On Mission: A study through Romans Chapter 1 through 8
Lesson One: Good News About the KingBible Passage: Romans 1:1 From: Sha’ul, a slave of the Messiah Yeshua, an emissary because I was called and set apart for the Good News of God.
2 God promised this Good News in advance through his prophets in the Tanakh. 3 It concerns his Son — he is descended from David physically; 4 he was powerfully demonstrated to be Son of God spiritually, set apart by his having been resurrected from the dead; he is Yeshua the Messiah, our Lord. 5 Through him we received grace and were given the work of being an emissary on his behalf promoting trust-grounded obedience among all the Gentiles, 6 including you, who have been called by Yeshua the Messiah.
7 To: All those in Rome whom God loves, who have been called, who have been set apart for him:
Grace to you and shalom from God our Father and the Lord Yeshua the Messiah.
8 First, I thank my God through Yeshua the Messiah for all of you, because the report of your trust is spreading throughout the whole world. 9 For God, whom I serve in my spirit by spreading the Good News about his Son, is my witness that I regularly remember you 10 in my prayers; and I always pray that somehow, now or in the future, I might, by God’s will, succeed in coming to visit you. 11 For I long to see you, so that I might share with you some spiritual gift that can make you stronger — 12 or, to put it another way, so that by my being with you, we might, through the faith we share, encourage one another. 13 Brothers, I want you to know that although I have been prevented from visiting you until now, I have often planned to do so, in order that I might have some fruit among you, just as I have among the other Gentiles.
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John Wesley’s Explanatory Notes
Verse 1
[1] Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,
Paul, a servant of Jesus Christ-To this introduction the conclusion answers, Romans 15:15, etc.
Called to be an apostle — And made an apostle by that calling. While God calls, he makes what he calls. As the Judaizing teachers disputed his claim to the apostolical office, it is with great propriety that he asserts it in the very entrance of an epistle wherein their principles are entirely overthrown. And various other proper and important thoughts are suggested in this short introduction; particularly the prophecies concerning the gospel, the descent of Jesus from David, the great doctrines of his Godhead and resurrection, the sending the gospel to the gentiles, the privileges of Christians, and the obedience and holiness to which they were obliged in virtue of their profession.
Separated — By God, not only from the bulk of other men, from other Jews, from other disciples, but even from other Christian teachers, to be a peculiar instrument of God in spreading the gospel.
Verse 2
[2] (Which he had promised afore by his prophets in the holy scriptures,)
Which he promised before — Of old time, frequently, solemnly. And the promise and accomplishment confirm each other. Deuteronomy 18:18; Isaiah 9:6,7; 53:1; 61:1; Jeremiah 23:5.
Verse 3
[3] Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;
Who was of the seed of David according to the flesh — That is, with regard to his human nature. Both the natures of our Saviour are here mentioned; but the human is mentioned first, because the divine was not manifested in its full evidence till after his resurrection.
Verse 4
[4] And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
But powerfully declared to be the Son of God, according to the Spirit of Holiness — That is, according to his divine nature.
By the resurrection from the dead — For this is both the fountain and the object of our faith; and the preaching of the apostles was the consequence of Christ's resurrection.
Verse 5
[5] By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:
By whom we have received — I and the other apostles.
Grace and apostleship — The favour to be an apostle, and qualifications for it.
For obedience to the faith in all nations — That is, that all nations may embrace the faith of Christ.
For his name — For his sake; out of regard to him.
Verse 6
[6] Among whom are ye also the called of Jesus Christ:
Among whom — The nations brought to the obedience of faith.
Are ye also — But St. Paul gives them no preeminence above others.
Verse 7
[7] To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.
To all that are in Rome — Most of these were heathens by birth, Romans 1:13, though with Jews mixed among them. They were scattered up and down in that large city, and not yet reduced into the form of a church. Only some had begun to meet in the house of Aquila and Priscilla.
Beloved of God — And from his free love, not from any merit of yours, called by his word and his Spirit to believe in him, and now through faith holy as he is holy.
Grace — The peculiar favour of God.
And peace — All manner of blessings, temporal, spiritual, and eternal. This is both a Christian salutation and an apostolic benediction.
From God our Father, and the Lord Jesus Christ — This is the usual way wherein the apostles speak, "God the Father," "God our Father." Nor do they often, in speaking of him, use the word Lord, as it implies the proper name of God, Jehovah. In the Old Testament, indeed, the holy men generally said, "The Lord our God;" for they were then, as it were, servants; whereas now they are sons: and sons so well know their father, that they need not frequently mention his proper name. It is one and the same peace, and one and the same grace, which is from God and from Jesus Christ. Our trust and prayer fix on God, as he is the Father of Christ; and on Christ, as he presents us to the Father.
Verse 8
[8] First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.
I thank — In the very entrance of this one epistle are the traces of all spiritual affections; but of thankfulness above all, with the expression of which almost all St. Paul's epistles begin. He here particularly thanks God, that what otherwise himself should have done, was done at Rome already.
My God — This very word expresses faith, hope, love, and consequently all true religion.
Through Jesus Christ — The gifts of God all pass through Christ to us; and all our petitions and thanksgivings pass through Christ to God.
That your faith is spoken of — In this kind of congratulations St. Paul describes either the whole of Christianity, as Colossians 1:3, etc.; or some part of it, as 1 Corinthians 1:5. Accordingly here he mentions the faith of the Romans, suitably to his design, Romans 1:12,17.
Through the whole world — This joyful news spreading everywhere, that there were Christians also in the imperial city. And the goodness and wisdom of God established faith in the chief cities; in Jerusalem and Rome particularly; that from thence it might be diffused to all nations.
Verse 9
[9] For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;
God, whom I serve — As an apostle.
In my spirit — Not only with my body, but with my inmost soul.
In the gospel — By preaching it.
Verse 10
[10] Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.
Always — In all my solemn addresses to God.
If by any means now at length — This accumulation of particles declares the strength of his desire.
Verse 11
[11] For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;
That I may impart to you — Face to face, by laying on of hands, prayer, preaching the gospel, private conversation.
Some spiritual gift — With such gifts the Corinthians, who had enjoyed the presence of St. Paul, abounded, 1 Corinthians 1:7; 12:1; 14:1. So did the Galatians likewise, Galatians 3:5; and, indeed, all those churches which had had the presence of any of the apostles had peculiar advantages in this kind, from the laying on of their hands, Acts 19:6; 8:17, etc., 2 Timothy 1:6. But as yet the Romans were greatly inferior to them in this respect; for which reason the apostle, in the twelfth chapter also, says little, if any thing, of their spiritual gifts. He therefore desires to impart some, that they might be established; for by these was the testimony of Christ confirmed among them. That St. Peter had no more been at Rome than St. Paul, at the time when this epistle was wrote, appears from the general tenor thereof, and from this place in particular: for, otherwise, what St. Paul wishes to impart to the Romans would have been imparted already by St. Peter.
Verse 12
[12] That is, that I may be comforted together with you by the mutual faith both of you and me.
That is, I long to be comforted by the mutual faith both of you and me - He not only associates the Romans with, but even prefers them before, himself. How different is this style of the apostle from that of the modern court of Rome!
Verse 13
[13] Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.
Brethren — A frequent, holy, simple, sweet, and yet grand, appellation. The apostles but rarely address persons by their names; 'O ye Corinthians," "O Timotheus." St. Paul generally uses this appellation, " Brethren;" sometimes in exhortation, " My beloved," or, " My beloved brethren;" St. James, "Brethren," "My brethren," My beloved brethren;" St. Peter and Jude always, " Beloved;" St. John frequently, " Beloved;" once, " Brethren;" oftener than once, My little children." Though I have been hindered hitherto - Either by business, see Romans 15:22; or persecution, 1 Thessalonians 2:2; or the Spirit, Acts 16:7.
That I might have some fruit — Of my ministerial labours. Even as I have already had from the many churches I have planted and watered among the other gentiles.
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Introduction:
We are starting a new series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
“Paul’s letter to the Christians in Rome is his masterpiece. It covers many different topics from many different angles, bringing them all together into a fast-moving and compelling line of thought. Reading it sometimes feels like being swept along in a small boat on a swirling, bubbling river. We need to hold on tight if we’re going to stay on board. But if we do, the energy and excitement of it all is unbeatable. The reason is obvious: because Romans is all about the God who, as Paul says, unveils his power and grace through the good news about Jesus. And as Paul insists again and again, this power and grace is available for everyone who believes. Romans is for everyone!” (Wright)
The impact and influence of Romans is immeasurable. It has ignited passion of great men like Augustine, Martin Luther, John Wesley and through them and many others has shaped the history of the church. But God has also touched countless individuals through this letter- ordinary men and women who have read and believed and acted on the apostles teaching.
It is these teachings that we are going to be studying these next weeks.
Read Romans 1:1 From Paul, a slave of Christ Jesus, called to be an apostle and set apart for God's good news. 2 - 3 God promised this good news about his Son ahead of time through his prophets in the holy scriptures. His Son was descended from David. 4 He was publicly identified as God's Son with power through his resurrection from the dead, which was based on the Spirit of holiness. This Son is Jesus Christ our Lord. 5 Through him we have received God's grace and our appointment to be apostles. This was to bring all Gentiles to faithful obedience for his name's sake. 6 You who are called by Jesus Christ are also included among these Gentiles. 7 To those in Rome who are dearly loved by God and called to be God's people.8 Grace to you and peace from God our Father and the Lord Jesus Christ.First of all, I thank my God through Jesus Christ for all of you, because the news about your faithfulness is being spread throughout the whole world.
9 I serve God in my spirit by preaching the good news about God's Son, and God is my witness that I continually mention you
10 in all my prayers. I'm always asking that somehow, by God's will, I might succeed in visiting you at last. 11 I really want to see you to pass along some spiritual gift to you so that you can be strengthened. 12 What I mean is that we can mutually encourage each other while I am with you. We can be encouraged by the faithfulness we find in each other, both your faithfulness and mine. 13 I want you to know, brothers and sisters, that I planned to visit you many times, although I have been prevented from coming until now. I want to harvest some fruit among you, just as I have done among the other Gentiles
Going Deeper:
This letter/ book of Romans is one that many have found difficult to understand. While Paul wrote it to the Christians in Rome and tells the gospel story, it is also a book that applies to us as well.
Paul starts out this letter by telling his readers who he is. It is important to see the words that Paul uses to describe himself. He calls himself a slave of Christ Jesus who was called to be an apostle. Other translations use the term King Jesus. Paul wanted those reading to know that his master was Jesus. He has surrendered his life to Jesus and chosen to live out each day in his calling which is to be an apostle.
Paul then says that he was set apart for the Good News. This term Good news is often called the Gospel- which is the story of God. It is the message of hope and salvation that we have in and through King Jesus. Paul is very clear who he is, who he belongs to, his purpose and what he is to do. This is why in his later years he continues about his mission even when it means prison.
Paul then begins to tell the story of King Jesus reminding his audience that Jesus came from a royal line. “Jesus is the true son of God. He comes from a royal house far older than anything Rome can claim: that of David, a thousand years before. His resurrection, which Paul sees not as a strange freak or bizarre miracle but as the beginning of the resurrection of the dead for which most Jews had been longing, is the sign of a power which trumps that of tyrants and bullies the world over. Death is their final weapon, and he has broken it.” (wright 4)
Paul isn’t just writing with an eye on Caesar. He is drawing on the deep riches of Israel’s prophecies and psalms, as he implies in verse 2. Paul pulls out one strand that of the coming King who would be God’s son. That is the good news; it has happened! God has done it! The king has come! (Wright)
The good news is not, first and foremost about something that can happen to us. What happens to us through the gospel is indeed dramatic and exciting: God’s good news will catch us up and transform our lives and our hopes like nothing else. But the good news which Paul announces is primarily good news about something that has happened, events through which the world is now a different place. It is about what God has done in Jesus the Messiah, Israel’s true king, the world’s true Lord. (Wright)
As Paul begins this letter to the Christians in Rome, he tells how he longs to come and visit them. Then he does what he often does, and thanks God for the believers in Rome who have given their allegiance to Jesus as Lord, who have been grasped by the vision of a different kingdom, a different hope, and who share a different faith. That’s at the center of it, as we will see, faith the belief and trust in the God who raised Jesus from the dead. You need faith like that to be a believer in the ancient world. In fact, you need that same kind of faith to be a believer in the world we live in today as well.
Paul lets the Christians in Rome know that he is encouraged by their faithfulness. You see, they did not have it easy to be a follower of King Jesus in Rome during those days. Many faced persecution; they might have had to give up their jobs and faced punishment of other kinds for following Jesus. They did not have the same kind of freedoms we experience to worship. Yet, they continued to have faith and hope and believe. They also continued to share the message of hope to those in their lives.
Prayer and Praises
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Bible Passages: Romans 1:13 Brothers, I want you to know that although I have been prevented from visiting you until now, I have often planned to do so, in order that I might have some fruit among you, just as I have among the other Gentiles. 14 I owe a debt to both civilized Greeks and uncivilized people, to both the educated and the ignorant; 15 therefore I am eager to proclaim the Good News also to you who live in Rome.
16 For I am not ashamed of the Good News, since it is God’s powerful means of bringing salvation to everyone who keeps on trusting, to the Jew especially, but equally to the Gentile. 17 For in it is revealed how God makes people righteous in his sight; and from beginning to end it is through trust — as the Tanakh puts it, “But the person who is righteous will live his life by trust.”[Romans 1:17 Habakkuk 2:4]
Hebrews 11:1 Trusting[Hebrews 11:1 Habakkuk 2:4] is being confident of what we hope for, convinced about things we do not see. 2 It was for this that Scripture attested the merit of the people of old.
Hebrews 11:8 By trusting, Avraham obeyed, after being called to go out[Hebrews 11:8 Genesis 12:1] to a place which God would give him as a possession; indeed, he went out without knowing where he was going. 9 By trusting, he lived as a temporary resident in the Land of the promise, as if it were not his, staying in tents with Yitz’chak and Ya‘akov, who were to receive what was promised along with him. 10 For he was looking forward to the city with permanent foundations, of which the architect and builder is God.
11 By trusting, he received potency to father a child, even when he was past the age for it, as was Sarah herself; because he regarded the One who had made the promise as trustworthy. 12 Therefore this one man, who was virtually dead, fathered descendants
as numerous as the stars in the sky,
and as countless as the grains of the sand on the seashore.[Hebrews 11:12 Genesis 15:5–6; 22:17; 32:13(12); Exodus 32:13; Deuteronomy 1:10; 10:22]
13 All these people kept on trusting until they died, without receiving what had been promised. They had only seen it and welcomed it from a distance, while acknowledging that they were aliens and temporary residents on the earth.[Hebrews 11:13 1 Chronicles 29:15]
Introduction:
We are in our second week of our new series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
Last week we learned that the letter/book of Romans was Paul’s manifesto or mission statement so to speak. It is the letter where he lays out all that he believes and wants others to know, believe and follow. This next week we will continue with some of the introduction and take a look at what it means to have faith.
Read Romans 1:13 I want you to know, brothers and sisters, that I planned to visit you many times, although I have been prevented from coming until now. I want to harvest some fruit among you, just as I have done among the other Gentiles. 14 I have a responsibility both to Greeks and to those who don't speak Greek, both to the wise and to the foolish.15 That's why I'm ready to preach the gospel also to you who are in Rome. 16 I'm not ashamed of the gospel: it is God's own power for salvation to all who have faith in God, to the Jew first and also to the Greek. 17 God's righteousness is being revealed in the gospel, from faithfulness for faith, as it is written, The righteous person will live by faith.
Going Deeper:
“Paul is explaining in more detail why he wants to come to Rome. As part of this explanation he is also spelling out in more detail the effect of the gospel he has laid out. He is coming to Rome as a herald of God’s gospel; this is part of the job, because the gospel is for everyone. He doesn’t need to be ashamed of it, because it is God’s power to save people; and it does this by unveiling God’s justice, God’s age-old plan to put the world, and human beings, to rights” (Wright)
Paul makes it clear that he is not ashamed of the gospel. Possibly he is teasing the pride of Rome. The Greeks, who had ruled the world centuries before the Romans, divided the world into two: Greeks and the rest. They called the rest ‘barbarians’ probably because their languages sounded like meaningless mumblings compared with the liquid music of the Greek. And for a true Greek, the Romans with their Latin language counted as barbarians. But it is a different division of the world that occupies him for much of this letter. Jews divided the world into two: Jews and the rest. (Wright)
One of the most explosive things about Paul’s gospel, rooted as it was in the Jewish scriptures and traditions, is that it broke through the barrier between Jew and Greek and declared that the saving love and power of the one God was available to all. That is central to this passage and it remains central throughout the letter. (Wright)”
“The power that Paul is talking about goes on working wherever people like Paul, or anyone today with the same commission/task declare that Jesus is Lord. Paul has discovered, through years of doing it, that when you announce Jesus as the crucified Lord of the world something happens: the new world which was born when Jesus died and rose again comes to fresh life in the hearts, minds and lifestyles of the listeners. It isn’t magic, it is God’s power at work through the faithful announcement of his son.”
The result is salvation. This isn’t just saved to something but for something. Too often when we think of salvation it is that we are saved from eternal death and will have eternal life in heaven one day. Yet, when someone receives the saving grace, it is to be saved for a greater purpose. Saved to live out the mission of Christ in the world.
Salvation is also for everyone who believes, who has faith. Paul uses these words interchangeably. To believe is to have faith. Faith means grasping things we can’t see or prove.
Hebrews 11 is another good place to read about those who believed and had faith. It also ties back in the covenant God made with one family, Abraham.
Read Hebrews 11:1 Faith is the reality of what we hope for, the proof of what we don't see.
