What I would, that do I not’ - what I wish to practice, I cannot, for I am an unwilling
slave to sin.
‘If then I do that which I would not, I consent unto the law that it is good’ - If I am forced
to do what I do not want to do, then it is not I, but sin that enslaves by its indwelling
power (7:16-20).
‘Will is present with me; but how to perform that which is good I find not’ - I have a will,
but it is so overpowered by the lusts of sin that I am helpless. My passion is stronger than
my reason. My will, reason, understanding, and my conscience are on God’s side and
consent to His will and law, but my slavemaster will not consent for me to serve God or
His law.
God through Jesus Christ

Romans 7:21-25 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. O wretched man that I am! who shall deliver me from the
body of this death? I 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.
‘Law’ - this is the law of the mind, which consents to the law of God (7:16, 21, 23).

‘Law of God’ - this is the law of Moses of Romans 7:1-16. ‘Inward man’ refers to the spirit
of man which knows (1Cor. 2:11; 2Cor. 4:16; Eph. 3:16) and which is immortal (1Pet.
3:4). It also takes in the soul, that is, the seat of the feelings, emotions, and desires, for Paul
not only knew and willed to do the will of God, but he delighted in it (cp. Ps. 1:2).
‘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’ the law of sin (7:23, 25; 8:2). That law
is stronger than the law of the mind, for it captures man regardless of the protest of the
law of the mind (7:23, 25). This victory is not occasional, but complete (7:24).
‘O wretched man that I am!’ this is not a picture of a redeemed soul, but of a captive of
sin. Every statement in this chapter proves that this was Paul’s experience while bound by
sin under the law and before he was freed from the law of sin and death, as in Romans
8:1-4. His testimony indicates deliverance was after the three days of blindness at
Damascus (Acts 9:17-18). The experience must have been during these three days for he
had lived in all good conscience before this (Acts 23:1; Gal. 1:13-14; Php. 3:6). In the
new enlightened state of these three days, he saw that he had not really kept the law, saw
that he was a helpless slave to sin and could not obey it as it should be kept. Hence, his
conclusion of wretchedness.
‘The body of this death’ - there is an allusion here to the ancient custom of tyrants who
bound a dead body to a living man, requiring him to carry it about until he died of
contagion from the putrid mass.
‘I thank God through Jesus Christ our Lord’ This is the answer to Romans 7:24. Jesus
Christ is the only deliverer from sin (1:16; 10:9-10; Matt. 1:21; 1Jn. 1:9).
‘So then with the mind I myself serve the law of God; but with the flesh the law of sin’ -
this is a misplaced conclusion which has caused many false doctrines to be taught. It
should follow Romans 7:23 as the conclusion of the whole argument. It is not only the
logical conclusion, but it starts out with the Greek: ara and oun, therefore. It means, “to
conclude, the sum of what I have said,” etc. Many have used these words to prove Paul
himself was not saved from sin. This would contradict all the arguments of Romans up to
this point and what follows. He proves both before and after this that there is complete
victory over the law of sin (1:16-18; 2:8-11; 3:5-8, 24-31; 4:1-24; 5:1-11; 6:1-23; 8:1-
13).
No Condemnation
Romans 8:1-2 There is therefore now no condemnation to them which are in Christ
Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in
Christ Jesus has made me free from the law of sin and death.
‘Now no condemnation to them which are in Christ Jesus’ this proves that the experience
of Romans 7:7-24 was not Paul’s at the time of the writing of Romans, for several reasons:
Paul had no condemnation (8:1); Paul was free from the law of sin (8:2); Paul was free
from eternal death (8:2); Paul’s sin condemned in his flesh (8:3); Paul was fulfilled
righteousness (8:4); Paul had life and peace (8:6); Paul was Spirit-filled (8:9-11); Paul’s

body was dead to sin (8:10); Paul’s flesh was crucified (8:12-13); Paul was walking in the
Spirit and not after the flesh (8:1-4; Gal. 5:16-26).
‘In Christ Jesus’ we find many blessings in Christ: Redemption (Rom. 3:24; 1Cor. 1:30);
freedom from condemnation (Rom. 8:1); spirit of life (Rom. 8:2); love of God (Rom. 8:39;
1Tim. 1:14); truth (Rom. 9:1); unity (Rom. 12:15; Gal. 3:28); faith (Acts 24:24; 1Tim.
3:13); sanctification (1Cor. 1:2, 30); wisdom (1Cor. 1:30; 4:10); righteousness (1Cor.
1:30); begetting (1Cor. 4:15); hope (1Cor. 15:19); security in death (1Cor. 15:18);
resurrection (1Cor. 15:1-58; 1Thess. 4:1-18); joy (1Cor. 15:31); establishment in God
(2Cor. 1:21); triumph (2Cor. 2:14); the uncorrupted Word (2Cor. 2:17); the law
abolished (2Cor. 3:6-15); being a new creation (2Cor. 5:17-18); simplicity (2Cor. 11:3);
liberty (Gal. 2:4); all spiritual blessings (Eph. 1:3); power (Eph. 1:20); heavenly places
(Eph. 2:6); nearness to God (Eph. 2:13); eternal purpose (Eph. 3:11); self-humbling (Php.
3:14); higher calling (Php. 3:14); perfection (Col. 1:28); eternal life (2Tim. 1:11); grace
(2Tim. 2:1); salvation (2Tim. 2:10) and preservation (Jude 1:1).
‘Law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death’
there are eight laws mentioned in Romans: the Law of Moses (2:12; 3:19; 7:12); the law
of nature (2:14-15); the law of faith (3:27; 4:3-5, 11-24); the law of the mind (7:16, 21,
23); the law of sin (8:2, 23, 25); the law of righteousness (9:31); the law of God (7:22,
25); the law of the Spirit of life, that is, the Holy Spirit that works through the redemption
of Christ to make free from, and to cancel the law of sin and death in all who are in Christ
(8:2).
Condemned Sin in the Flesh

Romans 8:3 For what the law could not do, in that it was weak through the flesh, God
sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh
‘What the law could not do’ - There are many things that the Law of Moses COULD
NOT DO: Justify one (Acts 13:38-39; Gal. 2:16); free one from sin and death (Rom.
8:2); free one from condemnation (Rom. 8:1-4); redeem (Rom. 3:24-31; Gal. 3:13-14);
give inheritance (Rom. 4:13-14); bring righteousness (Rom. 8:4); impart the Holy Spirit
(Gal. 3:2); perform miracles (Gal. 3:5); free one from the curse (Gal. 3:10-14); impart
faith (Gal. 3:12); impart grace (Gal. 5:4); make one perfect (Heb. 7:19); control sin in
man (Rom. 7:7-23; 8:2); keep man from sin (Rom. 7:7-23; 8:7); enable a man to obey
(Heb. 7:18).
‘Weak’ [Greek: astheneo] weak or impotent. The law was powerless to control the flesh,
for sin already had control of it before the law came (5:20; Gal. 3:19). Sin would not
permit the flesh to obey the law (7:7-23).
‘God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the
flesh’ God had to undertake man’s deliverance from sin so that the flesh could be liberated
to fulfil the righteousness that the law demanded (8:3-4).
‘Likeness of sinful flesh’ the reasons Christ had sinless flesh: Christ had no fall and was
therefore sinless. Christ did not submit to satan and to his spirit and sinful nature (Eph.
2:2; John 8:44; 1Jn. 3:8). He came from the woman but was not of the seed of man

(Gen. 3:15; Isa. 7:14; 9:6-7; Matt. 1:18-23; Luke 1:32-35; Rom. 8:3; Gal. 4:4; Php. 2:5-
11; John 1:14; 1Tim. 3:16; Heb. 2:9-18). Man is recognized as the head of the race in all
Scripture (Gen. 2:20-22; 2Cor. 11:3; Rom. 5:12-21). The iniquity of man, not woman,
was passed as a curse upon children (Ex. 20:5; Num. 14:18; Deut. 5:9; Jer. 31:29-30;
Ezek. 18:2-4). Mary was merely the means of God in bringing His own Son into a human
body. He was conceived by the Holy Spirit, not by man who could not produce sinless
offspring. God is holy and cannot produce sinful offspring. This is according to the law of
reproduction in Genesis 1:22-28. Thus by means of a woman God could send Christ in
the likeness of the flesh controlled by sin, and yet not of sinful flesh controlled by sin and
satan (1Pet. 2:22)
The Things of the Spirit

Romans 8:4-5 That the righteousness of the law might be fulfilled in us, who walk not
after the flesh, but after the Spirit. For they that are after the flesh do mind the things of
the flesh; but they that are after the Spirit the things of the Spirit.
‘Walk not after the flesh, but after the Spirit’ by the walk of Christ in real flesh and yet
without sin, He condemned sin in all flesh and made a way whereby no flesh had to
continue in sin (6:1-23; 8:1-13; 2Cor. 5:17-18; 10:4-6; Gal. 5:16-26).
‘Mind’ [Greek: phroneo] set affections on. Those who set their affections on the sins of
the flesh of Galatians 5:19-21; 1Corinthians 6:9-11; Colossians 3:5-10; Romans 1:29-32;
Mark 7:19-21 will naturally fulfil them (Jas. 1:13-15). Those who set their affections on
the things of the Spirit of Galatians 5:22-23; 1Corinthians 12:4-11; Colossians 3:12-14
will naturally fulfil them and such will not commit sin.
Many reasons are given in Romans that we should not continue living in sin: Death to sin
nullifies it (6:2-3); resurrection from spiritual death (6:4-5); we walk in newness of life
(6:4); death to sin and resurrection from sin means walking like Christ (6:5; 1Pet. 2:21-22;
1Jn. 2:6; 4:6, 17); the old man is crucified and dead (6:6; Eph. 4:22-24; 1Jn. 5:18); the
body of sin is destroyed, that henceforth we should not sin (6:6); we are freed from sin
(6:7, 18, 22); faith counts sin dead (6:8); sin has no dominion over us (6:9); sin not to
reign in the body (6:12); the body must not yield to sin (6:13); married to Christ, not sin
(7:4); we walk in the Spirit (8:1-4); we are made free from the law of sin (8:2); we are
spiritually minded (8:6); Christ is in us, not sin (8:10); we are not debtors to sin (8:12); the
Spirit mortifies sin in us (8:13); we have Spirit of freedom (8:15); intercession of Christ
and the Holy Spirit keeps us (8:26-27, 34).
Because of Righteousness
Romans 8:6-11 For to be carnally minded is death; but to be spiritually minded is life and
peace. Because the carnal mind is enmity against God: for it is not subject to the law of
God, neither indeed can be. So then they that are in the flesh cannot please God. But you
are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if
any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is
dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him

that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead
shall also quicken your mortal bodies by his Spirit that dwells in you.
‘Carnally minded’ - to be “carnally minded” is the same as to “mind the things of the flesh,”
and to be “spiritually minded” is to "mind the things of the Spirit" (8:5).
‘Carnal mind is enmity against God: for it is not subject to the law of God, neither indeed
can be’ - minding the sins of the flesh is enmity with God (8:5). Such a mind will not obey
the law of God, nor can it because it submits to sin. When it ceases to rebel then it ceases
to sin. As long as it lives in rebellion it cannot please God (8:7-8).
‘But you are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you’
You Christians are not minding the things of the flesh, but of the Spirit, if the Spirit dwells
in you. If you do not have the Spirit you do not belong to Christ. If Christ is in you (2Cor.
5:17-18), the body is dead to all sin, and the Spirit dominates your life as you live to all
righteousness (8:10). If this is true, you can expect quickening for your mortal bodies by
the Spirit that dwells in you (8:11).
‘Because of righteousness’ righteousness defined: Some argue that this righteousness is not
personal holiness of obedience to the gospel, but mere legal righteousness - the
righteousness of the law - and that it does not prove a man to be saved from sin, or born
again. However, this is but human theory. If it was the righteousness of the law that is
what must be fulfilled in those who are born again (8:1-4). Whatever the kind of
righteousness it was something that: One could turn away from (Ezek. 3:20); if he did turn
from it he committed iniquity or sin; he died if he left it and went into sin (Ezek. 3:20;
18:24-26; 33:13, 18); it would not be remembered if he did turn from it to commit sin
(Ezek. 3:20); it gave him life as long as he kept it and did not turn from it to commit sin
(Ezek. 3:21; 18:24); he had it until he did sin (Ezek. 3:21); it would not deliver him from
death if he left it; but if he kept it he lived (Ezek. 33:12).
We have to conclude that if it had the power of life and death in it, depending on whether
one kept it or not, then the kind of righteousness here is that which God demands in the
New Testament of those who are born again (Matt. 6:33; Acts 10:35; Rom. 4:3-22; 6:13-
20; 8:4; 1Peter 2:24). We have no authority to make this righteousness different from
what God has always demanded, in both testaments. God requires us to fulfil the
righteousness that the law demanded (8:4), so if a person was righteousness under the law
for keeping it and one is righteous under grace for keeping it, then what is the difference?
If all have been required to live by it, in either testament, then all must have it, or be lost
(Ezek. 3:20; 18:24-26; 33:12-13; Jer. 22:3; 33:15; Hos. 10:12). To continue to live the
righteous man must not return to sin or die in sin (Ezek. 3:20-21).
‘Quicken’ [Greek: zoopoieo] to make alive (1Cor. 15:22); give life (2Cor. 3:6; Gal. 3:21);
and quicken (John 5:21; 6:63; Rom. 4:17; 8:11; 1Cor. 15:36, 45; 1Tim. 6:13; 1Pet.
3:18).
Sons of God
Romans 8:12-14 Therefore, brethren, we are debtors, not to the flesh, to live after the
flesh. For if you live after the flesh, you shall die: but if you through the Spirit do mortify

the deeds of the body, you shall live. For as many as are led by the Spirit of God, they are
the sons of God.
‘Therefore, brethren, we are debtors, not to the flesh, to live after the flesh’ - So then, we
owe the flesh nothing. It has no more control of our lives. We must not live in the sins of
the flesh or we shall die. But if we will put to death the practices of the flesh by the Spirit,
we shall live (8:12-13; Gal. 5:16-26; Col. 3:5-10).
The Flesh and Spirit life contrasted: The Fleshly Life: Minds things of flesh; carnally
minded; spiritually dead; enmity to God; not subject to God; cannot be subject; cannot
please God; not in the Spirit; not Christ’s; body alive to sin; spirit dead to God; no Christ;
sinful life; no Holy Spirit; no physical quickening; debtor to flesh; no help from Spirit; the
end is death. The Spiritual Life: minds things of Spirit (8:5); spiritually minded; alive (8:6);
no enmity (8:7); subject to God; can be subjected; can please God (8:8); in the Spirit; is
Christ’s (8:9); dead to sin; alive to God; Christ in life (8:10); righteous life; Spirit
indwelling; a physical quickening; not a debtor (8:12); help from Spirit (8:13); the end is
life.
‘Led by the Spirit of God’ - it is imperative for the child of God to be led by the Spirit, to
live and walk in the Spirit, and to meditate on His Word and to obey it - if he is to have
success and live a Christian life (8:1-16; Gal. 5:16-26; Jos. 1:8; Ps. 1:3-4). To be led by
the Spirit one must live in obedience to all that is commanded to Christian living and
behaviour in the Word of God – not to make decisions and then claimed to be led by the
Spirit in them. God will not make our decisions for us, but can give us clarity when we
know Him in our choices (Pro. 3:3-7).
‘The sons of God’ even so, we were children under bondage to the law until Christ came
to redeem us from the law, that we might become adopted sons of God and free from the
law (Gal. 4:3-7). Sons by adoption (8:15; Gal. 4:5; Eph. 1:5), not by begetting as in the
case of Christ, who is the only begotten Son of God (John 1:14, 18; 3:16, 18).
Joint-heirs with Christ

Romans 8:15-17 For you have not received the spirit of bondage again to fear; but ye have
received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself bears
witness with our spirit, that we are the children of God: And if children, then heirs; heirs
of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also
glorified together.
‘Spirit of bondage again to fear’ Spirit and nature of satan (Eph. 2:2; John 8:44; 1Jn. 3:8;
Heb. 2:14-15). You have not received a spirit of slavery to relapse again into fear and
terror, but you have received the Spirit of freedom and sonship to break every bondage.
‘The Spirit of adoption’ Spirit and nature of God (5:5; 8:2, 9, 11, 15-16; Gal. 4:4-6).
‘Adoption’ - Sonship (8:15, 23; 9:4; Gal. 4:5; Eph. 1:5). Adopted sons share the same
rights and privileges as one born in the family. Because of sonship, we receive the fullest
evidence of it by the Spirit (8:14-16; Gal. 4:6-7).

