apply equally well to baptism or any other But they were only trying to lessen their guilt

apply equally well to baptism or any other But they were only trying to lessen their guilt

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nor is that circumcision which is outward in the flesh; 29 but he is a Jew who is one inwardly, and circumcision is of the heart, by the Spirit, and not by the written Law ; his praise is not from men, but from God.

being slanderously reported as saying, and as some affirm that we say) “Let us do evil that good may come”? Their condemnation is just.

9 What then? Are we better than they ? No, not at all. For we have previously made the accusation that both Jews and Gentiles are all under sin. 10 As it is written,

What advantage, then, has the Jew? Or what value is there in circumcision? 2 Much every way. Chiefly, because to them were committed the oracles of God.

There is none righteous, no, not one. 11 There is none who understands, there is none who seeks for God. 12 They have all turned out of the way. They are together become worthless. There is none who does good, no, not one. 13 Their throat is an open grave. With their tongues they have practiced

3 For what if some did not believe? Will their unbelief make God’s faithfulness without effect? 4 Absolutely not! For let God be true, but every man a liar. As it is written,

“That you might be justified in your words,and might overcome when you are judged.”

deceit. The poison of vipers is under their lips. 14 Their mouth is full of cursing and bitterness. 15 Their feet are swift to shed blood. 16 Destruction and misery are in their ways, 17 and the way of peace they have not known. 18 There is no fear of God before their eyes.

5 But if our unrighteousness proves the righteousness of God, what shall we say? Is God unjust in bringing wrath on men (I speak as a man)? 6 Absolutely not! For then how would God judge the world? 7 For if through my lie the truth of God is enhanced for his glory, why am I still judged as a sinner? 8 And why not rather say (as we are

state of a person, are far more important than an outward mark on the body. Compare Matt 3:9; 23:25-28; John 8:3341. Paul’s words about circumcision can apply equally well to baptism or any other ceremony that men perform on others. 2:29 “Circumcision is of the heart” – Jer 4:4. Also a person is a true Christian only if he is one inwardly, and baptism is only a sign of the work of God’s Spirit in the heart – Matt 3:6; Mark 16:16; Acts 2:38. Without this inner change it has no value at all. And those who are God’s people inwardly will want God’s approval, not man’s. Compare John 5:44; 12:43. 3:1 This question arises because Paul has said that the Jew is no better than other people, that he is not saved by his religion and ceremonies, and that God condemns him for his sin just as He does sinners who are not Jews. What use then was there in God separating the Jews from all other people and giving them special laws and ceremonies? 3:2 See also 9:4,5. More than any other people in those times the Jews had wonderful opportunities to hear God’s truth and to believe and serve the one true God. That was the greatest value in being a Jew. 3:3 It was not God’s fault if the Jews did not seize the opportunities they had and remained disobedient and unbelieving. He remained faithful (2 Tim 2:13). And He will yet fulfill all His promises to Israel as a nation (chapter 11). 3:4 Ps 51:4. 3:5-7 Some of them even dared to say that their unbelief and evil ways made God’s faithfulness and righteousness appear more glorious. So, they seemed to say, they were

doing God a favor and He should not condemn them! 3:8 Some even slandered Paul by saying the above idea was a part of his teaching! But they were only trying to lessen their guilt and escape Paul’s words about judgment. Paul says God is perfectly just in sending such people to hell. 3:9 Paul means this: Are Jews with all their advantages and opportunities and God-given laws and ceremonies any better than those peoples who did not have them? The answer is obvious – no. Now we might ask, “are we Christians by nature better than others?” and the answer is the same – absolutely not. All are sinners – Jews and Gentiles, whatever religion or nation or caste they may belong to. Rich and poor, educated and uneducated, the wise and the foolish, those who practice their religion and those who do not, all, all have sinned.

There are, alas, many people who consider themselves better than others (see Isa 65:5; Luke 18:9), and in their hearts would give the answer “yes” to Paul’s question. Such people have not yet received the enlightenment God gives about what they are and what they need. 3:10-18 Now Paul proves that his teaching is in harmony with God’s revelation in the Old Testament. See how he begins – “It is written”. This is what should concern us more than anything else – what does God say in the Bible? – 4:3. 3:10-12 See Ps 14:1-3; 53:1-3; Eccl 7:20. 3:13 Ps 5:9; 140:3. 3:14 Ps 10:7. 3:15-17 Isa 59:7,8. 3:18 Ps 36:1. “Fear of God” – see notes at Gen 20:11; Job 28:28; Ps 34:11-14;

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19 Now we know that whatever the Law says, it says to those who are under the Law, so that every mouth may be stopped, and all the world may become guilty before God. 20 Therefore by the deeds of the Law no flesh will be justified in his sight, for by the Law is the knowledge of sin.

21 But now the righteousness of God apart from Law is revealed, being testified to by the Law and the Prophets, 22 even the righteousness of God, which is through faith in Jesus Christ, to all and on all those who believe. For there is no difference: 23 For all have sinned, and come short of the glory

86:11; 111:10; Prov 1:7; 1 Pet 1:17; 2:17; Rev 15:4; 19:5. This is one of the root causes of all the other evil behavior listed above. Without the fear of God men will not depart from evil. Paul is not saying that every person practices every sin in this list, only that mankind in general does so, and that every individual has a sinful nature and lacks the one thing needed more than anything else – righteousness. 3:19 “Law” here means the whole Old Testament from which he has quoted the above verses, particularly the law God revealed to Moses at Mount Sinai. Those “under the law” were the Jews. Now Paul has done what he set out to do at 1:18 – he has shown that every person in the world is a sinner, guilty before God, and needs the gospel of Christ. Creation (1:18-20), man’s history (1:21-28), mankind’s present condition (1:29-32), conscience (2:15), and the truth God gave in the Old Testament (3:10-18) all declare that every person on earth is a sinner. All are utterly guilty, responsible for their sins, and deserve God’s anger. And no one should try to make any excuse before God, or think that he is better than other people.

the universe. It is the kind of righteousness which has no flaw whatever in it, which God Himself approves and accepts. It is the kind of righteousness which the Lord Jesus manifested on earth and which caused God to say the words of Matt 3:17. Paul here reveals the following facts about this righteousness.

It is a righteousness which no human being has by nature (v 23).

It is a righteousness which comes from God (v 21) – so, of course, it will be flawless and perfect.

It is “apart from law” (v 21) – that is, trying to keep God’s commands in His law is not the way it is obtained. This is the way that many try to obtain it (see 10:1-5), but this is not merely difficult, it is impossible.

It is a righteousness which the law and the prophets (the Old Testament) speak about (v 21) – it is not some strange, new thing (Gen 15:6; Hab 2:4).

It is a gift of God’s grace to undeserving sinners – God freely gives this righteousness to anyone who will receive it (vs 22,24).

It is obtained by faith alone (vs 22,25; 1:16,17) – therefore we should not try to earn it by our own works but instead turn to God and trust Him for it.

Happy are those who know this, who lay their hands on their mouth and stand before God without defense, without trying to hide anything – such people are near salvation. God has some wonderful things to say to them. The parable Jesus told in Luke 18:9-14 is a small commentary on the truth Paul presents here. Those who think they are better than others need to understand what they are in God’s sight. Those who understand what they are can move ahead into the blessed truths of salvation. 3:20 “Law” here means the whole system of commandments and ceremonies God gave to Israel through Moses. No one can be saved by trying to keep this law because no one can fully keep it. People with a sinful nature cannot really practice holy principles. And to break one is to be guilty of breaking the whole law (Jam 2:10).

Actually this righteousness is Christ Himself the perfectly righteous One (1 Cor 1:29; 2 Cor 5:21; Jer 23:6). Those who have Christ have this righteousness which comes from God, and those who do not have Christ do not have it. And we can receive Christ only by faith (John 1:12; 3:16,36). Righteousness in the Bible is sometimes compared to a clean garment which God gives people. See Isa 61:10; Zech 3:3-5; Matt 22:11,12. Isa 64:6 reveals how greatly we need it. When we trust in Christ God clothes us with Christ’s own flawless righteousness.

This way of counting people righteous is based on the death of the Lord Jesus (vs 24,25). God, the righteous Judge, cannot count sinners righteous unless their sins are taken away. God’s own law condemns us and demands punishment, and God cannot act contrary to His law. How then can He forgive us, allow us to escape punishment, and count us righteous people? He can do so because the Lord Jesus has taken our place and suffered the punishment we deserve. He was a blood sacrifice for the sins of the whole world (v 25; John 1:29; Matt 26:27,28; 1 John 2:2; Isa 53:5,6,10). He turned away God’s anger from those who trust Him by taking away their sins (v 25). Having the righteousness of Christ by faith is the one and only way to get to heaven and live in God’s presence in joy and peace forever. 3:23 God has done such marvelous and costly

“Justified” – this means declared innocent, counted as righteous. This is a very important teaching of Romans. Indeed it is at the very heart of Christ’s gospel. In the next few verses Paul explains what it means. 3:21-26 “But” (v 21) – compare Eph 2:4; Titus 3:4. This word indicates a great turning point. Having shown the failure and sin of all people, Paul now shows the way of escape from the punishment they deserve. What men need is righteousness, and here is God’s revelation of the way to obtain it.

Righteousness in this letter means the sum total of all that men need to stand in peace before the holy and righteous God of

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of God, 24 and are justified freely by his grace through the redemption that is in Christ Jesus. 25 Him God has set forth to be a propitiation through faith in his blood, to demonstrate his righteousness, because in his forbearance God passed over the sins done in the past. 26 To demonstrate, I say, at this time his righteousness, so that he might be just, and the justifier of him who believes in Jesus.

it is one God who will justify the circumcised by faith, and the uncircumcised through faith. 31 Do we then, through faith, put an end to the Law? Absolutely not! Rather, we uphold the Law.

What then shall we say that Abraham our father has found, as pertaining to the flesh? 2 For if Abraham was justified by works, he has something to boast about ; but not in the presence of God. 3 For what does the Scripture say?

27 Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith. 28 Therefore we conclude that a man is justified by faith apart from the deeds of the Law. 29 Is he the God of the Jews only? Is he not also the God of the Gentiles? Yes, of the Gentiles also, 30 since

Abraham believed God, and it was put to his account as righteousness.

4 Now to him who works his wage is not reckoned as grace, but as something owed. 5 But to him who does not work but believes in him who

things to provide righteousness for all people because all are in great need of it. Some may be worse sinners than others, but all are sinners, all fall short of God’s requirements, and so God says there is “no difference” (vs 9, 22). One person may be in a pit, another on top of a hill, but neither can reach up and touch the stars. 3:24 “Are justified”– this means that justification is available to all who have sinned, not that all who have sinned are justified.

Jews should not expect that He will save them in one way and Gentiles in some other way. God has only one way of saving anyone and that way is through faith in Christ.

“Absolutely not” – the KJV has “God forbid”, but here in the Greek there is no word for either “God” or “forbid”, but simply a strong negative, which means literally “may it not be.” 3:31 Compare Matt 5:17,18. To say that keeping the law cannot save anyone from their sins is not to do away with the law. It is to put the law in its rightful place as that which reveals sin and condemns it. 4:1 “We” – Paul speaks as one who was a Jew by birth, descended from Abraham as all Jews were (Genesis chapters 12 to 25). The Jews were proud of this relationship and many thought they were children of God merely because they were physically descended from Abraham (Matt 3:9; John 8:33,39). And many of them thought that salvation depended on keeping the commands and ceremonies of the law, and opposed Paul wherever he went (Acts 9:23; 13:45; 14:5,19; 15:1; 17:5; 21:11; 2 Cor 11:24; 1 Thess 2:14-16). Why does Paul bring up the matter of Abraham here? To prove that his teaching about justification by faith was in agreement with what the Old Testament says about Abraham the father of the nation. 4:2 See 3:27. 4:3 Gen 15:6. See note there. By this one reference Paul proves his point. “What does the Scripture [the Bible] say?” is the important question when we want the truth. 4:4 If God saved men because of their religious works, this would mean they earned salvation, and they would be able to boast. 4:5 “Does not work” means does not work to earn salvation. The only way to obtain salvation and the righteousness God gives, is to take them as a gift from God’s hand by faith (3:21-28; 6:23; 11:6). Of course this is the exact opposite of what men think by nature. People like to think they are righteous because of what they do and that they can earn salvation by what they call works of merit. For salvation people say we must “work.” God says do “not work” for it.

“Redemption” – Matt 20:28; Eph 1:7; 1 Pet 1:18,19; Ps 78:35; etc. 3:25,26 These are key verses in Romans and, indeed, in the whole Bible. Before Christ came and took away sin by the sacrifice of Himself, God forgave those who repented and trusted in Him. He did not condemn them to hell, because He knew what He would later do through Christ. But at the time it did not seem that He, the righteous Judge of the universe, was just and righteous in forgiving people instead of punishing them – His law condemned them, yet He let them escape. Now by sending His own Son to be a sacrifice for sin He has fully demonstrated His justice.

But was it just and righteous to cause Christ to suffer the punishment others deserved? Yes, because Christ is God (1:4; 9:5; John 1:1,14; Phil 2:6), and He suffered and died voluntarily (John 10:17,18). In Christ God Himself was taking people’s sins on Himself and suffering for them. See the note at Heb 10:4.

“Propitiation” (v 25) – here this means a sacrifice that turns away God’s anger, by taking away sin. Sin is what brings God’s anger (1:18). When sin is taken away by the sacrifice of Christ, God’s anger is propitiated, turned away, and He can justly forgive any sinner who turns to Him in faith. 3:27 Eph 2:8-10. If people could achieve salvation by works, heaven would be filled with boasters singing their own praises (compare 2:17; Luke 18:11,12). But as it is they who are there will praise God alone (1 Cor 1:29-31; Eph 1:6,12; Rev 7:9,10). 3:28 See 1:16,17; 5:1; 10:10; Gal 2:16; 3:24; 5:4. 3:29,30 There is only one true God, so the

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justifies the ungodly, that faith is put to his account as righteousness. 6 Even as David also describes the blessedness of the man to whom God credits righteousness apart from works:

uncircumcised, so that he might be the father of all those who believe, even though they are not circumcised, that righteousness might be put to their account also; 12 and the father of the circumcised, that is, of those who are not only the circumcised, but who also walk in the footsteps of that faith of our father Abraham which he had when he was still uncircumcised.

7 Blessed are those whose transgressions are forgiven, and whose sins are covered.

8 Blessed is the man whose sin the Lord will not count against him.

9 Does this blessedness come only on the circumcised, or on the uncircumcised also? For we say that faith was put to Abraham’s account as righteousness. 10 How was it put to his account? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised. 11 And he received the sign of circumcision, a seal of the righteousness of the faith he had while he was still

13 For the promise that he would be the heir of the world, did not come to Abraham, or to his offspring, through the Law, but through the righteousness of faith. 14 For if those who are of the Law are heirs, faith is made void, and the promise made of no effect, 15 because the Law produces wrath. For where there is no Law, there is no transgression.

other than Jews. 4:10-12 Here was a good Scriptural blow at Jewish pride. God counted Abraham righteous before he was circumcised – that is, while he was still a Gentile! God justified Abraham in Genesis chapter 15. But Abraham received circumcision in chapter 17, some time after he was justified. God arranged things in this way to show that the ceremony of circumcision had nothing to do with Abraham’s salvation. Abraham was justified by faith alone, and all who follow Abraham, whether Jew or Gentile, must be justified in the same way.

Observe who it is that God justifies – “the wicked.” There is no one who is not wicked in God’s eyes – 3:9-19; Matt 7:11. But none is so bad but what God will save and count him righteous, if he will repent and believe on the Lord Jesus Christ. Think of Paul himself (Acts 8:3; 9:1-5), and the thief on the cross (Luke 23:39-43). See also Isa 55:7; 1 Cor 6:9-11. 4:6-8 David, Israel’s greatest king, agreed with what was said about Abraham. See Ps 32:1,2. God forgives people because He is gracious, and He wants to give them that gift, not because they are good and have earned it (Ps 86:5; Micah 7:18,19; Matt 9:5-7; 12:31; Acts 13:38; Eph 1:7; etc). See here what justification means – from then on God will not count the sins of the justified against them (8:33,34). This is because even their future sins have been taken away by the sacrifice of Christ on the cross, and they are united to Him forever. They have Christ’s perfect righteousness imputed to them, so that theirs and His is exactly the same righteousness. There is no blot or stain on His righteousness and there never can be. So there can be no blot or stain on the righteousness they have in Him, not now, not ever. As long as the Head (Eph 1:22,23) remains righteous, so will His body, made up of all true believers.

He is the “father” of all who trust in the one true God. This means that in him God first showed how He gives righteousness to people. Circumcision was only a sign and seal of something Abraham already had. (The same may be said for baptism today. It is only a sign and is worthless to anyone who does not have the righteousness and salvation God gives through faith.) 4:13-15 Paul shows further that God counted Abraham righteous apart from the law He gave through Moses (and which the Jews taught people had to keep to be saved). God did not give the law until hundreds of years after He justified Abraham (Gal 3:1618). 4:13 God promised Abraham the land of Canaan (Gen 15:7,18). This was because Abraham believed God. The promise was given long before God gave the law. He promised also that all the world would be blessed through Abraham – Gen 12:1-3. This blessing was to come through a descendant of Abraham called the Messiah (Christ. See psalm 2; 72:5-11; Matt 1:1). The Messiah (and with Him all who believe in Him) is the heir of the whole world (8:17; Heb 1:2). 4:14 If people can become God’s heirs by keeping God’s law, then faith in God’s promises and the promises themselves are completely unnecessary. And so this whole idea of salvation by works is absurd. 4:15 Those who try to be righteous by keeping God’s law bring more of God’s anger on themselves. Because instead of

Notice the words “will not count against him.” The Greek translated “not” could also be translated “never.” This is the wonderful position believers are in before God. For them there can be no condemnation to eternal death (the wages of sin) and hell. (Of course, as their Father He will deal with them when they do wrong and chastise and discipline them – Heb 12:511.) But if God does not count the believer’s sins against him, will this not encourage him to sin? No. It encourages him to love God and to live for God. See notes on chapter 6 where Paul takes up this subject and shows some of the results of God’s grace shown to believing sinners. 4:9 “Circumcised” – he means the Jews, the physical descendants of Abraham.

“Uncircumcised” – the Gentiles – people

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16 Therefore, it is by faith that it might be by grace, so that the promise would be certain to all of Abraham’s offspring, not only to those who are of the Law but to those also who are of the faith of Abraham, who is the father of us all 17 (as it is written, I have made you a father of many nations), in the sight of him whom he believed, that is, God, who makes the dead alive, and calls things which are not as though they were.

yet the deadness of Sarah’s womb. 20 He did not stagger at the promise of God through unbelief, but was strong in faith, giving glory to God, 21 and was fully persuaded that what he had promised he was able also to perform. 22 And therefore it was put to his account as righteousness. 23 Now it was not written for his sake alone, that it was put to his account, 24 but also for us, to whose account it shall be put, if we believe in him who raised up Jesus our Lord from the dead. 25 He was delivered up for our offenses, and was raised again for our justification.