2 The elders in the past were approved because they showed faith.
8 By faith Abraham obeyed when he was called to go out to a place that he was going to receive as an inheritance. He went out without knowing where he was going. 9 By faith he lived in the land he had been promised as a stranger. He lived in tents along with Isaac and Jacob, who were co-heirs of the same promise.10 He was looking forward to a city that has foundations, whose architect and builder is God.
11 By faith even Sarah received the ability to have a child, though she herself was barren and past the age for having children, because she believed that the one who promised was faithful. 12 So descendants were born from one man (and he was as good as dead). They were as many as the number of the stars in the sky and as countless as the grains of sand on the seashore. 13 All of these people died in faith without receiving the promises, but they saw the promises from a distance and welcomed them. They confessed that they were strangers and immigrants on earth
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By faith Abraham believed.
The covenant that God made with Abraham was the way that God had chosen to bring his rescuing justice in the world. God’s justice is not easy to grasp. If God made the world and still rules it why do bad things happen? Is God going to do anything about it? The biblical answer is yes, of course God will do what is required to put it right; but then things get complicated. God doesn’t do what we expect. He calls out a single family and enters into a loving and binding, agreement or covenant. The way God has chosen to bring his rescuing justice in the world, the way he intends to put everything to rights, is by calling this one family, the people of Abraham, to be the bearers of his plan to rescue the rest of the world as well.
God’s covenant with Abraham was always intended as the means by which the creator God would rescue the whole world from evil, corruption and death. When the gospel of Jesus is announced, Paul declares that through it we can see at last how God’s justice his covenant faithfulness had been unveiled. THIS IS HOW GOD HAS PUT THE WORLD TO RIGHTS, declares the gospel message about Jesus, and this is how God will put you to rights as well. In Jesus Messiah, God has shown himself faithful to his covenant purposes and promises, and those who believe the good news about Jesus will find that this faithfulness reaches out and embraces them with a salvation which can never be taken away. (Wright)
“Paul’s letter to the Christians in Rome is his masterpiece. It covers many different topics from many different angles, bringing them all together into a fast-moving and compelling line of thought. Reading it sometimes feels like being swept along in a small boat on a swirling, bubbling river. We need to hold on tight if we’re going to stay on board. But if we do, the energy and excitement of it all is unbeatable. The reason is obvious: because Romans is all about the God who, as Paul says, unveils his power and grace through the good news about Jesus. And as Paul insists again and again, this power and grace is available for everyone who believes. Romans is for everyone!” (Wright)
The impact and influence of Romans is immeasurable. It has ignited passion of great men like Augustine, Martin Luther, John Wesley and through them and many others has shaped the history of the church. But God has also touched countless individuals through this letter- ordinary men and women who have read and believed and acted on the apostles teaching.
It is these teachings that we are going to be studying these next weeks.
Read Romans 1:1 From Paul, a slave of Christ Jesus, called to be an apostle and set apart for God's good news. 2 - 3 God promised this good news about his Son ahead of time through his prophets in the holy scriptures. His Son was descended from David. 4 He was publicly identified as God's Son with power through his resurrection from the dead, which was based on the Spirit of holiness. This Son is Jesus Christ our Lord. 5 Through him we have received God's grace and our appointment to be apostles. This was to bring all Gentiles to faithful obedience for his name's sake. 6 You who are called by Jesus Christ are also included among these Gentiles. 7 To those in Rome who are dearly loved by God and called to be God's people.8 Grace to you and peace from God our Father and the Lord Jesus Christ.First of all, I thank my God through Jesus Christ for all of you, because the news about your faithfulness is being spread throughout the whole world.
9 I serve God in my spirit by preaching the good news about God's Son, and God is my witness that I continually mention you
10 in all my prayers. I'm always asking that somehow, by God's will, I might succeed in visiting you at last. 11 I really want to see you to pass along some spiritual gift to you so that you can be strengthened. 12 What I mean is that we can mutually encourage each other while I am with you. We can be encouraged by the faithfulness we find in each other, both your faithfulness and mine. 13 I want you to know, brothers and sisters, that I planned to visit you many times, although I have been prevented from coming until now. I want to harvest some fruit among you, just as I have done among the other Gentiles
Going Deeper:
This letter/ book of Romans is one that many have found difficult to understand. While Paul wrote it to the Christians in Rome and tells the gospel story, it is also a book that applies to us as well.
Paul starts out this letter by telling his readers who he is. It is important to see the words that Paul uses to describe himself. He calls himself a slave of Christ Jesus who was called to be an apostle. Other translations use the term King Jesus. Paul wanted those reading to know that his master was Jesus. He has surrendered his life to Jesus and chosen to live out each day in his calling which is to be an apostle.
Paul then says that he was set apart for the Good News. This term Good news is often called the Gospel- which is the story of God. It is the message of hope and salvation that we have in and through King Jesus. Paul is very clear who he is, who he belongs to, his purpose and what he is to do. This is why in his later years he continues about his mission even when it means prison.
Paul then begins to tell the story of King Jesus reminding his audience that Jesus came from a royal line. “Jesus is the true son of God. He comes from a royal house far older than anything Rome can claim: that of David, a thousand years before. His resurrection, which Paul sees not as a strange freak or bizarre miracle but as the beginning of the resurrection of the dead for which most Jews had been longing, is the sign of a power which trumps that of tyrants and bullies the world over. Death is their final weapon, and he has broken it.” (wright 4)
Paul isn’t just writing with an eye on Caesar. He is drawing on the deep riches of Israel’s prophecies and psalms, as he implies in verse 2. Paul pulls out one strand that of the coming King who would be God’s son. That is the good news; it has happened! God has done it! The king has come! (Wright)
The good news is not, first and foremost about something that can happen to us. What happens to us through the gospel is indeed dramatic and exciting: God’s good news will catch us up and transform our lives and our hopes like nothing else. But the good news which Paul announces is primarily good news about something that has happened, events through which the world is now a different place. It is about what God has done in Jesus the Messiah, Israel’s true king, the world’s true Lord. (Wright)
As Paul begins this letter to the Christians in Rome, he tells how he longs to come and visit them. Then he does what he often does, and thanks God for the believers in Rome who have given their allegiance to Jesus as Lord, who have been grasped by the vision of a different kingdom, a different hope, and who share a different faith. That’s at the center of it, as we will see, faith the belief and trust in the God who raised Jesus from the dead. You need faith like that to be a believer in the ancient world. In fact, you need that same kind of faith to be a believer in the world we live in today as well.
Paul lets the Christians in Rome know that he is encouraged by their faithfulness. You see, they did not have it easy to be a follower of King Jesus in Rome during those days. Many faced persecution; they might have had to give up their jobs and faced punishment of other kinds for following Jesus. They did not have the same kind of freedoms we experience to worship. Yet, they continued to have faith and hope and believe. They also continued to share the message of hope to those in their lives.
- They caught the vision and mission and lived it out in their lives. What they lived out we will be seeing in the coming weeks. So what about us? How does this apply in our own lives?
- How can we live out the mission and vision of King Jesus in our own lives?
- What are some things that we can and do because we too pledge our allegiance to King Jesus- a different kind of Kingdom and a faith that does not give up and believes in the impossible- believes that signs and wonders can are still here today?
Prayer and Praises
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On Mission: A Bible study through Romans
Lesson Two: Bible Passages: Romans 1:13 Brothers, I want you to know that although I have been prevented from visiting you until now, I have often planned to do so, in order that I might have some fruit among you, just as I have among the other Gentiles. 14 I owe a debt to both civilized Greeks and uncivilized people, to both the educated and the ignorant; 15 therefore I am eager to proclaim the Good News also to you who live in Rome.
16 For I am not ashamed of the Good News, since it is God’s powerful means of bringing salvation to everyone who keeps on trusting, to the Jew especially, but equally to the Gentile. 17 For in it is revealed how God makes people righteous in his sight; and from beginning to end it is through trust — as the Tanakh puts it, “But the person who is righteous will live his life by trust.”[Romans 1:17 Habakkuk 2:4]
Hebrews 11:1 Trusting[Hebrews 11:1 Habakkuk 2:4] is being confident of what we hope for, convinced about things we do not see. 2 It was for this that Scripture attested the merit of the people of old.
Hebrews 11:8 By trusting, Avraham obeyed, after being called to go out[Hebrews 11:8 Genesis 12:1] to a place which God would give him as a possession; indeed, he went out without knowing where he was going. 9 By trusting, he lived as a temporary resident in the Land of the promise, as if it were not his, staying in tents with Yitz’chak and Ya‘akov, who were to receive what was promised along with him. 10 For he was looking forward to the city with permanent foundations, of which the architect and builder is God.
11 By trusting, he received potency to father a child, even when he was past the age for it, as was Sarah herself; because he regarded the One who had made the promise as trustworthy. 12 Therefore this one man, who was virtually dead, fathered descendants
as numerous as the stars in the sky,
and as countless as the grains of the sand on the seashore.[Hebrews 11:12 Genesis 15:5–6; 22:17; 32:13(12); Exodus 32:13; Deuteronomy 1:10; 10:22]
13 All these people kept on trusting until they died, without receiving what had been promised. They had only seen it and welcomed it from a distance, while acknowledging that they were aliens and temporary residents on the earth.[Hebrews 11:13 1 Chronicles 29:15]
Introduction:
We are in our second week of our new series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
Last week we learned that the letter/book of Romans was Paul’s manifesto or mission statement so to speak. It is the letter where he lays out all that he believes and wants others to know, believe and follow. This next week we will continue with some of the introduction and take a look at what it means to have faith.
Read Romans 1:13 I want you to know, brothers and sisters, that I planned to visit you many times, although I have been prevented from coming until now. I want to harvest some fruit among you, just as I have done among the other Gentiles. 14 I have a responsibility both to Greeks and to those who don't speak Greek, both to the wise and to the foolish.15 That's why I'm ready to preach the gospel also to you who are in Rome. 16 I'm not ashamed of the gospel: it is God's own power for salvation to all who have faith in God, to the Jew first and also to the Greek. 17 God's righteousness is being revealed in the gospel, from faithfulness for faith, as it is written, The righteous person will live by faith.
Going Deeper:
“Paul is explaining in more detail why he wants to come to Rome. As part of this explanation he is also spelling out in more detail the effect of the gospel he has laid out. He is coming to Rome as a herald of God’s gospel; this is part of the job, because the gospel is for everyone. He doesn’t need to be ashamed of it, because it is God’s power to save people; and it does this by unveiling God’s justice, God’s age-old plan to put the world, and human beings, to rights” (Wright)
Paul makes it clear that he is not ashamed of the gospel. Possibly he is teasing the pride of Rome. The Greeks, who had ruled the world centuries before the Romans, divided the world into two: Greeks and the rest. They called the rest ‘barbarians’ probably because their languages sounded like meaningless mumblings compared with the liquid music of the Greek. And for a true Greek, the Romans with their Latin language counted as barbarians. But it is a different division of the world that occupies him for much of this letter. Jews divided the world into two: Jews and the rest. (Wright)
One of the most explosive things about Paul’s gospel, rooted as it was in the Jewish scriptures and traditions, is that it broke through the barrier between Jew and Greek and declared that the saving love and power of the one God was available to all. That is central to this passage and it remains central throughout the letter. (Wright)”
“The power that Paul is talking about goes on working wherever people like Paul, or anyone today with the same commission/task declare that Jesus is Lord. Paul has discovered, through years of doing it, that when you announce Jesus as the crucified Lord of the world something happens: the new world which was born when Jesus died and rose again comes to fresh life in the hearts, minds and lifestyles of the listeners. It isn’t magic, it is God’s power at work through the faithful announcement of his son.”
The result is salvation. This isn’t just saved to something but for something. Too often when we think of salvation it is that we are saved from eternal death and will have eternal life in heaven one day. Yet, when someone receives the saving grace, it is to be saved for a greater purpose. Saved to live out the mission of Christ in the world.
Salvation is also for everyone who believes, who has faith. Paul uses these words interchangeably. To believe is to have faith. Faith means grasping things we can’t see or prove.
Hebrews 11 is another good place to read about those who believed and had faith. It also ties back in the covenant God made with one family, Abraham.
Read Hebrews 11:1 Faith is the reality of what we hope for, the proof of what we don't see.
2 The elders in the past were approved because they showed faith.
8 By faith Abraham obeyed when he was called to go out to a place that he was going to receive as an inheritance. He went out without knowing where he was going. 9 By faith he lived in the land he had been promised as a stranger. He lived in tents along with Isaac and Jacob, who were co-heirs of the same promise.10 He was looking forward to a city that has foundations, whose architect and builder is God.
11 By faith even Sarah received the ability to have a child, though she herself was barren and past the age for having children, because she believed that the one who promised was faithful. 12 So descendants were born from one man (and he was as good as dead). They were as many as the number of the stars in the sky and as countless as the grains of sand on the seashore. 13 All of these people died in faith without receiving the promises, but they saw the promises from a distance and welcomed them. They confessed that they were strangers and immigrants on earth
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By faith Abraham believed.
The covenant that God made with Abraham was the way that God had chosen to bring his rescuing justice in the world. God’s justice is not easy to grasp. If God made the world and still rules it why do bad things happen? Is God going to do anything about it? The biblical answer is yes, of course God will do what is required to put it right; but then things get complicated. God doesn’t do what we expect. He calls out a single family and enters into a loving and binding, agreement or covenant. The way God has chosen to bring his rescuing justice in the world, the way he intends to put everything to rights, is by calling this one family, the people of Abraham, to be the bearers of his plan to rescue the rest of the world as well.
God’s covenant with Abraham was always intended as the means by which the creator God would rescue the whole world from evil, corruption and death. When the gospel of Jesus is announced, Paul declares that through it we can see at last how God’s justice his covenant faithfulness had been unveiled. THIS IS HOW GOD HAS PUT THE WORLD TO RIGHTS, declares the gospel message about Jesus, and this is how God will put you to rights as well. In Jesus Messiah, God has shown himself faithful to his covenant purposes and promises, and those who believe the good news about Jesus will find that this faithfulness reaches out and embraces them with a salvation which can never be taken away. (Wright)
- So what does this mean to us? How can we find hope in this message?
- If salvation is for everyone what is our part in being on mission?
- How can we share our faith with others and they see even when things are bad we can have faith and trust?
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Bible Passage: Romans 2:1 Therefore you have no excuse, whoever you are, passing judgment; for when you judge someone else, you are passing judgment against yourself; since you who are judging do the same things he does. 2 We know that God’s judgment lands impartially on those who do such things; 3 do you think that you, a mere man passing judgment on others who do such things, yet doing them yourself, will escape the judgment of God? 4 Or perhaps you despise the riches of his kindness, forbearance and patience; because you don’t realize that God’s kindness is intended to lead you to turn from your sins. 5 But by your stubbornness, by your unrepentant heart, you are storing up anger for yourself on the Day of Anger, when God’s righteous judgment will be revealed; 6 for he will pay back each one according to his deeds.[Romans 2:6 Psalm 62:13(12), Proverbs 24:12] 7 To those who seek glory, honor and immortality by perseverance in doing good, he will pay back eternal life. 8 But to those who are self-seeking, who disobey the truth and obey evil, he will pay back wrath and anger.
9 Yes, he will pay back misery and anguish to every human being who does evil, to the Jew first, then to the Gentile; 10 but glory and honor and shalom to everyone who keeps doing what is good, to the Jew first, then to the Gentile. 11 For God does not show favoritism. 12 All who have sinned outside the framework of Torah will die outside the framework of Torah; and all who have sinned within the framework of Torah will be judged by Torah. 13 For it is not merely the hearers of Torah whom God considers righteous; rather, it is the doers of what Torah says who will be made righteous in God’s sight. 14 For whenever Gentiles, who have no Torah, do naturally what the Torah requires, then these, even though they don’t have Torah, for themselves are Torah! 15 For their lives show that the conduct the Torah dictates is written in their hearts.[Romans 2:15 Jeremiah 31:32(33)] Their consciences also bear witness to this, for their conflicting thoughts sometimes accuse them and sometimes defend them 16 on a day when God passes judgment on people’s inmost secrets. (According to the Good News as I proclaim it, he does this through the Messiah Yeshua.)
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John Wesley’s Explanatory Notes
Verse 1
[1] Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
Therefore — The apostle now makes a transition from the gentiles to the Jews, till, at Romans 2:6, he comprises both.
Thou art inexcusable — Seeing knowledge without practice only increases guilt.
O man — Having before spoken of the gentile in the third person, he addresses the Jew in the second person. But he calls him by a common appellation, as not acknowledging him to be a Jew. See verses Romans 2:17,28.
Whosoever thou art that judgest — Censurest, condemnest.
For in that thou judgest the other — The heathen.
Thou condemnest thyself; for thou doest the same things — In effect; in many instances.
Verse 2
[2] But we are sure that the judgment of God is according to truth against them which commit such things.
For we know — Without thy teaching That the judgment of God - Not thine, who exceptest thyself from its sentence.
Is according to truth — Is just, making no exception, Romans 2:5,6,11; and reaches the heart as well as the life, Romans 2:16.
Verse 3
[3] And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?
That thou shalt escape — Rather than the gentile.
Verse 4
[4] Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
Or despisest thou — Dost thou go farther still, - from hoping to escape his wrath, to the abuse of his love?.
The riches — The abundance.
Of his goodness, forbearance, and longsuffering — Seeing thou both hast sinned, dost sin, and wilt sin. All these are afterwards comprised in the single word goodness. Leadeth thee - That is, is designed of God to lead or encourage thee to it.
Verse 5
[5] But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
Treasurest up wrath — Although thou thinkest thou art treasuring up all good things. O what a treasure may a man lay up either way, in this short day of life! To thyself - Not to him whom thou judgest.
In the day of wrath, and revelation, and righteous judgment of God — Just opposite to "the goodness and forbearance and longsuffering" of God. When God shall be revealed, then shall also be "revealed" the secrets of men's hearts, Romans 2:16. Forbearance and revelation respect God, and are opposed to each other; longsuffering and righteous judgment respect the sinner; goodness and wrath are words of a more general import.