‘Abba, Father’ [Aramaic for Father] only used by Jews where both parents of a real son
were Jews, or of a proselyte of the covenant. Not used when the mother was a slave
(Gal. 4:24). This indicates the true relationship of Jesus to God.
‘Itself’ - Himself, for He is a person. It is of the greatest importance that we believe in the
divinity of the Holy Spirit, and also His personality. It is only when we learn these truths
that we can give Him the honour, worship, adoration, and personal respect that we give to
God. We must learn that the Holy Spirit is not a mere power that we need to get hold of
and use, but we must learn that He is a person who is infinitely wise, holy, just, and
gracious, and who seeks to get hold of us and use us. We must become acquainted with
Him as a person and not merely as an influence or power derived from a person. The
following points prove that He is a real person: Personal names are given to Him; personal
pronouns are used of Him (John 14:16-26; 15:26; 16:7-15); personal attributes are
ascribed to Him; personal works are ascribed to Him; personal references are made
concerning Him; personal treatment is ascribed to Him. He can be resisted (Acts 7:51);
tempted (Acts 5:9); grieved (Eph. 4:30); lied to (Acts 5:3-4); blasphemed (Matt. 12:31-
32); insulted (Matt. 12:31-32; Heb. 6:4-6; 10:26-29); quenched (1Thess. 5:19); vexed
(Ps. 78:40; Isa. 63:10); quieted (Zech 6:8); fellowshipped (Php. 2:1); and otherwise
mistreated or obeyed like any other person. In the Holy Spirit's relationship to men He is
spoken of as searching hearts, regenerating, sanctifying, helping, convicting, teaching,
quickening, guiding, witnessing, interceding, revealing, working, hearing, speaking, helping,
communing, appointing, commanding, counselling, comforting, inspiring, assuring, calling,
hearing, and in many ways acting as a real person.
‘Our spirit’ – this is our mind or understanding (1Cor. 2:11).
‘And if children, then heirs; heirs of God, and joint-heirs with Christ ...’ this is the 1st New
Testament prophecy in Romans (8:17-250). Not only children, but also heirs (8:17; Eph.
3:6; Heb. 11:9; 1Pet. 3:7).
‘If so be that we suffer with him’ this refers to our sufferings for His sake, as all are called
to endure (8:17-18; Col. 1:24; 2Tim. 2:12; 3:12).
‘Glorified together’ all will be glorified together with Christ (Col. 3:4; 1Thess. 4:13-17;
1Cor. 15:23, 51-58).
The Earnest Expectation

Romans 8:18-19 For I reckon that the sufferings of this present time are not worthy to be
compared with the glory which shall be revealed in us. For the earnest expectation of the
creature waits for the manifestation of the sons of God.
‘Sufferings of this present time are not worthy to be compared with the glory which shall
be revealed in us’ no suffering can compare with the eternal glory (1Cor. 2:9; 2Cor. 4:17).
Eight facts about Christian suffering is given: Suffering is not strange or unusual for
Christians (1Pet. 4:12; 2Tim. 3:12). One should rejoice when a partaker of the sufferings
of Christ (1Pet. 4:13; Matt. 5:10). The greater the suffering the greater the joy and glory
(8:17-18; 1Pet. 4:13). Besides the greater glory to come, the Christian has the Holy Spirit
upon him now to enable him to endure (8:26-27; 1Pet. 4:14;). Christian sufferings glorify

God (8:17-18; 1Pet. 4:14). It is an honour, not a shame, to suffer as a Christian (1Pet.
4:16). Though sufferings begin with Christians, they end in an eternal weight of
damnation to the ungodly (1Pet. 4:17-18). Sufferings should be borne by Christians, in
patience as in the will of God, realizing that God is always faithful to His own in their
sufferings (1Pet. 4:19; 1Cor. 10:13).
‘Earnest expectation’ [Greek: apokaradokia] anxious-looking with an outstretched body
(Php. 3:20).
‘Creature’ [Greek: ktisis] Creation (Mark 10:6; 13:19; Rom. 1:20; 8:22; 2Pet. 3:4; Rev.
3:14), creature (Mark 16:15; Rom. 1:25; 8:19-21, 39; 2Cor. 5:17; Gal. 6:15; Col. 1:15,
23; Heb. 4:13); building (Heb. 9:11); and ordinance (1Pet. 2:13). Here it refers to the
whole creation waiting for the removal of the curse.
‘Waits for’ [Greek: apekdechomai] wait for (8:19, 23, 25; 1Cor. 1:7; Gal. 5:5) and look
for (Php. 3:20; Heb. 9:28; 1Pet. 3:20).
‘The manifestation of the sons of God.’ When the sons of God will be manifested before
all as joint-heirs of Christ God will also restore nature in all its glory with no effect of the
curse on it.
Have the Firstfruits of the Spirit

Romans 8:20-24 For the creature was made subject to vanity, not willingly, but by reason
of him who hath subjected the same in hope, Because the creature itself also shall be
delivered from the bondage of corruption into the glorious liberty of the children of God.
For we know that the whole creation groans and travails in pain together until now. And
not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves
groan within ourselves, waiting for the adoption, to wit, the redemption of our body. For
we are saved by hope: but hope that is seen is not hope: for what a man sees, why doth
he yet hope for?
‘Vanity’ [Greek: mataiotes] disappointing misery. People became vain willingly but became
subject to misery unwillingly.
‘Delivered from the bondage of corruption into the glorious liberty of the children of God’
this refers to the renovation of the heavens and earth by fire when creation will be rid of
all bondage of corruption and made new for the eternal perfect state (2Pet. 3:10-13; Heb.
1:10-12; 12:25-28; Isa. 65:17; 66:22-24; Rev. 21-22).
‘Corruption’ [Greek: phthora] moral corruption, decay, ruin, depravity, wickedness (8:21;
1Cor. 15:42, 50; Gal. 6:8; 2Pet. 1:4; 2:12, 19). Also translated “perish” (Col. 2:22) and
“be destroyed” (2Pet. 2:12).
‘The glorious liberty of the children of God’ literally, “freedom of the glory of the children
of God - the glory of eternity” (8:18; 1Cor. 2:9).
‘Groans and travails in pain’ Groans and toils in labour and hardship.
‘Not only they, but ourselves also’ - not only the corrupt, depraved creations but we who
are redeemed also suffer and wait for the final redemption of the body (1Cor. 15:51-58;
Php. 3:21).

‘The firstfruits of the Spirit’ - the first blessings of the outpoured Spirit upon all flesh.
Greek: aparche used of the first of several kinds of blessings (8:23; 11:16; 16:5; 1Cor.
15:20, 23; 16:15; Jas. 1:18; Rev. 14:4).
‘Groan’ [Greek: stenazo] to sigh deeply, bewail (8:23; Mark 7:34; 2Cor. 5:2, 4; Heb.
13:17; Jas. 5:9).
‘Adoption, to wit, the redemption of our body’ this adoption refers to the change of our
bodies from mortality to immortality. Just like one is adopted from one family to another,
saints are to be adopted physically into the family of immortal beings (Php. 3:21; 1Cor.
15:51-58).
‘For we are saved by hope’ in the final analysis, present salvation is a hope. Many things
can happen before the final change to immortality and eternal life.
The Spirit Also Helps

Romans 8:25-28 But if we hope for that we see not, then do we with patience wait for it.
Likewise the Spirit also helps our infirmities: for we know not what we should pray for as
we ought: but the Spirit itself makes intercession for us with groanings which cannot be
uttered. And he that searches the hearts knows what is the mind of the Spirit, because he
makes intercession for the saints according to the will of God. And we know that all things
work together for good to them that love God, to them who are the called according to his
purpose.
‘Spirit also helps our infirmities’ the blessings of the Holy Spirit are noted as follows: He
sets free from sin (8:2); He cancels death penalty (8:2); He fulfils righteousness (8:4-5);
He indwells believers (8:9-11); He gives life (8:10); He quickens the mortal body (8:11);
He mortifies sinful members (8:13); He leads children of God (8:14); He adopts into
God’s family (8:15); He bears witness of sonship (8:16); He helps infirmities (8:26) and
He makes intercession for saints (8:26).
‘Helps’ [Greek: sunantilambanomai] joint help. It is the assistance afforded by any two
persons to each other, who mutually bear the same load or carry it between them.
‘Infirmities’ our physical, mental, or moral weakness or flaws.
‘For we know not what we should pray for as we ought’ we would make many mistakes in
prayer if the Spirit did not inspire us with proper desires and help us fulfil those desires in
the will of God.
‘Itself’ Himself, for He is a person. It is of the greatest importance that we believe in the
divinity of the Holy Spirit, and also His personality. It is only when we learn these truths
that we can give Him the honour, worship, adoration, and personal respect that we give to
God. We must learn that the Holy Spirit is not a mere power that we need to get hold of
and use, but we must learn that He is a person who is infinitely wise, holy, just, and
gracious, and who seeks to get hold of us and use us. We must become acquainted with
Him as a person and not merely as an influence or power derived from a person. The
following points prove that He is a real person: Personal names are given to Him; personal
pronouns are used of Him (John 14:16-26; 15:26; 16:7-15); personal attributes are
ascribed to Him; personal works are ascribed to Him; personal references are made

concerning Him; personal treatment is ascribed to Him. He can be resisted (Acts 7:51);
tempted (Acts 5:9); grieved (Eph. 4:30); lied to (Acts 5:3-4); blasphemed (Matt. 12:31-
32); insulted (Matt. 12:31-32; Heb. 6:4-6; 10:26-29); quenched (1Thess. 5:19); vexed
(Ps. 78:40; Isa. 63:10); quieted (Zech 6:8); fellowshipped (Php. 2:1); and otherwise
mistreated or obeyed like any other person. In the Holy Spirit's relationship to men, He is
spoken of as searching hearts, regenerating, sanctifying, helping, convicting, teaching,
quickening, guiding, witnessing, interceding, revealing, working, hearing, speaking, helping,
communing, appointing, commanding, counselling, comforting, inspiring, assuring, calling,
hearing, and in many ways acting as a real person.
‘Intercession’ [Greek: huperentungchano] to apply one’s self to intercede for another.
‘Groanings’ [Greek: stenagmos] unutterable gushing of the heart.
‘He that searches the hearts knows what is the mind of the Spirit’ this is no doubt Christ
who knows the mind of the Spirit. It would seem out of place to state that the Spirit knows
His own mind. All three persons of the Trinity search hearts: God the Father (1Chron.
28:9; Jer. 17:10); the Son (Rev. 2:23); and the Spirit (1Cor. 2:10).
‘Intercession’ [Greek: entungchano] to intercede; to act as an agent or manager in all
phases of salvation and dealings with God (8:27, 34; 11:2; Heb. 7:25). Translated “deal
with” in Acts 25:24.
‘Work together’ [Greek: sunergeo] While all things are working, God’s providence is
working on behalf of them who love God and who walk obediently according to His
purpose.
Predestinate to be Conformed
Romans 8:29-30 For whom he did foreknow, he also did predestinate to be conformed to
the image of his Son, that he might be the firstborn among many brethren. Moreover
whom he did predestinate, them he also called: and whom he called, them he also
justified: and whom he justified, them he also glorified.
‘Foreknow’ [Greek: proginosko] to know beforehand. Knew before (2Pet. 3:17); foreknew
(8:29; 11:2); foreordain (1Pet. 1:20; Rom. 11:1); and know (Acts 26:5).
God’s foreknowledge [Greek: prognosis] a perceiving beforehand. It refers to God seeing
ahead that He would have to send a Saviour to redeem man from the fall. No single
individual is chosen, elected, foreknown, or predestined to be saved or lost without his
personal choice and responsibility in the matter (John 3:16; 1Tim. 2:4; 2Pet. 3:9; Rev.
22:17). It would be cruel impartiality - unjust regard for one and an unjust disregard for
another - and not divine justice for one to be chosen by God to be saved and another to be
damned. God offers grace to all alike. His invitations, promises, provision, and warnings of
punishment are general. All people are invited to choose life and are warned of eternal
punishment if they do not do so. It is inconsistent with man’s probation for God to elect
some to be saved and some to be lost.
‘Predestinate’ [Greek: proorizo] foreordain. Determine before (Acts 4:28); ordain (1Cor.
2:7); and predestinate (8:29-30; Eph. 1:5, 11). It is God’s plan that He has foreknown
and predestined, not the individual conformity of free wills to the plan. He has called all

people and all are free to accept or reject the call. All who do accept, He has foreknown
and predestined to be conformed to the image of His Son that His Son might be the
firstborn among many brethren (8:29). Those who reject the plan, He has foreknown and
predestined to be consigned to eternal hell as an everlasting monument of His wrath on
rebels (Isa. 66:22-24; Rev. 14:9-11; Matt. 25:41, 46). This is the sum of foreknowledge
and predestination.
‘Conformed’ [Greek: summorphos] where the resurrected body will be made like His
glorious body. This is what God has foreknown and predestined for all who conform to
the gospel.
‘Firstborn’ [Greek: prototokos] firstborn (Col. 1:15, 18; Matt. 1:25; Luke 2:7; Rom. 8:29;
Heb. 11:28; 12:23) and first-begotten (Heb. 1:6; Rev. 1:5). It is used of Jesus the
firstborn of Mary (Matt. 1:25; Luke 2:7) and of the firstborn of Egyptians (Heb. 11:28). It
means the first one born in the family. It must also be understood in this literal sense in
connection with Jesus being the firstborn in God’s family. However, Sonship in this case
refers to humanity and not to deity. These facts must be understood in connection with the
following: The only begotten of the Father (John 1:14); the only begotten Son (John
1:18); His only begotten Son (John 3:16; 1Jn. 4:9); the only begotten Son of God (John
3:18); this day have I begotten Thee (Ps. 2:7; Acts 13:33; Heb. 1:5; 5:5); I will be to Him
a Father, and He shall be to Me a Son (Heb. 1:5).
It is used of Jesus: As the firstborn of every creature (Col. 1:15); firstborn from the dead
(Col. 1:18); firstborn of many brethren (Rom. 8:29); the Head of the congregation of the
firstborn (Heb. 12:23); His first-begotten (Heb. 1:5-6); first-begotten of the dead (Rev.
1:5).
With these facts it is clear in what sense Jesus is “the firstborn of every creature” or of all
creation (Col. 1:15), and "the firstborn among many brethren" (Rom. 8:29). All creation
came into existence by creative acts, not by a begetting as in the case of Jesus. Even the
“many brethren” are not begotten in the sense Jesus was by the Holy Spirit. They were
begotten by people, not by God, and were thus brought into the human family, not the
family of God. The only way one gets into God’s family is by adoption (8:14-16; Gal. 4:5-
6; Eph. 1:5). Jesus is the only begotten Son ... the first of all creatures to be begotten of
God, the only one of all beings begotten of God, the first and only one of the family of
adopted and “created” brethren begotten of God (Eph. 4:24; Col. 3:10), the first-begotten
of or from the dead, and the firstfruit of the resurrection of all men (1Cor. 15:23-33; Col.
1:18; Rev. 1:5). The church is the called-out people of the one who is the firstborn (Heb.
12:23). Adam and angels were by creation, not by begetting (Luke 3:38; Gen. 6:1-4; Job
1:6; 38:4-7)
‘Whom he did predestinate, them he also called: and whom he called, them he also
justified: and whom he justified, them he also glorified’ God has foreordained, determined,
and predestined that all people be called to salvation, but that only the ones who accept
become genuine called ones to be justified and glorified. None are glorified, but those
who, according to His purpose, meet the terms of the gospel. Who they will be is left up

to the individual (Mark 16:16; John 3:16; Acts 2:38; 3:19; 1Tim. 2:4; 2Pet. 3:9; Rev.
22:17). All things depend upon meeting the conditions of the gospel (8:1-13, 28).
Who Shall Separate Us

Romans 8:31-35 What shall we then say to these things? If God be for us, who can be
against us? 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? Who shall lay any thing to the charge of God's
elect? It is God that justifies. Who is he that condemns? It is Christ that died, yea rather,
that is risen again, who is even at the right hand of God, who also makes intercession for
us. Who shall separate us from the love of Christ? shall tribulation, or distress, or
persecution, or famine, or nakedness, or peril, or sword?
‘What shall we then say to these things? If God be for us, who can be against us? ... how
shall he not with him also freely give us all things? Who shall lay any thing to the charge of
God’s elect? ... Who is he that condemns? ... Who shall separate us from the love of
Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or
sword?’ We must conclude from these doctrines that God is for us and will freely give us
all things; that God alone is our judge; that Christ and the Holy Spirit are our helpers; that
nothing can separate us from the love of Christ; and that we are more than conquerors
over all enemies through Jesus Christ our Lord. Please note that sin will remove us from
His grace and one cannot sin and claim these Scriptures for oneself (Isa. 59:1-2; Heb.
10:26-31).
‘Lay ... to the charge of’ [Greek: engkaleo] call to judicial account (Acts 19:38). God
justifies the elect.
‘Elect’ [Greek: eklektos] anyone chosen of God at any time, Jew or Gentile, is the elect of
God (9:11; 11:5, 7, 28; 1Thess. 1:4; 1Pet. 5:13; 2Pet. 1:10). All men are called to
become God’s elect or chosen ones and can be if they will choose God (Matt. 11:28-30;
20:16; John 1:12; 3:16-20; 6:37; Eph. 1:4; 2Thess. 2:13; Jas. 2:5; 1Tim. 2:4; 2Pet. 3:9;
Rev. 17:14; 22:17).
‘It is Christ that died, yea rather, that is risen again, who is even at the right hand of God,
who also makes intercession for us’ four redemptive acts of Christ: His death and
resurrection, His ascension (Eph. 1:20) and intercession (8:27).
‘Who also makes intercession for us’ because He is an everlasting priest, and has made the
only true atonement for sin, He is able to save from all sin to the uttermost, in all places, at
all times, and under all circumstances. The condition of salvation is coming to God by
Him.
‘Intercession’ [Greek: entungchano] to light upon; fall in with; meet with; intercede with
and for (8:27, 34; 11:2; Heb. 7:25) and “deal with” (Acts 25:24).
Seven purposes of intercession: To come to or meet a person for any cause whatever
(8:27, 34; Heb. 7:25); to plead the cause of others as in a civil court (Isa. 59:9-18; 1Tim.
2:1); to pray for others (8:26-27, 34; Isa. 53:12; Luke 22:44; Heb. 7:25); to defend or
vindicate a person or thing (Jer. 7:16; 27:18; 36:25); to commend others to a person

(8:26-27); to furnish any kind of assistance or help (8:26-27); to accuse or act against a
person in a judicial way (11:2; Acts 25:24).
‘Who shall separate us from the love of Christ’ not who shall keep Christ from loving us,
but who or what shall keep us from loving Him? This is the true idea, for the things listed
here might affect people, but not Christ. If we will not permit them to affect our love for
Christ, then we are safe from all danger of backsliding.
I am Persuaded
Romans 8:36-39 As it is written, For thy sake we are killed all the day long; we are
accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors
through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor
principalities, nor powers, nor things present, nor things to come, Nor height, nor depth,
nor any other creature, shall be able to separate us from the love of God, which is in
Christ Jesus our Lord.
‘As it is written, For thy sake we are killed all the day long; we are accounted as sheep for
the slaughter’ the first Old Testament prophecy fulfilled in Romans from Psalm 44:22.
Eight facts about Christian suffering are given: Suffering is not strange or unusual for
Christians (1Pet. 4:12; 2Tim. 3:12). One should rejoice when a partaker of the sufferings
of Christ (1Pet. 4:13; Matt. 5:10). The greater the suffering the greater the joy and glory
(8:17-18; 1Pet. 4:13). Besides the greater glory to come the Christian has the Holy Spirit
upon him now to enable him to endure (8:26-27; 1Pet. 4:14;). Christian sufferings glorify
God (8:17-18; 1Pet. 4:14). It is an honor, not a shame, to suffer as a Christian (1Pet.
4:16). Though sufferings begin with Christians, they end in an eternal weight of
damnation to the ungodly (1Pet. 4:17-18). Sufferings should be borne by Christians, in
patience as in the will of God, realizing that God is always faithful to His own in their
sufferings (1Pet. 4:19; 1Cor. 10:13).
Ten rewards for Christian suffering are noted: Greater glory in heaven (2Cor. 4:17);
eternal consolation (2Cor. 1:7); making Jesus known (2Cor. 4:11); life to others (2Cor.
4:12); making grace manifest (2Cor. 4:15); guarantee of judgment (2Thess. 1:5); reign
with Christ (2Tim. 2:12); the Holy Spirit upon us (1Pet. 4:14); glory to God (1Pet. 4:16)
and great joy (1Pet. 4:13-14).
Christian suffering does not consist of: Suffering for murder, as a thief, or for being an
evildoer or a busybody (1Pet. 4:15); or for suffering for any crime listed in Romans 1:18-
32; 1Corinthians 6:9-11 and Galatians 5:19-21
Christian suffering does consist of: Persecution for righteousness (Matt. 5:10; 13:21; Mark
10:30; John 15:20); reviling and slander (Matt. 5:11-12; 10:25; Acts 13:45; 1Pet. 4:4);
false accusations (Matt. 10:17-20); scourgings for Christ (Matt. 10:17); rejection by people
(Matt. 10:14); hatred by the world (Matt. 10:22; John 15:18-21); hatred by relatives
(Matt. 10:21-36); martyrdoms (Matt. 10:28; Acts 7:58); temptations (Luke 8:13; Jas. 1:2-
16); shame for His name (Acts 5:41); imprisonments (Acts 4:3; 5:18; 12:4); tribulations
(Acts 14:22; 2Thess. 1:4); stonings (Acts 14:19; 2Cor. 11:25); beatings (Acts 16:23;
2Cor. 11:24-25); being a spectacle to people (1Cor. 4:9); misunderstanding, necessities,

defamation, and despisings (1Cor. 4:10-13); trouble, affliction, distresses, tumults, labours,
watchings, fastings, and evil reports (2Cor. 6:8-10; 11:26-28); reproaches (Heb. 13:13;
1Pet. 4:14); trials (1Pet. 1:7; 4:12); satanic opposition (Eph. 4:27; 6:12); groaning and
travailing because of the curse (8:17-26).
‘For I am persuaded’ in Romans 8:38-39 Paul explains that, in view of his doctrines before
stated, he is personally persuaded that nothing will be able to separate him from the love
he has for God and Christ.
‘Principalities’ the satanic powers of Ephesians 2:2 and 6:12.
‘Creature’ any thing in creation.
‘Separate us from the love of God’ one who lives and walks in the Spirit, will not be
separated by any of the 17 things of Romans 8:35-39 any more than he will be moved to
commit the 17 things of Galatians 5:19-21. The secret of victory and absolute assurance
for the believer is to walk as taught in Romans 6:14-23; 8:1-13 and Galatians 5:16-26.
The Truth in Christ