18 Abraham, contrary to hope, in hope believed, so that he became the father of many nations, in accordance with what was said to him, “So shall your offspring be.” 19 And he was not weak in faith; he did not consider his own body now dead, when he was about a hundred years old, nor

Therefore having been justified by faith, we have peace with God through our Lord Jesus

keeping the law they break it, and this transgression of the law adds to their guilt (compare 5:20; 7:7-11; Gal 3:10). If it was necessary to keep the law of Moses to be saved, then no one would ever be saved. The Jews did not keep the law, and the Gentiles did not even have it. 4:16 Since the promise of salvation (and the inheritance that goes with it) has nothing to do with trying to keep God’s law, but only requires faith, it is for all peoples, Jews and Gentiles alike. Observe in this verse the reason why God has appointed faith as the way of salvation – He had determined to give salvation as a gift and not as a payment for work. 4:17 Gen 17:5. Abraham is the spiritual “father” of all who believe (v 11). In the last part of this verse Paul begins to show the nature of Abraham’s faith. His faith was in the all-powerful and all-knowing Creator of the universe – the God who can do anything and who can reveal in advance what He will do.

think exists. We must believe in the God who raised the Lord Jesus from the dead (v 24; 10:9), for He is the only God there is. And it is not enough to believe there is this one God and that He is powerful (see Jam 2:19). We must believe His promises to us, we must put our trust in Him and His Word (Heb 11:6. Consider some of the promises He has given through His Son – John 3:16; 4:14; 5:24; 6:37; 7:38; 11:25,26; Rev 3:20; Matt 11:28). When we believe Him He counts us righteous, just as He did Abraham. 4:25 The salvation of believers rests on this one foundation – the death and resurrection of Christ (1 Cor 15:1-4). Christ was in the place of sinners, dying the death they deserved to die because of their sins. His resurrection is proof that God accepted Christ’s sacrifice, that our sins are gone, forgiven, blotted out forever. We believers can see and should see that we are made right with God, counted righteous and free of sin, because Christ has risen from the dead. He is our justification before God – 1 Cor 1:30,31. 5:1-21 Paul has shown that all are sinners and that the way of salvation is through faith in the Lord Jesus Christ. In this chapter he tells us further things about those whom God has counted righteous. His theme is the certainty of salvation for believers. They have all entered into a new state, and Paul says the following things of them.

“Brings the dead to life” – see Heb 11:19,35. 4:18-21 What was Abraham’s faith like? He believed God when, humanly speaking, there was no hope of the fulfillment of God’s promise (v 18; Gen 15:4,5). He believed God even though God had promised what seemed an impossible thing (v 19). Abraham’s age was nearly a hundred years and Sarah’s was about ninety when God said she would bear Abraham a son – Gen 17:1,15,16. He believed God and not his own ability. He believed God simply because God had made the promise, and he was sure that God could do and would do what He said. God gave Abraham no proof, no evidence that He would do what He said, just His bare word. And Abraham believed it (vs 20,21) because He really believed in God and that God was a God of truth. This was the nature of Abraham’s faith and of all true faith. 4:22 Verse 3. 4:23,24 To obtain salvation and become an heir of the world (v 13), our faith must be like Abraham’s. It is not enough to believe in just any God or god that people

They have peace with God (v 1) They have continual access into God’s presence (v 2)

They have hope (v 2) They have an ability to rejoice in sufferings (v 3)

They can know that sufferings increase hope (v 4)

They have the gift of the Holy Spirit (v 5) They have a knowledge of God’s love (vs 5-8) They have absolute security (vs 9,10) They have joy in God (v 11) They have eternal life in a new relationship with God (vs 12-21), having entered into the realm of unconquerable grace. 5:1 Because God counts believers righteous

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Christ, 2 by whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God. 3 And not only so, but we rejoice in tribulations also, knowing that tribulation produces patient endurance; 4 and patient endurance, approved character; and approved character, hope; 5 and hope brings no disappointment, because the love of God has been poured out in our hearts by the Holy Spirit who is given to us.

due time Christ died for the ungodly. 7 For scarcely will someone die for a righteous man, though perhaps for a good man some might even dare to die. 8 But God demonstrates his love toward us in this: while we were still sinners, Christ died for us.

9 Much more then, now having been justified by his blood, we will be saved from God’s wrath through him. 10 For if when we were his enemies, we were reconciled to God by the death of his Son, much more, having been reconciled, we will be saved

6 For when we were still without strength, in

they are in a state of peace with Him. Compare Col 1:20; Eph 2:14-17; 2 Cor 5:18-21; Isa 32:17; 53:5. Peace here means reconciliation between God and those who believe in the Lord Jesus. 5:2 “Access” – believers can come into God’s presence at any time (Eph 2:18; 3:12; Heb 10:19-22). Notice carefully that this access into God’s presence is through the Lord Jesus (see also 1 Tim 2:5; John 14:6,13,14). “Grace” – 1:7; 4:16; John 1:14,16; 2 Cor 8:9; Heb 4:16; Matt 7:9-11.

Compare 8:35-39. 5:5 God has not given believers hope of final salvation so that He can disappoint them at last. Believers can know that God will give them what He has caused them to hope for. This confidence is rooted in the knowledge of God’s love which the Holy Spirit pours into their hearts.

“Poured” suggests a great abundance. This knowledge of God’s love causes believers to love Him (1 John 4:9,10,19). And the Holy Spirit imparts God’s love to believers and enables them to love God and one another. And God gives the Holy Spirit to those whom He counts righteous (Gal 3:1-3,14). 5:6-8 See the words Paul uses here to describe us before we became believers – “without strength”, “ungodly”, and “sinners.” He adds one more in v 10 – “enemies.” In other words, by nature we were bad (3:23; Gen 8:21; Jer 17:9; Matt 7:11). We did not have the one true God and did not really want Him, because we preferred our sin to Him. Because of this we were His enemies, for all sin is against Him (Ps 51:5). To be on the side of that which is opposed to God is to be His enemy (compare Jam 4:4). And we were powerless to make ourselves good, stop sinning, and become God’s friends. These things were not merely difficult for us, but totally impossible.

“Hope” – because God has counted believers righteous by faith they can rejoice in the confidence that they will eventually live in glory with Him forever (John 17:24; 1 Thess 2:12; Rev 21:2-4; 22:3-5). “Glory” here points to the final salvation of believers (8:17-22,30). On the word “hope” see the note at 8:24,25. 5:3,4 The question arises: Will sufferings and troubles be able to take away the peace believers have with God and destroy their hope of heaven? Paul very emphatically says, “no.” Suffering actually increases the hope of believers. So they can rejoice knowing that troubles are doing them good. The gradual process of transforming suffering into hope is something believers learn by experience. It comes step by step in the life of faith.

We see from this the impossibility of the popular ways of salvation men sometimes teach – the way of jnana or karma or bhakti (knowledge and wisdom, the practice of one’s religion and good deeds or worship). But what we could not do God did. Christ came and died in our place and took away our sin. Then, when we believed, He counted us righteous because of Christ’s shed blood (v 9). He made us His friends (v 10). He changed our whole experience and outlook (vs 1-4). He made us new people with His own Spirit in us (v 5). 5:9,10 These words are based on the demonstration of God’s love at the cross of Christ and teach us this: Christ died for believers when they were unbelieving and His enemies, and counted them righteous when they believed and made them His friends. This is very certain, but it is even more certain that He will keep them saved and finish the work He began when He died for them.

Suffering produces patient endurance and perseverance. Believers learn that God enables them to endure troubles and tribulations, that they can face sufferings and not draw back into unbelief (Heb 10:3539). They learn that God is with them through the worst that can happen and keeps them in the faith (8:35-37; John 10:27,28; 1 Pet 1:5-7). Perseverance produces character. Enduring trials and troubles makes believers better, stronger people, more able to face such things in the future. And by this process the hope they had when they first believed increases and becomes even stronger.

“Patient endurance” – this is one word in Greek, with both of these meanings. 5:5-11 These verses show that the hope of believers is based on God’s love. And this is a very strong foundation indeed. The theme is the certainty of final salvation. Paul’s argument is this: God revealed His great love to us when we were His enemies. Now that we have become His friends will that same love not keep us to the end?

“God’s wrath” refers to the holy anger of God that will come on all who remain in their sins (2:5,8; Eph 5:5,6; Col 3:6; Rev

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by his life. 11 And not only so, but we also rejoice in God through our Lord Jesus Christ, by whom we have now received reconciliation.

15 But the free gift is not like the offense. For if through the offense of one man many have died, much more the grace of God and the gift by grace, through one man, Jesus Christ, has overflowed to many. 16 And the gift is not like the result of the one who sinned. For the judgment came through one man bringing condemnation, but the free gift which followed many offenses was for justification. 17 For if through one man’s offense death reigned through that one, much more will those who receive abundance of grace and of the gift of righteousness reign in life

12 Therefore, as through one man sin entered the world, and death through sin, and so death came on all men, because all sinned – 13 for until the Law sin was in the world, but sin is not put into the account when there is no Law. 14 Nevertheless, death reigned from Adam to Moses, even over those who had not sinned in the likeness of Adam’s transgression, who is a type of him who was to come.

meaning seems to be this: people sinned before God gave the law, but they did not break any specific commands as Adam did (Gen 2:17). They died, but their death was not because of their own sin. Even babies, who committed no sin themselves, died. Why this reign of death from Adam to Moses? Because of Adam’s sin. Adam is called “a type of him who was to come.” This one is Christ (Christ is called “the last Adam” in 1 Cor 15:45). How was Adam a type or pattern of Christ? Not in his sin, for Christ never sinned at all (2 Cor 5:21; Heb 4:15; 7:26; 1 Pet 2:22). Here Adam was a type or pattern or picture in only one matter – just as his act of disobedience affected many many millions of people, so Christ’s act of obedience affected many many millions; those in Adam all die because of him (v 15), but those “in” Christ all live because of Him (vs 18,19). 5:15 “Gift” – v 17; 6:23; Eph 2:8,9. “Many” – here means all the descendants of Adam. They all die because of Adam’s sin in the garden of Eden. That is certain. But even more certainly God’s grace flows to all of mankind because of what Christ has done. This does not mean that all are saved, only that God’s grace is offered to all and all will be saved if they believe in Christ. 5:16 The “judgment” was God’s judgment which said “you will surely die” (Gen 2:17), and this condemnation came on all men because of the one sin of their forefather Adam. God’s gift, on the other hand, provides the way of escape, not merely from the one sin of Adam, but from the vast number of sins committed throughout history. Adam’s sin brought condemnation to people, but God’s grace takes away condemnation and makes them righteous when they believe (3:22-24). 5:17 “Death reigned” – vs 14,21. All men were subject to death. This cruel master took all away. Compare Heb 2:15. But God has provided through Christ a way of escape from death. And those who are in this way “reign in life.” Instead of being subjects of king death they receive eternal life and become kings themselves in Christ (John 5:24; 11:25,26; Eph 2:6; Rev 3:21; 22:5). In Him the conquered become the conquerors (compare 8:37).

6:16,17). The Lord Jesus will save believers from it (1 Thess 1:10; 5:9). They will be saved “by his life” (v 10. See John 11:25; 14:19). Believers are united to His life (John 17:21,23; Col 3:3,4). And He ever lives to make intercession for them (8:34; Heb 7:25). If they sin, He stands to defend them (1 John 2:1). And so they will be safe to the end.

But the question comes, “What if their faith fails? Will they not then be lost in spite of what Christ has done for them and is doing for them?” The answer is that God who gave them faith will keep them believing. See Luke 22:31,32; Phil 1:6,29; Heb 10:39. Is it reasonable or Scriptural to think that God, who does everything else to guard and keep believers, will fail in this most vital point? 5:11 All this is a cause of rejoicing to those who understand it. This brings us back to v 2.

“Reconciliation” – see 2 Cor 5:18. 5:12-21 Here is a contrast between Adam, the forefather and the representative of the human race, and Christ, the head and representative of those whom God has counted righteous. Through Adam sin and death came to the human race. Through Christ righteousness and life have come. Paul’s purpose here is to show that life through Christ is even more certain than death through Adam, and to reveal more of the greatness of what God has done in Christ to overcome the effects of Adam’s fall into sin and death. 5:12 All human beings are sinners because the one man Adam sinned and became a sinner – Gen 2:17; 3:1-19. He produced children in his likeness (Gen 4:1) and they in their likeness, and so sinfulness like a dread disease was passed on from generation to generation (Gen 8:21; Ps 51:5; 58:3; Jer 17:9). And this disease of sin inevitably brings death – 6:23. All men became sinners because of Adam. Not only so, we may even say that all men sinned in Adam, for the whole of mankind was in him when he sinned (compare Heb 7:9,10). What he did they all did in him. He was at the time the whole of mankind, being the only man on earth. 5:13,14 “Law” as used here means the commandments God gave through Moses. Paul’s

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through one, Jesus Christ.

that as sin reigned in death, even so might grace reign through righteousness resulting in eternal life through Jesus Christ our Lord.

18 Therefore, just as through the offense of one man judgment came to all men, resulting in condemnation, so also through the righteous act of one the free gift which results in justification of life came to all men. 19 For just as through one man’s disobedience many were made sinners, so by the obedience of one many will be made righteous.

What shall we say then? Shall we continue in sin so that grace may abound? 2 Absolutely not! How shall we who died to sin, live any longer in it? 3 Do you not know that as many of us as were baptized into Jesus Christ were baptized into his death? 4 Therefore we are buried with him through baptism into death so that just as Christ was raised from the dead by the glory of the Father, even so

20 Moreover the Law came in so that the offense might abound. But where sin abounded, grace abounded much more abundantly, 21 so

5:18 “Condemnation” – v 16. “The righteous act of one” – here this seems to mean Christ’s righteous consecration of Himself to be the sacrifice for sinners.

causes God’s grace to increase. So let’s sin as much as we like and expect grace to forgive it all.”

In this chapter Paul shows how ignorant, how absurd such a question and suggestion are to a believer who understands Christ’s gospel. He twice uses the phrase “Do you not know?” (vs 3,16), and the words know and knowing twice more (vs 6,9). Paul well knew that God counts believers righteous so that they might live holy lives. Or in his words “so we also might walk in newness of life” (v 4). He continues this theme to the end of chapter 8. Note on sanctification at John 17:17-19. 6:2 “Absolutely not” – 3:30. For a believer this is the only possible answer to the question in v 1. Why? Because believers “died to sin.” When and how did this death come about? Verses 6,8 give the answer – “crucified with Him”, “died with Christ.” Believers are united to Christ (v 5). In His death and resurrection Christ was the representative and head of the whole body of believers. God counts what happened to Him as though it happened to them. He was their substitute, their representative. In God’s eyes, what believers were in their sinful selves is crucified and dead. 6:3,4 What “baptism” is Paul speaking of here? “Baptism” is a word taken from Greek. If we translate the Greek word here instead of using the words “baptized” and “baptism” these verses could read – “all of us who were immersed [or submerged or brought] into Christ Jesus were immersed [or submerged or brought] into His death. We were therefore buried with Him through this immersion into death.” “Immersion” would thus mean immersion into Christ, not in water. It would indicate union with Christ, entering into a special relationship with Him, being made members of His body by the Holy Spirit (1 Cor 12:12,13; John 17:21,23).

“All men” – God has made eternal life available to all people, but only those who receive Christ receive life (1 John 5:11,12; John 3:36; 7:37,38). Observe the close connection between justification and eternal life. We cannot have the one without the other. 5:19 “Disobedience” – Gen 3:6. “Obedience” – Phil 2:8. The contrast in vs 12-19 is very plain. Adam and Christ are the two sources or channels of what people receive. Adam is the source of sin, death, and condemnation; Christ is the source of righteousness, life, and grace which takes away condemnation and makes believers acceptable to God. 5:20 “Law” – vs 13,14. Because there are commands to break trespasses increase. When there are no commands there can be no breaking of commands (4:15). Paul in 7:7-12 shows how God’s commandments actually increase sin. God’s purpose in giving the law was not that He wanted sin to flourish (sin flourished without it – Gen 6:5,11; 8:21), but that men would see their need of grace, and that His grace might appear in all its glory and power. 5:21 “Sin reigned in death” – vs 14,17. Death reigned only because of sin. Sin is a great tyrant that always pays death to those who serve it (6:23; John 8:34). God’s grace is more powerful than sin and death. It destroys sin, makes men righteous and leads them into eternal life (6:23; Titus 3:3-7). Through the Lord Jesus Christ grace reigns (Heb 4:16)! It forgives all the sins of those who trust Him, frees them from the tyranny of sin and death and completely removes their condemnation (6:14; 8:1). Here are two masters – sin that came through Adam (v 12), and grace that came through Christ (v 17; John 1:16,17). We must all choose which master we will serve. 6:1 Paul has said that where sin increased grace increased even more (5:20). Some sinful persons, not understanding Paul’s teaching, might ask the question of this verse and say, “It seems that sinning produces a very good result – it actually

The Greek words for baptized and baptism are used in a figurative sense in other places in the New Testament. See Luke 12:50; 1 Cor 10:2. Water baptism can be only a symbol of the spiritual realities Paul speaks of here. Going into the water speaks of death and burial with Christ. Coming out of the water speaks of resurrection with Christ. See notes on water baptism at Matt 3:6; 28:19; Mark 16:16; Acts 2:38; on Spirit baptism see notes at

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we also might walk in newness of life.

11 Likewise you also must count yourselves as dead indeed to sin, but alive to God through Jesus Christ our Lord. 12 Therefore, do not let sin reign in your mortal body, that you should obey its cravings. 13 And do not present your body’s members to sin as instruments of unrighteousness, but present yourselves to God, as those who are alive from the dead, and your members to God as instruments of righteousness. 14 For sin shall not have dominion over you, for you are not under the Law, but under grace.

5 For if we have been united in the likeness of his death, we will be united also in the likeness of his resurrection. 6 We know that our old human nature was crucified with him, so that the body of sin might be deprived of force, that from now on we should not serve sin. 7 For he who has died with Christ has been freed from sin.

8 Now if we have died with Christ, we believe that we will also live with him, 9 knowing that Christ being raised from the dead will not die again. Death no longer has dominion over him. 10 For the death he died, he died to sin once for all, but the life he lives, he lives for God.

15 What then? Shall we sin, because we are not under the Law, but under grace? Absolutely not! 16 Do you not know that to whom you present

(John 8:29), not for self and not for sin. 6:11 In the above matter believers are to be like Christ and live for God as He does. Like Him “death no longer has any power” over them (John 11:25,26). They are to count things as God does – that they died when Christ died and have risen to new life in Him. 6:12 Paul does not say that sin is no longer in the “mortal body” of believers (he knew that it is – 7:18,25; Gal 5:17; Eph 4:22; 1 John 1:8). He says that they must not let sin “reign” there (5:21). Sin is no longer to be the master of believers (v 14; John 8:31-36). 6:13 God has brought believers “from death to life” (John 5:24). Now they must not turn again to their old master, sin, and offer their hands and feet and eyes and ears and mouth to it. They have a new Master, the one true and living God, and they are to give to Him themselves and all they are and have (12:1). Neither sin nor themselves are to be their master, but God only. If believers fail here they will find sin ready to pounce on them and master them again. 6:14 Here is the sweetest truth possible to believers troubled and harassed by sin. Let us not think we will overcome sin by any efforts to keep God’s law or to be “good.” Only God’s grace can enable us to throw off the tyranny of sin – grace that brings to us forgiveness and eternal life, the Holy Spirit, and power and strength to conquer in the fight against sin.

Acts 1:5; etc. The purpose of all God did for us in Christ is that we “might walk in newness of life”, resurrection life, a life freed from the bondage of sin and death. See 2 Cor 5:17; Titus 2:11-14. 6:5 “United” is the key word here. Believers are “in” Christ (8:1; John 15:4; Eph 1:3,4; Phil 1:1; Col 1:2), and “one” with Christ (12:5; 1 Cor 6:15,17; 12:13. Notes at John 17:21-23). Just as His death is their death, so His resurrection is theirs (Eph 2:6; Col 2:12; 3:1). 6:6 “Our old human nature” – literally “our old man.” The expression means all that we were before we became believers and new people in Christ. “Crucified” is not something we do to ourselves. When Christ was crucified about 30 AD we believers were crucified “with Him” (v 2; Gal 2:20).