Verse 6
[6] Who will render to every man according to his deeds:
Proverbs 24:12
Verse 7
[7] To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
To them that seek for glory — For pure love does not exclude faith, hope, desire, 1 Corinthians 15:58.
Verse 8
[8] But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
But to them that are contentious — Like thee, O Jew, who thus fightest against God. The character of a false Jew is disobedience, stubbornness, impatience.
Indignation and wrath, tribulation and anguish — Alluding to Psalms 78:49: "He cast upon them," the Egyptians. "the fierceness of his anger, wrath, and indignation, and trouble;" and finely intimating, that the Jews would in the day of vengeance be more severely punished than even the Egyptians were when God made their plagues so wonderful.
Verse 9
[9] Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
Of the Jew first — Here we have the first express mention of the Jews in this chapter. And it is introduced with great propriety. Their having been trained up in the true religion, and having had Christ and his apostles first sent to them, will place them in the foremost rank of the criminals that obey not the truth.
Verse 10
[10] But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:
But glory — Just opposite to "wrath," from the divine approbation.
Honour — Opposite to "indignation," by the divine appointment; and peace now and for ever, opposed to tribulation and anguish.
Verse 11
[11] For there is no respect of persons with God.
For there is no respect of persons with God — He will reward every one according to his works. But this is well consistent with his distributing advantages and opportunities of improvement, according to his own good pleasure.
Verse 12
[12] For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;
For as many as have sinned — He speaks as of the time past, for all time will be past at the day of judgment.
Without the law — Without having any written law.
Shall also perish without the law — Without regard had to any outward law; being condemned by the law written in their hearts. The word also shows the agreement of the manner of sinning, with the manner of suffering.
Perish — He could not so properly say, Shall be judged without the law.
Verse 13
[13] (For not the hearers of the law are just before God, but the doers of the law shall be justified.
For not the hearers of the law are, even now, just before God, but the doers of the law shall be justified - Finally acquitted and rewarded a most sure and important truth, which respects the gentiles also, though principally the Jews. St. Paul speaks of the former, Romans 2:14, etc.; of the latter, Romans 2:17, etc. Here is therefore no parenthesis; for the sixteenth verse also depends on the fifteenth, not on the twelfth. Romans 2:16,15,12.
Verse 14
[14] For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
For when the gentiles — That is, any of them. St. Paul, having refuted the perverse judgment of the Jews concerning the heathens, proceeds to show the just judgment of God against them. He now speaks directly of the heathens, in order to convince the heathens. Yet the concession he makes to these serves more strongly to convince the Jews.
Do by nature — That is, without an outward rule; though this also, strictly speaking, is by preventing grace.
The things contained in the law — The ten commandments being only the substance of the law of nature. These, not having the written law, are a law unto themselves - That is, what the law is to the Jews, they are, by the grace of God, to themselves; namely, a rule of life.
Verse 15
[15] Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)
Who show — To themselves, to other men, and, in a sense, to God himself.
The work of the law — The substance, though not the letter, of it.
Written on their hearts — By the same hand which wrote the commandments on the tables of stone.
Their conscience — There is none of all its faculties which the soul has less in its power than this.
Bearing witness — In a trial there are the plaintiff, the defendant, and the witnesses. Conscience and sin itself are witnesses against the heathens. Their thoughts sometimes excuse, sometimes condemn, them.
Among themselves — Alternately, like plaintiff and defendant.
Accusing or even defending them — The very manner of speaking shows that they have far more room to accuse than to defend.
Verse 16
[16] In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
In the day — That is, who show this in the day. Everything will then be shown to be what it really is. In that day will appear the law written in their hearts as it often does in the present life.
When God shall judge the secrets of men — On secret circumstances depends the real quality of actions, frequently unknown to the actors themselves, Romans 2:29. Men generally form their judgments, even of themselves merely from what is apparent.
According to my gospel — According to the tenor of that gospel which is committed to my care. Hence it appears that the gospel also is a law.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. Last week we read some more of the introduction of the Good news that Paul has to share.
Segway
Then Paul goes right into God’s anger at sin. In the last verses in chapter 1, Paul lays out all that mankind have chosen to do. In some ways, he is giving a history lesson of the people of God. They were God’s people and time after time they forgot to live for him and began to do what they wanted to do. Throughout the Old Testament we read how the people of God would repent and do what is right. Then they would forget and give way to the culture around them. This was the same when they demanded a king.
God gave in and gave them a king. There were kings who followed God but then others who did not. God did not step in but rather allowed them to give in to the evil and unjust practices that were around them. All people have sinned and God was pretty fed up. This is why the message of hope and to salvation is so important.
Paul writes how God allowed the people to do whatever they wanted and given into their shameful ways. The list of things is pretty long the reality is that all people have sinned and a way is needed to bring redemption. Just so those listening didn’t get too cocky Paul writes a message to the Jewish believers as well as those who are Gentiles.
Read Romans 2:1 So every single one of you who judge others is without any excuse. You condemn yourself when you judge another person because the one who is judging is doing the same things. 2 We know that God's judgment agrees with the truth, and his judgment is against those who do these kinds of things. 3 If you judge those who do these kinds of things while you do the same things yourself, think about this: Do you believe that you will escape God's judgment? 4 Or do you have contempt for the riches of God's generosity, tolerance, and patience? Don't you realize that God's kindness is supposed to lead you to change your heart and life?5 You are storing up wrath for yourself because of your stubbornness and your heart that refuses to change. God's just judgment will be revealed on the day of wrath. 6 God will repay everyone based on their works. 7 On the one hand, he will give eternal life to those who look for glory, honor, and immortality based on their patient good work. 8 But on the other hand, there will be wrath and anger for those who obey wickedness instead of the truth because they are acting out of selfishness and disobedience. 9 There will be trouble and distress for every human being who does evil, for the Jew first and also for the Greek.
10 But there will be glory, honor, and peace for everyone who does what is good, for the Jew first and also for the Greek. 11 God does not have favorites.
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Going Deeper: Paul makes a statement about judging others. There is a pretty clear message here that judging is reserved for God alone. Then Paul shares that there will be a day when God will indeed judge the world. Before we go a little deeper into that judgement, let’s look at this verse where Paul gives instructions to not judge.
I wonder have you ever been judged by another person? What does it feel like? We don’t like it when others judge us. So, why do we judge other people? Jesus also talked about judging in the Sermon on the Mount. He asked a very specific question- why do worry about the speck in your friend’s eye when you have a log in your own.
That seems pretty silly, but the point Jesus was making is that it is not our place to judge. When we begin to judge other people we are not living into the mission of God.
(list on board)
God will give anyone chance after chance until that final day when Jesus returns. After that the time for chances and repentance is up. “At the heart of Paul’s view of God’s final judgement, here and later in the letter, lies a picture of God. God is kind- not kindly in the sense of indulgent, a sleepy old uncle who doesn’t care too much what people get up to- but kind in the sense of genuinely caring and understanding, and trying to find the best way forward for every single human being. If this were not so, if God was essentially mean, ready to pounce on any and every wrongdoing- we would all have been blown off the planet long ago. But that’s not how it is. God is patient. Again and again he gives people the chance to get it together, to turn to him in repentance and trust and to find their lives coming back into shape.” (Wright)
“This is the chapter, more than anywhere else in his writings, where Paul outlines his picture of the final Day of Judgment. People sometimes suppose that judgement is an Old Testament idea, whereas the New Testament you find only mercy. This isn’t even a caricature; its simple fiction. The New Testament does of course highlight the extraordinary, almost unbelievable, love of God revealed in the death of Jesus. Paul will himself celebrate this later in the letter. But if people insist on rejecting God’s love- and part of the logic of love is that it can always be rejected- there is nothing else for it. God is committed, precisely as the good and loving creator, to putting the world to rights. That includes human beings. Those who live in the dehumanizing ways he described in previous passages. Those who persist in wickedness, despite having every chance to turn back, are positively asking for it. There is no other alternative.” (Wright)
“In the world that Paul was living, there was no final judgement in any other of the world’s religions. Yet, it was central to the Jewish faith and Paul places it firmly against the ancient pagan world in this passage. There is a God who, as creator, is responsible for the world, and he will put it to rights. And when he does so, he will act with complete impartiality, as accords with strict justice. Paul, as a Christian theologian, does not unsay any of this basic Jewish doctrine. There will indeed be a last judgement, and it will accord with the totality of life that each person has led. Sometimes Christians have imagined that Paul’s doctrine of justification by faith means the abolition of a final judgment according to works, but Paul never says that. His theology is more robust than many traditions have given him credit for. He can look the world in the face and speak of the justice of God”
This can seem hard to hear because we know God to be a God of love and grace. He is that kind of God, but he is also a God that wants to right the world. This is why Jesus came to give everyone an opportunity to repent- or turn from their sin and wicked or bad ways they are living and to turn to him. We will be seeing more of this message in the days to come.
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Romans 2
Martin Luther's Bible Commentary
This commentary covers all chapters in the Book of Romans
Translated by Bro. Andrew Thornton, OSB
"Vorrede auff die Epistel S. Paul: an die Romer."in D. Martin Luther: Die gantze Heilige Schrifft Deudsch 1545aufs new zurericht, ed. Hans Volz and Heinz Blanke.Munich: Roger & Bernhard. 1972, vol. 2, pp. 2254-2268.
Translator's Note: The material between square brackets isexplanatory in nature and is not part of Luther's preface. Theterms "just, justice, justify"in this piece are synonymous withthe terms "righteous, righteousness, make righteous." Both sets ofEnglish words are common translations of German "gerecht"andrelated words. A similar situation exists with the word "faith";it is synonymous with "belief." Both words can be used totranslate German "Glaube." Thus, "We are justified by faith."translates the same original German sentence as does "We are maderighteous by belief."
This letter is truly the most important piece in the NewTestament. It is purest Gospel. It is well worth a Christian'swhile not only to memorize it word for word but also to occupyhimself with it daily, as though it were the daily bread of thesoul. It is impossible to read or to meditate on this letter toomuch or too well. The more one deals with it, the more precious itbecomes and the better it tastes. Therefore I want to carry out myservice and, with this preface, provide an introduction to theletter, insofar as God gives me the ability, so that every one cangain the fullest possible understanding of it. Up to now it hasbeen darkened by glosses [explanatory notes and comments whichaccompany a text] and by many a useless comment, but it is initself a bright light, almost bright enough to illumine the entireScripture.
To begin with, we have to become familiar with the vocabulary ofthe letter and know what St. Paul means by the words law, sin,grace, faith, justice, flesh, spirit, etc. Otherwise there is nouse in reading it.
You must not understand the word law here in human fashion, i.e.,a regulation about what sort of works must be done or must not bedone. That's the way it is with human laws: you satisfy thedemands of the law with works, whether your heart is in it or not.God judges what is in the depths of the heart. Therefore his lawalso makes demands on the depths of the heart and doesn't let theheart rest content in works; rather it punishes as hypocrisy andlies all works done apart from the depths of the heart. All humanbeings are called liars (Psalm 116), since none of them keeps orcan keep God's law from the depths of the heart. Everyone findsinside himself an aversion to good and a craving for evil. Wherethere is no free desire for good, there the heart has not setitself on God's law. There also sin is surely to be found and thedeserved wrath of God, whether a lot of good works and anhonorable life appear outwardly or not.
Therefore in chapter 2, St. Paul adds that the Jews are allsinners and says that only the doers of the law are justified inthe sight of God. What he is saying is that no one is a doer ofthe law by works. On the contrary, he says to them, "You teachthat one should not commit adultery, and you commit adultery. Youjudge another in a certain matter and condemn yourselves in thatsame matter, because you do the very same thing that you judged inanother." It is as if he were saying, "Outwardly you live quiteproperly in the works of the law and judge those who do not livethe same way; you know how to teach everybody. You see the speckin another's eye but do not notice the beam in your own."
Outwardly you keep the law with works out of fear of punishment orlove of gain. Likewise you do everything without free desire andlove of the law; you act out of aversion and force. You'd ratheract otherwise if the law didn't exist. It follows, then, that you,in the depths of your heart, are an enemy of the law. What do youmean, therefore, by teaching another not to steal, when you, inthe depths of your heart, are a thief and would be one outwardlytoo, if you dared. (Of course, outward work doesn't last long withsuch hypocrites.) So then, you teach others but not yourself; youdon't even know what you are teaching. You've never understood thelaw rightly. Furthermore, the law increases sin, as St. Paul saysin chapter 5. That is because a person becomes more and more anenemy of the law the more it demands of him what he can't possiblydo.
In chapter 7, St. Paul says, "The law is spiritual." What doesthat mean? If the law were physical, then it could be satisfied byworks, but since it is spiritual, no one can satisfy it unlesseverything he does springs from the depths of the heart. But noone can give such a heart except the Spirit of God, who makes theperson be like the law, so that he actually conceives a heartfeltlonging for the law and henceforward does everything, not throughfear or coercion, but from a free heart. Such a law is spiritualsince it can only be loved and fulfilled by such a heart and sucha spirit. If the Spirit is not in the heart, then there remainsin, aversion and enmity against the law, which in itself is good,just and holy.
You must get used to the idea that it is one thing to do the worksof the law and quite another to fulfill it. The works of the laware every thing that a person does or can do of his own free willand by his own powers to obey the law. But because in doing suchworks the heart abhors the law and yet is forced to obey it, theworks are a total loss and are completely useless. That is whatSt. Paul means in chapter 3 when he says, "No human being isjustified before God through the works of the law." From this youcan see that the schoolmasters [i.e., the scholastic theologians]and sophists are seducers when they teach that you can prepareyourself for grace by means of works. How can anybody preparehimself for good by means of works if he does no good work exceptwith aversion and constraint in his heart? How can such a workplease God, if it proceeds from an averse and unwilling heart?
But to fulfill the law means to do its work eagerly, lovingly andfreely, without the constraint of the law; it means to live welland in a manner pleasing to God, as though there were no law orpunishment. It is the Holy Spirit, however, who puts sucheagerness of unconstained love into the heart, as Paul says inchapter 5. But the Spirit is given only in, with, and throughfaith in Jesus Christ, as Paul says in his introduction. So, too,faith comes only through the word of God, the Gospel, thatpreaches Christ: how he is both Son of God and man, how he diedand rose for our sake. Paul says all this in chapters 3, 4 and 10.
That is why faith alone makes someone just and fulfills the law;faith it is that brings the Holy Spirit through the merits ofChrist. The Spirit, in turn, renders the heart glad and free, asthe law demands. Then good works proceed from faith itself. Thatis what Paul means in chapter 3 when, after he has thrown out theworks of the law, he sounds as though the wants to abolish the lawby faith. No, he says, we uphold the law through faith, i.e. wefulfill it through faith.
Sin in the Scriptures means not only external works of the bodybut also all those movements within us which bestir themselves andmove us to do the external works, namely, the depth of the heartwith all its powers. Therefore the word do should refer to aperson's completely falling into sin. No external work of sinhappens, after all, unless a person commit himself to itcompletely, body and soul. In particular, the Scriptures see intothe heart, to the root and main source of all sin: unbelief in thedepth of the heart. Thus, even as faith alone makes just andbrings the Spirit and the desire to do good external works, so itis only unbelief which sins and exalts the flesh and brings desireto do evil external works. That's what happened to Adam and Eve inParadise (cf. Genesis 3).
That is why only unbelief is called sin by Christ, as he says inJohn, chapter 16, "The Spirit will punish the world because ofsin, because it does not believe in me." Furthermore, before goodor bad works happen, which are the good or bad fruits of theheart, there has to be present in the heart either faith orunbelief, the root, sap and chief power of all sin. That is why,in the Scriptures, unbelief is called the head of the serpent andof the ancient dragon which the offspring of the woman, i.e.Christ, must crush, as was promised to Adam (cf. Genesis 3).Grace and gift differ in that grace actually denotes God'skindness or favor which he has toward us and by which he isdisposed to pour Christ and the Spirit with his gifts into us, asbecomes clear from chapter 5, where Paul says, "Grace and gift arein Christ, etc." The gifts and the Spirit increase daily in us,yet they are not complete, since evil desires and sins remain inus which war against the Spirit, as Paul says in chapter 7, and inGalations, chapter 5. And Genesis, chapter 3, proclaims the enmitybetween the offspring of the woman and that of the serpent. Butgrace does do this much: that we are accounted completely justbefore God. God's grace is not divided into bits and pieces, asare the gifts, but grace takes us up completely into God's favorfor the sake of Christ, our intercessor and mediator, so that thegifts may begin their work in us.
In this way, then, you should understand chapter 7, where St. Paulportrays himself as still a sinner, while in chapter 8 he saysthat, because of the incomplete gifts and because of the Spirit,there is nothing damnable in those who are in Christ. Because ourflesh has not been killed, we are still sinners, but because webelieve in Christ and have the beginnings of the Spirit, God soshows us his favor and mercy, that he neither notices nor judgessuch sins. Rather he deals with us according to our belief inChrist until sin is killed.
Faith is not that human illusion and dream that some people thinkit is. When they hear and talk a lot about faith and yet see thatno moral improvement and no good works result from it, they fallinto error and say, "Faith is not enough. You must do works if youwant to be virtuous and get to heaven." The result is that, whenthey hear the Gospel, they stumble and make for themselves withtheir own powers a concept in their hearts which says, "Ibelieve." This concept they hold to be true faith. But since it isa human fabrication and thought and not an experience of theheart, it accomplishes nothing, and there follows no improvement.
Faith is a work of God in us, which changes us and brings us tobirth anew from God (cf. John 1). It kills the old Adam, makes uscompletely different people in heart, mind, senses, and all ourpowers, and brings the Holy Spirit with it. What a living,creative, active powerful thing is faith! It is impossible thatfaith ever stop doing good. Faith doesn't ask whether good worksare to be done, but, before it is asked, it has done them. It isalways active. Whoever doesn't do such works is without faith; hegropes and searches about him for faith and good works but doesn'tknow what faith or good works are. Even so, he chatters on with agreat many words about faith and good works.