Romans 9:1-5 I say the truth in Christ, I lie not, my conscience also bearing me witness in
the Holy Ghost, That I have great heaviness and continual sorrow in my heart. For I could
wish that myself were accursed from Christ for my brethren, my kinsmen according to the
flesh: Who are Israelites; to whom pertained the adoption, and the glory, and the
covenants, and the giving of the law, and the service of God, and the promises; Whose
are the fathers, and of whom as concerning the flesh Christ came, who is over all, God
blessed for ever. Amen.
‘Say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost’
In Romans 1-8, we see prove that God’s grace extends to both Jews and Gentiles who
believe. Romans 9-11 deals with the Jews and shows why they were rejected and cut off
by God and why and how the Gentiles were called and elected to partake of gospel
benefits.
‘Heaviness and continual sorrow in my heart’ sorrow and continued pangs.
‘I could wish that myself were accursed’ - this merely shows Paul’s willingness to be
cursed, not it is necessity (John 15:13).
‘Adoption’ the Jews was all adopted by God (Ex. 4:22; Deut. 14:1; 32:18; Jer. 31:9; Hos.
11:1). In Exodus 4:22 we see that God calls the nation of Israel His son and firstborn as
contrasted with the firstborn of Egypt. Pharaoh would understand this fully, for he himself
was called son of Ra, or beloved of his god. God was telling him that He loved Israel as he
himself loved his firstborn (Ex. 4:23). The whole life of the Israelites was regulated by this
principle: You are the children of the Lord your God (Deut. 14:1; Ps. 87:6). God says He
birthed Israel (Deut. 32:18). Isaac is spoken of as being born “after the Spirit” (Gal. 4:28-
29). They were children of God by the new birth in the same sense that men are born
again today, which is by adoption (8:15; 9:4; Gal. 4:5; Eph. 1:4).
‘Glory’ this refers to the Divine Presence (Ex. 16:7, 10; 24:16-17; 40:34-35; Lev. 9:6,
9:23; Num. 14:10, 21; 16:19, 42; Deut. 5:24; 1Sam. 4:21-22; 1Kin. 8:11; etc.).

‘Covenants’ the ones made with Abraham, Isaac, Jacob, Moses, David, and others. ‘Law’ -
the law was only for Jews (2:12-16; 3:2; 9:4; Deut. 5:3; 29:14). ‘Service of God’ - the
rituals of the law (Leviticus 1-12; etc.). ‘The promises’ of Canaan, Messiah, Kingdom, etc.
‘Fathers’ Abraham, Isaac, Jacob and 12 sons.
‘Concerning the flesh Christ came’ - according to human nature (9:3-5; 1Tim. 3:15; Heb.
2:7-18; 1Jn. 4:2) Jesus came in the flesh (Matt. 1:1, 6).
‘Came, who is over all’ - a true Jew is not the one who is circumcised in the flesh, neither
is true circumcision in the flesh. A true Jew is one that has inward circumcision of the
heart and in the spirit and has more than an outward cutting in the flesh and a profession
of truth. This does not teach that every Christian is a Jew, but to be a true Jew one must
be of the seed of Abraham, and have circumcision of the heart, and be a child of the
promise (2:28-29; 9:6-7).
The Word of Promise

Romans 9:6-13 Not as though the word of God hath taken none effect. For they are not
all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all
children: but, In Isaac shall thy seed be called. That is, 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. For this is the word of promise, At this time will I come, and Sara shall have a
son. And not only this; but when Rebecca also had conceived by one, even by our father
Isaac; (For the children being not yet born, neither having done any good or evil, that the
purpose of God according to election might stand, not of works, but of him that called;) It
was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved,
but Esau have I hated.
‘In Isaac shall thy seed be called ...’ this is the 2nd Old Testament prophecy fulfilled in
Romans (9:7-14; Gen. 17:15-19; 18:10; 25:1-34; Mal. 1:1-3).
‘But the children of the promise are counted for the seed’ we who are Christians are the
children of the promise and of the new covenant like Isaac as we see in Galatians 4:28-29.
The “heirs of the promise (Heb. 6:17) are called the children of faith (4:1-25).
‘At this time will I come, and Sara shall have a son’ - in Genesis 18:10 we see the promises
and it was fulfilled the following year in the birth of Isaac (Gen. 21:1-8).
‘The elder shall serve the younger’ This prophecy was given in Genesis 25:23 and we see
later in history that the family of Esau (or Edom) seemed to be stronger at first than Jacob’s
(or Israel’s), for they had dukes and kings long before Israel did (Gen. 36:1-43) and they
were powerful enough to resist Israel’s passage through their land when coming out of
Egypt (Num. 20:1-29). Later, David completely defeated them and made them subject to
Israel for about 150 years (2Sam. 8:14). After the Babylonian captivity, the Maccabeus
compelled them to leave their country or embrace the Jewish religion. From then on they
were ruled by Israel. In the Millennium they will again be under Israel (Ps. 60:8-10; Isa.
11:14; 63:1; Amos 9:12).
‘Jacob have I loved, but Esau have I hated’ – hate, as used here, is an idiom of preference,
as in Luke 14:25-27, not a term expressing personal malice or jealousy in the sense we’re

familiar with. This is the sixth of twelve cases in Scripture where God made the choice of
the younger over the older brother. Here it was because of the disposition and attitude
toward Him. Esau was a fornicator and destitute of hunger for God in his life (Heb.
12:16-17), while Jacob was the type that loved the Lord and hungered to do his will.
(Mal. 1:1-3).
God that Shows Mercy

Romans 9:14-18 What shall we say then? Is there unrighteousness with God? God forbid.
For he said to Moses, I will have mercy on whom I will have mercy, and I will have
compassion on whom I will have compassion. So then it is not of him that wills, nor of him
that runs, but of God that shows mercy. For the scripture said unto Pharaoh, Even for this
same purpose have I raised thee up, that I might show my power in thee, and that my
name might be declared throughout all the earth. Therefore has he mercy on whom he
will have mercy, and whom he will he hardened.
‘What shall we say then? Is there unrighteousness with God?’ These questions are
answered with another “God forbid.” There is no unrighteousness with God if He sees
the dispositions of two boys and chooses on the basis of what He can foresee in each one.
So with God’s present dealings with Israel and the Gentiles. If He sees that Jews will be
continually rebelling against Him and the Gentiles will not, can He not act accordingly
without unrighteousness? God is not responsible for the acts of Esau or Jacob; Jews or
Gentiles. He had to make the choice of Jacob over Esau due to the dispositions and lives
of the boys. So now, He has to set aside Israel, due to her ever-increasing rebellion of over
1,800 years. The only thing left for Him to do is to use the Gentiles if they will carry out
His program (Matt. 21:33-45).
‘I will have mercy on whom I will have mercy, and I will have compassion on whom I will
have compassion’ Here we see that God is sovereign over His mercy. He has laid down
His terms of mercy and compassion and will not dispense with either until people meet
His terms. He will not save one soul without repentance and continued conformity to His
will, nor will He damn one soul that will meet His terms.
‘Even for this same purpose have I raised thee up, that I might show my power in thee,
and that my name might be declared throughout all the earth’ quoted from Exodus 9:16.
Here we have an instance of a wicked king resisting God’s will to the point of destruction.
At many points in God’s dealings with Pharaoh, the king could have submitted and escaped
judgment. But he was too stubborn to do so and therefore God could not do otherwise
than punish him for his sins and resistance.
‘Therefore has he mercy on whom he will have mercy’ this is the fourth time that we can
conclude that God has been fair in His dealings. God was righteous in choosing: Isaac over
Ishmael (9:7-8; Gen. 17:1-27); Jacob over Esau (9:9-13; Gen. 25:1-34); the righteous
over the sinners in Israel (9:14-16; Ex. 32:32-33; 33:19); Israel over Pharaoh and the
Egyptians (9:17-18; Ex. 7:1-14:31).
Paul next applies all these instances to God’s present dealings with Jews and Gentiles. He
concludes that, since it was the only just and righteous thing to do in the above four cases,

it is only just and righteous of God to cut off Israel and choose the Gentiles to carry on His
program (9:19-11:36).
‘Hardened’ God hardens on the same grounds of showing mercy. If men will accept mercy
He will give it to them. If they will not, thus hardening themselves He is only just and
righteous in judging them. People are privileged to humble themselves and seek mercy or
exalt themselves and refuse mercy. Mercy is the result of a right attitude, and hardening is
the result of stubbornness or the wrong attitude toward God. It is like the clay and the wax
in the sun. The same sunshine hardens one and softens the other. The responsibility is
with the materials, not with the sun. People are more responsible than these materials, for
they have wills to make proper choices. The only sense in which God hardened Pharaoh
was in giving him the occasion to harden his own heart or obey. Such is the choice all
people have to make daily (2Cor. 2:15-17; Ps. 81:11-16).
Vessels
Romans 9:19-24 Thou will say then unto me, Why does he yet find fault? For who has
resisted his will? Nay but, O man, who are thou that replies against God? Shall the thing
formed say to him that formed it, Why has thou made me thus? Has not the potter power
over the clay, of the same lump to make one vessel unto honour, and another unto
dishonour? What if God, willing to show his wrath, and to make his power known,
endured with much longsuffering the vessels of wrath fitted to destruction: And that he
might make known the riches of his glory on the vessels of mercy, which he had afore
prepared unto glory, Even us, whom he has called, not of the Jews only, but also of the
Gentiles?
‘Thou wilt say then unto me, Why does he yet find fault? For who has resisted his will?
Nay but, O man, who are thou that replies against God? Shall the thing formed say to him
that formed it, Why has thou made me thus? Has not the potter power over the clay, of
the same lump to make one vessel unto honour, and another unto dishonour? What if
God, willing to show his wrath, and to make his power known, endured with much
longsuffering the vessels of wrath fitted to destruction: and that he might make known the
riches of his glory in the vessels of mercy, which he had afore prepared unto glory, even
us, whom he hath called, not of the Jews only, but also of the Gentiles?’ Here the Jews
argue again, as they did in Romans 3:7. Paul answers by questions (9:20-24). Who are
you to reply against God? Who are you to blame God for your sinfulness? Cannot God
deal with you as is necessary (Jer. 18:1-17)? If God still wants to save people who will
obey Him, Jews or Gentiles, is that not His right? If He has to damn those who harden
themselves may He not do so without our criticism?
‘Vessels of wrath fitted to destruction’ - vessels of wrath are Jews who were: stubborn
(9:6); proud (9:31); rebellious (9:32); ignorant (10:3); jealous (10:19); angry (10:19);
disobedient(10:21); blind (11:7); fallen (11:12); cast away (11:15); broken off (11:20);
spared not (11:21); unbelieving (11:23); cut off (11:24).
‘The riches of his glory’ - True riches that are mentioned in Scripture: Riches of His grace
(Eph. 1:7); the riches of the glory of the inheritance in the saints (Eph. 1:18); the

unsearchable riches of Christ (Eph. 3:8); the riches of glory (Eph. 3:16; Rom. 9:23); the
riches of His goodness (Rom. 2:4); the riches of wisdom, knowledge (Rom. 11:33); the
riches in glory (Php. 4:19); the riches of the glory of the mystery of Christ in you (Col.
1:27); the riches of the full assurance of understanding of God’s mystery (Col. 2:2); the
reproach of Christ had greater riches than that what was in Egypt (Heb. 11:26).
‘Vessels of mercy, which he had afore prepared unto glory’ - these are the Jew and
Gentile converts to Christianity (9:23-24).
Concerning Israel
Romans 9:25-29 As he said also in Osee, I will call them my people, which were not my
people; and her beloved, which was not beloved. And it shall come to pass, that in the
place where it was said unto them, You are not my people; there shall they be called the
children of the living God. Esaias also cried concerning Israel, Though the number of the
children of Israel be as the sand of the sea, a remnant shall be saved: For he will finish the
work, and cut it short in righteousness: because a short work will the Lord make upon the
earth. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had
been as Sodom, and been made like unto Gomorrah.
‘Osee, I will call them my people, which were not my people; and her beloved, which was
not beloved’ this is the 3rd Old Testament prophecy fulfilled in Romans (9:25; Hos. 2:23).
‘And it shall come to pass, that in the place where it was said unto them, You are not my
people; there shall they be called the children of the living God’ this is the 4th Old
Testament prophecy fulfilled in Romans (9:26; Hos. 1:9-10).
‘Though the number of the children of Israel be as the sand of the sea, a remnant shall be
saved ...’ this is the 5th Old Testament prophecy fulfilled in Romans (9:27-28; Isa. 10:22-
23).
‘A remnant shall be saved’ - the doctrine of the remnant always refers to Judah and the
other tribes of Israel, never to Gentiles or the Christian body of Christ. It teaches that God
is obligated to save a remnant of all Israel, so as to preserve their line to eventually fulfil
with them the covenants made with Abraham, Isaac, Jacob, and David. God promised an
eternal line to these men, and He promised their descendants an eternal land (Gen. 12:1-
3, 7; 13:14-17; 15:18-21; 17:2-8, 19; 21:12; 22:17-18; 26:3-4; 28:3-4, 28:13-15; 2Sam.
7:1-29). God often predicted the deliverance and preservation of a remnant of the thirteen
tribes and their final and eternal restoration under their Messiah (Isa. 1:9; 10:20-22;
11:10-12, 16; 38:1-22; 46:3; Jer. 23:3; 31:7; 39:9; 40:11; Ezek. 6:8-10; Joel 2:32; Mic.
2:12; 5:3-8; Zeph. 2:7-9; 3:13; Zech. 8:6-12; Rom. 9:27; 11:5; Rev. 12:17). According to
Isaiah 1:9, Isaiah predicted that a very small remnant would be saved in the coming
destruction of Judah and Jerusalem; otherwise Israel would have been totally destroyed
like Sodom and Gomorrah.
‘Except the Lord of Sabaoth had left us a seed, we had been as Sodom, and been make
like unto Gomorrah’ this is the 6th Old Testament prophecy fulfilled in Romans (9:29; Isa.
1:9).

‘Sabaoth’ this term is often used in the Old Testament of God who is Lord of hosts, or
Lord of armies, who has infinite power to rule the nations and punish the wicked (1Sam.
1:3, 11; 4:4; 15:2; etc.).
They Stumbled
Romans 9:30-33 What shall we say then? That the Gentiles, which followed not after
righteousness, have attained to righteousness, even the righteousness which is of faith. But
Israel, which followed after the law of righteousness, hath not attained to the law of
righteousness. Wherefore? Because they sought it not by faith, but as it were by the works
of the law. For they stumbled at that stumblingstone; As it is written, Behold, I lay in Sion a
stumblingstone and rock of offence: and whosoever believe on him shall not be ashamed.
‘What shall we say then?’ What shall we finally conclude from all these prophecies? That
the Gentiles, which followed not after righteousness, have attained it; but Israel which
followed after the law of righteousness has not attained it (9:30-31).
‘Wherefore?’ Why has Israel not attained to the righteousness she sought so long?
Because she sought it not by faith, but by works of the law and because she stumbled over
the way her Messiah came (9:32-33).
‘Because they sought it not by faith, but as it were by the works of the law’ - the Jews
were ignorant of God’s way of righteousness by faith in Christ (3:25-31; Gal. 2:16; 3:10-
28). They went about to establish their own righteousness by works. They attained not to
the Abrahamic covenant, which stands alone on the principle of grace through faith (4:1-
25; Gen. 15:6). They set all their efforts upon the law of works and imagined they were
justified by outward observance of a few rituals. When the gospel came along offering
free salvation to Gentiles as well as Jews on the basis of grace and faith without works,
they were offended and rejected it.
‘Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believe on him
shall not be ashamed’ this is the 7th Old Testament prophecy fulfilled in Romans (9:33;
Isa. 8:14; 28:16).
‘Stumblingstone and rock of offence’ - I will send the Messiah, not as a mighty prince and a
conqueror whom everyone will be willing to trust in, but as a man of sorrows, humiliation,
and death. Many will think it disgraceful to trust in such a person for salvation. In spite of
this, whoever trusts in Him will not be ashamed of Him or be confused.
The End of the Law

Romans 10:1-4 Brethren, my heart's desire and prayer to God for Israel is, that they might
be saved. For I bear them record that they have a zeal of God, but not according to
knowledge. For they being ignorant of God's righteousness, and going about to establish
their own righteousness, have not submitted themselves unto the righteousness of God.
For Christ is the end of the law for righteousness to every one that believes.
‘That they might be saved’ Paul knew that God was still willing to forgive if they would
only repent.
‘Zeal of God, but not according to knowledge’ - zealous but stubbornly ignorant (10:2-3).