“Body of sin” is the sinful nature in the bodies of believers (7:18). It was not literally destroyed when Christ died in our place, just as our literal bodies were not destroyed. But Christ’s death makes it possible for God to deliver us from the power of it (vs 14,22; 5:21). By God’s grace we need not live in bondage to it (8:4; Gal 5:16-25; Eph 4:22-24; Col 3:5-10). 6:7 In God’s reckoning we believers sinned in Adam and died in Christ (2 Cor 5:14; Col 3:3). Condemnation came on us from the source of Adam’s sin (5:16,18). Freedom from it came through the death of Christ. Dying with Him we are “freed” (or acquitted) from sin, the relationship with sin is broken, and God no longer counts our sins against us (4:7,8). Our sins are all paid for by Christ’s sufferings and death. All of the above things are facts which are true of every believer, not of a few superior ones only. 6:8 Verse 4. Believers live now with Christ the new spiritual life God has given them (John 5:24; 14:23), and they will live forever with Him (1 Thess 4:17). 6:9,10 Death is the result of sin (5:12; 6:23). Christ died in the place of believers to pay the penalty for their sins (3:25; John 1:29; 1 Cor 15:3). This He did once for all time (Heb 10:10,14; John 19:30). Now He lives forever (Rev 1:18). He lives for God, to please God the Father and to do His will

“Not under the law” – compare 7:1-4. “Under grace” – 5:21 – a sweet and powerful master indeed! 6:15 Verse 1. This question arises because men in general think that sin can be restrained only by making and enforcing laws. Such people, if they do not understand Paul’s teaching about grace, may say that he is giving believers a license to sin. This is a total misconception. Actually Paul is showing the way to keep from sinning. The gospel is the power of God for salvation (1:16). It makes people true servants of God. 6:16 People may think they are “free” to sin. Actually their continuing in sin reveals they have no freedom and are slaves to sin

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yourselves as slaves to obey, you are that one’s slaves whom you obey, whether slaves of sin leading to death, or of obedience leading to righteousness? 17 But God be thanked that though you were slaves of sin, you have obeyed from the heart that form of teaching to which you were delivered. 18 So having been freed from sin, you became the slaves of righteousness.

fruit did you have then in those things of which you are now ashamed? For the end of those things is death. 22 But now, having been freed from sin and having become slaves of God, you have your fruit to holiness, and the end is everlasting life.

23 For the wages of sin is death; but the gift of God is eternal life in Jesus Christ our Lord.

19 I speak in human terms because of the weakness of your flesh. For just as you have presented your members as slaves to uncleanness and to evil leading to further evil, even so now present your members as slaves to righteousness leading to holiness. 20 For when you were the slaves of sin, you were not controlled by righteousness. 21 What

Do you not know, brethren (for I am speaking to those who know the Law), that the Law has authority over a man as long as he lives? 2 For the woman who has a husband is bound to her husband, by the Law, as long as he lives. But if the husband dies, she is freed from the law regarding the husband. 3 So then, if she marries

(John 8:34; 2 Pet 2:19). When they yield to sin, sin gets power over them, grips and holds them and compels them to sin again and again. And this way ends in death. There in only one other way possible to us. This is the way of obedience to God, which means renouncing sin and counting oneself dead to it. This way leads to righteousness. There is no middle ground between these two ways. Compare Matt 7:13,14.

very religious indeed). He is speaking of what is master in the life as a whole. In the eyes of God, even the “righteous” acts of sinners are stained with sin (Isa 64:6), and they are actually done in the service of sin. 6:21 The believers at Rome had truly repented and submitted to God, so they were ashamed of their former way of life. If a person says he is a believer in Christ and yet is not ashamed of his former sins there is something very much wrong, and he may rush back into those same sins (2 Pet 2:22). And the end of a life of sin for anyone, regardless of what he says he is, is death. 6:22 The only way to holiness and eternal life is to become “slaves” to God, to be God’s own redeemed property, willing to obey God’s voice. This is the way also to spiritual freedom (Gal 5:1,13; John 8:36), a freedom to serve God willingly and joyously. 6:23 The contrast, as in vs 16-22, is still between slavery to sin and slavery to God. Sin pays “wages” to its slaves – death. This death is eternal separation from God (Rev 21:8; 2 Thess 1:8,9; Matt 25:41). Slaves of sin get exactly what they deserve and earn by their behavior. But what God gives His “slaves” is not wages but a gift – eternal life. This is not what they deserve, and they could never earn it (see 4:4,5; 5:17; Luke 17:10; Eph 2:8,9; John 3:16; 4:14). How does one become a “slave” to God? Only by repenting of sin and trusting in Christ. All believers are God’s purchased possession and have a heart to serve Him. They do not serve Him in order to obtain eternal life, but because they have eternal life. 7:1 The law God gave through Moses has no authority over those who have died. And Paul has said that believers have died in Christ (6:6-8). For this reason they are no longer under the law (6:14), and the law cannot condemn them, and they are safe. 7:2 Gen 2:24; Matt 19:3-9. The law of Moses gave no permission to a wife to divorce her husband. 7:3,4 The death of a woman’s first husband gives her freedom to marry another. In Paul’s spiritual application who is the first husband? Some commentators say he is

“Slaves” – the KJV has “servants.” This is a valid translation of the Greek word which means either servants or slaves, but slaves seems a better translation here and closer to the original meaning of the Greek. 6:17,18 See how freedom comes to believers. On their part it means obedience to the gospel and teachings of Christ. Notice the word “obeyed from the heart.” They were not forced to leave their sins and become God’s servants. With all their hearts they wanted to do so.

“Slaves to righteousness” – this is not forced bondage but willing, glad surrender to a gracious Master to do His will. 6:19 Verse 13. “Slaves” – believers are bound to this new master (v 18). But they must willingly live in accordance with this truth. In their thoughts, motives and actions they must not try to escape from righteousness. This “slavery” brings them into the happiest condition possible on earth, the freedom to serve God, and to enjoy great blessings from the God they serve (compare Matt 5:6,10; 6:33). Such people do not need the law to force them to be good. With their whole heart they want to be good. This is what a true belief in Christ produces. This is not to say that believers are never tempted to sin or never fall (notice the word “weakness” in this verse. Compare 7:18; etc). It means that the whole tendency of their lives is to be controlled by righteousness.

“Present” – or “offer” – v 13; 12:1,2. The result of this is holiness of life. 6:20 A person cannot have two masters, both sin and righteousness (compare Matt 6:24). Paul is not saying that slaves of sin never do what men call righteous acts, or that they cannot be religious (they may be

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another man while her husband is still living, she is called an adulteress. But if her husband is dead, she is freed from that law, so that even though she gets married to another man, she is not an adulteress.

Absolutely not! Indeed, I would not have known sin except through the Law, for I would not have known what it means to covet unless the Law had said, “You shall not covet.” 8 But sin, taking the opportunity through the commandment, produced in me all kinds of craving. For apart from the Law sin was dead. 9 For once I was alive apart from the Law. But when the commandment came, sin revived, and I died. 10 And the commandment, which was to lead to life, I found to lead to death. 11 For sin, taking the opportunity through the commandment, deceived me, and by it killed me. 12 Therefore, the Law is holy, and the commandment is holy, and just, and good.

4 Therefore, my brethren, you also have died to the Law through the body of Christ, so that you might be married to another, to him who was raised from the dead, that we might bear fruit to God. 5 For when we were in the flesh, the sinful passions aroused by the Law were at work in our members to bear fruit to death. 6 But now we have been delivered from the Law, having died to what held us, so that we might serve in newness of spirit, and not in the old way of the written code.

13 Then, did that which is good become death to me? Absolutely not! But sin, so that it might

7 What shall we say then? Is the Law sin?

Christ under the law before His death (Gal 4:4). A greater number, however, say the husband is the law that God gave through Moses and that this law died in relation to believers when Christ died.

people. In this and the following verses Paul shows how this worked out in his own experience.

The commandment which destroyed his good views of himself was the one against desiring. See Ex 20:17. Paul could keep from outwardly breaking the law of God, but he found his inward desires were beyond his control. In fact, the very command not to desire seemed to arouse his desires and make them stronger. The heart of human beings is filled with sinful desires and God’s law says “absolutely no” to them all. But this only causes these desires to become even more determined. Rebelliousness against God’s law is an inherent part of the “flesh” (8:7). 7:8 Until he more clearly and fully understood that the law was commanding him not to desire, Paul did not recognize sin in himself. It was as though sin was completely inactive. He thought his heart was good, but soon found that it was a nest of poisonous snakes. 7:9 Paul was a Jew born under the old covenant, and there was never a time when he was not under the law until he trusted in Christ. He means here that there was a time when he thought he was spiritually alive because he had not yet understood the spiritual meaning of the law and how it condemned his inner desires. When he truly understood the command not to desire he realized his sin, and that he was dead in sin and not spiritually alive as he had thought. “I died” speaks of an inner experience that was like death. 7:10 One reason God gave the law was to promote a good, just, and moral life among His people. To Paul it brought death. That is, he realized his sin by the law, and he knew that the result of sin is death. 7:11 See the deceiving nature of sin. Compare Heb 3:13. It promised Paul life through the law, but brought death instead. 7:12 Verse 7. 7:13 There is no fault in the law. The whole problem with man is the sinful nature in him. God uses the law to show what sin is. Fallen human nature will not obey the law, cannot

But whether the first husband is the law, or Christ under the law, the chief point Paul makes is the same – believers died when Christ died (6:6-8). And being dead they are free from the authority of the law, free to have a spiritual “husband”, free to have a new relationship with God. By receiving Christ as their Lord and Savior they become His “bride.” See Matt 22:2; John 3:29; 2 Cor 11:2; Eph 5:25-33; Rev 19:7. See the purpose of this union of Christ and believers – spiritual “fruit to God.” See John 15:1-8. 7:5 The law “aroused” sinful desires. See vs 7-9; 3:20; 4:15; 5:20. Being commanded not to do something makes the sinful nature want to do it. Forbidden fruits seem sweet. But the result of all that is death (6:16,21,23).

“Flesh” – the way Paul uses this Greek word here (sarki, from sarx) it means what people are by nature – fallen and sinful and under the control of their desires. It includes all that fallen man is in mind, soul, and body. Compare 1:18-32; 3:9-19; Gen 8:21; Jer 17:9; Matt 7:11; 15:19; Eph 2:1-3; 4:17-19; Titus 3:3. 7:6 That which “held us” was the law of Moses. In this verse Paul contrasts serving under the authority of the law and under the grace and freedom of God’s Spirit (see also 2 Cor 3:6,17). In chapter 8 Paul makes much of service in the new way of God’s Spirit. He calls it a new way because after the resurrection of Christ God gave His Spirit in a new way (John 7:38; 14:16,17; Acts 1:4; 2:4). 7:7 This question arises because Paul said that the law aroused sinful desires (v 5). If it does so, is it not sinful itself? No. The law is holy, righteous, and good (v 12), but people by nature are unholy, unrighteous and bad (3:9-19). And the law reveals this. It is not the fault of the law that people want to break it. It is altogether the fault of

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appear as sin, was producing death in me through that which is good, so that sin, through the commandment, might become exceedingly sinful.

I am fleshly, sold under sin. 15 For I do not understand what I do; for I do not do what I intend to do, but do what I hate. 16 If, then, I do what I do not intend to do, I agree with the Law, that it is good. 17 So then it is no longer I who do it, but

14 For we know that the Law is spiritual. But

obey it, and God’s broken holy command ments reveal the utter sinfulness of sin. 7:14 In describing his past experiences in vs 7-13 Paul used the past tense. In vs 14-25 he changed to the present tense. Surely this change is significant. It seems clear to the author of these notes that in these verses Paul is describing what he was in himself even after his new birth in Christ. He uses the words “I”, “me”, “my”, “myself” nearly forty times in these twelve verses and refers to Christ only once at the end, and makes no mention of God’s Spirit at all. And having used the present tense all through, in v 25 he gives thanks to God through Jesus Christ, and then sums up how things are with him. This is surely an indication that in the preceding verses he is describing what he was experiencing as a believer.

cruel tyrant determined to keep him in bondage to itself. He could not be all that he wanted to be, or do all that he wanted to do, and some things he did he did not want to do at all. He found that the word of Jesus to His disciples is really true: “you are evil” (see Matt 7:11), and he did not try to explain it away by using other terms for it. 7:15 “Do what I hate” – we should not imagine that Paul was indulging in vile sins such as the ones he lists in 1 Cor 6:9,10 and other places. Those who practice such things will not inherit the kingdom of God, as he himself plainly stated. In this verse Paul does not tell us exactly what it was he struggled against, but the thing he emphasized earlier in this chapter was desire – desire which the law stirred up and which revealed the depravity of his old nature – vs 7,8. Persistent desires for wrong things rising up out of his nature was in itself enough to show Paul what that nature was like, and to cause him to utter the groan of v 24.

Here in v 14 when he says he is “fleshly”, and “sold under sin”, he is indicating what he is like by nature, not what Christ has made him. The spiritual law of God has shown him what he is in his personal sinful ness. Who but an enlightened man could say what Paul says of himself in this verse? Those who do not know Christ may feel regret over foolish actions or the fact that they were caught in some misdeed, but unless we are awakened by the Spirit of God we will not have this deep consciousness of sinfulness and will not grieve about sin as Paul does here in vs 14-25. The man in these verses reveals that he is poor in spirit and mourns about sin, and so the kingdom of heaven is his. See Matt 5:3,4. This could not have been true before Paul met Christ on the road to Damascus.

God’s standards (and so God’s apostle Paul’s standards) were perfect in holiness and righteousness for both the outer behavior and the inner thoughts and motives and desires (2 Cor 7:1; Matt 6:48). Anything less than this perfection was hateful to Paul and so, when he came short in any way, he had to say that “what I hate I do.”

We should understand that whatever inner struggles Paul experienced he always lived in such a way that his conscience would be clear before God and man – see Acts 24:16; 2 Cor 1:12. That is, he did not willingly, consciously practice any sin. 7:17 Paul is facing the terrible reality that an enemy lives in him, and that this enemy, sin, is stronger than he is.

The great battle in these verses against the sinful nature is not seen in unsaved people. It is true that even unbelievers may struggle against one or another quality in themselves they are not pleased with. And they may want to gain control over all of their desires and not be in bondage to any. But this is merely one aspect of their sinful nature fighting against another aspect of it. And their motive is not to live a spiritual life in Christ or glorify God, but to glorify themselves, or to satisfy themselves in some way, or to gain something else that self wants very badly. Their struggle is not the spiritual struggle Paul reveals here. 7:15-24 Believers who like Paul have been awakened to the power of their sinful natures, will have the same complaint he had (certainly the writer of these notes has it) – they want to be good and do only good, but find something bad in them. They have holy desires, but find unholiness in their nature which hinders their efforts to act according to these holy desires.

“No longer I. . .but sin that lives in me” (also v 20). Observe how he distinguishes between himself and his sinful nature. Before he obtained a new nature in Christ he was his old nature, and nothing more than that (this is true of all of us). But the words “no longer” suggest a radical change, the change he speaks of in v 4. When Christ died for him, in God’s eyes it was the same as Paul dying, and so the death of all that Paul had been (6:3-7; Gal 5:24; Col 3:3), and he learned to regard it as God did. He (and this is true of all believers) no longer had any connection with his sinful nature, for it was “dead” through the death of Christ, and he, the new man, was alive in Christ (compare Col 2:11,12). And so he refused any longer to regard his sinful nature, or any part of it, as himself – “no longer I.”

Sin lived on in him (as we see in these verses, in 1 John 1:8, and other places in the Bible), but now only as an alien which

Paul found that sin lurked in him like a

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sin that lives in me. 18 For I know that in me (that is, in my flesh) no good thing lives. For the ability to choose is present with me, but I do not see how to perform what is good. 19 For I do not do the good that I choose to do, but the evil that I do not choose, that I do. 20 Now if I do what I do not choose, it is no longer I who does it, but sin that lives in me.

21 I find, then, a law: When I choose to do good, evil is present with me. 22 For I delight in the Law of God in the person I am inwardly. 23 But I see another law in my bodily members, making war against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 24 O wretched man that I am! Who will deliver me from this body of Paul detested and opposed. This unwelcome evil power (not some demon or demonic power, but simply his old nature), which was no longer himself, produced bad desires, bad motives, and even bad acts. But Paul, the new man in Christ, the man dead to the law and crucified with Christ, the man born again by the Spirit of God, did not purpose to do those things and did not do them. It was the old man of sin who did them, the old man who refused to accept his proper place of death and raged on, always trying to subdue Paul and bend him to his will.

or the self, the flesh, will assert itself and try to rule us).

Observe in Paul’s case the contrast between his good desire and the poor results. Isn’t there reason enough for all believers to confess this? It is clear that in the fight against his sinful nature Paul could find absolutely nothing in himself that would give him the victory. To subdue and conquer his sinful nature he had to look for resources not found in himself. 7:19,20 By restating, in slightly different words, what he declared in vs 15,17, he emphasizes the truth of it. 7:21 “Law” – the fact he has stated is as powerful as a law of nature. Paul found that it was not something that happened only occasionally, and was gradually weakening and fading away out of his life. Always he wanted to do good and only good (this is what the believer’s new nature in Christ is like), but always in trying to do the good he wanted to do, he found the evil alien within opposing him and trying to turn him in its direction. 7:22 Is it even remotely possible that any unsaved person, any unbeliever, could ever truly say this? The Bible reveals what the heart (the inner being) of unsaved people is like, and it certainly does not delight in God’s law – Gen 8:21; Jer 17:9; Matt 15:19; etc. People dead in trespasses and sins (Eph 2:1-3) do not inwardly delight in anything really holy as the law of God is. Here Paul surely means that in his new inner nature received in the new birth, in what he really was in Christ, he delighted in all the truth of God, including God’s law which was holy, righteous and good. He could say with the psalmist “Your law is my delight” and “Oh, how I love your law!” (Ps 119:77,97). 7:23 “Another law” – he means another law than the law of God which he refers to in v 22. This “another law” is the law seen in v 21. Observe what strong language he uses. This law is “making war” against him and actually takes him prisoner. In other words, Paul, fighting with all that he has in himself, with all his strength of mind and will, cannot win the victory over his old nature, his flesh. He loses again and again, and so has to utter the cry of the next verse. 7:24 This knowledge of evil within, and this unsuccessful struggle with himself to be good, brought a deep groan from Paul’s heart. This is the cry of a man face to face with the basic, total, incorrigible depravity of his fallen nature, which he himself can do nothing at all to change.

Since it was not “I” who did the evil, “I” (the new man in Christ) could not be charged with doing it (see and understand 4:8). That is why there is “no condemnation” to death and hell for those in Christ (8:1), and no losing of salvation because of what the old fallen man within does. That “old man” is already condemned, crucified, and, in God’s eyes, counted as dead forever.