Faith is a living, unshakeable confidence in God's grace; it is socertain, that someone would die a thousand times for it. This kindof trust in and knowledge of God's grace makes a person joyful,confident, and happy with regard to God and all creatures. This iswhat the Holy Spirit does by faith. Through faith, a person willdo good to everyone without coercion, willingly and happily; hewill serve everyone, suffer everything for the love and praise ofGod, who has shown him such grace. It is as impossible to separateworks from faith as burning and shining from fire. Therefore be onguard against your own false ideas and against the chatterers whothink they are clever enough to make judgements about faith andgood works but who are in reality the biggest fools. Ask God towork faith in you; otherwise you will remain eternally withoutfaith, no matter what you try to do or fabricate.
Now justice is just such a faith. It is called God's justice orthat justice which is valid in God's sight, because it is God whogives it and reckons it as justice for the sake of Christ ourMediator. It influences a person to give to everyone what he oweshim. Through faith a person becomes sinless and eager for God'scommands. Thus he gives God the honor due him and pays him what heowes him. He serves people willingly with the means available tohim. In this way he pays everyone his due. Neither nature nor freewill nor our own powers can bring about such a justice, for evenas no one can give himself faith, so too he cannot removeunbelief. How can he then take away even the smallest sin?Therefore everything which takes place outside faith or inunbelief is lie, hypocrisy and sin (Romans 14), no matter howsmoothly it may seem to go.
You must not understand flesh here as denoting only unchastity orspirit as denoting only the inner heart. Here St. Paul calls flesh(as does Christ in John 3) everything born of flesh, i.e. thewhole human being with body and soul, reason and senses, sinceeverything in him tends toward the flesh. That is why you shouldknow enough to call that person "fleshly"who, without grace, fabricates, teaches and chatters about high spiritual matters. Youcan learn the same thing from Galatians, chapter 5, where St. Paulcalls heresy and hatred works of the flesh. And in Romans, chapter8, he says that, through the flesh, the law is weakened. He saysthis, not of unchastity, but of all sins, most of all of unbelief,which is the most spiritual of vices.
On the other hand, you should know enough to call that person"spiritual"who is occupied with the most outward of works as wasChrist, when he washed the feet of the disciples, and Peter, whenhe steered his boat and fished. So then, a person is "flesh"who, inwardly and outwardly, lives only to do those things which are ofuse to the flesh and to temporal existence. A person is "spirit."who, inwardly and outwardly, lives only to do those things whichare of use to the spirit and to the life to come.
Unless you understand these words in this way, you will neverunderstand either this letter of St. Paul or any book of theScriptures. Be on guard, therefore against any teacher who usesthese words differently, no matter who he be, whether Jerome,Augustine, Ambrose, Origen or anyone else as great as or greaterthan they. Now let us turn to the letter itself.
The first duty of a preacher of the Gospel is, through hisrevealing of the law and of sin, to rebuke and to turn into sineverything in life that does not have the Spirit and faith inChrist as its base. [Here and elsewhere in Luther's preface, asindeed in Romans itself, it is not clear whether "spirit"has themeaning "Holy Spirit"or "spiritual person,"as Luther haspreviously defined it.] Thereby he will lead people to arecognition of their miserable condition, and thus they willbecome humble and yearn for help. This is what St Paul does. Hebegins in chapter 1 by rebuking the gross sins and unbelief whichare in plain view, as were (and still are) the sins of the pagans,who live without God's grace. He says that, through the Gospel,God is revealing his wrath from heaven upon all mankind becauseof the godless and unjust lives they live. For, although they knowand recognize day by day that there is a God, yet human nature initself, without grace, is so evil that it neither thanks norhonors God. This nature blinds itself and continually falls intowickedness, even going so far as to commit idolatry and otherhorrible sins and vices. It is unashamed of itself and leaves suchthings unpunished in others.
In chapter 2, St. Paul extends his rebuke to those who appearoutwardly pious or who sin secretly. Such were the Jews, and suchare all hypocrites still, who live virtuous lives but withouteagerness and love; in their heart they are enemies of God's lawand like to judge other people. That's the way with hypocrites:they think that they are pure but are actually full of greed,hate, pride and all sorts of filth (cf. Matthew 23). These arethey who despise God's goodness and, by their hardness of heart,heap wrath upon themselves. Thus Paul explains the law rightlywhen he lets no one remain without sin but proclaims the wrath ofGod to all who want to live virtuously by nature or by free will.He makes them out to be no better than public sinners; he saysthey are hard of heart and unrepentant.
In chapter 3, Paul lumps both secret and public sinners together:the one, he says, is like the other; all are sinners in the sightof God. Besides, the Jews had God's word, even though many did notbelieve in it. But still God's truth and faith in him are notthereby rendered useless. St. Paul introduces, as an aside, thesaying from Psalm 51, that God remains true to his words. Then hereturns to his topic and proves from Scripture that they are allsinners and that no one becomes just through the works of the lawbut that God gave the law only so that sin might be perceived.
Next St. Paul teaches the right way to be virtuous and to besaved; he says that they are all sinners, unable to glory in God.They must, however, be justified through faith in Christ, who hasmerited this for us by his blood and has become for us a mercyseat [cf. Exodus 25:17, Leviticus 16:14ff, and John 2:2] in thepresence of God, who forgives us all our previous sins. In sodoing, God proves that it is his justice alone, which he givesthrough faith, that helps us, the justice which was at theappointed time revealed through the Gospel and, previous to that,was witnessed to by the Law and the Prophets. Therefore the lawis set up by faith, but the works of the law, along with the glorytaken in them, are knocked down by faith. [As with the term"spirit,"the word "law"seems to have for Luther, and for St.Paul, two meanings. Sometimes it means "regulation about what mustbe done or not done,"as in the third paragraph of this preface;sometimes it means "the Torah,"as in the previous sentence. Andsometimes it seems to have both meanings, as in what follows.]
In chapters 1 to 3, St. Paul has revealed sin for what it is andhas taught the way of faith which leads to justice. Now in chapter4 he deals with some objections and criticisms. He takes up firstthe one that people raise who, on hearing that faith make justwithout works, say, "What? Shouldn't we do any good works?"HereSt. Paul holds up Abraham as an example. He says, "What didAbraham accomplish with his good works? Were they all good fornothing and useless?"He concludes that Abraham was maderighteous apart from all his works by faith alone. Even before the"work"of his circumcision, Scripture praises him as being just onaccount of faith alone (cf. Genesis 15). Now if the work of hiscircumcision did nothing to make him just, a work that God hadcommanded him to do and hence a work of obedience, then surely noother good work can do anything to make a person just. Even asAbraham's circumcision was an outward sign with which he provedhis justice based on faith, so too all good works are only outwardsigns which flow from faith and are the fruits of faith; theyprove that the person is already inwardly just in the sight ofGod.
St. Paul verifies his teaching on faith in chapter 3 with apowerful example from Scripture. He calls as witness David, whosays in Psalm 32 that a person becomes just without works butdoesn't remain without works once he has become just. Then Paulextends this example and applies it against all other works of thelaw. He concludes that the Jews cannot be Abraham's heirs justbecause of their blood relationship to him and still less becauseof the works of the law. Rather, they have to inherit Abrahams'sfaith if they want to be his real heirs, since it was prior to theLaw of Moses and the law of circumcision that Abraham became justthrough faith and was called a father of all believers. St. Pauladds that the law brings about more wrath than grace, because noone obeys it with love and eagerness. More disgrace than gracecome from the works of the law. Therefore faith alone can obtainthe grace promised to Abraham. Examples like these are written forour sake, that we also should have faith.
In chapter 5, St. Paul comes to the fruits and works of faith,namely: joy, peace, love for God and for all people; in addition:assurance, steadfastness, confidence, courage, and hope in sorrowand suffering. All of these follow where faith is genuine,because of the overflowing good will that God has shown inChrist: he had him die for us before we could ask him for it, yes,even while we were still his enemies. Thus we have establishedthat faith, without any good works, makes just. It does not followfrom that, however, that we should not do good works; rather itmeans that morally upright works do not remain lacking. About suchworks the "works-holy"people know nothing; they invent forthemselves their own works in which are neither peace nor joy norassurance nor love nor hope nor steadfastness nor any kind ofgenuine Christian works or faith.
Next St. Paul makes a digression, a pleasant little side-trip, andrelates where both sin and justice, death and life come from. Heopposes these two: Adam and Christ. What he wants to say is thatChrist, a second Adam, had to come in order to make us heirs ofhis justice through a new spiritual birth in faith, just as theold Adam made us heirs of sin through the old fleshy birth.
St. Paul proves, by this reasoning, that a person cannot helphimself by his works to get from sin to justice any more than hecan prevent his own physical birth. St. Paul also proves that thedivine law, which should have been well-suited, if anything was,for helping people to obtain justice, not only was no help at allwhen it did come, but it even increased sin. Evil human nature,consequently, becomes more hostile to it; the more the law forbidsit to indulge its own desires, the more it wants to. Thus the lawmakes Christ all the more necessary and demands more grace to helphuman nature.
In chapter 6, St. Paul takes up the special work of faith, thestruggle which the spirit wages against the flesh to kill offthose sins and desires that remain after a person has been madejust. He teaches us that faith doesn't so free us from sin that wecan be idle, lazy and self-assured, as though there were no moresin in us. Sin is there, but, because of faith that strugglesagainst it, God does not reckon sin as deserving damnation.Therefore we have in our own selves a lifetime of work cut out forus; we have to tame our body, kill its lusts, force its members toobey the spirit and not the lusts. We must do this so that we mayconform to the death and resurrection of Christ and complete ourBaptism, which signifies a death to sin and a new life of grace.Our aim is to be completely clean from sin and then to rise bodilywith Christ and live forever.
St. Paul says that we can accomplish all this because we are ingrace and not in the law. He explains that to be "outside the law."is not the same as having no law and being able to do what youplease. No, being "under the law"means living without grace,surrounded by the works of the law. Then surely sin reigns bymeans of the law, since no one is naturally well-disposed towardthe law. That very condition, however, is the greatest sin. Butgrace makes the law lovable to us, so there is then no sin anymore, and the law is no longer against us but one with us.
This is true freedom from sin and from the law; St. Paul writesabout this for the rest of the chapter. He says it is a freedomonly to do good with eagerness and to live a good life without thecoercion of the law. This freedom is, therefore, a spiritualfreedom which does not suspend the law but which supplies what thelaw demands, namely eagerness and love. These silence the law sothat it has no further cause to drive people on and make demandsof them. It's as though you owed something to a moneylender andcouldn't pay him. You could be rid of him in one of two ways:either he would take nothing from you and would tear up hisaccount book, or a pious man would pay for you and give you whatyou needed to satisfy your debt. That's exactly how Christ freedus from the law. Therefore our freedom is not a wild, fleshyfreedom that has no obligation to do anything. On the contrary, itis a freedom that does a great deal, indeed everything, yet isfree of the law's demands and debts.
In chapter 7, St. Paul confirms the foregoing by an analogy drawnfrom married life. When a man dies, the wife is free; the one isfree and clear of the other. It is not the case that the woman maynot or should not marry another man; rather she is now for thefirst time free to marry someone else. She could not do thisbefore she was free of her first husband. In the same way, ourconscience is bound to the law so long as our condition is that ofthe sinful old man. But when the old man is killed by the spirit,then the conscience is free, and conscience and law are quit ofeach other. Not that conscience should now do nothing; rather, itshould now for the first time truly cling to its second husband,Christ, and bring forth the fruit of life.
Next St. Paul sketches further the nature of sin and the law. Itis the law that makes sin really active and powerful, because theold man gets more and more hostile to the law since he can't paythe debt demanded by the law. Sin is his very nature; of himselfhe can't do otherwise. And so the law is his death and torture.Now the law is not itself evil; it is our evil nature that cannottolerate that the good law should demand good from it. It's likethe case of a sick person, who cannot tolerate that you demandthat he run and jump around and do other things that a healthyperson does.
St. Paul concludes here that, if we understand the law properly andcomprehend it in the best possible way, then we will see that itssole function is to remind us of our sins, to kill us by our sins,and to make us deserving of eternal wrath. Conscience learns andexperiences all this in detail when it comes face to face with thelaw. It follows, then, that we must have something else, over andabove the law, which can make a person virtuous and cause him tobe saved. Those, however, who do not understand the law rightlyare blind; they go their way boldly and think they are satisfyingthe law with works. They don't know how much the law demands,namely, a free, willing, eager heart. That is the reason that theydon't see Moses rightly before their eyes. [In both Jewish andChristian teaching, Moses was commonly held to be the author ofthe Pentateuch, the first five books of the bible. Cf. theinvolved imagery of Moses' face and the veil over it in 2Corinthians 3:7-18.] For them he is covered and concealed by theveil.
Then St. Paul shows how spirit and flesh struggle with each otherin one person. He gives himself as an example, so that we maylearn how to kill sin in ourselves. He gives both spirit and fleshthe name "law,"so that, just as it is in the nature of divine lawto drive a person on and make demands of him, so too the fleshdrives and demands and rages against the spirit and wants to haveits own way. Likewise the spirit drives and demands against theflesh and wants to have its own way. This feud lasts in us for aslong as we live, in one person more, in another less, depending onwhether spirit or flesh is stronger. Yet the whole human being isboth: spirit and flesh. The human being fights with himself untilhe becomes completely spiritual.
In chapter 8, St. Paul comforts fighters such as these and tellsthem that this flesh will not bring them condemnation. He goes onto show what the nature of flesh and spirit are. Spirit, he says,comes from Christ, who has given us his Holy Spirit; the HolySpirit makes us spiritual and restrains the flesh. The HolySpirit assures us that we are God's children no matter howfuriously sin may rage within us, so long as we follow the Spiritand struggle against sin in order to kill it. Because nothing isso effective in deadening the flesh as the cross and suffering,Paul comforts us in our suffering. He says that the Spirit, [cf.previous note about the meaning of "spirit."] love and allcreatures will stand by us; the Spirit in us groans and allcreatures long with us that we be freed from the flesh and fromsin. Thus we see that these three chapters, 6, 7 and 8, all dealwith the one work of faith, which is to kill the old Adam and toconstrain the flesh.
In chapters 9, 10 and 11, St. Paul teaches us about the eternalprovidence of God. It is the original source which determines whowould believe and who wouldn't, who can be set free from sin andwho cannot. Such matters have been taken out of our hands and areput into God's hands so that we might become virtuous. It isabsolutely necessary that it be so, for we are so weak and unsureof ourselves that, if it depended on us, no human being would besaved. The devil would overpower all of us. But God is steadfast;his providence will not fail, and no one can prevent itsrealization. Therefore we have hope against sin.
But here we must shut the mouths of those sacriligeous andarrogant spirits who, mere beginners that they are, bring theirreason to bear on this matter and commence, from their exaltedposition, to probe the abyss of divine providence and uselesslytrouble themselves about whether they are predestined or not.These people must surely plunge to their ruin, since they willeither despair or abandon themselves to a life of chance.
You, however, follow the reasoning of this letter in the order inwhich it is presented. Fix your attention first of all on Christand the Gospel, so that you may recognize your sin and his grace.Then struggle against sin, as chapters 1-8 have taught you to.Finally, when you have come, in chapter 8, under the shadow of thecross and suffering, they will teach you, in chapters 9-11, aboutprovidence and what a comfort it is. [The context here and in St.Paul's letter makes it clear that this is the cross and passion,not only of Christ, but of each Christian.] Apart from suffering,the cross and the pangs of death, you cannot come to grips withprovidence without harm to yourself and secret anger against God.The old Adam must be quite dead before you can endure this matterand drink this strong wine. Therefore make sure you don't drinkwine while you are still a babe at the breast. There is a propermeasure, time and age for understanding every doctrine.
In chapter 12, St. Paul teaches the true liturgy and makes allChristians priests, so that they may offer, not money or cattle,as priests do in the Law, but their own bodies, by putting theirdesires to death. Next he describes the outward conduct ofChristians whose lives are governed by the Spirit; he tells howthey teach, preach, rule, serve, give, suffer, love, live and acttoward friend, foe and everyone. These are the works that aChristian does, for, as I have said, faith is not idle.
In chapter 13, St. Paul teaches that one should honor and obey thesecular authorities. He includes this, not because it makes peoplevirtuous in the sight of God, but because it does insure that thevirtuous have outward peace and protection and that the wickedcannot do evil without fear and in undisturbed peace. Therefore itis the duty of virtuous people to honor secular authority, eventhough they do not, strictly speaking, need it. Finally, St. Paulsums up everything in love and gathers it all into the example ofChrist: what he has done for us, we must also do and follow afterhim.
In chapter 14, St. Paul teaches that one should carefully guidethose with weak conscience and spare them. One shouldn't useChristian freedom to harm but rather to help the weak. Where thatisn't done, there follow dissention and despising of the Gospel,on which everything else depends. It is better to give way alittle to the weak in faith until they become stronger than tohave the teaching of the Gospel perish completely. This work is aparticularly necessary work of love especially now when people, byeating meat and by other freedoms, are brashly, boldly andunnecessarily shaking weak consciences which have not yet come toknow the truth.
In chapter 15, St. Paul cites Christ as an example to show that wemust also have patience with the weak, even those who fail bysinning publicly or by their disgusting morals. We must not castthem aside but must bear with them until they become better. Thatis the way Christ treated us and still treats us every day; heputs up with our vices, our wicked morals and all ourimperfection, and he helps us ceaselessly. Finally Paul prays forthe Christians at Rome; he praises them and commends them to God.He points out his own office and the message that he preaches. Hemakes an unobtrusive plea for a contribution for the poor inJerusalem. Unalloyed love is the basis of all he says and does.