‘Have not submitted themselves unto the righteousness of God’ - this shows their rebellion
to the end.
‘For Christ is the end of the law for righteousness to every one that believes’ - the law
ends in Christ who fulfilled it by being the real sacrifice of which the law sacrifices were
merely typical (Eph. 2:14-15; Col. 2:14-17; Heb. 8:5; 10:1). The law was our
schoolmaster to lead us to Christ and was added because of transgression until Christ
should come (Gal. 3:19-25; Rom. 5:20; Heb. 9:10). It cannot save, but condemns, making
the sinner realize his need of salvation. Christ is the end of the law of sacrifices, types,
rituals, and outward religion which foreshadowed Him and the spiritual realities of the
New Testament
The Law of commandments were abolished as we see from the Greek word katargeo that
means to make of no effect (3:3; 4:14; Gal. 3:17; 5:4); come and bring to naught (1Cor.
1:28; 2:6); done away (1Cor. 13:10; 2Cor. 3:7, 3:11, 14); fail (1Cor. 13:8); cease (Gal.
6:11); vanish away (1Cor. 13:8); make void (3:31); cumber (Luke 13:7); deliver (7:6);
loose (7:2); put away (1Cor. 13:11); put down (1Cor. 15:24); destroy (6:6; 1Cor. 6:13;
15:26; 2Thess. 2:8; Heb. 2:14); and abolish (2Cor. 3:13; Eph. 2:15; 2Tim. 1:10).
It is clear from these passages that whatever is abolished is completely null and void. What
is it here (Eph. 2:14-15) that is abolished? It is the law of commandments in decrees, or
the law of dogmatic commandments. The word for ordinances is dogma translated
“decree” (Luke 2:1; Acts 16:4; 17:7) and “ordinance” (Eph. 2:15; Col. 2:14). The law
was made to expose sin (3:19-20; 7:13; Gal. 3:19-25) and to keep the Jews a distinct
people until Christ came. After that it was no longer needed.
From Colossians 2:14-15, we see that the handwriting of ordinances was blotted out
because it was against them and contrary to them; and it was taken out of the way by
nailing it to Christ’s cross where He spoiled the principalities and powers (satan and his
emissaries). Here it means satan and his forces were stripped of their power to condemn
and kill the race. The law was blotted out and they had no further claim to hold man in sin
and bondage, as they did by means of the law.
The Righteousness Which is of Faith

Romans 10:5-7 For Moses described the righteousness which is of the law, That the man
which does those things shall live by them. But the righteousness which is of faith speaks
on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ
down from above:) Or, Who shall descend into the deep? (that is, to bring up Christ again
from the dead.)
‘That the man which does those things shall live by them’ - perfect obedience was
required by the law. Since no man could accomplish this, all people were condemned by
the law and cursed by it (Deut. 27:26; Gal. 3:10-13; Rom. 3:19-20). This shows the
impossibility of being saved by the law and the fact that all can be saved by the gospel
(10:6-13).
‘But the righteousness which is of faith speaks on this wise, Say not in thine heart, Who
shall ascend into heaven? (that is, to bring Christ down from above)’ Law righteousness

demanded perfect obedience; faith righteousness asks only confession of sins and
surrender to God who, by the Holy Spirit, sets free from the law of sin and death (8:2),
transforms the nature and life (1Cor. 6:11; 2Cor. 5:17-18), fulfils in man the righteousness
of the law (8:3), and makes man righteous in Christ (4:1-25; 10:6-13; 1Cor. 1:30; 2Cor.
5:21;).
‘Who shall ascend into heaven? ... Or, Who shall descend into the deep? ... But what said
it?’ This is quoted from Deuteronomy 30:12-14. Paul here simply shows that people do
not have to search for Christ or the Word of the gospel, for it is near them and only needs
to be acted upon. It is like the law in Deuteronomy 30:12-14: they did not have to search
for it; they already had it if they would recognize it. So people have the gospel that will
save their souls if they will accept it.
‘Deep’ [Greek: abussos] meaning bottomless, unbounded by any definite known limits.
Christ did descend into the lower parts of the earth to liberate the righteous dead and take
them with Him when He ascended on high (Matt. 12:40; Eph. 4:8-10; Heb. 2:14-15).
Whosoever Believes
Romans 10:8-13 But what said it? The word is nigh thee, even in thy mouth, and in thy
heart: that is, the word of faith, which we preach; That if thou shall confess with thy
mouth the Lord Jesus, and shall believe in thine heart that God has raised him from the
dead, thou shall be saved. For with the heart man believes unto righteousness; and with
the mouth confession is made unto salvation. For the scripture said, Whosoever believes
on him shall not be ashamed. For there is no difference between the Jew and the Greek:
for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon
the name of the Lord shall be saved.
‘The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith’ the
gospel is now plain and easy to obey. The doctrine of the death and resurrection of Christ
is fully effective to save. It is near you. It is easy to be confessed with your mouth and
believed in your heart if you want to be saved (10:8-13). It is the word of faith, and if
acted upon (as in Romans 10:9-10), you shall be saved.
‘That if thou shall confess with thy mouth the Lord Jesus, and shall believe in thine heart
that God has raised him from the dead, thou shall be saved’ - a simple guarantee of
salvation.
‘Whosoever believes on him shall not be ashamed’ quoted from Isaiah 28:16; 49:23. He
that confides and trusts in the sure foundation is secure and will not make haste or be
ashamed (9:33; 1Pet. 2:6).
‘No difference between the Jew and the Greek’ all people are equal in Christ (1Cor.
12:13; Gal. 3:28; Col. 3:11). All races, classes, and sexes are one in Christ and equal in
rights and privileges regarding gospel benefits. They make one body with Christ as the
head (1Cor. 12:13, 28-31; Eph. 1:20-23; 2:19-22; Col. 3:11). The gulf between Jews
and Gentiles, masters and slaves, male and female have been bridged by Christ and the
gospel. All Christians are one in unity, in rights, and in privileges as the Father, the Son,
and the Holy Spirit are one in unity and not one in person (John 17:11, 21-22; 1Jn. 5:7).

‘Whosoever shall call upon the name of the Lord shall be saved’ quoted from Joel 2:32
and Acts 2:21. Believing on Christ and calling upon Him is in effect the same thing (10:9-
13). Calling upon God presupposes faith in Him, and if one has faith he will call upon God
in all times of need.
‘Lord’ Paul uses the Greek word kurios for the Hebrew Jehovah of Joel 2:32, proving that
Jesus of Romans 10:9 is called Jehovah. Thus there was more than one Jehovah in the
Old Testament (Gen. 19:24). Compare Psalm 110:1 with Matthew 22:44 and Acts 2:34
were the same Greek word is used of both God and Christ in the Septuagint and the New
Testament. It is translated “Lord” 667 times as the equivalent of the Old Testament
Jehovah.
The Gospel of Peace

Romans 10:14-17 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? as it is written, How
beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of
good things! But they have not all obeyed the gospel. For Esaias said, Lord, who hath
believed our report? So then faith comes by hearing, and hearing by the word of God.
‘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? ... Lord, who hath believed our report?’
Seven steps in gospel faith:
The gospel was given by Christ; the gospel must be preached; a preacher was necessary
(10:14); the preacher must be sent (10:15); the gospel must be heard (10:14-15); the
gospel must be believed (10:16); the gospel must be obeyed (10:9-17).
‘How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings
of good things’ this is the 8th Old Testament prophecy fulfilled in Romans (10:15; Isa.
52:7). This prophecy is only partially fulfilled in New Testament ministers. They cannot
now say of Zion, “Thy God reigns.” In the Millennium they will say this, so the passage
will then be fully fulfilled.
‘Lord, who has believed our report?’ this is the 9th Old Testament prophecy fulfilled in
Romans (10:16; Isa. 53:1). Paul here answers a question in the Jewish mind thus: “But
they have not all obeyed the gospel;” that is if the gospel was of God, it should have divine
success, and so, since many do not believe it, then it must not be of God. Paul proves by
prophecy that many would not believe and obey the gospel (Isa. 53:1). God sends the
message, but He does not obligate people to accept and obey it (1:16; Mark 16:16; John
3:16-20).
‘Have they not heard? ... Did not Israel know?’ In this verse Paul answers another Jewish
question, “Have they not heard;” that is, have all the Jews of the world heard the gospel?
Yes, for like the heavenly bodies of Psalm 19:4 that send forth their testimony of a living
God to all the world, so the gospel of Christ has borne testimony to all the Jews of the
known world.

Have They Not Heard?
Romans 10:18-21 But I say, Have they not heard? Yes verily, their sound went into all the
earth, and their words unto the ends of the world. But I say, Did not Israel know? First
Moses said, I will provoke you to jealousy by them that are no people, and by a foolish
nation I will anger you. But Esaias is very bold, and said, I was found of them that sought
me not; I was made manifest unto them that asked not after me. But to Israel he said, All
day long I have stretched forth my hands unto a disobedient and gainsaying people.
‘Did not Israel know?’ Paul here answers a third question in the Jewish mind: “Why did
not Israel know about these things?” He proves by Moses and Isaiah that they were made
clear to Israel centuries ago (10:19-21).
‘I will provoke you to jealousy by them that are no people, and by a foolish nation I will
anger you’ this is the 10th Old Testament prophecy fulfilled in Romans (10:19; Deut.
32:21). Just as Israel made God jealous and angry over their worship of gods which are
not real, so God was to provoke Israel to jealousy and anger by choosing a people who
were not His chosen ones.
‘I was found of them that sought me not ...’ this is the 11th Old Testament prophecy
fulfilled in Romans (10:20-21; Isa. 65:1-2). I have put My salvation in reach of the
Gentiles who were not seeking for it and who knew nothing about it and they have
received it (9:30). As to Israel, I have done my best to save them, but they refuse to listen
after many centuries.
‘All day long I have stretched forth my hands unto a disobedient and gainsaying people’
Five purposes for using Old Testament Scripture: To show similarity of ideas (10:6-8); to
show parallel cases (2:24; 8:36; 9:27-29; 11:2-10; 15:21); to explain a doctrinal point
(1:17; 4:6-8, 18-21; 9:20-21; 10:15; 15:3); to prove a doctrinal point (3:4, 10-19; 4:3-17;
5:12-14; 9:7-17; 10:5, 11, 13; 12:19-20; 13:9; 14:11); to prove the fulfilment of
prophecy (9:25-26, 33; 10:16, 19, 20-21; 11:26-27; 15:9-13).
Not Cast Away

Romans 11:1-4 I say then, Has God cast away his people? God forbid. For I also am an
Israelite, of the seed of Abraham, of the tribe of Benjamin. God has not cast away his
people which he foreknew. Wot you not what the scripture said of Elias? how he makes
intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged
down thine altars; and I am left alone, and they seek my life. But what said the answer of
God unto him? I have reserved to myself seven thousand men, who have not bowed the
knee to the image of Baal.
‘Has God cast away his people? ... Wot you not what the scripture said of Elias? ... But
what said the answer of God unto him?’ What shall we conclude? Has God cast off Israel
completely and permanently? God forbid. I am an Israelite myself and proof that God is
not through with Jews, but willing to save all that will believe.
‘I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.’ Paul refers to
himself here as proof that God did not cast away His people.

‘Which he foreknew’ God’s foreknowledge [Greek: prognosis] is a perceiving beforehand
where it refers to God seeing ahead. God’s invitations, promises, provision, and warnings
of punishment are general for all people are invited to choose life and are warned of
eternal punishment if they do not do so.
‘Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and
they seek my life’ quoted from 1Kings 19:10-18. This proves the doctrine of the remnant,
according to the election of grace (11:5-6; Isa. 1:9).
‘I have reserved to myself seven thousand men, who have not bowed the knee to the
image of Baal’ - this illustrates how God can reserve 144,000 Jews to Himself after the
rapture and during the first 3 1/2 years of Daniel’s 70th week (Dan. 9:27; Rev. 7:1-8;
14:1-5).
‘Baal’ the name of the idol god of Moab, and Peor was the name of the place where the
idol was worshipped (Num. 25:18; 23:28; Jos. 22:17; Hos. 9:10). Baal-worship was the
state religion of Israel under Ahab and Jezebel. It was with this god that Elijah had his
great contest (1Kin. 18:1-46). Baal was the male sun-god worshipped as the chief deity
among heathen nations in western Asia (Num. 22:41; Jud. 2:13; 6:25-32; 1Kin. 16:31-
32; 18:19-26,40; 19:18; 1Kin. 22:53; 2Kin. 3:2; 10:18-28; 11:18; 17:16; 21:3; 23:4-5;
1Chron. 4:33; 5:5; 8:30; 9:36; 2Chron. 23:17; Jer. 2:8; 7:9; 11:13, 17; 12:16; 19:5;
23:13, 27; 32:29, 35; Hos. 2:8; 13:1; Zeph. 1:4; Rom. 11:4). His altars and sanctuaries
were located on high places-even the summits of high mountains-in order to get the first
view of the rising sun, the last of the setting sun. The sun was believed to be the source
and emblem of all life and the generative power of nature.
Election of Grace
Romans 11:5-10 Even so then at this present time also there is a remnant according to the
election of grace. And if by grace, then is it no more of works: otherwise grace is no more
grace. But if it be of works, then is it no more grace: otherwise work is no more work.
What then? Israel hath not obtained that which he seeks for; but the election has obtained
it, and the rest were blinded (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;) unto this day.
And David said, Let their table be made a snare, and a trap, and a stumblingblock, and a
recompence unto them: Let their eyes be darkened, that they may not see, and bow down
their back alway.
‘Remnant’ - the doctrine of the remnant always refers to Judah and the other tribes of
Israel, never to Gentiles or the body of Christ. It teaches that God is obligated to save a
remnant of all Israel, so as to preserve their line to eventually fulfil with them the
covenants made with Abraham, Isaac, Jacob, and David. God promised an eternal line to
these men, and He promised their descendants an eternal land (Gen. 12:1-3, 7; 13:14-17;
15:18-21; 17:2-8, 19; 21:12; 22:17-18; 26:3-4; 28:3-4, 13-15; 2Sam. 7:1-29). God often
predicted the deliverance and preservation of a remnant of the thirteen tribes and their
final and eternal restoration under their Messiah (Isa. 1:9; 10:20-22; 11:10-12, 11:16;
38:1-22; 46:3; Jer. 23:3; 31:7; 39:9; 40:11; Ezek. 6:8-10; Joel 2:32; Mic. 2:12; 5:3-8;

Zeph. 2:7-9; 3:13; Zech. 8:6-12; Rom. 9:27; 11:5; Rev. 12:17). According to Isaiah 1:9
Isaiah predicted that a very small remnant would be saved in the coming destruction of
Judah and Jerusalem; otherwise Israel would have been totally destroyed like Sodom and
Gomorrah.
‘Election of grace’ - grace elects to save all that will believe. Anyone chosen of God at any
time, Jew or Gentile, is the elect of God (9:11; 11:5, 7, 28; 1Thess. 1:4; 1Pet. 5:13; 2Pet.
1:10). All men are called to become God’s elect or chosen ones and can be if they will
choose God (Matt. 11:28-30; 20:16; John 1:12; 3:16-20; 6:37; Eph. 1:4; 2Thess. 2:13;
Jas. 2:5; 1Tim. 2:4; 2Pet. 3:9; Rev. 17:14; 22:17).
‘And if by grace, then is it no more of works: otherwise grace is no more grace’ - the Jews
were saved by grace and not because of any connection with a covenant of works. If it
were of works, then it would cease to be a free and unmerited gift.
‘What then?’ What then is the real case under discussion? It is this, Israel has so earnestly
desired. The election or chosen ones only have obtained it. The rest have been blinded.
‘God has given them the spirit of slumber, eyes that they should not see, and ears that they
should not hear’ this is the 12th Old Testament prophecy fulfilled in Romans (11:8; Isa.
29:10). The very Word of God that should have awakened them has blinded them. God
is not to blame, Israel is (9:12-18).
‘Let their table be made a snare, and a trap, and a stumblingblock ...’ this is the 13th Old
Testament prophecy fulfilled in Romans (11:9-10; Ps. 69:22-23). Their table (i.e.,
providential blessings) become a snare, a trap, a stumbling block and a means of
punishment.
Through Their Fall

Romans 11:11 I say then, Have they stumbled that they should fall? God forbid: but rather
through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.
‘Have they stumbled that they should fall? ... how much more their fulness? ... For if the
casting away of them be the reconciling of the world, what shall the receiving of them be,
but life from the dead?’ Have the Jews stumbled to complete and eternal ruin? God
forbid. Their ruin is only temporary. In the meantime the Gentiles will take their place to
provoke them to jealousy (10:19; 11:11; Deut. 32:21). The fall of the Jews was not in
itself the reason for the salvation of the Gentiles. They were to be saved whether the
Jews accepted or rejected the gospel (Gen. 12:1-3; Rom. 4:1-25; Gal. 6:8-10). The
unbelief of Israel could never give faith to Gentiles. The rejection of Christ by the Jews
only accelerated the salvation of the Gentiles (Acts 13:46-48; 28:28).
‘Stumbled’ [Greek: patio] to make a false step or mistake; to fail. Stumble (11:11); fall
(2Pet. 1:10) and offend (Jas. 2:10; 3:2).
‘Fall’ [Greek: pipto] to fall down or out, meaning to be slain, or to lose one’s favour or
grace. This proves that Israel, by offending or by failing lost the grace or favour of God.
“Fall” is used in this sense in many scriptures (Luke 8:13; Acts 1:25; Rom. 11:11-12,
11:22; 1Cor. 10:12; Gal. 5:4; 1Tim. 3:7; 6:9; Heb. 4:11; 6:4-6; 2Pet. 1:10; 3:17; Jude
1:24; Rev. 2:5).

‘Fall’ [Greek: paraptoma] a falling aside, when one should have stood upright; a moral fall;
a fall from truth and grace. Fall (11:11-12); fault (Gal. 6:1; Jas. 5:16); offence (4:25;
5:15-20); trespass (Matt. 6:14-15; 18:35; Mark 11:25-26; 2Cor. 5:19; Eph. 2:1; Col.
2:13); and sin (Eph. 1:7; 2:5; Col. 2:13).
‘For to provoke them to jealousy’ - the salvation and blessing of Gentiles will be the means
of provoking Jews to seek and claim again their blessings.
Israel fell because: They forsook God (1Kin. 9:9; 11:33; 2Kin. 22:17; 2Chr. 7:22; 24:20;
36:25-27; Jer. 17:12); they sinned (1Kin. 14:15-16; 15:30; 2Chron. 6:24; Jer. 40:3;
44:23); of their transgressions (Lev. 16:16; Deut. 32:5; Josh. 7:15; 1Sam. 24:5); they
despised the Lord (Num. 11:20; 15:31; 1Sam. 30:12; 2Sam. 12:10); they turned away
from the Lord and would not serve Him (Num. 14:43; Deut. 28:47); they have done evil
(2Kin. 21:15); they rebelled (Num. 20:24; Ps. 107:11-17); they would not obey God
(Deut. 8:20; 28:62; 1Kin. 20:26; 2Kin. 18:12); they have forsaken the Lord (Deut. 29:25;
1Sam. 12:10; 2Kin. 22:17; 2Chr 24:20-24; 28:6; Jer. 17:13; 19:4; 22:9); they have
rejected the Lord (1Sam. 15:17-35); they have not kept His commandments (1Sam.
13:13-14; 1Kin. 11:34); they have cast off the law (Isa. 5:24; Amos 2:4); they have
forgotten God (Isa. 17:10; Jer. 17:13; 18:15; Ezek. 23:35); because of their evil and
wickedness (Jer. 4:4; 21:12; 26:3; 32:32; 44:3; Hos. 10:15) and of their abominations
(Jer. 44:22; Ezek. 5:9; 44:7); they repented not (Matt. 11:20); because of their unbelief
(Rom. 11:20; Heb. 4:6).
The Reconciling of the World

Romans 11:12-17 Now if the fall of them be the riches of the world, and the diminishing
of them the riches of the Gentiles; how much more their fulness? For I speak to you
Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: If by any
means I may provoke to emulation them which are my flesh, and might save some of them.
For if the casting away of them be the reconciling of the world, what shall the receiving of
them be, but life from the dead? For if the firstfruit be holy, the lump is also holy: and if
the root be holy, so are the branches. And if some of the branches be broken off, and thou,
being a wild olive tree, were graffed in among them, and with them partakes of the root
and fatness of the olive tree
‘Riches of the world, and the diminishing of them the riches of the Gentiles; how much
more their fullness.’ If, in consequence of their rebellion, the riches of God’s grace has to
come to the Gentile world, how much more will the world be blessed when Israel comes
to her fullness of blessing again.
‘Emulation’ same word translated “jealousy” in Romans 11:11. If I might by some means
provoke some Jews to seek their share of the gospel.
‘For if the casting away of them be the reconciling of the world, what shall the receiving of
them be, but life from the dead?’ If the rejection of Israel and the turning to Gentiles
caused all the world to have the immediate opportunity of being saved, how much more
will many in the world be blessed when the whole nation of Israel is saved in one day
(11:15, 25-29; Isa. 66:7-8; Zech. 12:10-13:1; 14:1-5, 14, 16-21).