Paul was a holy man of God and was not trying to make an excuse for bad behavior – he is writing by the inspiration of God’s Spirit for our instruction, and stating things as God sees them, and as he himself came to understand them. He did not side with his sinful nature, but rejected it with abhorrence, and longed to be completely free from its influences and its presence. And he was not at all denying his responsibility for his actions. He knew very well the truth he wrote in another place – “We must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad” (2 Cor 5:10). 7:18 Here is the truth God taught Paul about man’s “flesh” (“sarx” – v 5). This is the nature everyone has received from Adam. Compare 1:29-32; 3:9-19; 8:5-8; 13:14; Gen 5:3; 8:21; Jer 17:9; Matt 7:11; 15:19; Gal 5:16,17; Eph 2:1-3; 1 Tim 1:15. See notes at those places. Here Paul says there is no spiritually good thing in this nature received from Adam (though there are some things in it which people call good qualities – but people dominated by their sinful nature are not reliable judges of what is spiritual or good in God’s eyes. Compare Luke 16:15). Here Paul exposes what “self” really is.

What he writes is in agreement with the words of Jesus. Jesus said that “self” must be completely renounced – it is worthy only of death (Matt 10:38; Luke 9:23 – in this verse notice the word “daily”. Death to self must be an attitude believers renew daily,

“Body of death” – see 6:12 where he uses

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death? 25 I thank God through Jesus Christ our Lord. So then, with the mind I myself serve the Law of God, but with the flesh serve the law of sin.

There is, therefore, now no condemnation to

those who are in Christ Jesus, who do not behave according to the flesh, but according to the Spirit. 2 For the law of the Spirit of life in Christ

believers may often think to condemn themselves, but God does not condemn them. Compare 4:7,8 – how can believers be condemned for sins which God does not count against them?

the similar expression “mortal body.” Compare 6:6 – “body of sin.” It is a body of death because sin lives in it (v 17; 8:10). Paul has been writing about this body of death, this body so bound up with the sinful nature, all through the preceding verses. (In other words, sarx, the sinful nature, lives in the soma, the Greek word for body).

“In Christ” means united to Him, members of His spiritual body – 6:3; 1 Cor 12:12,13. “No condemnation” is the same as being counted righteous or justified (3:24; 4:78; 5:1). See also John 5:24. Just as there is no condemnation for Christ, so is there none for those united to Him. Christ has already died for them and taken away their condemnation and sin forever. He and they with Him have risen to a new life beyond condemnation.

Observe carefully that Paul views this deliverance from the body of death as something still future to the time of his writing these words. Compare 8:23; 1 Cor 15:53,54; Phil 3:21. He never said it was to be gained in this lifetime. But he is not at all denying that believers can gain the victory over the body and the sin living in the body. In the following chapter he shows clearly that we can do so. The same person who wrote v 18-21 also wrote 8:37 and 2 Cor 2:14. Which of these things is true? Both of them are true and at the same time. 7:25 At the same time Paul thanks God through the Lord Jesus for the coming deliverance from his body of death (which he could only do as a believer in Christ), he admits he has a sinful nature that brings bondage. If we ignore his statement here we will not be able to interpret the preceding verses correctly (and several other passages in the New Testament). See also 13:14; Gal 5:16,17; 1 John 1:8.

Another reason why there is no condemnation for them is that this way of faith in Christ leads to freedom from the law of sin and death (v 2). Christ both saves His people from their sins and gives victory over their sinfulness. Whom He justifies He also sanctifies. Being counted righteous through faith is the way (and the only way) that leads to victory over the flesh, the world and the devil.

“Who do not behave according to the flesh, but according to the Spirit” – many scholars believe that this phrase has been copied by mistake from v 4, and that it was not in the original Greek here in v 1. Others do not agree with this view. The author of these notes believes that the phrase is a brief definition of those who are “in Christ Jesus,” and that Paul shows the truth of this in the rest of the chapter. This becomes clearer if we take it like this: “Therefore there is now no condemnation for those who are in Christ Jesus. They do not behave according to the flesh, but according to the Spirit. For the law of the Spirit of life in Christ Jesus”, etc. (The original Greek did not have our modern punctuation marks.) 8:2 This whole chapter is in great contrast with 7:14-25. The reason is this: those verses describe what a believer is in himself faced with the awful reality of his sinfulness, but this chapter describes what we are “in Christ.” Here we have a higher and better law than the law of sin and death seen in chapter 7. This is a law that gives believers power against that law. This law has to do with the “Spirit of life” – the Holy Spirit of God living in believers and enabling them to do what they could never do by their own efforts. In chapter 8 Paul refers to Christ and God’s Spirit nearly thirty times (see note on 7:14). Here Paul emphasizes the wonderful truth that God has given His Spirit to live in the bodies of believers.

But the question comes, is there no deliverance now from the power of the sinful nature in believers? Can they not serve God with freedom and joy? Is there no victory over the enemy within? In chapter 6 Paul has already said that there is, and pointed the way. In chapter 8 he makes this even clearer. But here in chapter 7 he reveals that there is no hope of victory by trying to keep God’s law, or by struggling against sin with one’s own strength. Sin is far stronger than the strongest, most determined person on earth. Like Pharaoh of old it says “I do not know the Lord and I will not let His people go” (Ex 5:2).

But Paul does not teach this truth so that believers should despair and give in to the power of sin in them, but that they might know themselves and seek and find victory in God’s way. 8:1 The word “therefore” ties this verse with the preceding verses and seems another sure indication that in 7:14-25 Paul is describing himself as a person “in Christ Jesus.” His connection with sin was completely broken (7:17), his inner being was changed so that he delighted in the law of God (7:22), and he could thank God through Jesus Christ the Lord for deliverance from the body of death (7:25). By these statements he shows that he was in Christ and therefore there was no condemnation for him. And there is none for anyone in a similar position.

The Holy Spirit alone is their power for victory (vs 4,13)

He gives life and peace (v 6) He leads them (v 14) He causes them to know they are God’s

Because of their struggles with sin

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Jesus has set me free from the Law of sin and death. 3 For what the Law could not do because it was weak through the flesh, God did by sending his own Son in the likeness of sinful flesh and as a sacrifice for sin, and so condemned sin in the flesh, 4 so that the righteous requirement of the Law might be fulfilled in us who do not behave according to the flesh, but according to the Spirit.

who live according to the Spirit set their minds on the things of the Spirit. 6 The mind occupied with the flesh is death, but the mind occupied with the Spirit is life and peace. 7 Because the mind occupied with the flesh is hostile to God, for it is not subject to the Law of God, nor indeed can it be. 8 So then those who are in the flesh cannot please God.

5 For those who are according to the flesh set their minds on the things of the flesh, but those

9 But you are not in the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone

He desires for them they will go after those things. The way a person thinks has a very great influence on how he lives (so the importance of 2 Cor 10:5; Phil 4:8; Col 3:16; Ps 1:2). The things of the sinful nature are not always things which appear sinful to people. They may be religious, or intellectual things too. But they are things which are not of God (Matt 16:23). They are not heavenly things (Col 3:2), but earthly things (Phil 3:19), things which seem natural to people without God’s Spirit.

children (vs 15,16)

And He is in them praying for them (vs 26,27)

See notes on the Holy Spirit at John 14:16,17; etc 8:3 “Law” – Paul means the law God gave through Moses. It was powerless to save people or to help them overcome their sin and sinfulness (3:19,20; 4:15; 7:5,7,14).

“Flesh” (also vs 4, 5, 8, 9, 12, 13) – see note at 7:5. To give a way of escape for sinful people God had to send His own Son (John 3:14-16). Jesus the Son did not come as a sinful man with a sinful nature (2 Cor 5:21; Heb 4:15; 7:26; 1 Pet 2:22). He came in the “likeness” of sinful man. That is, when He was on earth His outward appearance was like all other men. He came “as a sacrifice for sin” (the words “as a sacrifice” are not in the Greek but are implied there). He came to deal with the whole human problem of sin. He condemned it and died for it (3:24,25). 8:4 God’s grand purpose in all this was to free people from the guilt, condemnation and power of sin, and make them a holy people for Himself, a people able to be spiritual and fulfill the righteousness in the law which is holy and spiritual (7:12,14). See also Heb 8:10. Believers are not under the law (6:14; 7:4). They need not observe its days, ceremonies, instructions about foods, etc. But God wants the moral and ethical requirement of the law to be fulfilled in them. This requirement is summed up in two commandments – see 13:8-10; Matt 22:37-40. To fulfill these, one thing is of the utmost importance – behaving “according to the Spirit.” Here, and throughout this chapter, the Spirit means God’s Spirit. See also Gal 5:16-18.

“Death” in v 6 means spiritual death, separation from God (Isa 59:2; Eph 2:1; 4:18). The natural mind of every person out of Christ is set on what pleases himself, and these things have nothing to do with the one true God and are opposed to Him (v 7). Such a person may think he is on God’s side and may even say he loves Him. But this is a delusion. And the mind of a sinful person will never change itself and obey God. It is impossible to it.

If a person is to start obeying God a radical change must take place in him. God’s Spirit must enter him, give him new life and change his thinking. Without this no one can please God. He may be very religious, moral, educated, may try to keep God’s law, but without God’s Spirit it is all sin and death and can never be acceptable to God. Compare John 3:3-8. Because a person’s sinful nature is clothed with religion and morality does not make it any more pleasing to God. He sees beneath the outer things of religion to the heart (Heb 4:12,13). He knows that the religious ideas and feelings of fallen man are stained by sin, just as everything else about him is stained by sin. Compare Isa 1:11-17; Prov 14:12. 8:9 “In” – the two kinds of persons Paul describes in vs 5-8 live in two different realms or spheres. Those without God’s Spirit belong to their sinful nature, and they live in it and according to it. Those who have God’s Spirit have renounced sin and their sinful nature. They belong to God’s Spirit and He lives and works in them, and they live in Him.

Living “according to the Spirit” means this: To recognize that He lives in us (vs 9, 15) To offer ourselves to Him (6:13) To obey Him (v 14; Gal 5:25) To trust Him for His strength and power and use them (v 13) 8:5-8 “Flesh” (7:5; Gal 5:17). Paul here describes two kinds of people, the only two kinds on earth. One type thinks along certain lines, the other in a radically different way. The sinful nature brings its desires to the minds of unbelievers, and, in general, they will go after those things. God’s Spirit brings His desires to the minds of believers. And if their minds are filled with the things

In this verse the Spirit of God is called the Spirit of Christ. What is this but to say that Christ is God? See other references at Phil 2:6 and Luke 2:11. Without Christ’s Spirit no one belongs to Christ or to God the Father, no one is saved or counted righteous. Such people may be called

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does not have the Spirit of Christ, he does not belong to him. 10 And if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness. 11 But if the Spirit of him who raised Jesus from the dead lives in you, he who raised Christ from the dead will also give life to your mortal bodies by his Spirit who lives in you.

to the flesh, to live according to the flesh. 13 For if you live according to the flesh, you will die. But if through the Spirit you put to death the deeds of the body, you will live. 14 For as many as are led by the Spirit of God, they are sons of God. 15 For you did not receive again the spirit of bondage to fear, but you received the Spirit of adoption, by whom we call out, “Abba, Father.” 16 The Spirit himself

12 Therefore, brethren, we are debtors, not

when he comes to Christ, and the decision is immediate and sudden, but the work of actually doing it may be slow and painful. Perhaps few are always and completely successful in this. But the tendency of the lives of all believers is to do so. If anyone called a “brother” does not put to death the deeds of the body, he shows he does not have the Spirit of life at work in him (compare 1 John 3:6,9). Constantly living “in accordance with the flesh” is proof that the Spirit is absent, and such living is death and leads to death (v 6; 6:16,23). 8:14 This is a word showing what it means to be a child of God. The sons of God are those born of His Spirit (John 1:12,13). More than that – they follow His Spirit’s leading (compare John 10:27). And God’s Spirit leads them to “put to death the deeds of the body.” God’s Spirit will always lead away from self and sin. A person lacking this experience lacks genuine repentance and faith, and is not saved (see 1 John 2:4-6; 3:3,7-10; John 14:23,24). Paul calls believers “sons” of God. In 6:16-22 he calls them “slaves.” There is no contradiction. In speaking of “slavery” he does not mean enforced bondage, but willing and glad service to God. Believers prove themselves God’s “sons” by willingly becoming His “slaves.” If they are not willing to be God’s slaves they show themselves unworthy to be His sons, and, in fact, are not His sons. 8:15 Believers are voluntary slaves to God, not unwilling slaves to fear (compare Heb 2:14,15). And by God’s Spirit living in them they spontaneously think of God as their Father and they call Him that and cry out to Him as their Father.

Christians and may think they are Christians, but they are not Christ’s people. How does one receive Christ’s Spirit? Only by faith in Christ. God gives Him as a gift to individuals when they believe (5:5). 8:10 In v 9 Paul says the Spirit of God lives in believers. Here he says Christ Himself lives in them (see also John 17:23; 2 Cor 13:5; Col 1:27; Rev 3:20). He is in them by His Spirit. These verses show the unity of God and Christ and the Spirit (this does not mean that Christ and the Holy Spirit and the Father are the same person. Notes at Matt 3:16; John 17:1; 2 John 3; etc).

Notice that the “body” of a believer is “dead.” Compare 6:12; 7:24. The process of death is at work in Christ’s own people as in everyone else, and if Christ does not return in our lifetime we will all die. This is because of sin. But the Spirit of life (v 2) lives in believers, and their spirits are alive because of Him.

“The Spirit gives” – or, possibly, “The spirit has” (there is no verb in the Greek here). 8:11 Two truths are here – the resurrection of Christ from the dead (1:4; Matt 28:6), and the future resurrection of believers (v 23; John 6:39; 1 Cor 15:52; 1 Thess 4:16). In the gospel of Christ the body is not merely a temporary house for the believer’s spirit which will be discarded forever at death. Our bodies are important as the instruments through which our spirits express themselves, and they will be raised and glorified like Christ’s body (Phil 3:21). 8:12,13 What should be the response of believers to all this glorious truth God has revealed? What is their responsibility in the light of God’s marvelous grace? Paul wrote something of this in 6:11-13,19. They must deny self, renounce their own sinful natures, and use the power and strength of God’s Spirit to “put to death the deeds of the body” (see Col 3:5-10. Compare Matt 5:29,30; Gal 5:24). This is something that needs to be done continuously. This means to renounce every evil action and work with God’s Spirit to put it to death – the power to kill sin in our lives is His power, not ours. But we must cooperate with Him, and use the power He gives us (compare Phil 2:12,13). Believers should no more allow sinful acts and practices and desires to remain in their lives than allow poisonous snakes to be in their houses.

“Adoption” – see v 23. “Abba” is the word for father in the Aramaic language (compare Mark 14:36; Gal 4:6). 8:16 Notice carefully the distinction between God’s Spirit and the spirits of believers. They are not one and the same spirit as Advaita Vedanta teaches in parenthesis. See also John 14:16,17.

In the hearts of believers, as they follow the leading of God’s Spirit and put to death the misdeeds of the body (vs 13,14), there is a happy agreement between their spirits and God’s Spirit. God’s Spirit leads them to an assurance that they are God’s children (compare 1 John 3:24; 4:13). Paul does not define how God’s Spirit gives this witness within their hearts. But it is clear that it is an inward personal experience. And we

The true believer has repented of his sins and he fights against sins in his life and learns to use the Spirit’s power against them. He makes the decision to do this

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testifies with our spirit, that we are the children of God; 17 and if children, then heirs, heirs of God, and joint heirs with Christ, if indeed we suffer with him, so that we may also be glorified together.

liberty of the children of God.

22 For we know that the whole creation groans and suffers birth pangs together until now. 23 And not only creation, but we ourselves who have the firstfruits of the Spirit, we also groan in ourselves, waiting for the adoption, that is, the redemption of our body. 24 For we are saved in this hope. But hope that is seen is not hope, for why does a man still hope for what he sees? 25 But if we hope for what we do not see, then we wait patiently for it.

18 For I consider that the sufferings of this present time are not worthy to be compared with the glory that will be revealed in us. 19 For the earnest expectation of the creation is waiting for the revealing of the sons of God. 20 For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope, 21 because the creation itself shall also be delivered from the bondage of corruption into the glorious

26 Likewise the Spirit also helps in our weaknesses; for we do not know what we should pray

and death came to this good creation. This same creation now groaning in bondage will be released and share in the coming glory. Compare Isa 11:6-9; 25:6-8; 35:1-10; 49:8-13. Now creation is not what it was originally, and it is not what it shall be after Christ returns. Just as it shared in the results of man’s fall into sin, so it will eventually share in the results of Christ’s redeeming men from sin. 8:23 See 7:24; 2 Cor 5:4. Believers earnestly desire and groan for the final step in their salvation – their resurrection and glorification (v 30). Here this is called the “redemption” of their bodies. See 1 Cor 15:51-54; Phil 3:21. See also John 5:28,29. “Adoption” here means that believers, redeemed fully and eternally and transformed into Christ’s likeness in body, soul and spirit, will take their place as God’s children in a redeemed and transformed creation. 8:24,25 “Hope” – 5:2. The Greek word for hope as Paul and other writers of the New Testament used it, has a much stronger meaning than the English word hope commonly has. It means a confident expectation that what God has revealed as coming in the future, will come, that his promises will be fulfilled. It is the other side of faith. See also Titus 1:2; 1 Pet 1:21; etc. 8:26 This chapter is full of wonderful revelations of the spiritual life of believers and of their final salvation. But in the heart of the chapter there are three groans – here, v 22 and v 23. Creation, believers, and God’s Spirit are all groaning at the same time. Why does God’s Spirit groan in us who are believers? He is greatly concerned for our spiritual welfare. He longs for our growth in holiness and wisdom, our conformity to the Lord Jesus. With unutterable desires He works to keep us from the pit of sin and the influence of Satan. He strives to make us strong and fruitful children of God. Compare the Spirit-inspired prayer of Paul in Col 1:9-12.

can be sure that the inner witness of the Spirit and the outer witness of the Bible will perfectly agree. God’s Spirit will never tell us something is true which God’s Word indicates is not true. The Spirit will make God’s Word personal and real and living in the hearts of believers.

On the knowledge and assurance believers can have see 5:5; 1 John 5:10,20; 1 Cor 2:9-12; John 16:13-15. If the believer sins he is in danger of “quenching” the Spirit and the Spirit’s assuring voice (Eph 4:30). 8:17 “Heirs” – Christ is the heir of all things (Heb 1:2). So to be heirs with Him means to inherit all things. See 4:13; 1 Cor 3:2123; Eph 1:14; Col 1:12; Rev 21:7; Matt 5:5. “Suffer with him” – sufferings then glory was the way God led His Son Jesus (Luke 24:26); and it is the way He leads His children now (John 16:33; Acts 14:22; 1 Pet 4:1,12). Sharing Christ’s sufferings is not enduring the difficulties, sorrows and pains which come to all people whether they are Christ’s believers or not. It means to suffer for the very reason that we belong to Him and because we live in a world that rejects and hates Him (John 15:18-21), because we are tempted and tried as believers, because we fight against sin in ourselves and elsewhere and stand for truth and justice. All such will face persecution (2 Tim 3:12).

If we are not willing to suffer with Him now, we have no right to think we shall share His glory and inheritance hereafter. When we suffer with Him we should not ask why we are suffering. Rather, if we never suffer with Him we should ask why we do not.