The last chapter [16] consists of greetings. But Paul also includes asalutary warning against human doctrines which are preachedalongside the Gospel and which do a great deal of harm. It's asthough he had clearly seen that out of Rome and through the Romanswould come the deceitful, harmful Canons and Decretals along withthe entire brood and swarm of human laws and commands that is nowdrowning the whole world and has blotted out this letter and thewhole of the Scriptures, along with the Spirit and faith. Nothingremains but the idol Belly, and St. Paul depicts those people hereas its servants. God deliver us from them. Amen.
We find in this letter, then, the richest possible teaching aboutwhat a Christian should know: the meaning of law, Gospel, sin,punishment, grace, faith, justice, Christ, God, good works, love,hope and the cross. We learn how we are to act toward everyone,toward the virtuous and sinful, toward the strong and the weak,friend and foe, and toward ourselves. Paul bases everythingfirmly on Scripture and proves his points with examples from hisown experience and from the Prophets, so that nothing more couldbe desired. Therefore it seems that St. Paul, in writing thisletter, wanted to compose a summary of the whole of Christian andevangelical teaching which would also be an introduction to thewhole Old Testament. Without doubt, whoever takes this letter toheart possesses the light and power of the Old Testament.Therefore each and every Christian should make this letter thehabitual and constant object of his study. God grant us his graceto do so. Amen.
[This translation was made by Bro. Andrew Thornton, OSB, for theSaint Anselm College Humanities Program. �1983 by Saint AnselmAbbey. This translation may be used freely with properattribution.]
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Bible Passage: Romans 2:12 All who have sinned outside the framework of Torah will die outside the framework of Torah; and all who have sinned within the framework of Torah will be judged by Torah. 13 For it is not merely the hearers of Torah whom God considers righteous; rather, it is the doers of what Torah says who will be made righteous in God’s sight. 14 For whenever Gentiles, who have no Torah, do naturally what the Torah requires, then these, even though they don’t have Torah, for themselves are Torah! 15 For their lives show that the conduct the Torah dictates is written in their hearts.[Romans 2:15 Jeremiah 31:32(33)] Their consciences also bear witness to this, for their conflicting thoughts sometimes accuse them and sometimes defend them 16 on a day when God passes judgment on people’s inmost secrets. (According to the Good News as I proclaim it, he does this through the Messiah Yeshua.)
17 But if you call yourself a Jew and rest on Torah and boast about God 18 and know his will and give your approval to what is right, because you have been instructed from the Torah; 19 and if you have persuaded yourself that you are a guide to the blind, a light in the darkness, 20 an instructor for the spiritually unaware and a teacher of children, since in the Torah you have the embodiment of knowledge and truth; 21 then, you who teach others, don’t you teach yourself? Preaching, “Thou shalt not steal,”[Romans 2:21 Exodus 20:13(15), Deuteronomy 5:17(19)] do you steal? 22 Saying, “Thou shalt not commit adultery,”[Romans 2:22 Exodus 20:13(14), Deuteronomy 5:17(18)] do you commit adultery? Detesting idols, do you commit idolatrous acts? 23 You who take such pride in Torah, do you, by disobeying the Torah, dishonor God? — 24 as it says in the Tanakh, “For it is because of you that God’s name is blasphemed by the Goyim.”[Romans 2:24 Isaiah 52:5, Ezekiel 36:20] 25 For circumcision is indeed of value if you do what Torah says. But if you are a transgressor of Torah, your circumcision has become uncircumcision! 26 Therefore, if an uncircumcised man keeps the righteous requirements of the Torah, won’t his uncircumcision be counted as circumcision? 27 Indeed, the man who is physically uncircumcised but obeys the Torah will stand as a judgment on you who have had a b’rit-milah and have Torah written out but violate it! 28 For the real Jew is not merely Jewish outwardly: true circumcision is not only external and physical. 29 On the contrary, the real Jew is one inwardly; and true circumcision is of the heart, spiritual not literal; so that his praise comes not from other people but from God.
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John Wesley’s Explanatory Notes
Verse 12
[12] For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;
For as many as have sinned — He speaks as of the time past, for all time will be past at the day of judgment.
Without the law — Without having any written law.
Shall also perish without the law — Without regard had to any outward law; being condemned by the law written in their hearts. The word also shows the agreement of the manner of sinning, with the manner of suffering.
Perish — He could not so properly say, Shall be judged without the law.
Verse 13
[13] (For not the hearers of the law are just before God, but the doers of the law shall be justified.
For not the hearers of the law are, even now, just before God, but the doers of the law shall be justified - Finally acquitted and rewarded a most sure and important truth, which respects the gentiles also, though principally the Jews. St. Paul speaks of the former, Romans 2:14, etc.; of the latter, Romans 2:17, etc. Here is therefore no parenthesis; for the sixteenth verse also depends on the fifteenth, not on the twelfth. Romans 2:16,15,12.
Verse 14
[14] For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
For when the gentiles — That is, any of them. St. Paul, having refuted the perverse judgment of the Jews concerning the heathens, proceeds to show the just judgment of God against them. He now speaks directly of the heathens, in order to convince the heathens. Yet the concession he makes to these serves more strongly to convince the Jews.
Do by nature — That is, without an outward rule; though this also, strictly speaking, is by preventing grace.
The things contained in the law — The ten commandments being only the substance of the law of nature. These, not having the written law, are a law unto themselves - That is, what the law is to the Jews, they are, by the grace of God, to themselves; namely, a rule of life.
Verse 15
[15] Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)
Who show — To themselves, to other men, and, in a sense, to God himself.
The work of the law — The substance, though not the letter, of it.
Written on their hearts — By the same hand which wrote the commandments on the tables of stone.
Their conscience — There is none of all its faculties which the soul has less in its power than this.
Bearing witness — In a trial there are the plaintiff, the defendant, and the witnesses. Conscience and sin itself are witnesses against the heathens. Their thoughts sometimes excuse, sometimes condemn, them.
Among themselves — Alternately, like plaintiff and defendant.
Accusing or even defending them — The very manner of speaking shows that they have far more room to accuse than to defend.
Verse 16
[16] In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
In the day — That is, who show this in the day. Everything will then be shown to be what it really is. In that day will appear the law written in their hearts as it often does in the present life.
When God shall judge the secrets of men — On secret circumstances depends the real quality of actions, frequently unknown to the actors themselves, Romans 2:29. Men generally form their judgments, even of themselves merely from what is apparent.
According to my gospel — According to the tenor of that gospel which is committed to my care. Hence it appears that the gospel also is a law.
Verse 17
[17] Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
But if thou art called a Jew — This highest point of Jewish glorying, after a farther description of it interposed, Romans 2:17-20, and refuted, Romans 2:21-24, is itself refuted, Romans 2:25, etc. The description consists of twice five articles; of which the former five, Romans 2:17,18, show what he boasts of in himself; the other five, Romans 2:19,20, what he glories in with respect to others. The first particular of the former five answers to the first of the latter; the second, to the second, and so on.
And restest in the law — Dependest on it, though it can only condemn thee.
And gloriest in God — As thy God; and that, too, to the exclusion of others.
Verse 19
[19] And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,
Blind, in darkness, ignorant, babes — These were the titles which the Jews generally gave the gentiles.
Verse 20
[20] An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.
Having the form of knowledge and truth — That is, the most accurate knowledge of the truth.
Verse 21
[21] Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?
Thou dost not teach thyself — He does not teach himself who does not practise what he teaches.
Dost thou steal, commit adultery, commit sacrilege — Sin grievously against thy neighbour, thyself, God. St. Paul had shown the gentiles, first their sins against God, then against themselves, then against their neighbours. He now inverts the order: for sins against God are the most glaring in an heathen, but not in a Jew.
Thou that abhorrest idols — Which all the Jews did, from the time of the Babylonish captivity.
Thou committest sacrilege — Doest what is worse, robbing Him "who is God over all" of the glory which is due to him. None of these charges were rashly advanced against the Jews of that age; for, as their own historian relates, some even of the priests lived by rapine, and others in gross uncleanness. And as for sacrilegiously robbing God and his altar, it had been complained of ever since Malachi; so that the instances are given with great propriety and judgment.
Verse 24
[24] For the name of God is blasphemed among the Gentiles through you, as it is written.
Isaiah 52:5
Verse 25
[25] For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
Circumcision indeed profiteth — He does not say, justifies. How far it profited is shown in the third and fourth chapters.
Thy circumcision is become uncircumcision — is so already in effect. Thou wilt have no more benefit by it than if thou hadst never received it. The very same observation holds with regard to baptism.
Verse 26
[26] Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?
If the uncircumcision — That is, a person uncircumcised.
Keep the law — Walk agreeably to it.
Shall not his uncircumcision be counted for circumcision — In the sight of God?
Verse 27
[27] And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?
Yea, the uncircumcision that is by nature — Those who are, literally speaking, uncircumcised.
Fulfilling the law — As to the substance of it.
Shall judge thee — Shall condemn thee in that day.
Who by the letter and circumcision — Who having the bare, literal, external circumcision, transgressest the law.
Verse 28
[28] For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
For he is not a Jew — In the most important sense, that is, one of God's beloved people. Who is one in outward show only; neither is that the true, acceptable circumcision, which is apparent in the flesh.
Verse 29
[29] But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.
But he is a Jew — That is, one of God's people.
Who is one inwardly — In the secret recesses of his soul. And the acceptable circumcision is that of the heart - Referring to Deuteronomy 30:6; the putting away all inward impurity. This is seated in the spirit, the inmost soul, renewed by the Spirit of God.
And not in the letter — Not in the external ceremony.
Whose praise is not from men, but from God — The only searcher of the heart.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. Then last week we got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning.
Read Romans 2:17 But, if you call yourself a Jew; if you rely on the Law; if you brag about your relationship to God; 18 if you know the will of God; if you are taught by the Law so that you can figure out the things that really matter; 19 if you have persuaded yourself that you are: a guide for the blind; a light to those who are in darkness; 20 an educator of the foolish; a teacher of infants (since you have the full content of knowledge and truth in the Law); 21 then why don't you who are teaching others teach yourself? If you preach, "No stealing," do you steal? 22 If you say, "No adultery," do you commit adultery? If you hate idols, do you rob temples? 23 If you brag about the Law, do you shame God by breaking the Law? 24 As it is written: The name of God is discredited by the Gentiles because of you. 25 Circumcision is an advantage if you do what the Law says. But if you are a person who breaks the Law, your status of being circumcised has changed into not being circumcised. 26 So if the person who isn't circumcised keeps the Law, won't his status of not being circumcised be counted as if he were circumcised?
27 The one who isn't physically circumcised but keeps the Law will judge you. You became a lawbreaker after you had the written Law and circumcision. 28 It isn't the Jew who maintains outward appearances who will receive praise from God, and it isn't people who are outwardly circumcised on their bodies. 29 Instead, it is the person who is a Jew inside, who is circumcised in spirit, not literally. That person's praise doesn't come from people but from God.
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Going Deeper: In this passage Paul is addressing an issue that had become pretty significant for the Jewish people. It had to do with the law that God had established. The Jewish people/people of Israel did not set out to be the enforcers of the Law. They desired to live as light. Yet, there were those who had taken it upon themselves to be judge, jury and executor.
N.T Wright says the following about this issue,” The Jews never believed themselves to be called the police force, but many of them did believe, because of a repeated theme in their scriptures, that they were called to be the light of the world. Many including Paul himself, would have celebrated the fact that God had chosen Israel and given them his law in order to make them a beacon of virtue to the rest of the world. Before his conversation, Paul would have seen this calling of the nation of Israel as the rock on which he could stand firm. He was Jew; God had called Israel to this position; he was secure.”
“But Paul had come to see, through his recognition of the crucified Jesus as Messiah, that things were not that easy. A Messiah who led the true Israelites to victory over the pagans would have fitted his previous world-view just fine. A messiah who taught all Israel to obey the Torah perfectly would have been wonderful. But a Messiah who died a shameful death, a criminal’s punishment-that meant that the world had turned upside down. This was how God had fulfilled his ancient promises: by having his anointed one killed by the pagans! This bizarre and totally unexpected outcome forced Paul to rethink the role of Israel as a whole, and to factor into this new thinking a strand of prophetic thought which up until then. Perhaps he had left to one side”
Paul has come to a new awareness and it is being reflected in this letter he wrote. The words of the prophets had come true. “Israel had failed; devastation and exile was the result. The worst thing about exile was not the geographical displacement. The worst thing was that foreigners, pagans, were ruling over God’s people. That kind of exile was still going on.”
Paul is not saying that all Jews were engaging in these practices. Rather, that it undercut Israel’s boast that as a nation, it was still the light of the world, able to reveal God’s law and truth to the rest of mankind. The rest of the world looked on and no longer believed them because of the continuation of sin. The only solution now is for Israel’s history to come to its climax in the arrival of a strange Messiah who will take this problem on his should and establish a new covenant in which people will be transformed from within.”
National Israel had failed, but GOD had not failed. God has remained true to his calling despite the failure of the people he called.
Paul then goes on to talk about how labels and even names can deceive. The name Paul refers to is that of circumcision. Circumcision was an outward practice that was supposed to be a reflection of the heart. However, it had become apparent that for many Jews this act or name was just that. It did not mean that there had been a change or transformation of the heart. Paul shows how there can be a reversal. Those who are called Gentiles may not have the badge or act of circumcision but their hearts have been changed and transformed.
This change or transformation that Paul is talking about is those Gentiles who have become Christians. They have chosen to lay down their lives for the sake of the Gospel message. They are obeying the law and living their life as a follower of Jesus. They were able to be a part of the New Covenant that had been established by Jesus the Messiah.
“Paul believed that through Jesus the Messiah Israel’s God had renewed the covenant, and was now welcoming into that family all those, irrespective of ethnic background and hence of outward badges like circumcision, who believed the gospel. He is here sketching in, very briefly, the much fuller picture of Christian life, of the renewal of the heart by God’s spirit.”
Paul is laying more ground work to show that with Jesus entered in this new or renewed covenant that was now for all people. The importance was not the physical act of circumcision or what it represents the list of rules and law, but the transformation of the heart that will be shown in the way an individual lives his or her life.
Prayer and Praises
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Bible Passage: Romans 3:1 Then what advantage has the Jew? What is the value of being circumcised? 2 Much in every way! In the first place, the Jews were entrusted with the very words of God. 3 If some of them were unfaithful, so what? Does their faithlessness cancel God’s faithfulness? 4 Heaven forbid! God would be true even if everyone were a liar! — as the Tanakh says,
“so that you, God, may be proved right in your words
and win the verdict when you are put on trial.”[Romans 3:4 Psalm 51:6 (4)]
5 Now if our unrighteousness highlights God’s righteousness, what should we say? That God is unrighteous to inflict his anger on us? (I am speaking here the way people commonly do.) 6 Heaven forbid! Else, how could God judge the world? 7 “But,” you say, “if, through my lie, God’s truth is enhanced and brings him greater glory, why am I still judged merely for being a sinner?” 8 Indeed! Why not say (as some people slander us by claiming we do say), “Let us do evil, so that good may come of it”? Against them the judgment is a just one!
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John Wesley’s Explanatory Notes
Verse 1
[1] What advantage then hath the Jew? or what profit is there of circumcision?
What then, may some say, is the advantage of the Jew, or of the circumcision - That is, those that are circumcised, above the gentiles?
Verse 2
[2] Much every way: chiefly, because that unto them were committed the oracles of God.
Chiefly in that they were intrusted with the oracles of God — The scriptures, in which are so great and precious promises. Other prerogatives will follow, Romans 9:4-5. St. Paul here singles out this by which, after removing the objection, he will convict them so much the more.
Verse 3
[3] For what if some did not believe? shall their unbelief make the faith of God without effect?
Shall their unbelief disannul the faithfulness of God — Will he not still make good his promises to them that do believe?
Verse 4
[4] God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
Psalms 2:4.
Verse 5
[5] But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)
But, it may be farther objected, if our unrighteousness be subservient to God's glory, is it not unjust in him to punish us for it? I speak as a man - As human weakness would be apt to speak.
Verse 6
[6] God forbid: for then how shall God judge the world?
God forbid — By no means. If it were unjust in God to punish that unrighteousness which is subservient to his own glory, how should God judge the world - Since all the unrighteousness in the world will then commend the righteousness of God.
Verse 7
[7] For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
But, may the objector reply, if the truth of God hath abounded - Has been more abundantly shown.
Through my lie — If my lie, that is, practice contrary to truth, conduces to the glory of God, by making his truth shine with superior advantage.
Why am I still judged as a sinner — Can this be said to be any sin at all? Ought I not to do what would otherwise be evil, that so much "good may come?" To this the apostle does not deign to give a direct answer, but cuts the objector short with a severe reproof.
Verse 8
[8] And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.
Whose condemnation is just — The condemnation of all who either speak or act in this manner. So the apostle absolutely denies the lawfulness of " doing evil," any evil, "that good may come."
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. We got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well.
Read Romans 3:1 So what's the advantage of being a Jew? Or what's the benefit of circumcision?
2 Plenty in every way. First of all, the Jews were trusted with God's revelations. 3 What does it matter, then, if some weren't faithful? Their lack of faith won't cancel God's faithfulness, will it? 4 Absolutely not! God must be true, even if every human being is a liar, as it is written: So that it can show that you are right in your words; and you will triumph when you are judged. 5 But if our lack of righteousness confirms God's justice, what will we say? That God, who brings wrath upon us, isn't just (I'm speaking rhetorically)? 6 Absolutely not! If God weren't just, how could he judge the world?
7 But if God's truth is demonstrated by my lie and it increases his glory, why am I still judged as a sinner? 8 Why not say, "Let's do evil things so that good things will come out of it"? (Some people who slander us accuse us of saying that, but these people deserve criticism.)