‘Firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches’ “The
firstfruit” refers to the first Jews blessed in the gospel and “the lump” to the whole nation
that will be blessed and become holy in the end (11:16, 25-29; Isa. 66:7-8; Zech. 12:10-
13:1; 14:1-21). “The root and fatness of the olive tree” refers to Christ and God’s
blessings of the Abrahamic and New Covenant. “The branches” are the Israelites, like true
Christians are the branches in the vine of John 15:1-8.
‘And if some of the branches be broken off, and thou, being a wild olive tree, were graffed
in among them, and with them partakes of the root and fatness of the olive tree’ Israel is
here pictured as branches of an olive tree and the Gentiles as a wild olive tree, or the
oleaster which bears no fruit. Some are broken off because of unbelief and Gentiles take
their place to partake of Israel’s blessings.
Branches
Romans 11:18-24 Boast not against the branches. But if thou boast, thou bear not the root,
but the root thee. Thou wilt say then, The branches were broken off, that I might be
graffed in. Well; because of unbelief they were broken off, and thou stand by faith. Be not
highminded, but fear: For if God spared not the natural branches, take heed lest he also
spare not thee. Behold therefore the goodness and severity of God: on them which fell,
severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also
shall be cut off. And they also, if they abide not still in unbelief, shall be graffed in: for God
is able to graff them in again. For if thou were cut out of the olive tree which is wild by
nature, and were graffed contrary to nature into a good olive tree: how much more shall
these, which be the natural branches, be graffed into their own olive tree?
‘Boast not against the branches. But if thou boast, thou bear not the root, but the root thee’
- the Gentiles here are warned not to boast of their being accepted by God in the place of
the Jews (11:18-19), but to fear lest they also fall and not be spared (11:20-22).
‘If thou continue in his goodness; otherwise thou also shall be cut off’ - this is always the
condition of eternal life. If God promises here to cut off those who do not remain in His
goodness, then He is obligated to do so (2:11). The conditions of eternal life are: Come to
Christ (John 6:37, 44, 45, 65); know God and Christ (John 17:2-3); cause no offense
(Matt. 18:8-9); forsake all (Matt. 19:27-29; Mark 10:28-30); overcome sin (Rev. 2:7, 11,
17, 26; 3:5, 12, 21); live free from sin (Rom. 5:21; 6:16-23; 8:1-13; Tit. 2:11-14); fight
the good fight of faith; lay hold on it (1Tim. 6:12, 19); be sober and hope to the end for it
(Tit. 1:2; 3:7; 1Pet. 1:5, 9, 13); endure temptations (Jas. 1:12); love everybody (1Jn.
3:14-15); keep yourself in the love of God, looking for eternal life (Jude 1:20-24); be
faithful unto death (Rev. 2:10; Heb. 12:14-15); believe and obey the gospel (John 3:15-
19, 36; 4:14; 5:24; 6:40, 47, 54; 2Cor. 5:17; Rom. 1:5); be born again, hear Christ, and
follow Him (John 3:1-36; 10:27-29).
‘If they abide not still in unbelief’ - this is always the condition of renewal in God and in
His faith and grace.
‘Again’ - The word “again” means “once more; anew; afresh.” Anything could not be done
again if it had not been done before. Seven things that people can do again: Be revived

again (Ps. 85:6); return to God again (Jer. 3:1; Ezek. 33:14); turn from sin again (Jer.
25:5; Ezek. 18:27); be grafted into the olive tree again (11:23); be taught again (Heb.
5:12); be made over again (Jer. 18:4); be born again (John 3:3-7; 1Pet. 1:3, 23; Gal.
4:19; Jas. 5:19-20).
Seven things that people should not do again: Turn from righteousness (Ezek. 3:20); build
sinful things (Gal. 2:18); desire to be in bondage (Gal. 4:9); be entangled in Mosaic Law
(Gal. 5:1); continue sinning and repenting (Heb. 6:1); turn back to folly (Psa_85:8); be
entangled in sin (2Pet. 2:20-22).
‘Contrary to nature into a good olive tree’ a fruitless branch grafted to a good tree is
contrary to custom.
‘How much more shall these, which be the natural branches, be graffed into their own
olive tree?’ It being contrary to custom to graft unfruitful branches into a good and fruitful
tree, how much more will it be natural to graft branches into their own fruitful tree?
This Mystery
Romans 11:25 For I would not, brethren, that you should be ignorant of this mystery, lest
you should be wise in your own conceits; that blindness in part is happened to Israel, until
the fulness of the Gentiles be come in.
‘Ignorant of this mystery’ six things Paul did not want people to be ignorant of (1:13;
11:25; 1Cor. 10:1; 12:1; 2Cor. 1:8; 1Thess. 4:13).
‘Mystery’ [Greek: musterion] something previously hidden, but now fully revealed. In the
New Testament it always means any doctrine that has not, in former times, been made
fully known to people. It is found 27 times in the New Testament and not once in the Old
Testament. Eighteen mysteries of are noted in Scripture: The kingdom of heaven and the
kingdom of God (Matt. 13:11; Mark 4:11; Luke 8:10); Israel’s blindness (Rom. 11:25);
salvation in Christ (Rom. 16:25); the wisdom of God (1Cor. 2:7); the doctrines of God
(1Cor. 4:1; Col. 2:2; 1Tim. 3:16); the gospel (Eph. 6:19); gift of knowledge (1Cor. 13:2);
speaking in tongues (1Cor. 14:2); the rapture of Christians (1Cor. 15:23, 51-58; John
14:1-3; 1Thess. 4:13-16); God’s will (Eph. 1:9); the body of Christ (Eph. 3:1-9; 5:32);
Christ in people (Col. 1:26-27); doctrines of Christ (Col. 4:3); the spirit of lawlessness
(2Thess. 2:7); faith of the gospel (1Tim. 3:9); the seven candlesticks (Rev. 1:20); God’s
delay in casting out of satan (Rev. 10:7; 12:7-17) and mystery Babylon (Rev. 17:5, 7).
‘Blindness in part is happened to Israel’ this is the 2nd New Testament prophecy in
Romans (11:25-27) that is unfulfilled. The revealed secret here is of the blindness of Israel
until Christ comes when she will be restored (11:25-29; Isa. 66:7-8; Zech. 12:10-13:1;
14:1-21).
‘The fullness of the Gentiles be come in’ - the same as the times of the Gentiles.
Jerusalem, still partly in Gentile hands, will be liberated from them and will become the
Jewish capital for a short time, until the middle of Daniel’s 70th week. Then the Antichrist
will break his 7-year covenant with Israel and enter Palestine. He will take over Jerusalem
and the future Jewish temple as his capital building and start the beast worship (Dan.
9:27; 11:4-45; 12:7; Matt. 24:15-21; 2Thess. 2:1-12; Rev. 13:1-18; 14:9-11; 15:2-4;

20:4-6). Jerusalem will then be in Gentile hands for 42 months, finally being liberated at
the second coming of Christ (Rev. 11:1-3; 12:6, 14; 13:5; 19:11-21; Zech. 14:1-21;
2Thess. 2:8-12). The times of the Gentiles will then end. These times refer to Israel’s
history from being a nation in Egypt to the second coming of Christ when she will be
oppressed, more or less, by the Gentiles. It began with the Egyptian bondage, not with the
overthrow of Jerusalem by Nebuchadnezzar. This is clear from the fact that the Jews
were oppressed under Egypt and Assyria more than 1,500 years, off and on, before
Nebuchadnezzar. What would these oppressions be but “the times of the Gentiles?”
Revelation 17:8-17 also proves that there have been and will be 8 great world empires
oppressing Israel in the times of the Gentiles.
From this verse, we can see that this could not mean that Gentiles will no longer be saved,
because God will continue to save Jews and Gentiles even through the tribulation period
(Acts 2:16-21; Rev. 7:1-17; 15:2-4; 20:4-6). The fullness of the Gentiles will end at the
second coming and the national conversion of Israel (11:25-29; Isa. 66:7-8; Zech. 12:10-
13:1; 14:1-21). The times of the Gentiles end then also (Zech. 14:1-21; Matt. 25:31-46;
Luke 21:24; Rev. 11:1-2).
Israel Shall Be Saved

Romans 11:26-27 And so all Israel shall be saved: as it is written, There shall come out of
Sion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant
unto them, when I shall take away their sins.
‘All Israel shall be saved’ - this refers to the whole nation that will be alive in Palestine
when Christ comes (Zech. 12:10-13:1; 14:1-15; Matt. 24:39; Isa. 66:7-8). It is at that
time that all the rest of Israel will be gathered (Isa. 11:1-12; 66:19-21; Matt. 24:31).
‘There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob’ -
quoted from Isaiah 27:9; 59:20-21. By this judgment upon His people the iniquity of Jacob
will be purged; the proof of such cleansing from sin will be when Israel is caused by God
to throw down the stones of the altar and the groves, and throw away the images.
Those that will turn from transgression in Israel in that day (at Christ’s second coming),
will be the one-third of the nation who will come through the tribulation alive, the two-
thirds being killed (Zech. 13:9). They will be the ones to say, ‘blessed is He that comes in
the name of the Lord’ (Matt. 23:39) - the ones that will be born again in a day and make
the nucleus around which the others from all the tribes will be gathered in the Millennium
(Isa. 11:10-12). They are the “all Israel” of Romans 11:25-29, and the Judah of Zechariah
14:14.
‘Turn away ungodliness from Jacob’ - no one in Israel or among the Gentiles will be saved
and blessed by God in the eternal program until he turns from sin. This is the reason Israel
is now scattered among the nations, and why God has not been able to fulfil His
everlasting covenants with them. He can never do so until they turn from sin to Him and
holy living (cp. Matt. 18:3; John 3:3-5).
Five things Christ will do at the Second Coming: He will come to Zion - Jerusalem (no
other place on earth, Isaiah 59:20 and Zechariah 14:4). He will come to them that turn

from sin in Jacob or Israel (Isa. 59:20; Zech. 12:10-13:1; 14:1-5, 14; Rom. 11:25-29). He
will make a new covenant with them in that day (Isa. 42:6; 49:8; 55:3; 57:8; 59:21; 61:8;
Jer. 31:31; Heb. 10:16). He will pour out the Holy Spirit upon them (Isa. 32:15; 34:16;
44:3; 59:21; Joel 2:28-32; Zech. 12:10-13:1). He will put the words of God in their
mouths and in the mouths of eternal generations to come (Isa. 59:21).
Concerning the Gospel

Romans 11:28-36 As concerning the gospel, they are enemies for your sakes: but as
touching the election, they are beloved for the fathers' sakes. For the gifts and calling of
God are without repentance. For as you in times past have not believed God, yet have
now obtained mercy through their unbelief: Even so have these also now not believed,
that through your mercy they also may obtain mercy. For God has concluded them all in
unbelief, that he might have mercy upon all. O the depth of the riches both of the wisdom
and knowledge of God! how unsearchable are his judgments, and his ways past finding
out! For who has known the mind of the Lord? or who has been his counsellor? Or who
has first given to him, and it shall be recompensed unto him again? For of him, and through
him, and to him, are all things: to whom be glory for ever. Amen.
‘As concerning the gospel, they are enemies for your sakes: but as touching the election,
they are beloved for the fathers’ sakes’ - they are enemies of the gospel, but beloved for
the fathers’ sakes. They have been chosen of God to fulfil His plan and they will yet do so.
The gifts and callings of God to Israelites still hold good, but they must first come to
repentance and fulfil righteousness before being blessed.
‘For the gifts and calling of God are without repentance’ - this not only applies to the gifts
and callings of Israel, but to any individual whom God calls or gives a gift. God does not
change His mind as if He made a mistake. People may fail Him so that He cannot fulfil
such callings with them, but when, if ever, they come back to repentance God holds them
to the original obligation to obey Him.
‘For as you in times past have not believed God, yet have now obtained mercy through
their unbelief ...’ Romans 11:30-31 say that as surely as the Jews were once in the
kingdom and the Gentiles were not; as surely as the Gentiles are now in the kingdom and
the Jews are not; so surely the Jews will be brought back to God and into the kingdom
again (Zech. 12:10-13:1).
‘For God has concluded them all in unbelief, that he might have mercy upon all’ this verse
concludes the same as Romans 3:19-20, 3:23 and Galatians 3:22-23. The conclusion is
that all have sinned (1:18-3:18, 23). All are guilty before God (3:19-20). The law cannot
justify anyone (3:20). The law only condemns (3:20). God has provided redemption by
faith in Jesus Christ (3:21-26). All boasting is excluded and man is helpless to save himself
(3:27). People are justified only by accepting God’s plan of redemption (3:28).
‘Recompensed’ [Greek: antapodidomi] repay. God pays His debts to His creatures.

A Living Sacrifice
Romans 12:1-2 I beseech you therefore, brethren, by the mercies of God, that you present
your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
And be not conformed to this world: but be you transformed by the renewing of your
mind, that you may prove what is that good, and acceptable, and perfect, will of God.
‘Beseech’ [Greek: parakaleo] to call aside; make an appeal in view of certain facts. Here it
is an appeal in view of the wonderful doctrines of Romans 1-8 and of God’s dispensational
dealings with Jews and Gentiles in Romans 9-11. Paul comes now to the practical
application of the gospel to people (Romans 12:1-15:7).
‘Mercies’ [Greek: oiktirmos] tender compassions. ‘Present your bodies a living sacrifice,
holy, acceptable unto God’ - people are now to bring themselves to God instead of
sacrifices to the altar as of old. They are now to be wholly the Lord’s as were the former
sacrifices.
‘Living sacrifice, holy, acceptable unto God’ - fifteen commands about the body: yield it to
God (Rom. 11:1; 6:13-20); make it living sacrifice (Rom. 12:1); make it holy (Rom. 12:1;
1Cor. 3:17); make it accepted of God (Rom. 12:1); make it full of light (Matt. 6:22);
reckon it dead to sin (Rom. 6:11); reckon it alive to God (Rom. 6:11); refuse its slavery to
sin (Rom. 6:12); mortify its deeds (Rom. 8:13); refuse to defile it (1Cor. 3:17); make it fit
temple of Holy Spirit (1Cor. 3:16-17; 6:13-20); make it free from fornication and only for
the Lord (1Cor. 6:13-20); glorify God in it (1Cor. 6:20); keep it in control (1Cor. 9:27);
put off its sins (Col. 2:11).
‘Reasonable service’ - rational worship, because performed with the heart, mind, and soul
of intelligent beings, and is in contrast to the worship of idols of Romans 1:25.
‘Be not conformed to this world; but be you transformed by the renewing of your mind,
that you may prove what is that good, and acceptable, and perfect, will of God.’ Note the
two commands of this verse.
‘Conformed’ [Greek: suschematizo] to conform to another’s example. We have a choice to
follow in Jesus’ footsteps as given to us according to 1Peter 2:21-23, or the things that
make up the world system of evil and rebellion against God. Men must not love the world
system or the things in it, love of God and love of these things are not compatible. ‘World’
[Greek: aion] age. Do not pattern after this age or to the times.
‘Transformed’ [Greek: metamorphoo] transformed or transfigured by a supernatural
change, as in Matthew 17:2; Mark 9:2; Romans 12:2 and 2Corinthians 3:18. This change
is by a renewing of the mind or spirit (Tit. 3:5; cp. 2Cor. 4:16; Col. 3:10; Heb. 6:6; Eph.
4:23). The whole course of life must now flow in a different direction (2Cor. 5:17-18).
Be renewed in the attitude of your mind by renouncing its vanity (Eph. 4:17), its darkness
and blindness (Eph. 4:18) and learning of Christ (Eph. 4:20-21).
‘That you may prove what is that good, and acceptable, and perfect, will of God.’ Six
things that constitute the acceptable and perfect will of God: Present your bodies a living
sacrifice to God (12:1; 1Cor. 3:16-17; 6:20); make the body holy (12:1; 2Cor. 7:1); make
self acceptable to God; render reasonable service (12:1); be not conformed to the world;
be transformed from the world (12:2).

‘Perfect’ [Greek: teleios] that which has reached its end; nothing more to complete it.
According to the Grace

Romans 12:3-8 For I say, through the grace given unto me, to every man that is among
you, not to think of himself more highly than he ought to think; but to think soberly,
according as God has dealt to every man the measure of faith. For as we have many
members in one body, and all members have not the same office: So we, being many, are
one body in Christ, and every one members one of another. Having then gifts differing
according to the grace that is given to us, whether prophecy, let us prophesy according to
the proportion of faith; Or ministry, let us wait on our ministering: or he that teaches, on
teaching; Or he that exhorts, on exhortation: he that gives, let him do it with simplicity; he
that rules, with diligence; he that shows mercy, with cheerfulness.
‘Unto me’ - this refers to Paul’s apostleship by the grace of God (1:5; Eph. 3:8).
‘Not to think of himself more highly than he ought to think; but to think soberly, according
as God has dealt to every man the measure of faith] Not to be conceited and self-
important, but to take a sane view of himself.
‘So we, being many, are one body in Christ, and every one members one of another’ Paul
here compares the body of Christ to a human body (1Cor. 12:12-28).
‘Gifts differing according to the grace that is given to us’ - this refers to the spiritual gifts of
1Cor. 12:4-11, 27-31. They are given and to be exercised according to grace and the
measures of faith (12:3, 6).
‘Whether prophecy’ - this gift is that of speaking to people to edify and exhort them (1Cor.
14:3-6).
‘Ministry’ [Greek: diakonia] service rendered by a diakonos, a deacon, one who executes
the command of another. It is used of: Servants of kings (Matt. 22:13); servants at feasts
(John 2:5, 9); ministers or officers of civil governments (13:4); men and women servants
of congregations (Matt. 23:11; Mark 9:35; Rom. 16:1); deacons or business elders and
distinct from bishops or teaching elders (Php. 1:1; 1Tim. 3:10-13; Acts 6:1-7); Jesus
Christ as a minister to the Jews in the work of preaching, teaching and healing (15:8; Gal.
2:17; Matt. 4:23-24; 9:35; Acts 10:38); ministers of congregations (Matt. 20:26; Mark
10:43); teachers of the gospel (1Cor. 3:5; 2Cor. 3:6; Eph. 3:7; Col. 1:23, 25; 1Thess.
3:2); ministers of Christ and of God (John 12:26; 2Cor. 6:4-10; 11:23; Eph. 6:21; Col.
1:7; 4:7; 1Tim. 4:6); also used of ministers of satan to counterfeit the work of true
ministers and to deceive (2Cor. 11:15)
‘Teaches’ - the teacher [Greek: didaskalos] was an instructor of others (Acts 13:1).
‘Exhorts’ [Greek: parakaleo] to call aside; make an appeal to by way of exhortation,
entreaty, comfort, or instruction (Acts 4:36; Heb. 10:25). ‘Gives’ refers to the rich that
give help to others (2Cor. 8:2; 9:11-13). ‘Simplicity’ [Greek: haplotes] Do not give with
outward show or pride. (2Cor. 1:12; 8:2; 9:11, 13; 11:3; Eph. 6:5; Col. 3:22).
‘Rules’ [Greek: proistemi] to stand before, that is, (in rank) to preside, or (by implication) to
practise: - maintain, be over, rule. ‘He that shows mercy, with cheerfulness’ - those who
work with the sick and work for charity must be cheerful and sympathetic.