“Glorified” – 5:2; 9:23; John 17:22,24; Col 1:27; 3:4; 1 Thess 2:12; Heb 2:10; 1 Pet 4:13,14; 5:10. 8:18 Paul suffered much (2 Cor 11:23-29). But he regarded his sufferings as trivial in the light of eternal glory – 2 Cor 4:17. It was his assurance that he would share in that glory which enabled him to endure his sufferings with patience and even joy (5:3). 8:19 “The revealing of the sons of God” – v 23; Col 3:4; 1 Pet 1:5; 1 John 3:1,2. 8:20-23 The whole earth suffered from the fall of the first man into sin – Gen 3:14-19. All that God made in the beginning was good (Gen 1:31), but because of sin destruction

“What” – the Spirit’s help and intercession are greatly needed, for believers in themselves are utter weakness (7:14-25), and know neither how to pray or what to pray for as they ought. We can say that God’s Spirit works in us to turn our weak-

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for as we ought. But the Spirit himself intercedes for us with groans which cannot be expressed in words. 27 And he who searches the hearts knows what the mind of the Spirit is, because he intercedes for the saints according to the will of God.

the called according to his purpose. 29 For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brethren. 30 Moreover, whom he predestined, those he also called; and whom he called, those he also justified; and whom he justified, those he also glorified.

28 And we know that all things work together for good to those who love God, to those who are

ness into strength (2 Cor 12:9,10). Because of Him when we are weak, we are strong. 8:27 Believers have two all-wise intercessors praying for them (v 34). And they have One who is all-powerful who listens to the prayers of these two intercessors. They always pray in the will of God, so the Father always answers the prayers of the Son and the Spirit (compare 1 John 5:14,15). The whole Trinity is at work to help believers in their weakness and to enable them to overcome the world, the flesh, and the devil. 8:28 Here is one of those great verses of the Bible which many people quote to others, and few seem able to apply to their own circumstances. To those who do believe these words, and apply them, they are like the cool shadow of a great rock in a hot and weary land. This verse is true even when it seems impossible that it could be true (see in vs 35-39 some of the experiences that can come to believers). Happy are those who can apply this truth to all the events which overtake them in their life on earth.

steps is tied to all the others and all are as certain as God Himself can make them.

“Foreknew” – God’s predestining believers to be like Christ was based on His foreknowledge of them. See also 1 Pet 1:2. Paul does not explain what this foreknowledge is, or what relationship it has to predestination. See note on this subject at the end of this letter.

“Predestined” – this word is found only six times in the Greek New Testament (here, v 30; Acts 4:28; 1 Cor 2:7; Eph 1:5,11). It has nothing to do either with blind fate or with karma. It means God, who knows beforehand what should be done, ordains that it should be done. And we can be sure that what God, the all-wise and all-powerful One, predestines to be done will certainly be done. Apart from Acts 4:28, which speaks of an event, the New Testament speaks of God’s predestination only in regard to believers. It never says God predestined anyone to eternal punishment.

The New Testament teaching of predestination should give great comfort, great hope to believers. It should lead no one to despair, wondering whether God has predestined him to salvation. See notes at John 6:37,44. Anyone who will may come to Christ (Rev 22:17) and the very act of coming and believing in Him is proof that God has chosen the person coming. 8:30 “Called” – v 28; 1:6. This means called to Christ so that they come and believe in Him. For an understanding of what God’s call means study the following references – 11:29; Gal 1:6; 2 Thess 2:14; 1 Cor 1:9,24; Gal 5:13; Col 3:15; 1 Tim 6:12; 1 Pet 2:9,20,21; 3:9; Jude 1; 2 Tim 1:9; Heb 3:1. All believers should make sure God has called them – 2 Pet 1:10,11. Believers can know that God has chosen them, called them, and justified them, and they should know these things.

See what Paul says – “we know” – not “we have some faint hope” or “we guess it might be true.” We can know it is true because God has revealed it and has given evidence of its truthfulness in many parts of the Bible (see, for example, Gen 50:20).

“Those who love Him” and “those who are called” are just two phrases which here mean all true believers. All of them love God, and He has called all of them for His purpose (v 30; 1:5,6; 1 Cor 16:22; 1 John 4:8,16). God brings good out of every circumstance that He brings believers into. Through all such things He means for them to grow spiritually and become more like Christ. Believers may not always be able to see what possible good has come to them from some things which have happened, but we are not required to understand, only to believe.

Some versions have the following translation of the first part of this verse: “And we know that in all things God works for the good of those who love him.” This does not change the meaning. If all things work together for good, it is God who causes them to do so. 8:29 God’s purpose spoken of in v 28 is this: to make believers like Christ (see also Heb 2:10,11; 1 John 3:1,2). There can be no higher purpose, no greater goal than this. Paul here points to five steps in the fulfillment of this purpose of God. Two of them are in the past before the world began, two in the beginning of the believer’s life in Christ, one still to come. Each of these

“Justified” – those God calls, in the sense Paul uses the word, all come to God and believe in the Lord Jesus. Immediately God forgives them every sin and counts them perfectly righteous. See 1:16,17; 3:21-28; 4:5,6-8; 5:1; 10:10. “Glorified” – vs 17,18,23. This last step in the salvation of God’s own people is put in the past tense as the other steps are. In other words, it is as certain in God’s eyes as His original foreknowledge and predestination, as certain as if it were already done (compare 4:17). The same “those” who are predestined, called and justified will be glorified.

One hesitates to say here “will be

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31 What then shall we say to these things? If God is for us, who can be against us? 32 He who did not spare his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? 33 Who shall bring any charge against God’s chosen? It is God who justifies. 34 Who is he who condemns? Christ is the one who died, and beyond that, who was raised again and who is at the right hand of God, who also is

interceding for us. 35 Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36 As it is written,

“For your sake we are being killed all day long; we are considered as sheep for the slaughter.” 37 No, in all these things we are more than conquerors through him who loved us. 38 For I am persuaded that neither death, nor life, nor angels,

But if Christ’s love for believers should fail because of their sin, what then? His love never will fail. It is everlasting (Jer 31:3). It began before they came into existence on the earth and will go on as long as they live in it and forever after. He knew in advance all their sinfulness and all their sin, and set His love on them anyway. Christ’s love “surpasses knowledge” (Eph 3:19). It will overcome all obstacles and bring all His people safely into His loving presence at last (compare Song of Songs 8:6,7).

glorified”, though the final act of the glorification of believers awaits Christ’s second coming. For Christ has already been glorified and they are united to Him, are “in” Him, and so in a very real sense they have already been glorified – see John 17:22; Eph 2:6; Col 3:3,4. This all speaks of the certainty of the final salvation of all those whom God has called to believe in His Son. Jesus Himself expressed the same truth in John 6:37-40; 10:27-29. 8:31 What shall we say? Let all of our words regarding what God plans and accomplishes toward His own people be words of faith and praise and much assurance. Let none of our words express doubt that any of it can be true. God is for us who believe Him. He is with us, in us. No enemy either within or without can defeat God’s purpose for us (v 37; Heb 13:6; John 10:29; Rom 5:20). 8:32 God loves to give because He is love (1 John 4:8; 2 Pet 1:3; 2 Cor 9:15; Acts 14:17; Matt 5:45; 7:10; Ps 145:9). He is the “God of all grace” (1 Pet 5:10). His throne is a “throne of grace” (Heb 4:16). In a special sense grace reigns over His people (Rom 5:21), and grace will triumph over all their weakness and sinfulness. God gave His Son, the greatest of all gifts. Can He possibly withhold anything needed for the final salvation of believers? 8:33 Because God counts believers righteous He will not accept any accusations against them. Believers are united to Christ, are in Christ, and share Christ’s perfect righteousness. Just as God will not accept any accusations against His Son, so He will not accept any accusations against those united to Him. See 4:6-8 and notes there. Sin is the only thing that could possibly rob them of their salvation, and God will not count their sins against them. Does this give them a license to sin? Absolutely not – 6:1,15; 8:4,12-14. 8:34 Who can condemn a single believer so that God will accept the condemnation? No one. Not Satan, not other men, not the believer himself. Christ has died as a sacrifice to take away all of their sins forever (Heb 10:10,14). Not only so, He is at God’s right hand for His people. There He answers every accusation or attempt at condemnation. His life and intercessions keep them safe now and forever (5:9,10; Heb 7:25; 1 John 2:1). 8:35-39 The “love of Christ” here means His love for believers, not their love for Him.

Why does Paul here speak of troubles and dangers? Because they are the common lot of God’s people (John 16:33; Acts 14:22; etc); because Satan tries to use them to get the victory over believers; because they may sometimes cause believers to wonder if Christ still loves them; and because they may even become an occasion for them to sin and fall temporarily into unbelief. If this happens will Christ forsake them? Will He withdraw His love? Never. He will bring them all safely through all possible experiences of life. 8:36 Ps 44:22. 8:37 Judging from the context of this chapter we can say that Christ makes all believers “more than conquerors”, not merely the exceptional ones like Paul – notice the “we”, a word that included all believers at Rome (and, by extension, all believers now). Who can be “more” than a conqueror? One who not merely wins but one whom it is impossible to finally defeat by any means whatever.

And Paul says “we are”, not “we may be” or “we can be.” Sin and Satan, the world, the flesh and the devil, may wound believers and temporarily cause them to fall, may hard press them, perplex them, persecute them, and strike them down (2 Cor 4:8,9). But they cannot get the final victory over them. It is not possible to conquer those who are more than conquerors. God who gave them faith will keep them believing to the end. He who brought them to Christ will keep them in Christ and give them final, eternal triumph.

Believers are more than conquerors for one reason only – they are united to Christ who is the supreme conqueror of sin, of the world, of Satan, of death, and of everything that raises its head against God, and they all share in His victory. 8:38,39 How could Paul say more emphatically that believers are safe in the loving care of the Lord Jesus Christ? Life with its

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nor rulers, nor powers, nor things present, nor things to come, 39 nor height, nor depth, nor any other created thing will be able to separate us from the love of God which is in Christ Jesus our Lord.

and the giving of the Law, and the service of God, and the promises. 5 Theirs are the fathers, and from them, as concerning the body, came Christ, who is over all, God, forever blessed. Amen.

6 It is not as though the Word of God had failed. For they are not all Israel who are descended from Israel. 7 Nor are they all the children of Abraham because they are the offspring of Abraham; but, “through Isaac your offspring will be called.” 8 That is, those who are the children of the flesh are not the children of God, but the children of the promise are counted as offspring. 9 For this is the word of promise: “At

I am speaking the truth in Christ, I am not lying, my conscience also is bearing witness for me in the Holy Spirit, 2 that I have great heaviness and continual sorrow in my heart; 3 for I could wish that I myself were accursed from Christ for my brethren, my kinsmen according to the flesh, 4 who are Israelites. To them belongs the adoption, and the glory, and the covenants,

temptations and trials cannot separate them from Him. Neither can the future with all its possibilities. Nor can death at the end of life, no matter what death they die. No evil power can do so, no good power would do so if it could.

Israel rejected Christ. In these verses Paul indicates that the things he mentions still belong to that nation.

“Adoption” – here means that God chose the nation of Israel to be His people (Deut 7:6; 14:1,2). They alone of all peoples of earth had the visible glory of God in their place of worship and the promise of that glory for the future (Ex 40:34,35; 1 Kings 8:11; Ezek 43:2-5; 44:4). Theirs are the covenants God made with them (Gen 15:18; Ex 24:8; 2 Sam 7:16; 23:5; Jer 31:31-33; 32:40). God gave His law only to them (Ex 20:1,2; Deut 4:8). They alone of all people in history had a way of worship given by God Himself (Exodus chapters 25-40; 1 Kings chapter 6). Theirs too are many promises scattered here and there throughout the Old Testament – promises of great blessing in the future. Theirs are the “fathers” – those whom God Himself chose to be the founders and leaders of the people – Abraham, Isaac and Jacob (11:28; Gen 12:1-3; Ex 3:6). And Jesus was born an Israelite, a descendant of Abraham and David.

But, someone may say, sin is not mentioned here. However, it is implied in the words “life” and “future” with all the possibilities these words signify. And as for a believer’s sins we have seen what God says about them in vs 33,34 and in 4:8. Grace reigns (5:21)! Since Paul was “convinced” of the above truth, so should we be, and always rejoice in it.

Paul has presented what the gospel of Christ is, and shown how it is the power of God for salvation. He has taken us step by step from man’s terrible sinful condition, under the wrath of God, to the marvelous state of believers in Christ, forgiven, justified, sanctified, glorified, loved and safe forever. We can see why he was “not ashamed” of the gospel (1:16). The gospel of Christ is glorious beyond compare, and powerful beyond man’s poor ability to describe. It is exactly suited to man’s need and to God’s glory. Let us believe the gospel, and learn it thoroughly, and rejoice in it, and live it, and speak of it, and present it to others all the days of our lives. 9:1-3 Paul has concluded his presentation of the salvation God has provided for mankind. Now in chapters 9, 10, 11 he takes up the question of why God’s nation Israel rejected Christ and His gospel, and what the future of that nation will be.

“Christ, who is over all, God, forever blessed” – here is a plain declaration that Jesus Christ is God. Some versions have different translations of the Greek words here, but the translation above is in agreement with the Greek, and with other places in the Bible which show that Christ is God. See references at Phil 2:6 and Luke 2:11. 9:6 Israel as a people with all its advantages failed to receive Christ and His gospel. And God’s kingdom was taken from them and given to others (John 1:11; Matt 21:42,43). Does this mean that God’s Word had failed and His promises were broken? Paul says no. He then draws a distinction between two different kinds of Jews – those who were natural descendants of Israel and those individuals from among them God chose and called to Himself. The latter are the true Israel. See also 2:28,29; Matt 3:9; John 8:39-41. 9:7-9 See Gen 21:12. Abraham had other children (Gen 16:15; 25:1,2). But God chose only Isaac to be Abraham’s heir and spiritual descendant. He was the child of “promise” – 4:18-21; Gen 15:4; 17:15,16; 18:10; 21:1-3. In other words, the covenant and promises God made with

“Conscience” – Acts 23:1; 24:16; 1 Cor 4:4; 8:7; 2 Cor 1:12; 1 Tim 5:19; 3:9. Paul speaks so strongly, so emphatically in these verses because many Jews thought he was their enemy (Acts 21:21,28; 24:5). The truth is he loved them and longed for their salvation so much that he was willing to be lost himself (if that were possible) if they could be saved. Compare Ex 32:32 and Gal 3:13. So powerfully was the Messiah of Israel, the Lord Jesus Christ at work in his heart. 9:4,5 Here Paul more fully answers the question in 3:1. As a nation, he says, Israel still has certain advantages. These advantages have not been lost because

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this time I will come, and Sarah will have a son.”

and I will have compassion on whom I will have compassion.”

10 And not only this, but also when Rebecca had conceived by one man, by our father Isaac 11 (the children being not yet born, never having done any good or evil, so that the purpose of God according to his choice might stand, not by works, but by him who calls), 12 it was said to her, “The older will serve the younger.” 13 As it is written, “Jacob I have loved, but Esau I have hated.”

16 So then mercy is not of him who wills it, or of him who runs for it, but of God who shows mercy. 17 For the Scripture says to Pharaoh, “For this very same purpose I have raised you up, that I might show my power in you, and that my name might be declared through all the earth.” 18 Therefore he has mercy on whom he chooses to have mercy, and hardens whom he chooses to harden.

14 What, then, shall we say? Is there injustice with God? Absolutely not! 15 For he says to Moses,

“I will have mercy on whom I will have mercy,

19 You will, then, say to me, “Why does he still

Abraham did not include all his natural descendants, but only the ones God chose. 9:10-13 The same truth applied to Isaac’s descendants. God chose only one of them, Jacob, to be the heir of Isaac and the leader of His people, the one in Abraham’s line to inherit God’s promises. The reason God chose Jacob and rejected Esau had nothing to do with the works they might do later. In His wisdom and grace God chose one and not the other, and God’s Word was fulfilled in the one He chose.

And when it is not right to do so, because of the unrepentant determination of men to go on in their sins, and because His justice demands that such people be punished, His loving heart is grieved (see notes on Jer 48:30-39; Luke 19:41). We should understand that these verses in Romans do not stand alone, and we must interpret them in the light of the whole Bible. Whatever may be the mysteries of God’s sovereignty, foreknowledge and predestination, of one thing we may be sure – they will never cause Him to act contrary to the revelation He has given of Himself in His Word. God can do no wrong. All He does is based on absolute justice and absolute love. On that mighty rock our hearts can rest. 9:14 Gen 18:25; etc. 9:15 Ex 33:19. 9:16 God alone knows to whom He should show mercy and whom He should punish. And His mercy is free – He is not obligated to show it to anyone. Men cannot earn it by their efforts or force God to show it because they desire it. We should not get the idea from this that God is hardhearted and reluctant to show mercy. It is certain that if anyone will forsake his sins and turn to God He will have mercy on him (11:32; Isa 55:7). God does not have a severe will which is contrary to His merciful, compassionate, loving will. He shows mercy when He can, punishes when He must (see such notes and references at 10:20,21; Gen 6:7; Jer 48:30-39; Ezek 18:30-32; Luke 19:4144). We can be sure that God’s sovereignty will never work against His love, or cause Him to do a single unjust act toward anyone. 9:17 Ex 9:16; 7:17. God can act toward evil men in a way which will promote His own glory and increase the knowledge of Himself in the earth. And this is a great benefit, and a great mercy to the world. 9:18 See note on the hardening of Pharaoh at Ex 4:21. Pharaoh wanted God to be merciful and remove the plagues He sent on the country, but he did not want to repent and serve God. God punished his sin by abandoning him to further sin and hardness of heart. Compare 1:21-26,28. We can be sure that God will harden no one who does not fully deserve such punishment. And God is free to act as He thinks best in all cases. 9:19-21 Paul knew that men will try to blame

Observe that God did not say “the older will go to hell, the younger to heaven”, but “the older will serve the younger”. The subject of chapters 9-11 is not individual salvation, but God’s dealings with peoples and nations. 9:12 Gen 25:23. 9:13 Mal 1:2,3. On God’s hatred see notes at Ps 5:5; Mal 1:3; Luke 14:26. God had a special love for Jacob which He showed in history. The history of Esau’s descendants shows God did not have that same love for them. Paul quotes Malachi to prove the fulfillment of v 12 in history. 9:14-24 The rejection of the bulk of the nation of Israel in this age is perfectly just. The question of God’s justice was bound to come up (v 14). The answer is that God is absolutely sovereign and may do as He pleases with men. All are sinners (3:9,23), and God could justly reject all. Instead of that He has chosen some to be His people. And this is perfectly just. No one has any right to reply against God and accuse Him of injustice (vs 20,21). God is God. He is the great King over the universe (Ps 47:1-3; Isa 40:22,23; Dan 4:34,35; Mal 1:14), and can do and does do according to His will.

God’s choosing some and not all people has nothing to do with the doctrine of karma, with the idea of reincarnation, of previous births. (These have no reality. See notes at Job 11:12; John 9:3.)

It also has nothing to do with the arbitrary will of a tyrant or dictator. God is sovereign and can do as He wills in all matters. But we should understand that He is also love (1 John 4:9). And He always acts in accordance with His nature. He delights to show mercy when it is right to do so (10:12; 11:32; Ex 34:6,7; Micah 7:18).

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find fault? For who has resisted his will?” 20 But who are you, O man, that you reply against God? Shall the thing formed say to him who formed it, “Why have you made me like this”? 21 Does not the potter have power over the clay, of the same lump to make one vessel for honour, and another for dishonour?

it was said to them, ‘You are not my people’, there they will be called the children of the

living God.

27 Isaiah also cries out concerning Israel:

Though the number of the children of

22 What if God, willing to show his wrath and to make his power known, endured with much patience the vessels of wrath prepared for destruction? 23 And did so that he might make known the riches of his glory to the vessels of mercy, whom he had already prepared for glory, 24 even us, whom he has called, not from the Jews only, but also from the Gentiles? 25 As he says also in Hosea,

Israel be like the sand by the sea,

only a remnant will be saved; 28 For he will finish the work, and cut it short in righteousness; because the Lord will make a short work

on the earth.