Going Deeper: Paul continues to talk about the role of the Jew and the role that God had given to them. In these verses we just read so often they become confusing. To help us understand a bit more, imagine that you are planning a trip to another country. Good friends of yours find out that you are going to this country and ask if you can deliver an important item to their friend. Let’s say this item is a very important piece of jewelry or valuable book that is worth a lot of money. You have been entrusted to take this rare book that belongs to your friend to his friend oversees. Now, you have a choice to make. You can decide that you are going to keep the book for yourself and pretend that something happened to it, or you can be faithful to the trust that has been placed on you and deliver the book.
“This is Paul’s point, the Jewish people- his own people- had been entrusted by God with his oracles – an unusual word for Paul to use, perhaps he wants to make sure to indicate a divine message in general and perhaps to recognize the fact that, whereas the Gentiles were not expecting anything like the Jewish law, they were often eager for oracles from some divinity or other. The Jews were truly called to be salt and light of the world, to hold in trust God’s message for his entire creation. And they were supposed to deliver the message, to fulfill the trust, to demonstrate to the world that God was God.” (Wright)
“But they failed. They had kept the message all to themselves, imagining that it was simply a charter of privilege for them as a nation- as though a postman were to regard his bag of mail as a sign of what an important person he was, and therefore to refuse to deliver it. The only point of being a messenger is that you deliver the message you have been entrusted with. Going around giving yourself airs that you are the messenger may look impressive for a short time but when you don’t fulfill your mission it begins to look very odd. And Paul’s charge against his fellow Jews, against himself, is exactly in line with the words of Israel’s ancient prophets; Israel has been faithless, a useless messenger.”
“So what is God to do? God’s name has been maligned, blasphemed among the nations instead of being praised. Not only have the nations not received the right message but they have deduced or assumed a wrong one, namely that God is a bad god. But God will remain faithful to his original intention. “
“Paul’s main point, which we have already touched on, is the fact that, though Israel has indeed been faithless to God’s commission to be his messenger, God goes on being faithful to his promises. Paul goes on to quote from the Psalms about God being in the right to judge humans. Yet we must be careful not to see God and humans on opposing sides.
So if God already knows that Israel and humans are going to sin and do what is wrong, why does he make a point of calling out their sin and wrong doing? There were some and even some people today who will take God’s forgiveness and mercy, his justification by faith as a get out of jail free card. Anyone ever play Monopoly and loves when you got the chance card that said get out of jail free? Anytime I get that card I hold on to it until a time when I need it. It is possible that many of the Israelites were using the knowledge of God’s forgiveness in this same way. And if we are honest, we do the same thing. Many followers of Jesus may see that God has forgiven them and will continue to forgive them so they don’t really need to change their behavior. There is no reason to change or transform because God is always going to forgive, which is true. However, we have not been saved to something but for something.
This is the problem the people of Israel were having. They continued to sin and did not share the message that had been entrusted to them. Instead of repenting and changing they just assumed that God would forgive and they didn’t need to take their mission seriously.
The point that Paul is making at the end of these verses is that in the Messiah, Jesus, God has found the way to be true to his original promises. Jesus as Israel’s representative has offered the faithful obedience which Israel should have offered but did not. The Messiah is the messenger who finally delivers the message.
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Bible Passage: Romans 3:9 So are we Jews better off? Not entirely; for I have already made the charge that all people, Jews and Gentiles alike, are controlled by sin. 10 As the Tanakh puts it,
“There is no one righteous, not even one!
No one understands,
11 no one seeks God,
12 all have turned away
and at the same time become useless;
there is no one who shows kindness, not a single one![Romans 3:12 Psalm 14:1–3, 53:2–4(1–3)]
13 “Their throats are open graves,
they use their tongues to deceive.[Romans 3:13 Psalm 5:10(9)]
Vipers’ venom is under their lips.[Romans 3:13 Psalm 140:4(3)]
14 Their mouths are full of curses and bitterness.[Romans 3:14 Psalm 10:7]
15 “Their feet rush to shed blood,
16 in their ways are ruin and misery,
17 and the way of shalom they do not know.[Romans 3:17 Isaiah 59:7–8, Proverbs 1:16]
18 “There is no fear of God before their eyes.”[Romans 3:18 Psalm 36:2(1)]
19 Moreover, we know that whatever the Torah says, it says to those living within the framework of the Torah, in order that every mouth may be stopped and the whole world be shown to deserve God’s adverse judgment. 20 For in his sight no one alive will be considered righteous[Romans 3:20 Psalm 143:2] on the ground of legalistic observance of Torah commands, because what Torah really does is show people how sinful they are.
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John Wesley’s Explanatory Notes
Romans 3:9-20
Verse 9
[9] What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;
What then — Here he resumes what he said, verse 1. Romans 3:1.
Under sin — Under the guilt and power of it: the Jews, by transgressing the written law; the gentiles, by transgressing the law of nature.
Verse 10
[10] As it is written, There is none righteous, no, not one:
As it is written — That all men are under sin appears from the vices which have raged in all ages. St. Paul therefore rightly cites David and Isaiah, though they spoke primarily of their own age, and expressed what manner of men God sees, when he "looks down from heaven;" not what he makes them by his grace.
There is none righteous — This is the general proposition. The particulars follow: their dispositions and designs, Romans 3:11,12; their discourse, Romans 3:13,14; their actions, Romans 3:16-18; Psalms 14:1, etc.
Verse 11
[11] There is none that understandeth, there is none that seeketh after God.
There is none that understandeth — The things of God.
Verse 12
[12] They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
They have all turned aside — From the good way.
They are become unprofitable — Helpless impotent, unable to profit either themselves or others.
Verse 13
[13] Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:
Their throat — Is noisome and dangerous as an open sepulchre. Observe the progress of evil discourse, proceeding out of the heart, through the throat, tongue, lips, till the whole mouth is filled therewith.
The poison of asps — Infectious, deadly backbiting, tale-bearing, evil-speaking, is under (for honey is on) their lips. An asp is a venomous kind of serpent. Psalms 5:9; Psalms 140:3.
Verse 14
[14] Whose mouth is full of cursing and bitterness:
Cursing — Against God.
Bitterness — Against their neighbour. Psalms 10:7.
Verse 15
[15] Their feet are swift to shed blood:
Isaiah 59:7,8
Verse 17
[17] And the way of peace have they not known:
Of peace — Which can only spring from righteousness.
Verse 18
[18] There is no fear of God before their eyes.
The fear of God is not before their eyes — Much less is the love of God in their heart. Psalms 36:1.
Verse 19
[19] Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
Whatsoever the law — The Old Testament.
Saith, it saith to them that are under the law — That is, to those who own its authority; to the Jews, and not the gentiles. St. Paul quoted no scripture against them, but pleaded with them only from the light of nature.
Every mouth — Full of bitterness, Romans 3:14, and yet of boasting, Romans 3:27.
May become guilty — May be fully convicted, and apparently liable to most just condemnation. These things were written of old, and were quoted by St. Paul, not to make men criminal, but to prove them so.
Verse 20
[20] Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
No flesh shall be justified — None shall be forgiven and accepted of God.
By the works of the law — On this ground, that he hath kept the law. St. Paul means chiefly the moral part of it, Romans 3:9,19; Romans 2:21,26; etc. which alone is not abolished, Romans 3:31. And it is not without reason, that he so often mentions the works of the law, whether ceremonial or moral; for it was on these only the Jews relied, being wholly ignorant of those that spring from faith. For by the law is only the knowledge of sin - But no deliverance either from the guilt or power of it.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. We got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well.
Read Romans 3:9 So what are we saying? Are we better off? Not at all. We have already stated the charge: both Jews and Greeks are all under the power of sin. 10 As it is written, There is no righteous person, not even one. 11 There is no one who understands. There is no one who looks for God. 12 They all turned away. They have become worthless together. There is no one who shows kindness. There is not even one.13 Their throat is a grave that has been opened. They are deceitful with their tongues, and the poison of vipers is under their lips. 14 Their mouths are full of cursing and bitterness. 15 Their feet are quick to shed blood; 16 destruction and misery are in their ways; 17 and they don't know the way of peace. 18 There is no fear of God in their view of the world. 19 Now we know that whatever the Law says, it speaks to those who are under the Law, in order to shut every mouth and make it so the whole world has to answer to God. 20 It follows that no human being will be treated as righteous in his presence by doing what the Law says, because the knowledge of sin comes through the Law.
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Going Deeper: Paul is continuing to plead his case so to speak. “In Paul’s world, almost everyone would have been much more familiar with law court proceedings than most people are today. Communities were small and tight knit. Cases would be tried in public. Everyone would want to see what was going on. So when Paul uses a lot of law court language, as he does here, everyone would be able to picture the setting he had in mind. It is important that we learn to do that too.” (Wright)
“The picture is clearest in verse 19. First we have the stern voice of the law. It addresses the prisoner against whom the charge is being made- in this case, the Jew who is in the law or as Paul sometimes puts it, under the law. Paul has already demonstrated that all Gentiles are guilty before God. Now Israel joins the rest of the world in the dock.”
“In Paul’s world, if you were on trial and had nothing more to say in your defense, you put a hand over your mouth as a sign. Sometimes court officials would strike the prisoner on the mouth to indicate that their mouths should be stopped, in other words, that they were obviously guilty and should not be attempting to defend themselves. So when Paul says that every mouth may be stopped he is imagining not only that the Jews have joined the Gentiles in the dock but that all of them are left without any defense. The whole world is accountable to God: all people are obviously guilty, and must now face God as their judge.”
“This is the main point of the present passage: to finish off the job of rounding up the whole human race before its creator and finding it guilty. Are Jews better off than Gentiles. The answer is no. Not only are Jews and Gentiles guilty of sin; worse they are under it’s power.”
So here is a major theme of the letter to the Romans, Sin is not only an act of wrongdoing; it is a power with a life of it’s own so to speak. Although Paul can use Satan he often uses sin as a way of talking about evil as an almost personal force at work in the world.
So what is sin? In most of American Christianity we don’t talk too much about sin. We love to talk about Jesus and his grace and how he died so we can be forgiven from our sins. Yet, we don’t often realize that sin is a part of our lives just like it was for the Jews and Gentiles. No one except for Jesus, is immune to sin and it’s power.
Some have described sin as missing the mark. We can use this target or bulls-eye to show how we want to be living our lives- to be perfect like Jesus is perfect- yet we sin so while the aim is for the center of the target, we often hit outside of the target and sometimes all of the way off the target all together. There will be more discussion of sin and what it is in the coming weeks as Paul goes deeper into sin and the result of sin. Paul does not go into a list of sins. He has a different focus at this time.
Paul is quoting from the Old Testament. In these passages is the charge against the wicked is framed within or followed by, the promise that God will act to rescue those who are helpless before evil, and to make good his covenant despite everything. Then he goes on to talk about how a person is freed or justified from sin. He makes it very clear that obeying the law and following the law is not the way to justification. Obeying the law in and of itself is not a way to have justification from sins.
This knowledge was very important because the Jewish people and teachers of the law had counted on obeying the law to be what saves them. Paul tells them that this is not going to separate them from the wicked world and was no protection against God’s judgement; it would actually count on the other side.
The Jewish people were known for their laws. Time after time, they were upset with Jesus because he was not obeying one of their 1000s of laws they felt needed to be obeyed. They were more concerned about the law then loving others. Here we see that Paul is breaking down their system that was also what they thought would ultimately bring them salvation and freedom from the wicked and evil world. However, their inability to love and accept all people and force others to obey the law was going to be their downfall. In the coming weeks we will see how God’s justice comes into play. For now we can be grateful that it is not through works alone that we are saved and receive salvation.
Prayer and Praises
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Bible Passage: Romans 3:21 But now, quite apart from Torah, God’s way of making people righteous in his sight has been made clear — although the Torah and the Prophets give their witness to it as well — 22 and it is a righteousness that comes from God, through the faithfulness of Yeshua the Messiah, to all who continue trusting. For it makes no difference whether one is a Jew or a Gentile, 23 since all have sinned and come short of earning God’s praise. 24 By God’s grace, without earning it, all are granted the status of being considered righteous before him, through the act redeeming us from our enslavement to sin that was accomplished by the Messiah Yeshua. 25 God put Yeshua forward as the kapparah for sin through his faithfulness in respect to his bloody sacrificial death. This vindicated God’s righteousness; because, in his forbearance, he had passed over [with neither punishment nor remission] the sins people had committed in the past; 26 and it vindicates his righteousness in the present age by showing that he is righteous himself and is also the one who makes people righteous on the ground of Yeshua’s faithfulness.
27 So what room is left for boasting? None at all! What kind of Torah excludes it? One that has to do with legalistic observance of rules? No, rather, a Torah that has to do with trusting. 28 Therefore, we hold the view that a person comes to be considered righteous by God on the ground of trusting, which has nothing to do with legalistic observance of Torah commands.
29 Or is God the God of the Jews only? Isn’t he also the God of the Gentiles? Yes, he is indeed the God of the Gentiles; 30 because, as you will admit, God is one.[Romans 3:30 Deuteronomy 6:4] Therefore, he will consider righteous the circumcised on the ground of trusting and the uncircumcised through that same trusting. 31 Does it follow that we abolish Torah by this trusting? Heaven forbid! On the contrary, we confirm Torah.
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John Wesley’s Explanatory Notes
Romans 3:21-31
Verse 21
[21] But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
But now the righteousness of God — That is, the manner of becoming righteous which God hath appointed.
Without the law — Without that previous obedience which the law requires; without reference to the law, or dependence on it.
Is manifested — In the gospel. Being attested by the Law itself, and by the Prophets - By all the promises in the Old Testament.
Verse 22
[22] Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
To all — The Jews.
And upon all — The gentiles That believe: for there is no difference - Either as to the need of justification, or the manner of it.
Verse 23
[23] For all have sinned, and come short of the glory of God;
For all have sinned — In Adam, and in their own persons; by a sinful nature, sinful tempers, and sinful actions.
And are fallen short of the glory of God — The supreme end of man; short of his image on earth, and the enjoyment of him in heaven.
Verse 24
[24] Being justified freely by his grace through the redemption that is in Christ Jesus:
And are justified — Pardoned and accepted.
Freely — Without any merit of their own.
By his grace — Not their own righteousness or works.
Through the redemption — The price Christ has paid.
Freely by his grace — One of these expressions might have served to convey the apostle's meaning; but he doubles his assertion, in order to give us the fullest conviction of the truth, and to impress us with a sense of its peculiar importance. It is not possible to find words that should more absolutely exclude all consideration of our own works and obedience, or more emphatically ascribe the whole of our justification to free, unmerited goodness.
Verse 25
[25] Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
Whom God hath set forth — Before angels and men.
A propitiation — To appease an offended God. But if, as some teach, God never was offended, there was no need of this propitiation. And, if so, Christ died in vain.
To declare his righteousness — To demonstrate not only his clemency, but his justice; even that vindictive justice whose essential character and principal office is, to punish sin.
By the remission of past sins — All the sins antecedent to their believing.
Verse 26
[26] To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
For a demonstration of his righteousness — Both of his justice and mercy.
That he might be just — Showing his justice on his own Son. And yet the merciful justifier of every one that believeth in Jesus. That he might be just - Might evidence himself to be strictly and inviolably righteous in the administration of his government, even while he is the merciful justifier of the sinner that believeth in Jesus. The attribute of justice must be preserved inviolate; and inviolate it is preserved, if there was a real infliction of punishment on our Saviour. On this plan all the attributes harmonize; every attribute is glorified, and not one superseded no, nor so much as clouded.
Verse 27
[27] Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
Where is the boasting then of the Jew against the gentile? It is excluded. By what law? of works? Nay - This would have left room for boasting.
But by the law of faith — Since this requires all, without distinction, to apply as guilty and helpless sinners, to the free mercy of God in Christ. The law of faith is that divine constitution which makes faith, not works, the condition of acceptance.
Verse 28
[28] Therefore we conclude that a man is justified by faith without the deeds of the law.
We conclude then that a man is justified by faith — And even by this, not as it is a work, but as it receives Christ; and, consequently, has something essentially different from all our works whatsoever.
Verse 29
[29] Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
Surely of the gentiles also — As both nature and the scriptures show.
Verse 30
[30] Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
Seeing it is one God who — Shows mercy to both, and by the very same means.
Verse 31
[31] Do we then make void the law through faith? God forbid: yea, we establish the law.
We establish the law — Both the authority, purity, and the end of it; by defending that which the law attests; by pointing out Christ, the end of it; and by showing how it may be fulfilled in its purity.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. We got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well. We have learned that all have sinned, that it is our responsibility to live out and share the message of hope with the people in our lives. Today we are going to continue seeing this mission that Paul is laying out.
Read Romans 3:21 But now God's righteousness has been revealed apart from the Law, which is confirmed by the Law and the Prophets. 22 God's righteousness comes through the faithfulness of Jesus Christ for all who have faith in him. There's no distinction. 23 All have sinned and fall short of God's glory, 24 but all are treated as righteous freely by his grace because of a ransom that was paid by Christ Jesus. 25 Through his faithfulness, God displayed Jesus as the place of sacrifice where mercy is found by means of his blood. He did this to demonstrate his righteousness in passing over sins that happened before, 26 during the time of God's patient tolerance. He also did this to demonstrate that he is righteous in the present time, and to treat the one who has faith in Jesus as righteous. 27 What happens to our bragging? It's thrown out. With which law? With what we have accomplished under the Law? 28 No, not at all, but through the law of faith. We consider that a person is treated as righteous by faith, apart from what is accomplished under the Law. 29 Or is God the God of Jews only? Isn't God the God of Gentiles also? Yes, God is also the God of Gentiles. 30 Since God is one, then the one who makes the circumcised righteous by faith will also make the one who isn't circumcised righteous through faith. 31 Do we then cancel the Law through this faith? Absolutely not! Instead, we confirm the Law.