Bless and Curse Not
Romans 12:9-15 Let love be without dissimulation. Abhor that which is evil; cleave to that
which is good. Be kindly affectioned one to another with brotherly love; in honour
preferring one another; Not slothful in business; fervent in spirit; serving the Lord;
Rejoicing in hope; patient in tribulation; continuing instant in prayer; Distributing to the
necessity of saints; given to hospitality. Bless them which persecute you: bless, and curse
not. Rejoice with them that do rejoice, and weep with them that weep.
‘Dissimulation’ [Greek: anupokritos] undisguised, a real thing (2Cor. 6:6; 2Tim. 1:5; 1Pet.
1:22). Three blessings of true love: A pure heart (Matt. 5:8); a good conscience; a faith
unfeigned or sincere (1Tim. 1:5).
‘Abhor that which is evil’ - hate, detest and loathe all evil.
‘Cleave to that which is good’ - be cemented or glued to the good.
‘Affectioned one to another with brotherly love’ love with brotherly affection. ‘Honour
preferring one another’ - be forward to honour others.
‘Slothful in business’ - never be lazy, slothful, and careless with your work or anything or
anyone concerning your work. Whatever you do, do all things for God’s glory (1Cor.
10:31).
‘Fervent in spirit’ - maintain zeal to the boiling point.
‘Serving the Lord’ - put your life into service for God whether or not you receive personal
gain and applause.
‘Rejoicing in hope’ - let your hope be a joy to you. ‘Patient in tribulation’ - show patience in
all your troubles. ‘Continuing instant in prayer’ - live in fervent prayer to God.
‘Distributing to the necessity of saints’ contribution to needy saints. ‘Given to hospitality’ -
practice hospitality without socializing (1Cor. 5:9-13; 1Jn. 2:15-17; 2Jn. 1:10-11).
‘Bless them which persecute you: bless, and curse not’ - bless your habitual persecutors
and don’t allow anger, bitterness or revenge to cloud your mind and your actions to sin as
well (Eph. 4:26-27, 29-32).
‘Rejoice with them that do rejoice’ - take a lively interest in blessings and prosperity of
others without grudging.
‘Weep with them that weep’ - show genuine compassion for others.
Condescend to Men of Low Estate

Romans 12:16-21 Be of the same mind one toward another. Mind not high things, but
condescend to men of low estate. Be not wise in your own conceits. Recompense to no
man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as
lies in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather
give place unto wrath: for it is written, Vengeance is mine; I will repay, said the Lord.
Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou
shall heap coals of fire on his head. Be not overcome of evil, but overcome evil with good.
‘Be of the same mind one toward another’ - live in harmony and of one accord. ‘Mind not
high things’ - do not be unlawfully ambitious to be rich and powerful. Do not shun the
poor, courting great men.

‘Condescend to men of low estate’ - associate with humble and godly people going
through life with as little show and parade as possible.
‘Be not wise in your own conceits’ - do not be conceited and vain. Proverbs 3:7-8 warn us
to be not wise in our own eyes, we must fear the LORD, and depart from evil so that we
can be in perfect health.
‘Recompense to no man evil for evil’ - never pay back evil for evil to any man. ‘Provide
things honest in the sight of all men’ - do not live beyond your means.
‘If it be possible, as much as lies in you, live peaceably with all men’ As far as it depends
on you, live at peace with all people. That does not mean we compromise to accept and
allow others’ sins and evil communications in our lives (1Cor. 15:33; Jas. 3:13; 1Pet. 15,
18; 2:12).
‘Dearly beloved, avenge not yourselves’ - let others inflict vengeance. ‘But rather give place
unto wrath: for it is written, Vengeance is mine; I will repay, said the Lord.’ By the law of
sowing and reaping all will be judge according to what they do unto others (Gal. 6:7-8).
‘Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou
shall heap coals of fire on his head.’ Quoted from Proverbs 25:21-22. In view of the fact
that God was good to you when you were His enemy (5:7-8), you should likewise treat
your enemies with goodness. You will thus make them feel a burning sense of shame and
by this action, they can be convicted of their sins (John 16:7-11).
‘Be not overcome of evil, but overcome evil with good’ - never let evil get the better of
you; get the better of evil by doing good. Seven duties are noted to enemies: To love them
(Matt. 5:44; Luke 6:27); to bless them (Matt. 5:44; Luke 6:28); to do good to them (Matt.
5:44); to pray for them (Matt. 5:44; Luke 6:28); to lend in doing good to them (Luke 6:34-
36); to be kind to them (Luke 6:35-36); to be merciful to them (Luke 6:36).
The Higher Powers

Romans 13:1 Let every soul be subject unto the higher powers. For there is no power but
of God: the powers that be are ordained of God.
‘Every soul be subject unto the higher powers’ ten duties of citizens: To be subject to civil
government (13:1; Tit. 3:1; 1Pet. 2:13-17); to obey civil rules (13:3; Pro. 24:21); to do
good (13:4; Tit. 3:1); to pay taxes (13:1-7; Mat. 22:17-21); to render dues to all people
(13:7); to honour civil rulers (13:1-7; Ex. 22:28; Acts 23:5; 1Pet. 2:13-17); to pray for
civil rulers (1Tim. 2:1-2); to obey civil laws (13:1-7; Ezra 7:26); not cursing rulers (Eccl.
10:20); to work for peace, not rioting and unrest (12:18). Please remember that current
governments are also the rulers of the darkness of this world (Eph. 6:12) and must only be
obeyed in civil matters and morals according to the greater good of all on Godly standards.
Make sure to prove all things and hold fast to that which is good and abstain from all
appearances of evil (1Thess. 5:21-22).
‘Power’ human governments [Greek: exousia] delegated authority. All authorities are
ordained [Greek: tasso] appointed or determined of God. That is, in God’s plan He has
determined that human governments shall exist to help Him carry on moral government

and enforce moral laws. They are appointed by God, but He is not responsible for their
acts. If they get out of line of this eternal plan, which they do, He will judge them.
Human governments, therefore, are not founded upon the arbitrary will of God, but upon
the needs of humanity in securing their highest good. If in a small family, law and penalties
are needed, how much more are they needed in communities, states, and nations? Their
purpose was to execute criminals and enforce law and order among people (13:1-6; 1Pet.
2:13-17; Gen. 9:6; Isa. 11:4-9; 65:20; Dan. 2:21; 4:17-25; 5:21). Governments were
instituted to govern by force and to punish, not only local and individual criminals but also
universal and national criminals. This includes the execution of war to put down criminal
nations as well as criminal individuals (13:1-5; 1Pet. 2:13-17; Dan. 2:21; 4:17-25; 5:21).
There is no doubt that war is an evil one. It is the greatest catastrophe that can befall
human beings. It brings death and destruction, merciless slaughter and butchery, disease
and starvation, poverty and ruin in its wake. One has only to think of the havoc that was
wrought in various countries, in order to estimate the destructive effects of war. There
are, doubtless, people who consider war as something grand and heroic and regard it as
something that brings out the best man. But this does not in any way alter the fact that war
is a terrible dreadful calamity. The loss of human life is not the only evil consequence of
war: many families are left destitute of the support and guidance of their natural heads and
are thrown upon an unpitying world in a state of helplessness. The moral effects of war
are also most deplorable. Men employed as soldiers commonly become exceedingly
profane, and reckless of their conduct. All ongoing wars today are being fought in the
name of justice, but it is all about making money and controlling resources. Going to war,
or even just by maintaining a superior military force, the companies supplying troops,
handling logistics, manufacturing weapons, and developing technology are making
hundreds of billions per year. All paid for by taxes and through taking on the additional
national debt.
Submission to the Authorities

Romans 13:2-7 Whosoever therefore resist the power, resist the ordinance of God: and
they that resist shall receive to themselves damnation. For rulers are not a terror to good
works, but to the evil. Will thou then not be afraid of the power? do that which is good,
and thou shall have praise of the same: For he is the minister of God to thee for good. But
if thou do that which is evil, be afraid; for he bears not the sword in vain: for he is the
minister of God, a revenger to execute wrath upon him that does evil. Wherefore you
must needs be subject, not only for wrath, but also for conscience sake. For for this cause
pay you tribute also: for they are God's ministers, attending continually upon this very
thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom
custom; fear to whom fear; honour to whom honour.
‘Whosoever therefore resists the power, resists the ordinance of God: and they that resist
shall receive to themselves damnation.’ Whoever sets himself against the plan of God in
human government resists God. They who resist will be punished. This comes down to
breaking the laws that are there to protect and govern us out of rebellious nature.

‘For rulers are not a terror to good works, but to evil.’ Here Paul shows the duty of civil
rulers. It is not to terrorize people of good deeds, but to punish evil people for sins against
society.
‘Will thou then not be afraid of the power?’ Obey the laws of civil government and you
will have nothing to fear, providing you have rulers that properly enforce the law.
‘He bears not the sword in vain: for he is the minister of God, a revenger to execute wrath
upon him that does evil.’ God has delegated authority to defend the good and punish evil,
even with capital punishment if required.
‘Not only for wrath, but also for conscience sake.’ Obey civil laws, not only to escape
punishment but to preserve a clear conscience.
‘For this cause pay you tribute also’ - because civil government and law enforcement
officers who execute the laws and defend the community are of God and must be
supported, pay your share of taxes (13:6-7).
‘Ministers’ [Greek: leitourgos] public servant (13:6; 15:16; Php. 2:25; Heb. 1:7; 8:2).
They are God’s servants to carry on civil government for Him. Even if they are ungodly
people and yet faithfully carry out civil responsibility they are to be respected, supported
and obeyed on duty.
‘Render therefore to all their dues: tribute to whom tribute is due; custom to whom
custom; fear to whom fear; honour to whom honour.’ Withhold nothing from civil
government or its lawful officers that is required of you to pay. Pay taxes, customs, fear,
and honour to all people over you in public life.
Fulfilling the Law through Love

Romans 13:8-14 Owe no man any thing, but to love one another: for he that loves another
has fulfilled the law. For this, Thou shall not commit adultery, Thou shall not kill, Thou
shall not steal, Thou shall not bear false witness, Thou shall not covet; and if there be any
other commandment, it is briefly comprehended in this saying, namely, Thou shall love thy
neighbour as thyself. Love works no ill to his neighbour: therefore love is the fulfilling of
the law. And that, knowing the time, that now it is high time to awake out of sleep: for
now is our salvation nearer than when we believed. The night is far spent, the day is at
hand: let us therefore cast off the works of darkness, and let us put on the armour of light.
Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and
wantonness, not in strife and envying. But put you on the Lord Jesus Christ, and make not
provision for the flesh, to fulfil the lusts thereof.
‘Owe no man any thing, but to love one another: for he that loves another has fulfilled the
law’ This has nothing to do with owing just debts of money and other material things. It
simply expresses the idea that Christians owe to each other mutual love. You are not
bound to your brethren to obey them as you are civil rulers, but you are bound to them by
love.
When you really love on Godly standards, you will not: Transgress the moral law (13:8,
10); deprive any man of his wife; rob any woman of her virtue; take the life of anyone;
hate anyone (13:9 with 1Jn. 3:15); take the property of anyone; rob a man of his good

name; covet one thing of another; love only yourself (13:9); work ill toward anyone
(13:10).
‘And if there be any other commandment, it is briefly comprehended in this saying, namely,
Thou shall love thy neighbour as thyself.’ Any other commandment necessary for a
Christian to obey is covered in proper love to one’s neighbour (anyone in close proximity).
‘Let us therefore cast off the works of darkness, and let us put on the armour of light.’
Eight commands for Christians: Cast off the works of darkness; put on the armour of light
(13:12); walk decently and well behaved; stop revelling and drinking; quit all immoral
living; refrain from quarrelling, contention, and jealousies (13:13); clothe selves with the
character of Jesus Christ; make no provision for lust (13:14).
‘Honestly’ [Greek: euschemonos] decently (13:13; 1Cor. 14:40; 1Thess. 4:12). ‘Rioting’
[Greek: komos] revelling (13:13; Gal. 5:21; 1Pet. 4:3). ‘Drunkenness’ [Greek: methe]
drunken festivals, generally accompanied with all kinds of unclean singing and abominable
sexual acts. ‘Chambering’ [Greek: koite] whoredoms, prostitution, and all kinds of
uncleanness. ‘Wantonness’ [Greek: aselgeia] licentiousness, all manner of uncleanness and
sexual perversion. Lasciviousness (Mark 7:22; 2Cor. 12:21; Gal. 5:19; Eph. 4:19; 1Pet.
4:3; Jude 1:4); wantonness (13:13; 2Pet. 2:18); and filthy (2Pet. 2:7).
‘But put you on the Lord Jesus Christ.’ To be clothed with a person is a Greek phrase
signifying to take upon one the interests of another; to enter into his views; and be wholly
on his side, imitating him in all things.
‘Flesh, to fulfil the lusts thereof’ - the flesh works of Galatians 5:19-21; Romans 1:21-32;
1Corinthians 6:9-11 and Colossians 3:5-10.
Doubtful Disputations
Romans 14:1-3 Him that is weak in the faith receive you, but not to doubtful disputations.
For one believes that he may eat all things: another, who is weak, eats herbs. Let not him
that eats despise him that eats not; and let not him which eats not judge him that eats: for
God has received him.
‘Weak’ [Greek: astheneo] weak or strengthless in faith. Welcome such into your
fellowship, but let all controversies concerning doubtful practices be avoided.
‘One believes that he may eat all things: another, who is weak, eats herbs.’ One believes
... another believes: Eight great sources of controversy: What to eat and drink (14:2-6, 14-
23; Col. 2:14-17; 1Tim. 4:1-6); with whom to eat (Acts 11:3; 1Cor. 5:9-12; 2Thess. 3:7-
13; Jude 1:12); where to eat (1Cor. 8:4-13; 10:15-23; 11:17-22); where to buy meat
(1Cor. 10:25); what day to keep as the sabbath (14:5-6; Gal. 4:9-11; Col. 2:14-17);
whether to be circumcised or not (Acts 15:1-24; Rom. 4:11; 1Cor. 7:19); whether to keep
the Law of Moses or not (Acts 15:1) and what to wear and what customs to observe
(1Cor. 11:4-16; 1Tim. 2:9-11; 1Pet. 3:3-4).
‘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.’ Duties of Christians in view of non-essential scruples
among believers: Fellowship with each other in spite of personal differences of opinion
(14:1). Do not despise each other (14:3) and do not judge each other (14:3-13).

Recognize that each man is God’s servant and personally responsible to God for what he
allows himself to do, aside from what is forbidden to all (14:4). Recognize that no man will
fall who conscientiously follows God and the light he has received (14:4; 1Jn. 1:7). Judge
no man as to the rest-day he keeps (14:5-6; Gal. 4:9-11; Col. 2:14-17) and judge none
about allowable eats and drinks (14:2-6, 13-23; Col. 2:14-17; 1Tim. 4:1-6; 1Cor. 8:8-13;
10:23-31). Let all live in peace, for the Lord, and for each other (14:8-9, 13-23; 1Cor.
8:8-13; 10:23-31; 1Pet. 5:1-9). Do not set each other at nought (14:3-4, 10; Gal. 5:14-15;
Eph. 4:31-32). Recognize that each man shall give account of himself to God (14:10-12;
2Cor. 5:10; Matt. 12:37; 16:27). Do not cause anyone to stumble (14:13). Demonstrate
love by giving up those things that destroy others (14:15; 1Cor. 8:8-13; 10:23-31). Do not
bring reproach upon Christ by your Christian liberty (14:16-18; 1Cor. 8:8-13; 10:23-31).
Follow the things that make peace and edify others instead of making a hobby of meats,
drinks, rest-days, circumcision, law-keeping, rituals, dress (non-promiscuous), styles,
ornaments, customs, and outward religion-things, which in themselves do not destroy the
work of God, and concerning which all people will never perfectly agree (14:19-20; 1Cor.
8:4-13; 10:13-31). Do not use any of the nonessentials to stumble, offend, or make any
man weak either by argument or practice (14:21; 1Cor. 8:7-13; 10:23-31). Practice your
faith before God and do not parade it before others (14:22; 1Cor. 8:9-13; 10:31). Do not
condemn yourself over anything not specifically forbidden in Scripture by plain command.
Do not permit your conscience to be swayed by wrong religious background or constant
religious turmoil over doubtful things (14:22). Do not do anything that is doubtful. If you
are not clear on a matter, proceed no further (14:23; 1Cor. 8:7). Bear the weaknesses of
others. Tolerate their peculiar and sometimes ridiculous scruples until they become strong
(15:1-3; 1Cor. 8:7-13; 10:23-31).
Judge Not
Romans 14:4-7 Who are thou that judge another man's servant? to his own master he
stands or falls. Yea, he shall be holden up: for God is able to make him stand. One man
esteems one day above another: another esteems every day alike. Let every man be fully
persuaded in his own mind. He that regards the day, regards it unto the Lord; and he that
regards not the day, to the Lord he does not regard it. He that eats, eats to the Lord, for he
gives God thanks; and he that eats not, to the Lord he eats not, and gives God thanks. For
none of us lives to himself, and no man dies to himself.
‘One man esteems one day above another: another esteems every day alike.’ No particular
sabbath is commanded in the New Testament The Law of Moses has been abolished,
including the Jewish sabbath. Reasons that the fourth commandment was left out: Neither
God nor Christ made it a part of the new covenant. If they had it would be somewhere in
the New Testament as the other nine are. Of all the words of Jesus on earth only four
references are made of the sabbath (Matt. 12:8; 24:20; Mark 2:27-28; Luke 6:5). He
merely taught that it was lawful to do good on this day and that no day is lord of man. He
did not once command any particular observance of any definite day. The old Jews
sabbath was part of the contract between God and Israel and a token and sign of that

covenant (Ex. 20:8-11; 31:13-18; Ezek. 20:12-20). The contract was not made with men
before Moses (Deut. 5:2-3), or with Gentiles and the body of Christ (2:14; Deut. 4:7-10).
The sabbath was not for them. The fourth commandment was the only one of the ten that
was a ceremonial, not a moral law. Its sole purpose was to commemorate the deliverance
from Egyptian bondage when Israel had no rest (Deut. 5:15). It was only a type of future
and eternal rest (Col. 2:14-17; Heb. 4:1-11; 10:1). It was natural for it to be left out of
the new contract when the reality of rest came of which it was a shadow (Matt. 11:28-29;
Col. 2:14-17). The physical and spiritual benefits of a rest day can be realized on any
other day as well as on Saturday. The fourth commandment was the only one that could
degenerate into a mere form without affecting the morals of men. All others concern moral
obligations of men. It is the only one of the ten that could be done away with and still
leave a moral law for men God foretold and promised He would do away with the old
Jewish sabbath (Hos. 2:11; Isa. 1:10-15). The prophets predicted that God would abolish
the old and make a new covenant (Isa. 42:6; 49:8; 59:21; Jer. 31:13-40; 32:37-44; Ezek.
36:24-38). That is referred to in the New Testament is clear in Romans 11:25-29;
Hebrews 8:8-12; 10:16-18; Matthew 26:28. In no passage is it stated that men should
keep the Jewish sabbath to commemorate the old creation rest. It was to commemorate
deliverance from Egypt (Deut. 5:15). This was what they were to “remember” (Ex. 20:8).
It is the only commandment that could be and has been broken without breaking a moral
law. Israel marched on that day (Num. 33:3; Lev. 23:5-11; Jos. 6:12-16); set up the
tabernacle (Ex. 40:1, 40:17 with Lev. 23:5-11); searched Canaan (Num. 13:25); and
made war (1Kin. 20:29; 2Kin. 3:9; Jos. 6:12-16). David and others broke it and were
blameless (Matt. 12:2-5). The New Testament permits Christians to keep any day as the
sabbath, it being one of the doubtful things not covered by commandment in the new
covenant (14:1-13; Gal. 4:9-11; Col. 2:14-17). The day early Christians observed - not by
commandment but by choice - was the first day, Sunday (John 20:1, 19; 1Cor. 16:2).
Give Account
Romans 14:8-12 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. For to this end Christ
both died, and rose, and revived, that he might be Lord both of the dead and living. But
why dost thou judge thy brother? or why do thou set at nought thy brother? for we shall all
stand before the judgment seat of Christ. For it is written, As I live, said the Lord, every
knee shall bow to me, and every tongue shall confess to God. So then every one of us shall
give account of himself to God.
‘Christ both died, and rose, and revived, that he might be Lord both of the dead and
living.’ Another proof that Christ died and arose physically (1Cor. 15:1-23).
‘For we shall all stand before the judgment seat of Christ ...’ this the 3rd New Testament
prophecy in Romans unfulfilled. This refers to the judgment seat of Christ where all the
saints will be judged after the rapture for the deeds done in the body, whether they be
good or bad (2:12-16; 14:10-12; 1Cor. 3:11-15; 2Cor. 5:10; Gal. 6:8; Eph. 6:8; Col.
3:24; Luke 14:14; 2Tim. 4:14; Rev. 2:23; 22:12).