29 And as Isaiah said before, Unless the LORD of hosts had left us offspring, we would have been like Sodom, and

“I will call them my people,

who were not my people; and call her ‘loved one’ who was not loved”.

become like Gomorrah.

30 What, then, shall we say? That the Gentiles, who did not follow after righteousness, have laid

26 And it will happen that in the place where

Here Paul distinguishes two groups “the vessels of wrath. . .prepared for destruction”, and “the vessels of mercy whom he prepared for glory.” In other words, believers and unbelievers, those whom God has chosen for salvation and those He has not chosen. Concerning believers Paul says God has prepared them for glory (compare 8:17,18). Concerning unbelievers he says only that they are prepared for destruction, but he does not say who prepared them. Since he does not say God did so, it is possible to assume that someone else prepared them, or else that they prepared themselves for that punishment.

God for their sinful condition and hardness of heart, though actually they are the ones who are responsible for them. Compare Gen 3:12,13. Paul also knew that man the creature has no right to say anything against God the Creator. Even among men a potter can make the kind of pots he wants, and the pots have no say in the matter, and should have no say. Compare Isa 29:16; 45:9; 64:8; Jer 18:4-6. We know from the account of creation in Genesis that God as a divine Potter made no bad vessels (Gen 1:31). A good, wise, and loving potter will not make ugly, depraved pots, and God is a good, wise, and loving Potter. If any pots are bad we can trace the source of their badness to man and to Satan, not to God.

On the basis of verses like 1:18-32; 2:4-11; Prov 1:24-33; Ezek 18:30-32; Matt 23:37; 1 Tim 2:3,4 we can believe that people prepare themselves for destruction. See also Matt 13:38,39; etc. See notes on God’s wrath at 1:18; Num 25:3; Deut 4:25; Ps 90:7-11; John 3:36. 9:24 “Gentiles” – 1:5,16. Paul means from the above that God has a perfect right to choose only a few from the nation Israel and reject the rest, and to be merciful to the Gentiles. In vs 25-29 he shows that all this is in accordance with the Old Testament. The word of God had not failed (v 6). 9:25 Hos 2:23. “Not my people” here means those people who were not of God’s people Israel. 9:26 Hos 1:10. 9:27,28 Isa 10:22,23. 9:29 Isa 1:9. The nation had become so corrupt that if God had not chosen a few from among them the whole nation would have been utterly destroyed (Gen 19:23-25). “LORD of hosts” – the meaning of “LORD of Sabaoth” (KJV). Note at 1 Sam 1:3. 9:30-32 The Jews worked at their religion. They had God’s law and set about to become acceptable to God by trying to keep that law. But their attempts to be

Man’s place is in the dust before God, confessing his own guilt and inability, and realizing that God is God and that He alone can make us what we ought to be. Instead of speaking against God or trying to blame Him for our condition, we should put ourselves willingly and believingly in His hands. He will then make us vessels for noble and glorious purposes.

“Same lump” (v 21) – all human beings have the same fallen, sinful nature (3:9,23; Eph 2:3). They have made themselves like bad clay, and do not deserve to be made into anything good. There is not among men some who are like good and noble clay and some like base and depraved clay. We are all of the “same lump” of humanity, all descended from the one man Adam and are all sinful (3:19; 5:12; 7:18). 9:22-24 God has a good purpose in all His dealings with mankind. It was beneficial to the whole world that people understand that God has great anger against sin and that He is a God who can do anything. He chose to display His wrath and power against Pharaoh and the Egyptians (v 17), and others in the history of mankind.

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hold of righteousness, the very righteousness which is by faith. 31 But Israel, who followed after the law of righteousness, has not reached the law of righteousness. 32 Why? Because they did not seek it by faith, but as if it were by the works of the Law. For they stumbled at that stumbling stone. 33 As it is written,

and go about to establish their own righteousness, and so have not submitted themselves to the righteousness of God. 4 For Christ is the end of the law for righteousness to everyone who believes.

5 For Moses describes the righteousness which is by the Law like this: “The man who does those things will live by them.” 6 But the righteousness which is by faith speaks in this manner: Do not say in your heart, Who will ascend into heaven? (that is, to bring Christ down from above). 7 Or, Who will descend into the Abyss? (that is, to bring Christ up from the dead).

Look, I lay in Zion a stumbling stone

and rock of offense, and whoever believes in him will not be

put to shame.

8 But what does it say? “The word is near you, in your mouth and in your heart,” that is, the word of faith which we preach: 9 That if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10 For with the heart man believes

Brethren, my heart’s desire and prayer to God for Israel is that they might be saved. 2 For I testify concerning them that they have a zeal for God. But it is not according to knowledge. 3 For they are ignorant of God’s righteousness,

B.C.) to the gospel of Christ? Of course it was right. God’s Spirit enabled Paul to see the true spiritual meaning of the words of Moses. 10:7 “Abyss” – Rev 9:1,2,11; 11:7; 17:8; 20:1,3. The word here means the realm of the dead. 10:9,10 This is the “word of faith” Paul preached (v 8). Christ has already come down from heaven and God has already brought Christ up from the dead (1:3,4; 4:24,25; 8:32,34). Now if people want to receive the gift of God’s righteousness, all that remains for them to do is to turn from sin and self-effort and believe in Christ. Observe that a belief in the physical resurrection of the Lord Jesus is essential to salvation. See 4:24,25; 1 Cor 15:1-8. It is a basic fact of the gospel. See the emphasis on this in the book of Acts – 1:3; 2:24; etc. If we do not believe this fact we show we do not believe the record God has caused to be written concerning His Son. To believe in Christ is to believe in Him risen from the dead.

righteous by their works ended in utter failure (3:9,19,20). The Gentiles did not have God’s law and were not much concerned with righteousness. But when they heard the gospel of Christ they believed and “obtained” righteousness. God counted them righteous by faith (3:22,26,28; 5:1). The Jews, on the other hand, rejected the “stone” God put in Jerusalem, the Lord Jesus Christ (John 1:11; Matt 21:42; Acts 4:11; 1 Pet 2:6-8). Notice that Paul does not say the Jews failed because God predestined them to failure, but because of their own ways. 9:33 Isa 8:14; 28:16. “Zion” is Jerusalem. 10:1 See 9:1-3. 10:2,3 On the whole, the Jews were not atheists, or careless sinners (2:17-20). Paul saw their zeal and was moved with compassion for them. He could well remember his own religious zeal which had not been based on spiritual knowledge and understanding, and which had led him astray (Acts 8:1-3; 9:1,2; 22:3,4; 26:9-11; Phil 3:6). They were zealous in religion but lost. Zeal for God does not mean that those who have it know the God they are zealous about, or that they are pleasing to Him.

Also the belief that Jesus is Lord is necessary. See John 8:24; Acts 2:36; 1 Cor 8:6; 12:3; Eph 4:5. Jesus is not a Lord, only one among many. He is the only divine Lord there is. Paul means that Jesus is the one who has absolute authority, the master and owner of all, the incarnation of the Lord (Jehovah) of the Old Testament (v 13; Luke 2:11; John 8:24,58. Notes at Ex 3:14,15). Confession that Jesus is Lord is not a work of merit that causes God to have mercy on us and save us. It is not something else added to faith which men must do to be saved. It is evidence that faith is real. Faith working in the heart will cause the mouth to speak and confess Christ. See also Matt 10:32,33. We must always be doubtful about the faith of those who are ashamed or afraid to confess Christ. Faith without confession is defective, confession without faith is useless.

The Jews, like people in general, did not understand that God gives righteousness as a gift to those who believe Him (3:24; 4:4,5,13), and supposed they had to earn it by their religious works. They had not learned the truth God had revealed to them in their own Scriptures. And so they would not submit to God’s way of righteousness – faith in Christ. They did what all men do by nature, if they have any religion at all – they tried to establish their own righteousness, to justify themselves, to earn salvation by their own efforts. 10:4 “Law” – 3:20,31; 4:15; 5:20; 6:14; 7:4,7,12,14; 8:3,4; Gal 3:19,23-25. Christ has severed the connection between the believer and the law of Moses. 10:5 Lev 18:5. 10:6-8 Deut 30:12-14. Was it right for Paul to apply the words of Moses (about 1400

For a believer heartily to say “Jesus is

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for obtaining righteousness, and with the mouth confession is made for salvation. 11 For the Scripture says: “Whoever believes on him will not be put to shame.” 12 For there is no difference between the Jew and the Greek, for the same Lord over all is rich toward all who call out to him. 13 For whoever calls on the name of the Lord will be saved.

For Isaiah says:

“Lord, who has believed our report?” 17 So then faith comes by hearing, and hearing through the word of God. 18 But I say, Have they not heard? Yes indeed:

Their voice went into all the earth, and their words to the ends of the world.

14 How, then, will they call out to him in whom they have not believed? And how will they believe in him of whom they have not heard? And how will they hear without a preacher? 15 And how will they preach unless they are sent? As it is written: “How beautiful are the feet of those who preach the gospel of peace, and bring glad tidings of good things!”

19 But I say, Did Israel not know? First, Moses says, I will make you jealous by those who

are not a nation, and I will make you angry by a foolish

nation.

20 But Isaiah is very bold and says,

16 But not all of them have obeyed the gospel.

I was found by those who did not

Lord” surely indicates that believer’s willingness to receive Jesus as the Lord of his life and obey Him (see 14:9; Matt 7:21; John 3:36; Acts 5:32; Heb 5:9; 1 John 2:3,4). See the note at Acts 22:10. How could a believer even dream of saying or thinking “Jesus is Lord, but not my Lord. He may tell others what to do, but not me”? One of the things people need to repent of when they come to Christ is the sin of trying to be the master of their own life and refusing the Lordship of Christ.

mercy and salvation is open to all. Note on salvation at 1:16. 10:14 Paul has concluded his presentation of the gospel which saves people and makes them righteous. It is good news indeed, but what good is good news if people do not hear it and believe it? So he emphasizes the necessity of preaching the good news, and of God’s sending His servants to do so. See also Acts 1:8; John 20:21; Luke 24:46,47; Mark 16:15; Matt 28:18-20. 10:15 Isa 52:7. Those feet may be rough, cracked, bruised, and ugly from the many weary miles they have gone preaching the good news. But in God’s eyes they are the most beautiful feet on earth because they are going on the most wonderful and important work. 10:16-21 Here Paul shows clearly that Israel’s rejection of Christ and God’s rejection of them was their own fault. They could not blame their rejection on some secret decrees of God. 10:16 This was their great sin and the cause of their rejection. When Christ came they would not receive Him (John 1:11). This was in accordance with their own Scripture – Isa 53:1. 10:17 Verse 14. See how faith comes to people. 10:18 Can God excuse the sin of the Jews because they did not hear the gospel? Not at all. They did hear it. Ps 19:4 speaks of the witness of creation. Paul’s meaning seems to be that in the years between the death and resurrection of Christ and the time he was writing this letter the gospel had gone forth to the Jews everywhere, as the witness of creation did. See Acts 1:8; 2:36; 13:14-16; 17:1,2,10; 18:5; 19:8. 10:19-21 Can God ignore the sin of the Jews in rejecting the gospel because they did not understand it? Not at all. Paul quotes three verses from the Old Testament to show that they understood far more than the Gentiles who received the gospel. 10:19 Deut 32:21. The contrast is between a “foolish” nation (Gentiles) with the Jews who at least had some understanding. 10:20,21 Isa 65:1,2. The Gentiles did not

Verse 10 brings to a close much of Paul’s teaching in Romans on righteousness. By the inspiration of God’s Spirit he has shown the following things:

God is absolutely, perfectly righteous People have no righteousness of their own (1:18 – 3:19)

They are ignorant of God’s way of giving righteousness (v 2)

Because they are ignorant of God’s way they try to establish their own righteousness (v 3)

This is utterly impossible (3:20,28; 8:3) The only way to be righteous before God is to have Christ’s righteousness (3:22-26)

Christ’s righteousness is obtained only by faith in Him (1:16,17; 4:5; 5:1)

Those whom God counts righteous will begin to live righteous lives (6:17,18; 8:4,13,14).

10:11 Isa 28:16. Compare Rom 1:16; 5:5. 10:12 “No difference” – 3:22,23,29,30. There is only one Lord – the Lord Jesus – and see here what His character is like. He delights in blessing people who come to Him. He wants them all to be rich in spiritual things. Compare 5:21; 2 Cor 8:9; 1 Tim 1:13,14. 10:13 Here Paul is quoting Joel 2:32 where the word translated LORD is Jehovah in Hebrew. Paul is here speaking of the Lord Jesus Christ (v 9). To call on the name of the Lord is to call on Jehovah. This is one more indication that Jesus is the incarnation of Jehovah. See other references to this at Luke 2:11. In this context calling on His name is the same as believing in Him (v 14). See in this verse how God’s offer of

329 ROMANS 11:12

seek me; I was revealed to those who did not

remnant according to the choice of grace. 6 And if by grace, then it is no longer by works. Otherwise grace would no longer be grace. But if it is by works, then it is no longer by grace. Otherwise work would no longer be work.

ask for me. 21 But to Israel he says, All day long I have stretched out my hands to a disobedient and contradicting people.

7 What then? Israel did not obtain what it sought, but the chosen ones obtained it. And the rest were blinded. 8 As it is written,

I say then, Has God cast away his people? Absolutely not! For I myself am an Israelite, of the descendants of Abraham, of the tribe of Benjamin. 2 God has not cast away his people whom he foreknew. Do you not know what the Scripture says about Elijah? This is how he pleads with God against Israel and says,

God has given them a spirit of apathy, eyes so that they would not see, and ears so that that would not,

to this day. 9 And David says, Let their table become a snare and a

3 Lord, they have killed your prophets and torn down your altars, and I alone am left, and they seek my life. 4 But what does the answer of God say to him? I have reserved for myself seven

trap and a stumbling block

and a retribution to them. 10 Let their eyes be darkened so they cannot see, and permanently bend down their backs.

11 I say then, Have they stumbled so that they should utterly fall? Absolutely not! Rather, through their failure salvation has come to the Gentiles, to provoke them to jealousy. 12 Now if their failure means riches for the world, and their

thousand men who have not bowed

the knee to Baal.

5 So also at this present time there is a

11:6 See 4:5. 11:7 See 9:30-32. Many in Israel were “blinded.” First, they refused the light God gave. Then God punished them by making it so that they would not see the light. See Isa 6:9,10. 11:8 Deut 29:4; Isa 29:10. Compare Isa 6:9,10 and Matt 13:13-15. 11:9,10 Ps 69:22,23. 11:11 From here to v 32 Paul speaks of the large part of the nation Israel which was hardened and stumbled and fell (9:32,33). Has the nation fallen forever with no hope of recovery? Will it rise no more? Is God finished with Israel as a people now that He is working in and with the Church of the New Testament? Paul answers clearly – God is not finished with the nation Israel. He still has purposes regarding it and will bring it back to Himself (compare Acts 1:6,7). He begins by saying that God had a good purpose even in their fall. They were disobedient and hardened and so they rejected and crucified God’s Son. But this all resulted in good for the world as a whole (Acts 2:2224). God worked through their evil actions to provide the gospel to everyone. And when they later rejected the gospel God turned to other nations, here called “Gentiles” (compare 1:16; Acts 13:46; Matt 21:42,43). 11:12 Paul’s logic is plain. Through their sin the riches of the Gospel have come to the whole world, so their “fullness” will surely mean greater riches. Paul does not say “if” they receive fullness it will mean greater riches. He simply states the fact of their future fullness. Their “fullness” means that they as a nation will fully turn to God and God will fully fulfill His promises to them (Isa 2:1-5; 11:1-9; Jer 23:5-8;

even have enough understanding to seek the true God. Israel did have, yet did not find God. And the cause of this was Israel’s stubborn disobedience. The picture here is of God standing before the people holding out loving hands, offering them great things, patient, compassionate, longing for their salvation. Compare Matt 23:37; Jud 2:1019; Hos 11:8. Can we think that such a God will predestinate people to hell before they are born, because He is sovereign and can do so if He wants to? 11:1-10 Chapters 9, 10, and 11 form a unit. The subject is the fall of the nation Israel. Paul shows in chapter 10 that their fall was their own fault, not God’s. In chapter 11 he shows that in spite of their unbelief and hardness of heart, God still has a gracious purpose toward them and will eventually bring the nation back to Himself.

This whole chapter is an answer to the question asked in this first verse – “has God cast away his people?” Paul says “no.” He, a Jew, was evidence that God had not. He might have said also that all the original apostles and those who made up the first church in Jerusalem were Jews. And many other churches throughout the Roman Empire had believing Jews as members, even though the nation as a whole was hardened and disobedient. There were some who believed and obeyed God. The situation was similar to that in Elijah’s day (more than 850 years before Christ). See 1 Kings 19:14-18. 11:5 On the basis of grace alone God chose those who believed from the whole nation. His choice had nothing to do with their merit and worthiness or the lack of them – 3:24.

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loss means riches for the Gentiles, how much greater riches their fulness will bring !

unbelief they were broken off, and you stand by faith. Do not be arrogant, but have fear. 21 For if God did not spare the natural branches, he may not spare you either.

13 For I am speaking to you Gentiles. Since I am the apostle to the Gentiles, I honour my ministry, 14 if by any means I may provoke to jealousy those who are of my flesh and blood, and save some of them. 15 For if their rejection means reconciliation for the world, what will their reception mean but life from the dead? 16 For if what is offered as firstfruits is holy, the lump is also holy ; and if the root is holy, so are the branches.

22 See, therefore, the goodness and severity of God; severity on those who failed, but goodness toward you, if you continue in his goodness. Otherwise, you also will be cut off. 23 And they, if they do not continue in unbelief, will be grafted in also. For God is able to graft them in again. 24 For if you were cut from an olive tree which is wild by nature, and, contrary to nature, were grafted into a cultivated olive tree, how much more easily will these, the natural branches, be grafted into their own olive tree?

17 And if some of the branches have been broken off, and you, being from a wild olive tree, have been grafted in among the branches, and share with them in the root and fatness of the olive tree, 18 do not boast against the branches. But if you boast remember that you do not support the root, but the root supports you. 19 You will say then, The branches were broken off so that I might be grafted in. 20 Well yes, but because of

25 For I do not want you to be ignorant of this mystery, brethren, so that you may not be wise in your own opinion: Partial blindness has happened to Israel until the fulness of the Gentiles comes in. 26 And so all Israel will be saved. As it is written,

Ezek 37:21-28; Zech 14:9,16,21).

them. Now through Christ they have been brought into a relationship with Abraham (grafted into the “cultivated” tree – v 24).

On “riches” see 2:4; 10:12; 2 Cor 8,9; Eph 1:7,18; 2:7; 3:8,16; Phil 4:19; Col 1:27. 11:13 Gal 2:7. 11:14 Verse 11; 10:1,19. “People” – literally “flesh”, as we would say “flesh and blood.” 11:15 Verse 12. Paul speaks of the time when God will accept the nation as a whole. That will be “life from the dead”. Some scholars think this refers to the literal resurrection of the dead (John 5:28,29). Others think it means that the conversion of Israel will result in a time of wonderful spiritual life and blessing to the whole world (see 8:20-23; Acts 3:21; Matt 19:28). Perhaps it means both. 11:16 “Firstfruit” – Num 15:17-21. Here “firstfruit” means either God’s chosen few among the Jews who had accepted Christ (v 5), or the very first of the nation – Abraham, Isaac and Jacob, or even Christ Himself (though this is not so likely). The point Paul makes is the same in either case – namely, the whole nation of Israel even in their fallen, unbelieving condition is still “holy.” Holy here means set apart for God’s good purpose. See note at Lev 20:7,8.