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Going Deeper: Paul went from talking about the reality of sin and that everyone had sinned. No one was better than anyone else. The Jews were just as guilty as the Gentiles. There is no hierarchy or sense of I am better than someone else. All have sinned. Then Paul goes into this portion of his letter.
But now. Two words that bring about a change, a sense of hope. Have you ever watched a movie or a show where it seemed like everything was going in one direction. Possibly it was not looking good at all for the main character. He or she was headed into a place of no return or place that was just plain not going to be good. And then, all of a sudden there was an intervention. The person who was going to head off the cliff on the run away horse is rescued by a stranger. “Someone arrives, perhaps galloping in on horseback into a trial or a wedding or a lynching bringing news of a reprieve, or a message from a former lover or whatever. Just when we thought the action was taking its course, something new has happened which changes everything.” (NT WRIGHT)
“This is the mood that Paul is creating with his dramatic, but now. This also begins an entire new section of the letter. Something has happened, the court is in session; all were standing guilty in the dock; what could be done?”
“But something had to be done. God had created the world and everyone had turned against him. Was this a big mistake? God had called Israel, and was now faced with the choice of either favouring that one nation even though Israel didn’t deserve it, or seeming to go back on the grand promises made to Abraham, Isaac and Jacob, the promises enshrined in the covenant.”
The world is full of wickedness. People are being oppressed and suffering from injust things that are happening to them. How does God meet all of these obligations. “The complexity of the problem comes from the fact that Israel was given a commission and proved unfaithful . The bearers of the solution to the world’s problem turned out to be themselves part of that problem. If God was to be faithful to his promises, and to the whole creation, he would have to deal with all of this together. “
“So what is God to do? It is not just a problem of God’s justice but of his covenant justice. God must be and always will be true to the covenant, and of the way in which this covenant itself was there to put the world, and human beings, to rights. And Now, Paul declares, Jesus!”
“The gospel of Jesus of Nazareth, Israel’s Messiah, demonstrates how God has solved all these problems at a stroke. Jesus came to fulfill the law. It is apart from the law so that it is not just for the Jews but also for the Gentiles. Jesus is for everyone.
God has not changed his mind. Jesus came to fulfill the law. God’s faithfulness was put into action not by getting rid of the covenant plan to save the world through Israel and start again but through somehow, the arrival of a faithful Israelite who would offer God the faithful obedience which Israel should have offered but failed to do. Israel, called to be the messenger of God’s saving plan, had corrupted the vocation into mere privilege and had failed to pass the message on. Israel’s representative is Jesus.”
This is why we see over and over the gospel writers and Paul tracing the geneology of Jesus. They are showing how Jesus is this one true Israelite who is coming to make all things new. Jesus was faithful to the saving purposes that God had in mind calling Israel into covenant.”
Jesus takes on the commission that Israel failed to do. He was faithful to and became obedient unto death. The obedience is his surrendering to God’s will for his life. We see some of this when Jesus was praying and asking that if it may be to let this cup pass, but not my will but thine be done. Jesus became obedient to death and through his death redemption was made for all.
Redemption is one of those big words that we don’t’ always understand. Yet, those who heard it would have understood as redemption had to do with slaves and their freedom. To redeem a slave meant that the slave was bought back and then set free. Jesus has bought us back. We were all slaves to sin and the result of that sin was going to be eternal death and separation from God. Jesus paid the price.
We hear that saying a lot, we sing about it, Jesus paid the price, he ransomed my sin, he bought me back. In these terms what Jesus did has so much more meaning and power. Jesus redeemed, or ransomed all people so that we may be free. Those who are guilty have had their deeds pardoned.
Let’s think about what that means for those who read this letter from Paul? To think that all of the sin and wrong things we have done has been erased, wiped clean. There are many hymns that have been written over the years that tell this story, but one I want to close with is
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Bible Passage: Romans 4:1 Then what should we say Avraham, our forefather, obtained by his own efforts? 2 For if Avraham came to be considered righteous by God because of legalistic observances, then he has something to boast about. But this is not how it is before God! 3 For what does the Tanakh say? “Avraham put his trust in God, and it was credited to his account as righteousness.”[Romans 4:3 Genesis 15:6] 4 Now the account of someone who is working is credited not on the ground of grace but on the ground of what is owed him. 5 However, in the case of one who is not working but rather is trusting in him who makes ungodly people righteous, his trust is credited to him as righteousness.
6 In the same way, the blessing which David pronounces is on those whom God credits with righteousness apart from legalistic observances:
7 “Blessed are those whose transgressions are forgiven,
whose sins are covered over;
8 Blessed is the man whose sin Adonai
will not reckon against his account.”[Romans 4:8 Psalm 32:1–2]
9 Now is this blessing for the circumcised only? Or is it also for the uncircumcised? For we say that Avraham’s trust was credited to his account as righteousness; 10 but what state was he in when it was so credited — circumcision or uncircumcision? Not in circumcision, but in uncircumcision! 11 In fact, he received circumcision as a sign, as a seal of the righteousness he had been credited with on the ground of the trust he had while he was still uncircumcised. This happened so that he could be the father of every uncircumcised person who trusts and thus has righteousness credited to him, 12 and at the same time be the father of every circumcised person who not only has had a b’rit-milah, but also follows in the footsteps of the trust which Avraham avinu had when he was still uncircumcised.
13 For the promise to Avraham and his seed[Romans 4:13 Genesis 15:3, 5] that he would inherit the world did not come through legalism but through the righteousness that trust produces. 14 For if the heirs are produced by legalism, then trust is pointless and the promise worthless. 15 For what law brings is punishment. But where there is no law, there is also no violation.
16 The reason the promise is based on trusting is so that it may come as God’s free gift, a promise that can be relied on by all the seed, not only those who live within the framework of the Torah, but also those with the kind of trust Avraham had — Avraham avinu for all of us. 17 This accords with the Tanakh, where it says, “I have appointed you to be a father to many nations.”[Romans 4:17 Genesis 17:5] Avraham is our father in God’s sight because he trusted God as the one who gives life to the dead and calls nonexistent things into existence. 18 For he was past hope, yet in hope he trusted that he would indeed become a father to many nations, in keeping with what he had been told, “So many will your seed be.”[Romans 4:18 Genesis 15:5] 19 His trust did not waver when he considered his own body — which was as good as dead, since he was about a hundred years old — or when he considered that Sarah’s womb was dead too. 20 He did not by lack of trust decide against God’s promises. On the contrary, by trust he was given power as he gave glory to God, 21 for he was fully convinced that what God had promised he could also accomplish. 22 This is why it was credited to his account as righteousness.[Romans 4:22 Genesis 15:6]
23 But the words, “it was credited to his account . . . ,” were not written for him only. 24 They were written also for us, who will certainly have our account credited too, because we have trusted in him who raised Yeshua our Lord from the dead — 25 Yeshua, who was delivered over to death because of our offences and raised to life in order to make us righteous.
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John Wesley’s Explanatory Notes
Romans 4:1-25
Verse 1
[1] What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
That our father Abraham hath found — Acceptance with God.
According to the flesh — That is, by works.
Verse 2
[2] For if Abraham were justified by works, he hath whereof to glory; but not before God.
The meaning is, If Abraham had been justified by works, he would have had room to glory. But he had not room to glory. Therefore he was not justified by works.
Verse 3
[3] For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
Abraham believed God — That promise of God concerning the numerousness of his seed, Genesis 15:5,7; but especially the promise concerning Christ, Genesis 12:3, through whom all nations should be blessed.
And it was imputed to him for righteousness — God accepted him as if he had been altogether righteous. Genesis 15:6.
Verse 4
[4] Now to him that worketh is the reward not reckoned of grace, but of debt.
Now to him that worketh — All that the law requires, the reward is no favour, but an absolute debt. These two examples are selected and applied with the utmost judgment and propriety. Abraham was the most illustrious pattern of piety among the Jewish patriarchs. David was the most eminent of their kings. If then neither of these was justified by his own obedience, if they both obtained acceptance with God, not as upright beings who might claim it, but as sinful creatures who must implore it, the consequence is glaring It is such as must strike every attentive understanding, and must affect every individual person.
Verse 5
[5] But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
But to him that worketh not — It being impossible he should without faith.
But believeth, his faith is imputed to him for righteousness — Therefore God's affirming of Abraham, that faith was imputed to him for righteousness, plainly shows that he worked not; or, in other words, that he was not justified by works, but by faith only. Hence we see plainly how groundless that opinion is, that holiness or sanctification is previous to our justification. For the sinner, being first convinced of his sin and danger by the Spirit of God, stands trembling before the awful tribunal of divine justice ; and has nothing to plead, but his own guilt, and the merits of a Mediator. Christ here interposes; justice is satisfied; the sin is remitted, and pardon is applied to the soul, by a divine faith wrought by the Holy Ghost, who then begins the great work of inward sanctification. Thus God justifies the ungodly, and yet remains just, and true to all his attributes! But let none hence presume to "continue in sin;" for to the impenitent, God "is a consuming fire." On him that justifieth the ungodly - If a man could possibly be made holy before he was justified, it would entirely set his justification aside; seeing he could not, in the very nature of the thing, be justified if he were not, at that very time, ungodly.
Verse 6
[6] Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
So David also — David is fitly introduced after Abraham, because be also received and delivered down the promise.
Affirmeth — A man is justified by faith alone, and not by works. Without works-That is, without regard to any former good works supposed to have been done by him.
Verse 7
[7] Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
Happy are they whose sins are covered — With the veil of divine mercy. If there be indeed such a thing as happiness on earth, it is the portion of that man whose iniquities are forgiven, and who enjoys the manifestation of that pardon. Well may he endure all the afflictions of life with cheerfulness, and look upon death with comfort. O let us not contend against it, but earnestly pray that this happiness may be ours! Psalms 32:1,2.
Verse 9
[9] Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
This happiness — Mentioned by Abraham and David.
On the circumcision — Those that are circumcised only.
Faith was imputed to Abraham for righteousness — This is fully consistent with our being justified, that is, pardoned and accepted by God upon our believing, for the sake of what Christ hath done and suffered. For though this, and this alone, be the meritorious cause of our acceptance with God, yet faith may be said to be "imputed to us for righteousness," as it is the sole condition of our acceptance. We may observe here, forgiveness, not imputing sin, and imputing righteousness, are all one.
Verse 10
[10] How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
Not in circumcision — Not after he was circumcised; for he was justified before Ishmael was born, Genesis 15:1-21; but he was not circumcised till Ishmael was thirteen years old, Genesis 17:25.
Verse 11
[11] And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
And — After he was justified.
He received the sign of circumcision — Circumcision, which was a sign or token of his being in covenant with God.
A seal — An assurance on God's part, that he accounted him righteous, upon his believing, before he was circumcised.
Who believe in uncircumcision — That is, though they are not circumcised.
Verse 12
[12] And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.
And the father of the circumcision — Of those who are circumcised, and believe as Abraham did. To those who believe not, Abraham is not a father, neither are they his seed.
Verse 13
[13] For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.
The promise, that he should be the heir of the world — Is the same as that he should be "the father of all nations," namely, of those in all nations who receive the blessing. The whole world was promised to him and them conjointly. Christ is the heir of the world, and of all things; and so are all Abraham's seed, all that believe in him with the faith of Abraham
Verse 14
[14] For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
If they only who are of the law — Who have kept the whole law.
Are heirs, faith is made void — No blessing being to be obtained by it; and so the promise is of no effect.
Verse 15
[15] Because the law worketh wrath: for where no law is, there is no transgression.
Because the law — Considered apart from that grace, which though it was in fact mingled with it, yet is no part of the legal dispensation, is so difficult, and we so weak and sinful, that, instead of bringing us a blessing, it only worketh wrath; it becomes to us an occasion of wrath, and exposes us to punishment as transgressors. Where there is no law in force, there can be no transgression of it.
Verse 16
[16] Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
Therefore it — The blessing.
Is of faith, that it might be of grace — That it might appear to flow from the free love of God, and that the promise might be firm, sure, and effectual, to all the spiritual seed of Abraham; not only Jews, but gentiles also, if they follow his faith.
Verse 17
[17] (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
Before God — Though before men nothing of this appeared, those nations being then unborn.
As quickening the dead — The dead are not dead to him and even the things that are not, are before God.
And calling the things that are not — Summoning them to rise into being, and appear before him. The seed of Abraham did not then exist; yet God said, "So shall thy seed be." A man can say to his servant actually existing, Do this; and he doeth it: but God saith to the light, while it does not exist, Go forth; and it goeth. Genesis 17:5.
Verse 18-21
[18] Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. [19] And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: [20] He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; [21] And being fully persuaded that, what he had promised, he was able also to perform.
The Apostle shows the power and excellence of that faith to which he ascribes justification.
Who against hope — Against all probability, believed and hoped in the promise. The same thing is apprehended both by faith and hope; by faith, as a thing which God has spoken; by hope, as a good thing which God has promised to us.
So shall thy seed be — Both natural and spiritual, as the stars of heaven for multitude. Genesis 15:5.
Verse 23
[23] Now it was not written for his sake alone, that it was imputed to him;
On his account only — To do personal honour to him.
Verse 24
[24] But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
But on ours also — To establish us in seeking justification by faith, and not by works; and to afford a full answer to those who say that, " to be justified by works means only, by Judaism; to be justified by faith means, by embracing Christianity, that is, the system of doctrines so called." Sure it is that Abraham could not in this sense be justified either by faith or by works; and equally sure that David (taking the words thus) was justified by works, and not by faith.
Who raised up Jesus from the dead — As he did in a manner both Abraham and Sarah.
If we believe on him who raised up Jesus — God the Father therefore is the proper object of justifying faith. It is observable, that St. Paul here, in speaking both of our faith and of the faith of Abraham, puts a part for the whole. And he mentions that part, with regard to Abraham, which would naturally affect the Jews most.
Verse 25
[25] Who was delivered for our offences, and was raised again for our justification.
Who was delivered — To death.
For our offences — As an atonement for them.
And raised for our justification — To empower us to receive that atonement by faith.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. We got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well. We have learned that all have sinned, that it is our responsibility to live out and share the message of hope with the people in our lives. Today we are going to look at God’s covenant with Abraham and how that is being fulfilled.
Read Romans 4:1 So what are we going to say? Are we going to find that Abraham is our ancestor on the basis of genealogy? 2 Because if Abraham was made righteous because of his actions, he would have had a reason to brag, but not in front of God. 3 What does the scripture say? Abraham had faith in God, and it was credited to him as righteousness. 4 Workers' salaries aren't credited to them on the basis of an employer's grace but rather on the basis of what they deserve. 5 But faith is credited as righteousness to those who don't work, because they have faith in God who makes the ungodly righteous. 6 In the same way, David also pronounces a blessing on the person to whom God credits righteousness apart from actions: 7 Happy are those whose actions outside the Law are forgiven, and whose sins are covered. 8 Happy are those whose sin isn't counted against them by the Lord. 9 Is this state of happiness only for the circumcised or is it also for those who aren't circumcised? We say, "Faith was credited to Abraham as righteousness." 10 So how was it credited? When he was circumcised, or when he wasn't circumcised? In fact, it was credited while he still wasn't circumcised, not after he was circumcised.
11 He received the sign of circumcision as a seal of the righteousness that comes from the faith he had while he still wasn't circumcised. It happened this way so that Abraham could be the ancestor of all those people who aren't circumcised, who have faith in God, and so are counted as righteous. 12 He could also be the ancestor of those circumcised people, who aren't only circumcised but who also walk in the path of faith, like our ancestor Abraham did while he wasn't circumcised.13 The promise to Abraham and to his descendants, that he would inherit the world, didn't come through the Law but through the righteousness that comes from faith. 14 If they inherit because of the Law, then faith has no effect and the promise has been canceled. 15 The Law brings about wrath. But when there isn't any law, there isn't any violation of the law. 16 That's why the inheritance comes through faith, so that it will be on the basis of God's grace. In that way, the promise is secure for all of Abraham's descendants, not just for those who are related by Law but also for those who are related by the faith of Abraham, who is the father of all of us. 17 As it is written: I have appointed you to be the father of many nations. So Abraham is our father in the eyes of God in whom he had faith, the God who gives life to the dead and calls things that don't exist into existence. 18 When it was beyond hope, he had faith in the hope that he would become the father of many nations, in keeping with the promise God spoke to him: That's how many descendants you will have. 19 Without losing faith, Abraham, who was nearly 100 years old, took into account his own body, which was as good as dead, and Sarah's womb, which was dead. 20 He didn't hesitate with a lack of faith in God's promise, but he grew strong in faith and gave glory to God. 21 He was fully convinced that God was able to do what he promised. 22 Therefore, it was credited to him as righteousness. 23 But the scripture that says it was credited to him wasn't written only for Abraham's sake.24 It was written also for our sake, because it is going to be credited to us too. It will be credited to those of us who have faith in the one who raised Jesus our Lord from the dead. 25 He was handed over because of our mistakes, and he was raised to meet the requirements of righteousness for us.
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Going Deeper: Paul starts this part of his letter out with a question that is going to bring up a topic that he most likely will argue against. The theme of this chapter is not just about Abraham and how he has been justified or made right by faith. It goes much deeper, to the reasons that God made the covenant with Abraham in the first place.
Paul makes a very clear point that is often overlooked. This is that Abraham’s family was not just of ONE nation but of many nations. This would have been mind boggling for the Jewish people. They had been taught and believed that they were God’s chosen people and to some part that is true. God did choose them to fulfill his purposes, but they failed. God knowing this made a promise to Abraham that his family would be made up of many nations.
Paul also clears up any confusion that becoming a member of this covenant was dependent on doing good works or a good job. He uses an example of a worker who does a good job and gets paid to say this is NOT how it is for those who are a part of God’s covenant. Abraham was brought into the covenant with God to deal with the problem of sin. He started at the same place everyone else did, as a pagan who probably followed other gods and practices. “God found Abraham where he was, but he did not leave him there. He brought about healing and transformation in Abraham's life.