In 1 Corinthians 3:12-15, we read of the judgment of believers’ works that will take place
after the rapture. Here our works are compared to gold, silver, precious stones, wood, hay
and stubble - some become more pure in the fire and others are completely burned up by
fire. Fire will try every man’s works. If it is gold, silver and precious stones they will abide
the fire and we will receive a reward for our works. If they are wood, hay, and stubble
our works will be burned up, yet we will be saved from loss of our souls. The subjects:
believers (14:1-23; Gal. 6:8; Eph. 6:8; Col. 3:24; 2Cor. 5:10). The time: between the
rapture and the second coming (Luke 14:14). The place of judgment: in heaven (14:10;
1Cor. 9:24-27; 2Cor. 5:10). The basis of judgment: works, both good and bad (2:6; 14:1-
23; 1Cor. 3:11-15; 2Cor. 5:10; Col. 3:1-25; Matt. 16:27; 2Tim. 4:14). The result:
reward or loss of reward, but never the loss of one’s soul for any wrongdoings properly
confessed and forgiven (1Cor. 3:11-15). This judgment deals with the believer as a
servant (14:1-23; 2Cor. 5:10, 11). Believers will be judged concerning: Doctrines (2:14-
16; 14:1-23); conduct to others (14:1-23; Matt. 18:1-35); carnal traits (Romans 1-2; 8:1-
13; 14:1-23; Col. 3:1-25) and words (14:1-23; Matt. 12:32-37). Things that affect others:
slander, quarrels, idle words, foolishness (folly), dishonesty, broken promises, wrong
dealings, etc. (1:29-32; 12:1-21; 14:1-23; 1Cor. 6:9-11; Gal. 5:19-21; Col. 3:1-25; Eph.
4:1-32; 5:1-33;). Things that affect themselves: neglected opportunities, talents wasted,
loose living, lack of spirituality, etc. (2:14-16; Heb. 2:1-4; Gal. 5:1-26; 6:1-10; Col. 3:1-
25). Things that affect God: refusal to walk in the light, disobedience, rejection, failure to
cooperate and yield to the Spirit, etc. (12:1-21; 1Cor. 12:1-31; Eph. 4:1-32; 5:1-33).
‘As I live, said the Lord, every knee shall bow to me, and every tongue shall confess to
God’ this was quoted from Isaiah 45:23.
A Stumblingblock
Romans 14:13-20 Let us not therefore judge one another any more: but judge this rather,
that no man put a stumblingblock or an occasion to fall in his brother's way. I know, and
am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that
esteems any thing to be unclean, to him it is unclean. But if thy brother be grieved with thy
meat, now walk thou not charitably. Destroy not him with thy meat, for whom Christ died.
Let not then your good be evil spoken of: For the kingdom of God is not meat and drink;
but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serve
Christ is acceptable to God, and approved of men. Let us therefore follow after the things
which make for peace, and things wherewith one may edify another. For meat destroy not
the work of God. All things indeed are pure; but it is evil for that man who eats with
offence.
‘Destroy not him with thy meat, for whom Christ died’ this proves that a brother can be
destroyed by another Christian. If not, this is all very needless language.
‘For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in
the Holy Ghost.’ The kingdom of God does not consist of meat, drink, and outward
religion. It consists of three things here: Righteousness (3:21-31; 4:1-25; 8:4); peace
(2:10; 5:1; 8:6; 10:15); joy (5:11; Gal. 5:22; 1Pet. 1:8).

‘For he that in these things serves Christ is acceptable to God, and approved of men.’ Any
man who has righteousness, peace, and joy in the Holy Spirit has three other great
blessings: He is a servant of Christ, he is acceptable with God and he is approved by
people.
‘Let us therefore follow after the things which make for peace, and things wherewith one
may edify another.’ In order to have the blessings of Romans 14:17-18, we must follow
whatever brings them about. All bickering over meats, drinks, sabbaths, and nonessential
things must be stopped and that which edifies others must be taught.
‘For meat destroy not the work of God’ what could be clearer than this - that meat itself
does not destroy God’s work? It is the bickering over meats and doubtful things which
destroy the soul and liberty in using them may also cause an ignorant man to apostatize
(14:13-15, 14:20-21; 1Cor. 8:7-13; 10:23-31).
‘All things indeed are pure; but it is evil for that man who eats with offence’ - all edible
things (allowed under clean animals and nothing poisonous) are pure and lawful, but they
become sinful to the man who eats with offense and with a defiled conscience. When
erroneous, the conscience should be instructed, won over by proper knowledge and truth
and not forced to do something contrary to its own knowledge and feelings regarding
doubtful things (1Cor. 8:7-13; 10:23-31; 1Jn. 1:7; 2Pet. 1:4-10; 3:18).
Not of Faith
Romans 14:21-23 It is good neither to eat flesh, nor to drink wine, nor any thing whereby
thy brother stumbles, or is offended, or is made weak. Has thou faith? have it to thyself
before God. Happy is he that condemns not himself in that thing which he allows. And he
that doubts is damned if he eat, because he eats not of faith: for whatsoever is not of faith
is sin.
‘It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother
stumbles, or is offended, or is made weak.’ It is better to deny self to personal pleasures
than to cause brethren to apostatize (Matt. 18:6-10; 1Cor. 8:7-13; 10:23-31).
‘Eat flesh’ meat is permitted to be eaten and we cannot tell others to not eat meat and only
vegetables (14:2, 14-17; Col. 2:14-17; 1Tim. 4:1-6).
‘Wine’ the word “wine” is used for all kinds of drinks - even the grape juice when it is still
in the cluster (Isa. 65:8). Hence, it does not always refer to intoxicating drinks. They
should be left alone in view of the law against drinking alcohol (1Cor. 6:9-11; Gal. 5:19-
21; etc.).
‘Nor any thing whereby thy brother stumbles’ - not only doubtful things that are
mentioned, but anything not listed which causes another to apostatize and be lost must be
laid aside.
‘Stumbles’ [Greek: proskopto] to strike the foot against; to err from the truth (Jas. 5:19-20).
Beat upon (until the thing is destroyed, Matt. 7:27); dash against (Matt. 4:6; Luke 4:11);
stumble (John 11:9-10; Rom. 9:32; 14:21; 1Pet. 2:8).
‘Offended’ [Greek: skandalizo] to offend. It is used generally in the New Testament of
total apostasy from Christ (Matt. 5:29-30; 11:6; 13:21, 57; 15:12; 17:27; 18:6-9; 24:10;

26:31-33; Mark 4:17; 6:3; 9:42-47; 14:27-29; Luke 7:23; 17:2; John 6:61; 16:1; Rom.
14:21; 1Cor. 8:13; 2Cor. 11:29).
‘Weak’ [Greek: astheneo] strengthless; without power to distinguish sufficiently between
right and wrong, good and evil, or lawful and unlawful.
‘Has thou faith?’ The last question in Romans. The word faith here means the full
persuasion that one is right, lawful, and sanctioned by God in this act.
‘Happy is he that condemns not himself in that thing which he allows.’ Do not condemn
yourself over anything not specifically forbidden in Scripture by plain command. Do not
permit your conscience to be swayed by wrong religious background or constant religious
turmoil over doubtful things.
‘For whatsoever is not of faith is sin.’ Anything done to violate the faith principle by which
one is saved, and by which he lives (1:17; Heb. 10:38), is sin. One must know beyond all
doubt or hesitation in his mind that what he allows is in perfect accord with the Word of
God before he acts.
According to Christ Jesus

Romans 15:1-7 We then that are strong ought to bear the infirmities of the weak, and not
to please ourselves. Let every one of us please his neighbour for his good to edification.
For even Christ pleased not himself; but, as it is written, The reproaches of them that
reproached thee fell on me. For whatsoever things were written aforetime were written
for our learning, that we through patience and comfort of the scriptures might have hope.
Now the God of patience and consolation grant you to be likeminded one toward another
according to Christ Jesus: That ye may with one mind and one mouth glorify God, even
the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also
received us to the glory of God.
‘We then that are strong ought to bear the infirmities of the weak, and not to please
ourselves.’ The strong and enlightened ones must tolerate and bear with the weaker and
less enlightened brethren until they, too, become strong in faith and knowledge (15:1-3).
‘Reproaches of them that reproached thee fell on me’ – this is the 14th Old Testament
prophecy fulfilled in Romans (15:3; Ps. 69:9).
‘For whatsoever things were written aforetime were written for our learning, that we
through patience and comfort of the scriptures might have hope.’ This refers to the whole
Old Testament Scriptures (1Cor. 10:1-11; 2Tim. 2:15; 3:15-16; John 5:39; Luke 24:44;
etc.).
‘Now the God of patience and consolation grant you to be likeminded one toward another
according to Christ Jesus.’ It is only by accepting and agreeing with what is written that
people can be like-minded (15:4-7). If saints would learn to leave off all doubtful
disputations (14:1), become unified on the point of not judging each other regarding things
not written and agree on the things that are written, there would be perfect unity in
doctrine. Then Romans 15:4-7 would be literally fulfilled.
‘As Christ also received us to the glory of God.’ Christians are to receive each other in
spite of their faults and scruples, as Christ has received them.

The God of Hope
Romans 15:8-13 Now I say that Jesus Christ was a minister of the circumcision for the
truth of God, to confirm the promises made unto the fathers: And that the Gentiles might
glorify God for his mercy; as it is written, For this cause I will confess to thee among the
Gentiles, and sing unto thy name. And again he said, Rejoice, you Gentiles, with his
people. And again, Praise the Lord, all you Gentiles; and laud him, all you people. And
again, Esaias said, There shall be a root of Jesse, and he that shall rise to reign over the
Gentiles; in him shall the Gentiles trust. Now the God of hope fill you with all joy and
peace in believing, that you may abound in hope, through the power of the Holy Ghost.
‘Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to
confirm the promises made unto the fathers.’ Christ confined His ministry to the Jews to
confirm the Scriptures, so the Gentiles should be able to bear with a few Jewish scruples
and glorify God for mercy through Christ (15:8-9).
‘For this cause I will confess to thee among the Gentiles, and sing unto thy name’ this is the
15th Old Testament prophecy fulfilled in Romans (15:9; Ps. 18:49). The gospel has been
preached among the Gentiles.
‘Rejoice, you Gentiles, with his people’ – this is the 16th Old Testament prophecy fulfilled
in Romans (15:10; Deut. 32:43). The Gentiles along with the Jews rejoice in the message
[gospel] of the Redeemer of Israel.
‘Praise the Lord, all you Gentiles; and laud him, all you people’ – this is the 17th Old
Testament prophecy fulfilled in Romans (15:11; Ps. 117:1). The Gentiles accepted the
gospel with great praise contrary to the Jews who rejected both the Messiah and the
gospel.
‘Laud’ [Greek: epaineo] highly extol.
‘There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall
the Gentiles trust’ – this is the 18th Old Testament prophecy fulfilled in Romans (15:12;
Isa. 11:10). Christ came from the house of David – whose father was Jesse and He rose
to reign over the Gentiles and they trusted in Him..
‘Reign’ [Greek: archo] rule. All these prophecies (15:9-12) prove that both the Jews and
the Gentiles were to become one in the worship of God, being equal in His mercies and
grace (1Cor. 12:13; Gal. 3:28; Col. 3:11). The Jews could not deny such arguments from
their own prophets
‘The God of hope fill you with all joy and peace in believing, that you may abound in
hope, through the power of the Holy Ghost.’ The God of the hope of both Jews and
Gentiles, who made the promises of eternal salvation to both; and, who has fulfilled them
most punctually, fill you with joy and peace in believing you may abound in that same
hope, through the power of the Holy Spirit.
Persuaded of You
Romans 15:14-16 And I myself also am persuaded of you, my brethren, that you 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, That 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.
‘Persuaded of you, my brethren, that you also are full of goodness, filled with all
knowledge, able also to admonish one another.’ Paul persuaded of seven things: that God
would fill them with joy; that God would fill with peace; that faith would abound in hope;
that they had Spiritual power, that they were filled with goodness (15:14), that they were
filled with knowledge and that they were capable of ministering.
This persuasion is no more a definite law or a guarantee that such is true of every
Christian than that of Romans 8:38-39. Both passages reveal possibilities for all Christians
which should be normal in every life, but some are not so persuaded as Paul was.
‘Boldly unto you in some sort, as putting you in mind, because of the grace that is given to
me of God.’ I have written freely to you in view of my apostolic office to the Gentiles. I am
commissioned by Jesus Christ to minister to you Gentiles the gospel of God - that your
consecration may be acceptable to God, being sanctified by the Holy Spirit (15:15-16).
‘Sanctified’ [Greek: hagiazo] to hallow (Matt. 6:9; Luke 11:2); be holy (Rev. 22:11); and
sanctify or consecrate - set apart for a sacred purpose (Matt. 23:17, 19; John 10:36;
17:17, 19; Acts 20:32; 26:18; Rom. 15:16; 1Cor. 1:2; 6:11; 7:14; Eph. 5:26; 1Thess.
5:23; 1Tim. 4:5; 2Tim. 2:21; Heb. 2:11; 9:13; 10:10, 14, 29; 13:12; 1Pet. 3:15; Jude
1:1). The Greek word for “sanctify” is hagiazo, meaning to separate from a profane to a
sacred use; to consecrate self wholly to God and His service. The primary meaning is
separation, not making holy. It means to make holy only when the person or thing
sanctified needs to be cleansed from sin or defilement in order to be fit to be separated
unto God and His service. Material things such as a day (Gen. 2:3); the tabernacle (Ex.
29:43-44); clothes (Lev. 8:30); houses (Lev. 27:9-29); or the temple (2Chron. 7:16-20)
must be cleansed from all defilement in order to be fit to be presented to God for His holy
uses. God’s name (Ezek. 36:23); God (1Pet. 3:15); Christ (John 10:36; 17:19); or the
already cleansed disciples (John 13:10; 15:3; 17:2, 6, 14, 16) need not be cleansed from
sin. To sanctify means to set apart from other uses to God’s particular use, not to cleanse
from sin or rid of carnal nature (sometimes called “the old man” or Adamic nature). Even
Christ, the Sinless One, was sanctified (John 10:36; 17:19). Where humans are
concerned one begins to be sanctified when he begins to consecrate his life to God, and
the process is continued as he continues in his dedication (1Cor. 1:30; 6:11; 2Thess.
2:13; 1Jn. 1:7-9; 3:8-10; 5:1-4, 18).
Sin is not necessarily involved in sanctification, because the word means setting apart. God
has sanctified both people and material things, and even immaterial things.
Glory through Jesus Christ

Romans 15:17-21 I have therefore whereof I may glory through Jesus Christ in those
things which pertain to God. For I will not dare to speak of any of those things which
Christ has not wrought by me, to make the Gentiles obedient, by word and deed, Through
mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and

round about unto Illyricum, I have fully preached the gospel of Christ. Yea, so have I
strived to preach the gospel, not where Christ was named, lest I should build upon another
man's foundation: But as it is written, To whom he was not spoken of, they shall see: and
they that have not heard shall understand.
‘Through Jesus Christ in those things which pertain to God’ - ten things through Jesus
Christ: “Therefore being justified by faith, we have PEACE with God through our Lord
Jesus Christ” (5:1); “Likewise reckon you also yourselves to be dead indeed unto sin, but
ALIVE unto God through Jesus Christ our Lord.” (6:11); “For the wages of sin is death,
but the gift of God is ETERNAL LIFE through Jesus Christ our Lord.” (6:23); “I thank
God through Jesus Christ our Lord. So then with the mind, I myself SERVE THE LAW
OF GOD…” [thanks for salvation] (7:25); “I have therefore whereof I MAY GLORY
[boasting] through Jesus Christ in those things which pertain to God.” (15:17); “But thanks
be to God, which gives us the VICTORY through our Lord Jesus Christ.” (1Cor. 15:57);
“Wherefore thou are no more a servant, but a son; and if a son, then AN HEIR [heirship]
of God through Christ.” (Gal. 4:7); “And the peace of God, which passes all
understanding, shall KEEP [keeping] your hearts and minds through Christ Jesus.” (Php.
4:7); “...let him do it as of the ability which God gives: that God in all things MAY BE
GLORIFIED through Jesus Christ…” (1Pet. 4:11); “For if after they have escaped the
pollutions of the world THROUGH THE KNOWLEDGE [salvation] of the Lord and
Saviour Jesus Christ…” (2Pet. 2:20).
‘Illyricum’ included Montenegro, Albania and Yugoslavia.
‘Have fully preached the gospel of Christ.’ Paul here sums up the New Testament
program as both teaching and confirming the gospel (15:18-21).
‘To whom he was not spoken of, they shall see: and they that have not heard shall
understand’ this is the 19th and last prophecy in Romans (15:21; Isa. 52:15). Those who
did not know of Paul or hear the Word from him were the ones to see and understand.
Been Much Hindered

Romans 15:22-24, 29 For which cause also I have been much hindered from coming to
you. But now having no more place in these parts, and having a great desire these many
years to come unto you; Whensoever 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. ... When therefore I have performed this, and
have sealed to them this fruit, I will come by you into Spain. And I am sure that, when I
come unto you, I shall come in the fullness of the blessing of the gospel of Christ.
‘For which cause also I have been much hindered from coming to you.’ Because of his
policy to preach the gospel where it has not been preached, he has been hindered for a
long time to go where the gospel has already been preached (15:20, 22).
‘No more place in these parts, and having a great desire these many years to come unto
you.’ Having evangelized all these parts and having a desire for many years to see them,
Paul planned to go to them when he took his journey into Spain (15:23-24).