Paul gives a warning to these Gentile Christians (v 13). They must not boast against fallen Israel (v 18), must fear rather than be arrogant (v 20). If God broke off Israelite branches and grafted in Gentile ones, He can also break of Gentile ones and graft in Israelite ones.

Does this “breaking off” suggest that saved individuals may loose their salvation? No. That is not Paul’s subject at all. The “olive tree” is not the spiritual body of Christ. In the Old Testament and in Christ’s days on earth the olive tree was the whole nation of Israel including both believers and unbelievers. Only unbelievers were broken off, and the bulk of the nation remains to this day in that condition. God has laid them aside for this age, grafted Gentiles into His tree and works through them to fulfill His purposes in the earth. But Gentile churches may fall into arrogance and unbelief just as the Jews did. Paul says they should be “afraid”, for if they follow the way of fallen Israel God will treat them as He did fallen Israel (vs 21,22). And if Israel turns in faith to Christ they will be grafted back into their own olive tree (v 24. See note at Acts 1:6). 11:25 Paul did not want Gentile Christians to be ignorant or conceited. He knew they could become so if they persuaded themselves that God is finished with Israel and that all His promises made to Israel now belong to the Church of the New Testament. Paul tries to prevent this by making some very clear statements about Israel. He calls this teaching a “mystery” – something men cannot know unless God reveals it to them. Israel is “blinded” only “until the fullness (of full number) of Gentiles has come in.” Paul implies that then this blindness of heart and mind will be taken away. 11:26,27 “All Israel” – it seems clear that

The “root” seems more definitely to refer to Abraham, Israel and Jacob, or perhaps to Abraham alone (4:1). The nation sprung from them was God’s special people and holy nation (Deut 7:6; 14:2). Paul says it has not ceased to be so (v 29). 11:17-24 The “olive tree” before the Jews rejected Christ was the nation Israel, grown out of the “root” Abraham, Isaac and Jacob. “Some” branches of the nation (in fact, most of the nation) were broken off because of unbelief (vs 17,20). In their place Gentile Christians have been “grafted in” (v 17,19; Matt 21:43). Gentiles were like a “wild” olive tree (v 24). By nature they had no connection with Abraham, Isaac and Jacob or with the “olive tree” that sprung from

331 ROMANS 12:1

The Deliverer will come out of Zion, and will turn ungodliness away from Jacob. 27 For this is my covenant with them, when I take away their sins. 28 Concerning the gospel, they are enemies for your sakes, but concerning the choice of God, they are loved for the sake of the fathers. 29 For the gifts and calling of God are not to be withdrawn. 30 For just as you in time past were not obedient to God, yet now have obtained mercy because of their disobedience, 31 even so now these also have been disobedient, so that through the mercy shown to you they may also obtain mercy. 32 For

God has confined them all in disobedience, so that he might have mercy on all.

33 Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! 34 For who has known the mind of the Lord? Or who has been his counsellor? 35 Or who has first given to him, that it should be repaid to the giver ? 36 For of him and through him and to him are all things; to whom be glory forever. Amen.

Therefore, brethren, because of the mercies of God, I plead with you to present Paul means the nation as a whole in existence when the full number of the Gentiles has come in. (This time has still not come.) For proof of this statement Paul points to Isa 59:20,21; 27:9. “Zion” means Jerusalem. “Jacob” means the people of Israel. “Covenant” means the new covenant God promised He would make with Israel – Jer 31:31-34. 11:28 “Enemies” – unbelieving Jews did all they could to fight the preaching of the gospel and prevent Gentiles coming to Christ (1 Thess 2:14-16).

presentation of the meaning of the gospel and God’s dealings with the Jews and the Gentiles. He well knows he has not explained everything. There are mysteries beyond his understanding, and depths in God’s wisdom no human mind can fathom. So now he lets God be God, and praises Him. 11:33 The more we learn God’s Word and understand the revelation of Himself He has given, the more we will see that He is infinitely above us in wisdom as in everything else. He knows all that He is doing in the world. We can know only the little He has revealed. Instead of criticizing His ways and complaining about His dealings with us and others (as many do), we must learn to trust and praise Him and to submit our puny minds to His eternal wisdom. Compare Job 40:3-5; 42:1-6. 11:34 Isa 40:13. See the context of this quotation (Isa 40:12-26). It gives us a beautiful picture of the greatness of God. In creation and in the administration of the world God has not needed the advice of any man. 11:35 Job 41:11. God is not a debtor to men. He does not owe salvation or anything else to anyone. His dealings with men are all on the basis of grace and mercy. Because all are disobedient to Him He could justly withhold all the necessities of life from all men and send them into hell. 11:36 “Of Him” – God is the Creator. “Through Him” – God sustains and rules the world.

“They are loved” – in spite of its unbelief and evil behavior God still loves the nation Israel. This is because of the “fathers” (Abraham, Isaac, and Jacob). 11:29 Compare Mal 3:6. Though God has laid aside Israel during this age, He has not changed His mind about that people. He still counts them His nation. Some of His gifts to them are seen in 9:4,5. 11:30,31 The Gentile believers were once unbelieving and lost, just as unbelieving Jews are now. But as God had mercy on the Gentiles so will He have mercy on His own fallen nation. 11:32 Compare Gal 3:23,24. God in just judgment gave the Gentiles up to the wickedness of their own hearts (1:24-32). And God punished the Jews by hardening them, and they in their disobedient condition crucified His Son (11:7,8). All were locked up in sin and disobedience. In this way He revealed that His mercy was the only hope for anyone, Jew or Gentile. And we see in this verse that all of God’s mysterious dealings with the nation was with a loving, gracious purpose in mind – to show mercy to all. He is not the kind of God who delights to harden and punish men. Mercy is His delight (Micah 7:18,19; Lam 3:31-33; etc).

“To Him” – all things in the world serve God’s purposes. They exist for Him, not for themselves. Let us all learn with Paul to ascribe all glory to Him, for He alone is worthy of any. 12:1 Paul has concluded the doctrinal part of this letter. He has shown that all are sinners and deserve nothing but God’s anger, and he has revealed something of the greatness of God’s mercy. From here on to the end of this letter he writes of the practical daily life that believers should live because God has been merciful to them. What good is all the wonderful truth revealed in chapters 1-11 to those who read it but remain unchanged and disobedient to it?

But we should not misunderstand this verse. The Bible does not teach that all individuals will finally be saved. Those who reject Christ and die in their sins will be lost forever (2:5,6; 6:23; John 3:36; Rev 21:8). “Mercy on all” here may mean all nations whether Jew or Gentile. In showing mercy God does not distinguish between them, and the salvation of both Gentiles and Jews is intimately connected in the plan of God. 11:33-36 Paul has concluded his

The first thing we must all do, of course, is to give ourselves completely to God. In Old Testament days priests in Israel offered animal sacrifices which were slain. Now believers – the priests of the New

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your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. 2 And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is that good, and acceptable, and perfect will of God. 3 For by the grace given to me, I say to everyone who is among you, one should not think of himself more highly than he ought to think, but should think soberly, according to the measure of faith God has distributed to each one.

that is given to us, if the gift is prophecy, let us prophesy according to the proportion of faith; 7 or if it is serving, let him be active in serving; or he who teaches, let him be active in teaching; 8 or he who exhorts, let him exhort; he who gives, let him do it generously; he who leads, let him do it with diligence; he who shows mercy, let him do it cheerfully.

9 Let love be without hypocrisy. Hate what is evil; cling to what is good. 10 Be devoted to one another in brotherly love, in the matter of honour put others above yourself. 11 Do not be backward in zeal, but be fervent in spirit, serving the Lord, 12 rejoicing in hope, patient in tribulation, persevering in prayer, 13 distributing to the needs

4 For as we have many members in one body, and all members have not the same function, 5 so we, though many, are one body in Christ, and each one a member belonging to every other. 6 Having then gifts differing according to the grace

Testament (Rev 1:6; 1 Pet 2:5,9; Heb 13:15,16) – must offer a living sacrifice, their own bodies for God to use for His glory (6:13,19; 1 Cor 6:13,19,20). This is the sort of worship God wants, not mere words. This kind of sacrifice is “holy” and “acceptable” to Him. 12:2 “World” – the New Testament has much to say about the world of men.

we wish to know and follow that perfect will, we must do what He tells us here. 12:3 2 Cor 10:12; Gal 6:3. Paul begins here to speak of the transformed lives believers should live. Notice that he begins with their minds, specifically with their thoughts about themselves. Observe, too, that God may give more faith to some than to others (1 Cor 12:9). 12:4-8 Believers are united by God’s Spirit to form one spiritual “body.” See John 17:21-23; 1 Cor 12:12,13; Eph 4:15,16; 5:23. In this spiritual body each believer belongs to all the others (v 5), and God has given each person one or more talents (“gifts”) or abilities so that he or she can be of use to others in the body. Each person should find out what his ability is and use it for God’s glory and for the good of others. See 1 Cor 12:7-11,27-31; Eph 4:11-13. 12:6 “Prophecy” – notes at Num 11:25; 1 Cor 12:10,28. 12:9-21 Here is a beautiful picture of the transformed life believers should live. It means showing love toward fellow believers (vs 9,10,13,15,16), toward Christ (vs 11,12), and toward enemies (vs 14,19-21). 12:9 “Hypocrisy” – it is all too possible to pretend to love others because of some supposed benefit. Believers must not act so.

The world does not know God (John 1:10) It loves spiritual darkness (John 3:19) It hates Christ and His followers (John 7:7; 15:19) Its “ruler” and “god” is Satan (John 12:31; 2 Cor 4:4) It cannot receive God’s Spirit (John 14:17) Its wisdom is like foolishness (1 Cor 1:20; 3:19) It is only temporary (1 Cor 7:31; 2 Cor 4:18) It is without God and without hope (Eph 2:12) Its friendship is enmity with God (James 4:4) It is corrupt (1 Pet 1:4) It is filled with pride and lust (1 John 2:15-17) It is in wickedness (1 John 5:19) No wonder Paul tells believers not to be “conformed” to it. There are powerful forces in the world that mold its people and cause them to behave in evil ways.

“Hate” – if we love God as we should, we will learn to hate all that is opposed to God – Ps 97:10. We should love people as Christ did, but hate the evil in them (and in ourselves). 12:10 John 13:34; 15:12,17. 12:11 1 Cor 15:58; Titus 2:14. If we love God as we ought we will be zealous in His service. In fact, our love for Him will be revealed by what we do for His sake, not by what we say. Compare John 2:17. 12:12 See 5:2-5; Luke 18:1; Eph 6:18; 1 Thess 5:17. 12:13 Love must be practical, and sometimes it will be costly – 1 John 3:16-18; Matt 25:34-40. “Distributing” – sharing with others what one has, not merely distributing what others may give. See note and references on giving at 2 Cor 9:15.

Believers are to be “transformed” into the likeness of Christ. Transformation is an inner work of God’s Spirit. Believers are to do more than outwardly avoid the ways of the world – their inner life also is to be altogether different. This takes place by the “renewing” of their minds (Eph 4:22,23). Thoughts are extremely important. To a very large extent they will govern how believers behave.

The only way to live a transformed life is to keep our thoughts under control and have our minds filled with God’s truth (8:5,6; 2 Cor 10:5; Col 3:16; Ps 1:1-3; Phil 2:5; 4:8; Heb 8:10). We are to love God with all our mind (Matt 22:37). This is the “renewal” we need. Those who will not give themselves to God, and who do not cooperate with God’s Spirit in the work of inner transformation, will not be able to find out what God’s will is for them. If

“Hospitality” – how few show such

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of the saints, eager to show hospitality.

authority except from God; the authorities that exist have been determined by God. 2 Therefore, whoever resists the authority is resisting what God has arranged, and those who resist will bring judgment on themselves. 3 For rulers are not a terror to good works, but to the evil. Do you want to be without fear of the authority? Do what is good, and you will receive praise from him. 4 For he is God’s minister to you for good. But if you do what is evil, be afraid, for he does not bear the sword in vain. For he is God’s minister, an avenger to execute wrath on him who does evil. 5 Therefore you need to be subject to the authorities, not only because of wrath, but also because of conscience.

14 Bless those who persecute you; bless and do not curse. 15 Rejoice with those who rejoice, and weep with those who weep. 16 Be harmonious in your thoughts toward one another. Do not think highly of yourself, but associate with men in low positions. Do not think you are a wise one.

17 Do not pay back to anyone evil for evil. Take thought for what is excellent in the sight of all men. 18 If it is possible, as much as depends on you, live peaceably with everyone. 19 Dear friends, do not take revenge, but leave room for God’s wrath. For it is written, “Vengeance is mine; I will repay, says the Lord.” 20 Therefore, “If your enemy is hungry, feed him; if he is thirsty, give him something to drink. For in doing this you will heap coals of fire on his head.”

6 For this reason you also pay taxes; for they are God’s ministers, attending continually to this very thing. 7 Therefore, give to all their due; tax to whom tax is due, customs to whom customs, fear to whom fear, honour to whom honour.

21 Do not be overcome by evil, but overcome evil with good.

Every person should be subject to the governing authorities. For there is no

8 Do not owe anyone anything, except to love one another. For he who loves others has fulfilled

eagerness! 12:14 Matt 5:43-48; 1 Pet 2:21-23. 12:15 1 Cor 12:25-27; Gal 6:2. Believers are not to be hard, cold and selfish but must share in the joys and sorrows of others. 12:16 Acts 4:32; Eph 4:2,3. Pride, conceit, and exalting oneself over others disturb the harmony and unity of believers. In Christ those in low positions and in high places are all one and should act like it – Acts 6:1; 1 Cor 12:13; Gal 3:28. Pride and disunity because of caste, or resulting from pride of positions in society or in the church are abominable to God. 12:17,18 Verse 21; Matt 5:38-41. Believers represent Christ on earth. Good behavior will bring honor to Him, bad behavior will cause Him to be dishonored. Compare 2:24; 1 Pet 2:9; Heb 12:14. 12:19 Deut 32:35. The desire for revenge is a source of great trouble for individuals, families and nations. It must have no place in the hearts of Christ’s people. Notes at Matt 5:38-44; 2 Thess 1:6-9; Ps 94:1; Num 31:1-3; Nahum 1:2,7. 12:20 Prov 25:21,22; Luke 6:27,28; 1 Pet 2:21-23. To hurt those who hurt us is to try to overcome evil with evil. It is allowing the evil acts of others to cause us to disobey God’s plain orders and act in an evil way. 13:1-7 Believers in Christ have been brought into God’s kingdom. They owe their primary loyalty to the King of kings Jesus Christ. But they are still in the world and in one or another of man’s kingdoms. These verses show how they are to behave toward government authorities. 13:1 This does not mean that all rulers and government officials are good men who obey God. (When Paul wrote these words one of the worst emperors the Romans – or any nation – ever had, Nero, was in power.) But

in spite of their errors, sins, failures, and corruption, governments are appointed by God (Ps 75:2-7; Dan 4:34-35). Sometimes God will permit evil rulers to gain power as a punishment to a people for their sins. But even a bad government is better than no government at all. Anarchy – a complete breakdown of government – is the worst state a country can come to, for then there is no governing power to restrain any evil.

It is the duty of Christians to obey their government because God has appointed it (vs 2,5,7). There is one exception to this rule – if the laws of a country or the commands of certain officials are contrary to the Word of God, believers should disobey men and obey God. See Acts 4:18-20; 5:28,29. 13:4 “God’s minister” – this does not mean that rulers are consciously or willingly doing service to God (though some of course may do so). They are simply instruments in God’s hands in His rule over the earth. 13:6,7 Matt 22:21; 1 Pet 2:17. If a believer is dishonest in the matter of paying taxes, etc, he is sinning against God. 13:8 Debt is something to be avoided. It is a trap that catches the careless. It can bring much bondage and misery. The custom of going into debt for special occasions like marriages, etc, or to buy unnecessary things, is surely wrong for believers. The rule of life for believers should be contentment with what they have (Phil 4:12; 1 Tim 6:6-8; Heb 13:5), and faith that God will supply all they need (Matt 6:33; Phil 4:19). People who will not pay their debts, when they are able to pay, are no better than thieves – they take and use what does not belong to them. But there is one debt all believers have and which they must make continued efforts to pay – the duty of loving one another (12:9,10; John 13:34).

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the Law. 9 For the commandments, You shall not commit adultery, You shall not murder, You shall not steal, You shall not bear false witness, You shall not covet, and any other commandment there may be, are summed up in this saying, namely, “You shall love your neighbour as yourself.” 10 Love does no harm to a neighbour, so love is the fulfilling of the Law.

2 For one believes that he may eat everything; another, who is weak in the faith, eats only vegetables. 3 The one who eats everything should not look down on him who does not eat, and the one who does not eat should not judge the one who eats, for God has received him. 4 Who are you who judges another person’s servant? To his own master he stands or falls. And he will surely be caused to stand, for God is able to make him stand.

11 And do that, knowing the present time, that now it is high time to awake out of sleep. For now our salvation is nearer than when we believed. 12 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. 13 Let us walk decently, as in the daylight, not in carousing and drunkenness, not in sexual immorality and unbridled lust, not in strife and envy. 14 But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfil its cravings.

5 One man thinks one day is above another, someone else thinks every day is the same. Let every man be fully persuaded in his own mind. 6 He who regards a day as special, regards it so to the Lord, and he who does not regard a day as special, does not regard it so to the Lord. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, does not eat to the Lord, and gives God thanks. 7 For none of us lives to himself, and no one dies to himself. 8 For if we live, we live to the Lord, and if we die, we die to the Lord. Therefore, whether we live or die, we are the Lord’s. 13:9 Exodus chapter 20; Lev 19:18. 13:11-14 Spiritually speaking, the world is a dark place (John 3:19,20), but believers are children of the light (Matt 5:14; John 12:36; Eph 5:8). Here is how God wants them to behave. 13:11,12 Neither Paul, nor any other apostle, knew the day of Christ’s second coming. He was eagerly looking forward to it and he wanted all believers to have the same expectant attitude he had. The Holy Spirit inspired him to use language suitable for every generation of believers. Compare Matt 24:36,42,44.

Receive the one who is weak in the faith, but not to dispute about doubtful matters.

accept all other believers who are trying to live for Christ (but see also 1 Cor 5:9-13; 2 Thess 3:6). Believers must judge evil behavior, but not condemn fellow believers who disagree with them about comparatively unimportant matters. Separation from other believers over such matters is utterly wrong (12:16; Eph 4:3). Of course there are fundamental truths of the faith which must be preached and defended even at the cost of separation from other Christians who reject them. But Paul is not speaking of these matters here in this chapter. 14:2 Believers in this age of grace may eat anything. They are not under any kind of dietary laws (v 14; Mark 7:18,19; Acts 10:9-16; 1 Tim 4:3-5). But some believers have not yet understood this, and think they must not eat certain foods. They may base this opinion on the dietary laws of the Old Testament (Leviticus chapter 11) which are no longer in force. 14:3,4 Here is an important principle. Believers must accept and love one another. Those who have more understanding must not think they are superior to others, and those whose personal rules are being broken should not condemn those who break them. All are servants of the Lord Jesus, and only He has the right to judge them. Believers must not reject any of those whom God has accepted. 14:5,6 Some Jewish believers thought they should continue to keep the Sabbaths and other special days God appointed in the Old Testament for the nation of Israel. Other believers realized that such rules were not binding on Christians. The principle of vs 3,4 applies to this also. “Thanks” – see Matt 14:19. 14:7-12 Each believer is a servant of God and is answerable to God alone. He belongs

“Salvation” (v 11) here means the completion of the salvation believers already have. Compare 8:23; 1 Pet 1:9.

“Armour of light” – this means that truth when applied to the lives of believers acts as a protection against sin and Satan. Compare Eph 6:11-17. To put it on is to understand it and make use of it as Christ Himself did in Matt 4:1-11. 13:13 1 Cor 6:9-11; Eph 5:3-6; Col 3:5-8. 13:14 The Lord Jesus is in believers (8:9; 2 Cor 13:5). “Put on” here speaks of the outward life. It means that the behavior of believers should be in accordance with the ways of Christ who is in them. Compare Eph 4:22-24. We must apply His truth to our behavior. Observe that Paul recognizes that the sinful nature with its desires is still in believers. Compare 7:18; 8:13; Gal 5:16,17. See the importance of the thoughts in getting victory over the sinful nature. See 8:5; 12:2. 14:1 Here is the general principle Paul teaches. In vs 2-6 he gives two examples of matters which believers may disagree about. His purpose is to show that Christians are to be helpers of each other, not judges (Matt 7:1-5). Each believer should

335 ROMANS 15:4

9 For to this end Christ both died, and rose, and lived again, that he might be Lord both of the dead and the living. 10 But why do you judge your brother? Or why do you put your brother down? For we will all stand before the judgment seat of Christ. 11 For it is written,

approved by men.

19 Therefore, let us follow after the things that make for peace, and things with which we can build one another up. 20 For food do not demolish the work of God. All food is indeed clean, but it is evil for that man who eats giving offense. 21 It is good not to eat flesh, or to drink wine, or to do anything that causes your brother to stumble or be offended or be made weak.

As I live, says the Lord, every knee will bow to me, and every tongue will confess to God.

22 Do you have a belief about something ? Have it to yourself before God. Happy is he who does not condemn himself in what he approves. 23 And he who eats with doubt is condemned if he eats, because he does not eat from faith. For whatever is not of faith is sin.

12 So then every one of us will give an account of himself to God.

13 Therefore, let us no longer judge one another, but judge this rather, that no man put a stumbling block or an obstacle in his brother’s way.

14 I know, and am persuaded by the Lord Jesus, that no food is unclean in itself. But to him who considers anything to be unclean, to him it is unclean. 15 But if your brother is grieved by the food you eat, then you are not behaving in a loving way. With your food do not ruin one for whom Christ died. 16 Let not then your good be spoken of as evil. 17 For the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. 18 For he who serves Christ in these things is acceptable to God, and

We then who are strong ought to bear with the scruples of the weak, and not to please ourselves. 2 Let every one of us please his neighbour for his good to build him up. 3 For even Christ did not please himself, but, as it is written, The insults of those who insulted you fell on me.

4 For whatever things were written previously were written for our instruction, so that we, through patient endurance and the encouragement of the Scriptures, might have hope.

to the Lord (vs 7,8; 1 Cor 6:19,20). Each one must walk in the light he has here on earth and each must stand before the judge in heaven (vs 10,12; 2 Cor 5:10; Rev 22:12). No one else has any right to control the lives of believers or condemn them. 14:9 See 10:9; Acts 2:32-36; Phil 2:8-11. Notes on “Lord” at 10:9,10,13; Matt 22:4145; Luke 2:11. 14:11 Isa 49:18; 45:23. 14:13-21 These verses give another very important principle. Each believer must learn to live for the good of others and not to please himself. See 15:1-3; 1 Cor 10:24,33; 9:19-23; 8:9-12. Eating this thing or that, or refusing to eat it, is a small matter in itself. But if it grieves or offends someone else it is no longer a small matter. We must not insist on doing what we want regardless of the effect it has on other believers. Christ died for those believers. Don’t we care enough about them to change any habit which strikes a blow at their faith?

free from accusations of guilt is very important. If we permit ourselves to do something against the warnings of conscience, we sin and make ourselves unclean. If we cannot do something with the assurance that it is all right we must not do it. Compare 1 Tim 1:19. Note on conscience at Acts 23:1. To sum up this chapter: we must live for the Lord and receive His judgments on our actions (vs 8,10,12). Therefore our great aim should be to please Him. We must live on earth with our brothers and sisters in Christ. Therefore our chief purpose toward them all must be to build them up in the faith and to do nothing that might unnecessarily offend any of them (vs 15,19,21). And we must live with ourselves. Therefore let us keep ourselves from being condemned by our own hearts and consciences. 15:1,2 See 14:1,19-21; 1 Cor 12:25; Gal 6:1,2. Compare Luke 9:23. Christ did not call us to please and pamper self, but to put self to death. 15:3 Ps 69:9; John 8:29. Because Christ represented God the Father on earth He had to endure all the world’s rejection, insults, and scorn. If He had tried to please Himself He could have avoided all that. But His one aim in life was to please God no matter what happened. He is our example. 15:4 There are many fine examples in the Old Testament (“the Scriptures”) of people who did not please themselves but lived for God and others. We must learn from them. Observe that “everything” in the OT is for our instruction. If we neglect any part of it we are keeping ourselves in ignorance of

The important thing in God’s kingdom is not being able to eat or drink what one wants, or having personal freedom in all matters of dispute (v 1). It is to act in a way that promotes the basic elements of God’s kingdom – righteousness, peace and joy (v 17). Doing as we please will promote none of these. See Paul’s attitude in 1 Cor 8:13. A good rule to follow is 1 Cor 10:31.

In Romans this is the only time Paul uses the words “kingdom of God.” Note on this kingdom at Matt 4:17. 14:15 Note at 1 Cor 8:11. 14:22,23 Keeping the conscience clear and

ROMANS 15:5 336

5 Now the God of patience and encouragement grant you to be of the same mind toward one another, in accordance with Christ Jesus, 6 that you may, with one mind and one mouth, glorify God, the Father of our Lord Jesus Christ. 7 Therefore receive one another, just as Christ received us, to the glory of God. 8 Now I say that Jesus Christ became a servant to the circumcised for the truth of God, to confirm the promises made to the fathers, 9 and to cause the Gentiles to glorify God for his mercy. As it is written,

and he who will rise to reign over

the Gentiles. In him the Gentiles will trust.

13 Now may the God of hope fill you with all joy and peace in believing, so that you may overflow with hope, through the power of the Holy Spirit.

14 And I myself am persuaded about you, my brethren, that you also are full of goodness, filled with all knowledge, and able to instruct one another. 15 Nevertheless, brethren, I have written very boldly to you on some points, as a reminder to you, because of the grace that is given to me by God, 16 that I should be a servant 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 Spirit.

For this cause I will confess you among

the Gentiles, and sing to your name.

10 And again he says, Rejoice, you Gentiles, with his people.

17 Therefore I have reason to glory in Jesus Christ in the things of God. 18 For I will not dare to speak of any of those things which Christ has not done through me to make the Gentiles obedient. But by word and deed, 19 through mighty signs and wonders, by the power of the Spirit of God, I

11 And again, Praise the Lord, all you Gentiles;

and laud him, all you people.

12 And again, Isaiah says, There will be a root of Jesse,

important truth. And we will miss things which will encourage us and help us to endure all we as believers have to face in this world. See also 2 Tim 3:16,17.

ought, and praise God and live for His glory as they ought. Believers should learn to reject anything which robs them of their peace and joy or dims their hope. 15:14 Goodness is another fruit of God’s Spirit (Gal 5:22). Ability to instruct each other is what all believers should have (Heb 5:11-14; 1 Thess 5:14). 15:15 See 1:8. Compare 2 Pet 1:12; 3:1; Jude 5; 2 Tim 2:14. It is very easy for spiritual truth to slip away and be forgotten. We all need constant reminders. 15:16 Acts 22:21; Gal 2:7; Eph 3:8. Paul’s great task was proclaiming the gospel (1:1).

“Encouragement” – the Greek word here also means “comfort.” 15:5,6 “Of the same mind” – 12:16; 14:19; Eph 4:3.

“Glorify” – this should be the one great aim of every believer in everything they do (1 Cor 10:31). 15:7 See 14:1,3. 15:8 “Servant” – see Matt 15:24; 20:28; Luke 22:27; Phil 2:7; Isa 42:1. Christ as a servant for the Jews did not abolish the promises God made to them in the Old Testament. He confirmed them. See 9:4,5; 11:26,27. To confirm them means to make their fulfillment sure. By His death and resurrection Christ laid the foundation for the fulfillment of all God’s promises. 15:9 But all along Christ had the Gentiles also in mind. Paul shows this by referring to verses in the Old Testament. This first one is Ps 18:49. The picture is Christ praising God among Gentile peoples. 15:10 Deut 32:43. Gentiles join in happy fellowship with Jews (“His people”). 15:11 Ps 117:1. 15:12 Isa 11:10. 15:13 The “God of hope” means the God who inspires hope in His people and fulfills it. The hope is of final salvation (5:2-5; 8:23-25). It is produced by the Holy Spirit in the hearts of believers. Peace and joy are also produced by God’s Spirit (Gal 5:22). They are natural elements of God’s kingdom (14:17). They were both promised by Christ to His obedient disciples (John 14:27; 15:11). God wants believers to be filled with them. Only then will they behave towards others as they

“Offering up” – this was a duty of priests. Paul was not suggesting that he was a priest in contrast to ordinary believers (all believers are priests – see 1 Pet 2:5,9; Rev 1:6; 5:10; 20:6; Heb 10:19-22). Paul did not offer any sacrifices or offerings for the Gentiles. The Gentiles themselves were the “offering.” Those who believed the gospel became an acceptable offering to God because they were sanctified by the Holy Spirit (compare 12:1). This means they were set apart by Him to be among the people of God. Notes on sanctification at John 17:17-19. 15:17,18 Paul did not glory (boast) in himself. His service was in Christ and his rejoicing was in Christ. He did not think it was by his ability or power that his work was accomplished. He used different language when speaking about himself – 7:18; Eph 3:8; 1 Tim 1:15. 15:19 Acts 14:8,9; 16:18,25,26; 19:11,12; 2 Cor 12:11,12. From Jerusalem to Illyricum (an area northwest of Greece and Macedonia) was a very large region, including Syria, central and western Turkey, Greece and Macedonia.

337 ROMANS 16:1

have fully preached the gospel of Christ from Jerusalem all the way around to Illyricum. 20 And I have made it my ambition to preach the gospel where Christ was not named, so that I would not be building upon another man’s foundation, 21 but as it is written, To whom he was not spoken of,

Jerusalem. 27 It has pleased them indeed, and they owe it to them. For if the Gentiles have shared in their spiritual things, their duty is also to minister to them in material things. 28 Therefore when I have accomplished this, and have made certain that they get this fruit, I will go to Spain by way of you. 29 And I am sure that when I come to you, I will come in the fulness of the blessing of the gospel of Christ.

they will see, and those who have not heard will

understand. 22 For this reason also I have been much hindered from coming to you. 23 But now, having no more place in these parts, and having a great desire these many years to come to you, 24 when I take my journey to Spain, I will come to you. For I hope to see you on my journey, and to be sent on my way there by you, if first I can enjoy your company for a while.

30 Now I plead with you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, to strive together with me in your prayers to God for me, 31 so that I may be delivered from the unbelievers in Judea, and that my service for Jerusalem may be accepted by the saints, 32 that I may come to you with joy by the will of God, and may with you be refreshed.

33 Now the God of peace be with you all. Amen.

25 But now I am going to Jerusalem to minister to the saints. 26 For it has pleased those of Macedonia and Achaia to make a certain contribution for the poor saints who are at

I commend to you Phoebe our sister, who is a servant of the church in Cenchrea, 16

See Phil 4:11-13; 2 Cor 12:9,10. He is an example to us all. 15:30 Paul well knew the value of the prayers of believers for him – 2 Cor 1:11; Eph 6:19,20; Phil 1:19; 1 Thess 5:25; 2 Thess 3:1; Philemon 22. “Love of the Spirit” probably means the love the Holy Spirit has for believers. This is an indication of His personality (note at John 14:16,17).

15:20,21 Here was the principle which guided Paul in his service. The quotation is from Isa 52:15. Paul was usually traveling, wanting to reach the unreached, desiring to give all men in his generation an opportunity to hear Christ’s gospel. In this he is an example to all of us. Compare Matt 28:1820; Mark 16:15; Luke 24:46,47; Acts 1:8. 15:22,23 See 1:10-13. He wanted to finish his work in that large region before moving on to new areas. 15:24 Spain is a country across the sea to the west of Italy. Here and v 28 are the only places the Bible refers to it by name. Paul must now have been nearing 60 years of age, but he was looking for new fields of service. The assistance Paul mentions in this verse was not financial. Asking for money for himself and his work was not his way. He was referring to the custom of sending one or more brothers at least part way on a journey with someone traveling. See Acts 15:3; 20:38; 21:5; 1 Cor 16:6,11; 2 Cor 1:16. 15:25-27 2 Cor 8:1-5. This principle applies now as well. It is always the duty of those who have received spiritual benefits to share their material things with those who were the channels of those spiritual benefits. See 1 Cor 9:7-14. 15:28 “Fruit” – here means financial assistance. Neither the Bible nor history tells us whether Paul ever got to Spain. 15:29 Paul did get to Rome – as a prisoner of the Roman government (Acts 28:16). But his faith here was fulfilled. The full measure of the blessing of Christ to him did not mean ease, luxury, abundance of possessions, or a full purse. It meant peace and joy in the heart and God’s power to serve and proclaim the gospel. Outward circumstances meant little to that man of God.

“Strive” – 1 Cor 9:25,26; Eph 6:12; Col 1:29. Everyone who would serve Christ and live a holy life will know something of this struggle. 15:31,32 From Acts 21:27 to the end of Acts we have the story of how Paul was delivered from unbelievers in Judea and how he arrived in Rome with joy. Did not the prayers of these believers in Rome have something to do with it? Compare Jam 5:16. 15:33 “God of peace” – 16:20; Phil 4:9; 1 Thess 5:23; Heb 13:20. Compare Rom 15:13. God is the author of peace, the giver of peace. 16:1-16 All parts of the Bible were given by inspiration of God, and there are good lessons to be learned in every part of it. In these verses we see Paul’s love and concern (and so the Lord’s love and concern) for the believers in Rome. We see things he (and the Lord) approved in them, and so have good examples for our own life and service. Seeing this record we can also remember the greater and more complete record written down in heaven about us all (Heb 12:23; Mal 3:16; Rev 20:12; Dan 7:10; Luke 10:20; Phil 4:3). 16:1,2 “Sister” here refers to spiritual relationship, not blood relationship.

“Servant” – this Greek word could be translated “deaconess.” Phoebe held some position of responsibility in the church. Cenchrea was a seaport about seven miles

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2 that you receive her in the Lord, as is worthy of saints, and that you assist her in whatever business she has need of you. For she has been a helper of many, and of myself also.

mother and mine.

14 Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them.

3 Greet Priscilla and Aquila my helpers in Christ Jesus, 4 who have risked their necks for my life. Not only I give thanks to them, but also all the Gentile churches.

15 Greet Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints who are with them.

16 Greet one another with a holy kiss. The churches of Christ greet you.

5 Likewise greet the church that meets in their house. Greet my dear Epaenetus, who is the firstfruits of Achaia to Christ.

17 Now I plead with you, brethren, look out for those who cause divisions and hindrances contrary to the teaching you have learned, and avoid them. 18 For such people do not serve our Lord Jesus Christ, but their own stomach, and by flattery and fine speeches deceive the hearts of the simple. 19 For your obedience has become known to everyone. So I am happy about you, but I want you to be wise concerning what is good, and simple concerning evil.

6 Greet Mary, who laboured much for us. 7 Greet Andronicus and Junia, my relatives, and my fellow prisoners, who are of note among the apostles, who were also in Christ before me.

8 Greet Amplias, who is dear to me in the Lord. 9 Greet Urbane, our helper in Christ, and Stachys who is dear to me.

10 Greet Apelles, approved in Christ. Greet those who are of the household of Aristobulus.

20 And the God of peace will crush Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.

11 Greet Herodion, my relative. Greet those who are of the household of Narcissus, who are in the Lord.

21 Timotheus, my fellow worker, and Lucius and Jason and Sosipater, my relatives, greet you.

12 Greet Tryphena and Tryphosa, who labour in the Lord. Greet dear Persis, who has laboured much in the Lord.

22 I Tertius, who wrote down this epistle, greet you in the Lord.

13 Greet Rufus, chosen in the Lord, and his

23 Gaius, my host, and the host of the whole

from Corinth. It is probable that she took Paul’s letter with her to Rome. 16:3 Acts 18:2,18,26; 1 Cor 16:19; 2 Tim 4:19. 16:4 See 5:7; 1 John 3:16. They did not merely teach God’s Word, they practiced it. 16:5 In those early days meetings for fellowship and teaching were often held in homes. 16:6 Mary was a very common name then as now. We know nothing about this Mary. 16:7 Paul was several times in prison (2 Cor 11:23). We do not know which time he refers to here.

teachers in many of his letters (2 Cor 11:1315; Gal 1:6-8; Col 2:8,18; 1 Tim 4:1-3; 2 Tim 3:1-8; 4:2-4). See also Matt 7:15,16; 24:4,5,24; Acts 20:29-31; 2 Pet 2:1,2; 1 John 2:18,19; Jude 4. Truth is God’s instrument to save people and to establish and build up believers. Falsehood is Satan’s way of trying to destroy people (John 8:44). Satan uses false teachers to introduce false doctrines into churches. We can recognize false teachers by the results of their teaching (Matt 7:20). One result will be “divisions.” Another will be that obstacles in the way of following the truth will be created, and these obstacles will be contrary to God’s revealed truth.

“Apostles” – the word means those sent on a mission. These two servants of God were not among the twelve chief apostles of Christ, but were evidently important leaders of the church. 16:10 “Approved in Christ” – here is a great commendation for any believer, any servant of God. Compare 1 Cor 9:27; 2 Tim 2:15. 16:12 Some believers laboured for the Lord; others “laboured much” (v 6). Paul stated things as they were. And this will be true in the day we stand before God. He will not say anything about us that is not true or reward us for what we have not done – 2:6; 1 Cor 3:12-15. See also Luke 19:12-26. 16:13 “Mother” – Mark 10:29,30. 16:16 In those days a kiss on the cheek was a common way of greeting, of showing respect (Luke 7:45). A “holy” kiss means there was to be no suggestion of impurity about it, only a recognition and honoring of fellow believers in Christ. 16:17 Paul warned believers about false

When anyone tries to bring false teaching into the church believers must do one thing only – “avoid them.” They must not accept them, have fellowship with them, or permit them to teach. 16:18 If they are teaching contrary to God’s Word, it is plain they cannot be true servants of Christ. So they are serving their own desires (and Satan who stands behind them – 2 Cor 11:14,15). See Phil 3:18,19; Jude 13,14. Inwardly they are like demons, but outwardly are full of smooth talk and flattery. 16:19 See 1:8; 6:17; 15:14. 16:20 “God of peace” – 15:33. Notes on Satan at 1 Chron 21:1; Matt 4:1-10; John 8:44; etc. The mention of Satan here indicates that he was behind the false teachers of vs 17,18. 16:22 Tertius wrote down the words Paul dictated to him. 16:23 “Gaius” – 1 Cor 1:14.

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