‘Spain’ there is no record in Scripture or history that Paul ever fulfilled this proposed
journey into Spain. It is on record that he went back to Jerusalem and was taken to Rome
as a prisoner (Acts 21:1-28:31).
‘For I trust to see you in my journey’ – He trusted to see the Christians in Spain and be
blessed with their company as he goes to Spain.
‘And I am sure that, when I come unto you, I shall come in the fullness of the blessing of
the gospel of Christ.’ Here we have Paul’s confidence stated that when he visited them, he
would come to them with all the gifts and graces of the Spirit of God and of the gospel of
Christ. This confirms the fact that one man may be filled with all the fullness of God and
have all the gifts and fruit of the Spirit of 1Corinthians 12:4-11; Galatians 5:22-23. He had
already told them that he planned to impart to them some spiritual gift to the end that they
would be established (1:11).
Strive Together
Romans 15:25-28, 30-33 But now I go unto Jerusalem to minister unto the saints. For it
has pleased them of Macedonia and Achaia to make a certain contribution for the poor
saints which are at Jerusalem. It has pleased them verily; and their debtors they are. For if
the Gentiles have been made partakers of their spiritual things, their duty is also to minister
unto them in carnal things. Now I beseech you, brethren, for the Lord Jesus Christ's sake,
and for the love of the Spirit, that you strive together with me in your prayers to God for
me; That I may be delivered from them that do not believe in Judaea; and that my service
which I have for Jerusalem may be accepted of the saints; That I may come unto you with
joy by the will of God, and may with you be refreshed. Now the God of peace be with
you all. Amen.
‘But now I go unto Jerusalem’ - this shows that Paul was headed for his last trip to
Jerusalem. After that he planned to visit Rome and Spain (15:22-28).
‘Minister unto the saints’ - this ministering mainly included the large collections for the poor
saints at Jerusalem (15:25-28; 1Cor. 16:1-4; 2Cor. 8-9). These Gentile contributions for
the poor Jewish saints demonstrated brotherly love for the Christian Jews.
‘Debtors they are. For if the Gentiles have been made partakers of their spiritual things,
their duty is also to minister unto them in carnal things.’ Here Paul again states that Gentile
Christians were debtors to the Jews who had been used of God to receive the Scriptures
and through whom Christ came according to the flesh. Now he points out that it is only
right to help the Jews in carnal things.
‘When therefore I have performed this, and have sealed to them this fruit, I will come by
you into Spain.’ When I take the collections for the poor saints to Jerusalem, I plan to go
to Spain and I will come by Rome to see you.
‘That you strive together with me in your prayers to God for me’ - It is noticeable that Paul
never got so full of the fullness of God that he felt he did not need prayers of the saints and
continued blessings of God.
‘That I may be delivered from them that do not believe in Judaea’ - Paul seems to
anticipate the trouble he was to have in Judea (Acts 21:27-26:32).

‘God of peace’ - in the book of Romans, what God is:
A witness (1:9); uncorruptible (1:23); impartial (2:11); judge (2:16; 3:6); God of all
people (3:29); God of patience and consolation (15:5); God of hope (15:13); God of
peace (15:33; 16:20); only wise One (16:27).
As Become Saints
Romans 16:1-2 I commend unto you Phebe our sister, which is a servant of the church
which is at Cenchrea: That you receive her in the Lord, as become saints, and that you
assist her in whatsoever business she has need of you: for she has been a succourer of
many, and of myself also.
‘Phebe’ - she was a deaconess of the congregation at Cenchrea, her duties being to attend
to female converts, helping them get ready for baptism; to visit the sick and those in prison,
and attend to all parts of work among women which could not be performed by people.
She was probably the bearer of the epistle to Rome.
‘A servant of the church’ – she served at the small group that was situated at Cenchrea in
someone’s house, just as all ‘churches’ were. Congregation will be the better translation,
for no small group of believers functioned independently from the others or had their own
doctrines contrary to the Gospel of Jesus Christ.
‘Servant’ [Greek: diakonon] one who executes the command of another. It is used of:
Servants of kings (Matt. 22:13) and servants at feasts (John 2:5,9). Ministers or officers of
civil governments (Rom. 13:4) and men and women servants of congregations (Matt.
23:11; Mark 9:35; Rom. 16:1). Deacons of congregations or business elders and distinct
from bishops or teaching elders (Php. 1:1; 1Tim. 3:10-13; Acts 6:1-7) Jesus Christ as a
minister to the Jews in the work of preaching, teaching and healing (Rom. 15:8; Gal. 2:17;
Matt. 4:23-24; 9:35; Acts 10:38) Ministers of congregations (Matt. 20:26; Mark 10:43).
Teachers of the gospel (1Cor. 3:5; 2Cor. 3:6; Eph. 3:7; Col. 1:23, 25; 1Thess. 3:2).
Ministers of Christ and of God (John 12:26; 2Cor. 6:4-10; 11:23; Eph. 6:21; Col. 1:7;
4:7; 1Tim. 4:6). Also used of ministers of satan to counterfeit the work of true ministers
and to deceive (2Cor. 11:15).
‘Cenchrea’ - a city on the sea coast near Corinth.
‘As become saints’ – from Psalm 37 we see various things that constitute for a saint:
Control of one’s own spirit (37:1, 7, 8); freedom from jealousy and envy (37:1); absolute
trust in God (37:3, 5, 40); consecration to do good (37:3); constant delight in God (37:4);
keeping life committed to God (37:5); simple and unwavering faith in God and absolute
dependence upon God (37:7, 9, 39); freedom from anger and wrath (37:8); meekness
and humility (37:11); abundance of peace and complete satisfaction with lot in life (37:16-
19); boldness in evil times (37:19); mercy, compassion, and benevolence (37:21, 26);
obedience to God's leading (37:23); freedom from discouragement in adversity (37:24);
household under control (37:26); righteousness (37:21, 29, 30); wisdom and justice
(37:30); true to God's law [now it will be N.T. law] (37:31, 34); propagating truth among
men (37:30); living perfect and upright (37:37); possessing full salvation (37:39-40);
standing firm in time of trouble (37:39).

‘Succourer’ [Greek: prostatis] protector. Athenian writers use the word of those that take
in strangers (cp. Rom. 12:8; 1Tim. 5:9-10). She no doubt cared for the apostles and
ministers who came to Cenchrea.
Salutations
Romans 16:3-11 Greet Priscilla and Aquila my helpers in Christ Jesus: Who have for my
life laid down their own necks: unto whom not only I give thanks, but also all the churches
of the Gentiles. Likewise greet the church that is in their house. Salute my well-beloved
Epaenetus, who is the firstfruits of Achaia unto Christ. Greet Mary, who bestowed much
labour on us. Salute Andronicus and Junia, my kinsmen, and my fellow prisoners, who are
of note among the apostles, who also were in Christ before me. Greet Amplias my beloved
in the Lord. Salute Urbane, our helper in Christ, and Stachys my beloved. Salute Apelles
approved in Christ. Salute them which are of Aristobulus' household. Salute Herodion my
kinsman. Greet them that be of the household of Narcissus, which are in the Lord. Salute
Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which
laboured much in the Lord. Salute Rufus chosen in the Lord, and his mother and mine.
Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with
them. Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints
which are with them.
‘Priscilla and Aquila my helpers’ - they perhaps had gone back to Rome and had a
congregation in their house (16:3-4). They are always mentioned together as man and
wife (Acts 18:2, 18, 26; 1Cor. 16:19; 2Tim. 4:19).
‘Epaenetus’ - mentioned only here, but he was perhaps of the house of Stephanas, which
is also called the firstfruits of Achaia (1Cor. 16:15).
‘Mary, who bestowed much labour on us’ - who she was or what works she bestowed
upon Paul we do not know.
‘Andronicus and Junia, my kinsmen, and my fellow prisoners, who are of note among the
apostles, who also were in Christ before me.’ These two were relatives of Paul and his
fellow prisoners. They were noted disciples among the apostles and were Christians
before Paul. Just when they were fellow prisoners with Paul is not known.
‘Amlias ... ‘ - he next ten disciples are mentioned only here (16:8-12).
‘Herodion my kinsman’ - this is the third relative of Paul mentioned in this list (16:7, 11).
‘Rufus chosen in the Lord, and his mother and mine’ - this is perhaps the one mentioned in
Mark 15:21. His mother acted as a mother to Paul so they were very close.
‘Asyncritus, Phelgon, Hermas, Patrobas, Hermes ...’ The ten persons in Romans 16:14-15
are mentioned only here. The Hermas here is not the one who wrote The Shepherd of
Hermas in 120 A.D.
‘Julia’ - at least seven women are named in this chapter: Phebe (16:1), Priscilla (16:3),
Mary (16:6), Tryphena, Tryphosa, Persis (16:12), Julia (16:15); and mention is made of
an unnamed sister of Nereus (16:15). All of them were Christian workers and
deaconesses who “labour in the Lord” (16:12). This indicates that they laboured in the
ministry of the Word.

‘Nereus’ - this man, named Nereus after the sea god of the Aegean, retained his heathen
name.
Mark Them
Romans 16:16-19 Salute one another with an holy kiss. The churches of Christ salute you.
Now I beseech you, brethren, mark them which cause divisions and offences contrary to
the doctrine which ye have learned; and avoid them. For they that are such serve not our
Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the
hearts of the simple. For your obedience is come abroad unto all men. I am glad therefore
on your behalf: but yet I would have you wise unto that which is good, and simple
concerning evil.
‘Salute one another with an holy kiss.’ It was customary to greet each other with a holy
kiss, as a token of peace, friendship and brotherly love. This was the custom of all eastern
people, not just Christians. Shaking hands is our custom of greeting. The holy kiss custom
is referred to in Romans 16:16; 1Corinthians 16:20; 2Corinthians 13:12; 1Thessalonians
5:26; and 1Peter 5:14. People who seek to continue it are simply carrying on a custom that
is still being practiced among eastern people.
‘Mark’ [Greek: skopeo] look out for. Be alert for those who cause divisions and have no
religious fellowship with them that the flock may be protected (16:17; Php. 3:17).
Ten marks of false teachers: They cause divisions among Christians. They cause offenses
against truth (16:18). They do not serve God (16:17-18). They serve their own bellies
(16:18; Php. 3:19). They use slick tongues to deceive (16:18). They are enemies of the
cross (Php. 3:18). They walk contrary to the gospel (Php. 3:17). They glory in their shame
and they mind earthly things (Php.3:19). They bring in heresies (2Pet. 2:1).
‘For your obedience is come abroad unto all men.’ You can always detect true leaders
from the false by their godliness, unselfishness, and faithfulness.
‘But yet I would have you wise unto that which is good, and simple concerning evil.’ Paul
desired them to show their wisdom by discerning and choosing good from evil.
The Grace of Our Lord

Romans 16:20-24 And the God of peace shall bruise satan under your feet shortly. The
grace of our Lord Jesus Christ be with you. Amen. Timotheus my workfellow, and
Lucius, and Jason, and Sosipater, my kinsmen, salute you. I Tertius, who wrote this
epistle, salute you in the Lord. Gaius mine host, and of the whole church, saluteth you.
Erastus the chamberlain of the city salute you, and Quartus a brother. The grace of our
Lord Jesus Christ be with you all. Amen.
‘And the God of peace shall bruise satan under your feet shortly.’ This is the 4th and last
New Testament prophecy in Romans unfulfilled. It will happen when he devoured by fire
that will come down from God out of heaven and he will be cast into the lake of fire and
brimstone (Rev. 20:9-10).

‘Bruise’ [Greek: suntribo] crush in pieces, utterly defeat and bring to helplessness (Matt.
12:20; Mark 5:4; 14:3; Luke 4:18; 9:39; John 19:36; Rev. 2:27). Satan will be finally
defeated at the second coming and the end of the Millennium (Rev. 20:1-10).
‘Timotheus’ - converted by Paul on his first trip (Acts 14:6-7 with 1Tim. 1:2). Part Jew
and Greek, uncircumcised, but a good Christian (Acts 16:1-3). A miracle worker like Paul
(1Cor. 16:10). Paul’s companion from Derbe and Lystra on (Acts 16:1-3; 17:14-15; 18:5;
19:22; 20:4; Rom. 16:21; 1Cor. 4:17; Php. 2:19). On a mission (Heb. 13:23). It is
believed by some that he was Paul’s scribe in writing Hebrews and Galatians. He had the
gifts of the Spirit (1Tim. 4:14; 2Tim. 1:6). He was a great student of Scripture (2Tim.
1:5; 2:15; 3:15).
‘Lucius’ probably the one in Acts 13:1, or it could be Luke the evangelist and the writer of
Luke and Acts who might have been the same person.
‘Jason’ - unknown, might have been the same one as in Acts 17:5, 7.
‘Sosipater’ - may be the same as in Acts 20:4. The third time Paul refers to kinsmen (16:7,
11).
‘Tertius, who wrote this epistle’ - some unknown scribe who wrote the epistle at Paul’s
dictation.
‘Gaius’ - may be the same as the one in Acts 19:29, or of Derbe in Acts 20:4, but almost
certainly the one in 1Corinthians 1:14.
‘Erastus the chamberlain of the city.’ Perhaps the same as the one in 2Timothy 4:20 and
Acts 19:22. He was chamberlain (treasurer) at Corinth.
‘The grace of our Lord Jesus Christ’ there are four secrets of continued grace: Live and
walk in the Spirit (Gal. 5:5; 16-26; Rom. 8:1-13; Col. 3:5-10). Be patient in hope (Gal.
5:5; Rom. 8:24; Heb. 3:6, 12-14; 6:19), continue in Christ (Gal. 5:6; John 15:1-8; Col.
2:6-7; Heb. 3:14) and continue in faith (Gal. 5:6; Col. 1:23).
Doxology
Romans 16:25-27 Now to him that is of power to stablish you according to my gospel, and
the preaching of Jesus Christ, according to the revelation of the mystery, which was kept
secret since the world began, But now is made manifest, and by the scriptures of the
prophets, according to the commandment of the everlasting God, made known to all
nations for the obedience of faith: To God only wise, be glory through Jesus Christ for
ever. Amen. Written to the Romans from Corinthus, and sent by Phebe servant of the
church at Cenchrea.
‘Now to him that is of power to stablish you according to my gospel, and the preaching of
Jesus Christ, according to the revelation of the mystery, which was kept secret since the
world began.’ This is certainly a second postscript. Some think that Paul added it when he
got to Rome and after he had written Ephesians concerning the mystery that had been kept
secret from ages past (Eph. 3:1-21). It is in all the MSS but two or three. Some have it
after Romans 14:23 and others have it here. Some have it in both places, but there is no
question of its genuineness and authenticity.

‘Mystery’ [Greek: musterion] something previously hidden, but now fully revealed. In the
New Testament it always means any doctrine that has not, in former times, been made
fully known to people. Eighteen mysteries are mentioned in Scripture: The kingdom of
heaven and the kingdom of God (Matt. 13:11; Mark 4:11; Luke 8:10); Israel’s blindness
(Rom. 11:25); salvation in Christ (Rom. 16:25); the wisdom of God (1Cor. 2:7); the
doctrines of God (1Cor. 4:1; Col. 2:2; 1Tim. 3:16); the gospel (Eph. 6:19); the gift of
knowledge (1Cor. 13:2); speaking in tongues (1Cor. 14:2); the rapture (1Cor. 15:23, 51-
58; John 14:1-3; 1Thess. 4:13-16); God’s will (Eph. 1:9); the body of Christ (Eph. 3:1-9;
5:32); Christ in people (Col. 1:26-27); the doctrines of Christ (Col. 4:3); the spirit of
lawlessness (2Thess. 2:7); the faith of the gospel (1Tim. 3:9); the seven candlesticks (Rev.
1:20); God’s delay in casting out of satan (Rev. 10:7; 12:7-17); mystery Babylon (Rev.
17:5, 7).
‘Scriptures of the prophets’ the writings of the prophets – the Old Testament - are part of
the Scriptures.
‘Made known to all nations for the obedience of faith.’ The obedience to the faith among
all nations are made known through the: the Gospel, the preaching of Jesus Christ and the
revelation of the mystery (16:25); scriptures of the prophets and the commandment of God
(16:26).
The gospel preaching and revelation by the Scriptures must be known and believed in
order for the soul to be saved (Mark 16:15-16; John 3:16-20; Rom. 1:16; 10:9-10; Eph.
2:8-9; 1Jn. 1:9; Heb. 11:6).

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ROMANS

The Gospel of God

solaScriptura Bible College: Romans 1|P a g e

solaScriptura Bible College: Romans 2|P a g e

solaScriptura Bible College: Romans 3|P a g e

solaScriptura Bible College: Romans 4|P a g e

Vain in Their Imaginations

solaScriptura Bible College: Romans 5|P a g e

solaScriptura Bible College: Romans 6|P a g e

Knowing the Judgment of God

solaScriptura Bible College: Romans 7|P a g e

solaScriptura Bible College: Romans 8|P a g e

solaScriptura Bible College: Romans 9|P a g e

solaScriptura Bible College: Romans 10 | P a g e

solaScriptura Bible College: Romans 11 | P a g e

solaScriptura Bible College: Romans 12 | P a g e

Circumcision of the Heart

solaScriptura Bible College: Romans 13 | P a g e

God's Righteousness Upheld

solaScriptura Bible College: Romans 14 | P a g e

solaScriptura Bible College: Romans 15 | P a g e

The Knowledge of Sin

solaScriptura Bible College: Romans 16 | P a g e

solaScriptura Bible College: Romans 17 | P a g e

solaScriptura Bible College: Romans 18 | P a g e

solaScriptura Bible College: Romans 19 | P a g e

Abraham Justified by Faith

solaScriptura Bible College: Romans 20 | P a g e

The Sign of Circumcision

solaScriptura Bible College: Romans 21 | P a g e

solaScriptura Bible College: Romans 22 | P a g e

solaScriptura Bible College: Romans 23 | P a g e

solaScriptura Bible College: Romans 24 | P a g e

solaScriptura Bible College: Romans 25 | P a g e

Into This Grace

solaScriptura Bible College: Romans 26 | P a g e

solaScriptura Bible College: Romans 27 | P a g e

Saved from Wrath

solaScriptura Bible College: Romans 28 | P a g e

solaScriptura Bible College: Romans 29 | P a g e

The Free Gift

solaScriptura Bible College: Romans 30 | P a g e

solaScriptura Bible College: Romans 31 | P a g e

Baptized into His Death

solaScriptura Bible College: Romans 32 | P a g e

solaScriptura Bible College: Romans 33 | P a g e

Yield Yourselves unto God

solaScriptura Bible College: Romans 34 | P a g e

solaScriptura Bible College: Romans 35 | P a g e

The Wages of Sin

solaScriptura Bible College: Romans 36 | P a g e

Dead to the Law

solaScriptura Bible College: Romans 37 | P a g e

solaScriptura Bible College: Romans 38 | P a g e

Sold under Sin

solaScriptura Bible College: Romans 39 | P a g e

God through Jesus Christ

solaScriptura Bible College: Romans 40 | P a g e

solaScriptura Bible College: Romans 41 | P a g e