So why the history lesson from Paul? “Paul is redefining the family of Abraham in two ways. First, he has opened it up so it contains Gentiles as well as Jews-specifically Gentiles who believe in the gospel. Second, however, he has narrowed it down, so it no longer includes all Jews automatically. Jews like Paul himself, and all the earliest Christians are of course welcome, and Paul will argue later in the letter that God wants more and more of them. But the badge they, too, must now wear is that of Christian faith.”
The way to be a part of this multi-ethnic family is faith that Jesus is lord and that God raised him from the dead. This is important for us today too.
Another mind boggling thing Paul does here in this passage is to say that the Holy Land is not limited to one piece of land. “For Paul and the whole New Testament the idea of a holy land, in terms of one strip of territory over against all others has vanished. In its place are the beginnings of a completely transformed idea of and: that the whole world the entire creation is claimed by God as holy land and is promised to Abraham and his family as their inheritance. This would have been really hard for the Jewish people who had held so tightly to the belief that they were the chosen people and a specific land was theirs. Now to have Paul come and say that Jesus has made the way for all people to come to God and that The privilege of geography as of birth counts for nothing in the new world ruled by the crucified risen Messiah.
It is no wonder the Jewish people wanted so badly to get rid of Paul. He was challenging everything they believed and held to. He also challenged their very way of life.
Paul goes on to talk about covenant justice. Justice is something that we so want and desire in our world. God’s plan for covenant justice was always to put the whole world to rights. As God does this where will all people go and be. Space has to be made to include all into this new covenant. Abraham was to be the father of all nations, which includes us. Makes me think of a silly song we sang as kids, Father Abraham had many sons, I am one of them and so are you—then a bunch of silly hand motions, but more truth to this than we have really thought about.
So seeing Abraham as the father of all nations, he is also seen as a man of faith. Abraham had faith that God was going to fulfill his promises. He was very old when God spoke to him and said he would have children that outnumbered the stars in the sky. Abraham had faith in a God who promised impossible things.
Paul talks about Abraham and his covenant with God to lead into the new covenant that God made with all people through Jesus. “God is the God of new hope, of new fruitfulness; he is the God of new starts, of fresh creation” (Wright)
“God has sent his own son as the Messiah, Israel’s faithful representative, to do for Israel and the world what they could not do for themselves; those who believe the Gospel, in God’s good news about his son, are assured that they are the people of the new covenant, the single world wide family promised to Abraham.”
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Bible Passage: Romans 5:1 So, since we have come to be considered righteous by God because of our trust, let us continue to have shalom with God through our Lord, Yeshua the Messiah. 2 Also through him and on the ground of our trust, we have gained access to this grace in which we stand; so let us boast about the hope of experiencing God’s glory. 3 But not only that, let us also boast in our troubles; because we know that trouble produces endurance, 4 endurance produces character, and character produces hope; 5 and this hope does not let us down, because God’s love for us has already been poured out in our hearts through the Ruach HaKodesh who has been given to us.
6 For while we were still helpless, at the right time, the Messiah died on behalf of ungodly people. 7 Now it is a rare event when someone gives up his life even for the sake of somebody righteous, although possibly for a truly good person one might have the courage to die. 8 But God demonstrates his own love for us in that the Messiah died on our behalf while we were still sinners. 9 Therefore, since we have now come to be considered righteous by means of his bloody sacrificial death, how much more will we be delivered through him from the anger of God’s judgment! 10 For if we were reconciled with God through his Son’s death when we were enemies, how much more will we be delivered by his life, now that we are reconciled! 11 And not only will we be delivered in the future, but we are boasting about God right now, because he has acted through our Lord Yeshua the Messiah, through whom we have already received that reconciliation.
12 Here is how it works: it was through one individual that sin entered the world, and through sin, death; and in this way death passed through to the whole human race, inasmuch as everyone sinned. 13 Sin was indeed present in the world before Torah was given, but sin is not counted as such when there is no Torah. 14 Nevertheless death ruled from Adam until Moshe, even over those whose sinning was not exactly like Adam’s violation of a direct command. In this, Adam prefigured the one who was to come.
15 But the free gift is not like the offence. For if, because of one man’s offence, many died, then how much more has God’s grace, that is, the gracious gift of one man, Yeshua the Messiah, overflowed to many! 16 No, the free gift is not like what resulted from one man’s sinning; for from one sinner came judgment that brought condemnation; but the free gift came after many offences and brought acquittal. 17 For if, because of the offence of one man, death ruled through that one man; how much more will those receiving the overflowing grace, that is, the gift of being considered righteous, rule in life through the one man Yeshua the Messiah!
18 In other words, just as it was through one offence that all people came under condemnation, so also it is through one righteous act that all people come to be considered righteous. 19 For just as through the disobedience of the one man, many were made sinners, so also through the obedience of the other man, many will be made righteous. 20 And the Torah came into the picture so that the offence would proliferate; but where sin proliferated, grace proliferated even more. 21 All this happened so that just as sin ruled by means of death, so also grace might rule through causing people to be considered righteous, so that they might have eternal life, through Yeshua the Messiah, our Lord.
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John Wesley’s Explanatory Notes
Romans 5:1-21
Verse 1
[1] Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
Being justified by faith — This is the sum of the preceding chapters.
We have peace with God — Being enemies to God no longer, Romans 5:10; neither fearing his wrath, Romans 5:9. We have peace, hope, love, and power over sin, the sum of the fifth, sixth, seventh, and eighth chapters. These are the fruits of justifying faith: where these are not, that faith is not.
Verse 2
[2] By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
Into this grace — This state of favour.
Verse 3
[3] And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;
We glory in tribulations also — Which we are so far from esteeming a mark of God's displeasure, that we receive them as tokens of his fatherly love, whereby we are prepared for a more exalted happiness. The Jews objected to the persecuted state of the Christians as inconsistent with the people of the Messiah. It is therefore with great propriety that the apostle so often mentions the blessings arising from this very thing.
Verse 4
[4] And patience, experience; and experience, hope:
And patience works more experience of the sincerity of our grace, and of God's power and faithfulness.
Verse 5
[5] And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.
Hope shameth us not — That is, gives us the highest glorying. We glory in this our hope, because the love of God is shed abroad in our hearts - The divine conviction of God's love to us, and that love to God which is both the earnest and the beginning of heaven.
By the Holy Ghost — The efficient cause of all these present blessings, and the earnest of those to come.
Verse 6
[6] For when we were yet without strength, in due time Christ died for the ungodly.
How can we now doubt of God's love? For when we were without strength - Either to think, will, or do anything good.
In due time — Neither too soon nor too late; but in that very point of time which the wisdom of God knew to be more proper than any other.
Christ died for the ungodly — Not only to set them a pattern, or to procure them power to follow it. It does not appear that this expression, of dying for any one, has any other signification than that of rescuing the life of another by laying down our own.
Verse 7
[7] For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.
A just man — One who gives to all what is strictly their due The good man - One who is eminently holy; full of love, of compassion, kindness, mildness, of every heavenly and amiable temper.
Perhaps-one-would-even-dare to die — Every word increases the strangeness of the thing, and declares even this to be something great and unusual.
Verse 8
[8] But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
But God recommendeth — A most elegant expression. Those are wont to be recommended to us, who were before either unknown to, or alienated from, us.
While we were sinners — So far from being good, that we were not even just.
Verse 9
[9] Much more then, being now justified by his blood, we shall be saved from wrath through him.
By his blood — By his bloodshedding.
We shall be saved from wrath through him — That is, from all the effects of the wrath of God. But is there then wrath in God? Is not wrath a human passion? And how can this human passion be in God? We may answer this by another question: Is not love a human passion? And how can this human passion be in God? But to answer directly: wrath in man, and so love in man, is a human passion. But wrath in God is not a human passion; nor is love, as it is in God. Therefore the inspired writers ascribe both the one and the other to God only in an analogical sense.
Verse 10
[10] For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
If — As sure as; so the word frequently signifies; particularly in this and the eighth chapter.
We shalt be saved — Sanctified and glorified.
Through his life — Who "ever liveth to make intercession for us."
Verse 11
[11] And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
And not only so, but we also glory — The whole sentence, from the third to the eleventh verse, may be taken together thus: We not only "rejoice in hope of the glory of God," but also in the midst of tribulations we glory in God himself through our Lord Jesus Christ, by whom we have now received the reconciliation.
Verse 12
[12] Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:
Therefore — This refers to all the preceding discourse; from which the apostle infers what follows. He does not therefore properly make a digression, but returns to speak again of sin and of righteousness.
As by one man — Adam; who is mentioned, and not Eve, as being the representative of mankind.
Sin entered into the world — Actual sin, and its consequence, a sinful nature.
And death — With all its attendants. It entered into the world when it entered into being; for till then it did not exist.
By sin — Therefore it could not enter before sin.
Even so — Namely, by one man.
In that — So the word is used also, 2 Corinthians 5:4.
All sinned — In Adam. These words assign the reason why death came upon all men; infants themselves not excepted, in that all sinned.
Verse 13
[13] (For until the law sin was in the world: but sin is not imputed when there is no law.
For until the law sin was in the world-All, I say, had sinned, for sin was in the world long before the written law; but, I grant, sin is not so much imputed, nor so severely punished by God, where there is no express law to convince men of it. Yet that all had sinned, even then, appears in that all died.
Verse 14
[14] Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
Death reigned — And how vast is his kingdom! Scarce can we find any king who has as many subjects, as are the kings whom he hath conquered.
Even over them that had not sinned after the likeness of Adam's transgression — Even over infants who had never sinned, as Adam did, in their own persons; and over others who had not, like him, sinned against an express law.
Who is the figure of him that was to come — Each of them being a public person, and a federal head of mankind. The one, the fountain of sin and death to mankind by his offence; the other, of righteousness and life by his free gift. Thus far the apostle shows the agreement between the first and second Adam: afterward he shows the differences between them. The agreement may be summed up thus: As by one man sin entered into the world, and death by sin; so by one man righteousness entered into the world, and life by righteousness. As death passed upon all men, in that all had sinned; so life passed upon all men, (who are in the second Adam by faith,) in that all are justified. And as death through the sin of the first Adam reigned even over them who had not sinned after the likeness of Adam's transgression; so through the righteousness of Christ, even those who have not obeyed, after the likeness of his obedience, shall reign in life. We may add, As the sin of Adam, without the sins which we afterwards committed, brought us death ; so the righteousness of Christ, without the good works which we afterwards perform, brings us life: although still every good, as well as evil, work, will receive its due reward.
Verse 15
[15] But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.
Yet not — St. Paul now describes the difference between Adam and Christ; and that much more directly and expressly than the agreement between them. Now the fall and the free gift differ, 1. In amplitude, Romans 5:15. 2. He from whom sin came, and He from whom the free gift came, termed also "the gift of righteousness," differ in power, Romans 5:16. 3. The reason of both is subjoined, Romans 5:17. 4. This premised, the offence and the free gift are compared, with regard to their effect, Romans 5:18, and with regard to their cause, Romans 5:19.
Verse 16
[16] And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.
The sentence was by one offence to Adam's condemnation — Occasioning the sentence of death to pass upon him, which, by consequence, overwhelmed his posterity.
But the free gift is of many offences unto justification — Unto the purchasing it for all men, notwithstanding many offences.
Verse 17
[17] For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)
There is a difference between grace and the gift. Grace is opposed to the offence; the gift, to death, being the gift of life.
Verse 18
[18] Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.
Justification of life — Is that sentence of God, by which a sinner under sentence of death is adjudged to life.
Verse 19
[19] For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.
As by the disobedience of one man many (that is, all men) were constituted sinners - Being then in the loins of their first parent, the common head and representative of them all.
So by the obedience of one — By his obedience unto death; by his dying for us.
Many — All that believe.
Shall be constituted righteous — Justified, pardoned.
Verse 20
[20] Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
The law came in between — The offence and the free gift.
That the offence might abound — That is, the consequence (not the design) of the law's coming in was, not the taking away of sin, but the increase of it.
Yet where sin abounded, grace did much more abound — Not only in the remission of that sin which Adam brought on us, but of all our own; not only in remission of sins, but infusion of holiness; not only in deliverance from death, but admission to everlasting life, a far more noble and excellent life than that which we lost by Adam's fall.
Verse 21
[21] That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.
That as sin had reigned-so grace also might reign — Which could not reign before the fall; before man had sinned.
Through righteousness to eternal life by Jesus Christ our Lord — Here is pointed out the source of all our blessings, the rich and free grace of God. The meritorious cause; not any works of righteousness of man, but the alone merits of our Lord Jesus Christ. The effect or end of all; not only pardon, but life; divine life, leading to glory.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. We got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well. We have learned that all have sinned, that it is our responsibility to live out and share the message of hope with the people in our lives. We saw how covenant with Abraham was fulfilled. Today will see how Jesus Death brings Hope.
Read Romans 5:1 Therefore, since we have been made righteous through his faithfulness combined with our faith, we have peace with God through our Lord Jesus Christ. 2 We have access by faith into this grace in which we stand through him, and we boast in the hope of God's glory. 3 But not only that! We even take pride in our problems, because we know that trouble produces endurance, 4 endurance produces character, and character produces hope. 5 This hope doesn't put us to shame, because the love of God has been poured out in our hearts through the Holy Spirit, who has been given to us. 6 While we were still weak, at the right moment, Christ died for ungodly people. 7 It isn't often that someone will die for a righteous person, though maybe someone might dare to die for a good person. 8 But God shows his love for us, because while we were still sinners Christ died for us. 9 So, now that we have been made righteous by his blood, we can be even more certain that we will be saved from God's wrath through him. 10 If we were reconciled to God through the death of his Son while we were still enemies, now that we have been reconciled, how much more certain is it that we will be saved by his life? 11 And not only that: we even take pride in God through our Lord Jesus Christ, the one through whom we now have a restored relationship with God.12 So, in the same way that sin entered the world through one person, and death came through sin, so death spread to all human beings with the result that all sinned. 13 Although sin was in the world, since there was no Law, it wasn't taken into account until the Law came. 14 But death ruled from Adam until Moses, even over those who didn't sin in the same way Adam did—Adam was a type of the one who was coming. 15 But the free gift of Christ isn't like Adam's failure. If many people died through what one person did wrong, God's grace is multiplied even more for many people with the gift—of the one person Jesus Christ—that comes through grace. 16 The gift isn't like the consequences of one person's sin. The judgment that came from one person's sin led to punishment, but the free gift that came out of many failures led to the verdict of acquittal. 17 If death ruled because of one person's failure, those who receive the multiplied grace and the gift of righteousness will even more certainly rule in life through the one person Jesus Christ. 18 So now the righteous requirements necessary for life are met for everyone through the righteous act of one person, just as judgment fell on everyone through the failure of one person. 19 Many people were made righteous through the obedience of one person, just as many people were made sinners through the disobedience of one person. 20 The Law stepped in to amplify the failure, but where sin increased, grace multiplied even more.21 The result is that grace will rule through God's righteousness, leading to eternal life through Jesus Christ our Lord, just as sin ruled in death.
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Going Deeper: Hope! It is something that everyone who has ever lived has experienced at one time or another. Hope is what keeps people who may feel that all is lost to continue going on and moving forward.
In this passage, Paul talks about a different kind of hope. It is the hope that can only be found through Jesus. In this chapter, he lays out what Jesus did to bring hope. Not only did Jesus bring hope but he also brought peace.
“Paul is beginning to build the structure or a picture of the Christian life where all of the ancient promises of God are coming true. At the center of these promises is the establishment of a loving and welcoming personal relationship between the individual humans and the creator God himself.”
This relationship with God is made possible as all people are reconciled or brought back to God to be in relationship with him. As we reconcile and come back into relationship with God we find out that God doesn’t just want a one on one relationship – One that goes up and down- but he wants us to be about His kingdom work. Here we call that living the mission. This work is not going to be easy. There will be hard times, pressures and things that are only going to be possible with faith and hope that God is at work and we are going to one day live in the time that is not yet here.
The people of God now have access to God. They don’t have to go through a priest like in the past. This was all made possible with Jesus’s death on the cross. Now, all can come to God on their own and this is a cause for celebration. Celebrating the relationship with God and his creation, us, those in the human race, this is hope.
“Paul speaks about celebration even in the middle of suffering because when we stand in God’s own presence, not trembling but grateful, and begin to inhale his goodness, his wisdom, his power and his joy, we sense that we are being invited to go all the way, to become the true reflections of God, the image bearer, that we were made to be. When we inherit the glory we will be set free from corruption and find our new found freedom.” (Wright)
Then comes the verses that are truly at the heart and soul of the Gospel message, while we were weak or” other translations say while we were yet sinners, Christ died for us. Paul is reminding the people that there was nothing they could do for this free gift. They didn’t have to go and clean up their lives or get their act together, Jesus knew of their sin and the bad and evil things they did, thought and said, here in this state of living, Jesus died for them, for us. He made the ultimate sacrifice so that all people could come back to God.
Jesus death shows the depth of God’s love. He sent his one and only son, to die for a wicked, sinful, messed up world. “If he loves us so much, he can be trusted to rescue us from the coming day of judgement. God did the unthinkable in sending his son. Now that we are his friends, God is not going to abandon us,”
Paul must have known his audience and that they were not convinced, still had doubts. Or possibly just that he wanted to further make his point of who Jesus was and how he had come to fulfill the old covenant. He was the promised Messiah that the Jewish people had been waiting for. So Paul talks about Adam and how through this one man, sin had entered the world and sin is conquered by one man, Jesus.
N.T. Wright a theologian who I have taken much of the insights from wrote a story about a town who paid an artist a large sum of money to make a statue of an important man in the center of the town. The man made the sculpture and it was beautiful, a great tribute for the town and reminder of the man who had been such a great part in making the town what it was today. One day a bunch of kids came around and began to destroy the sculpture, throwing rocks and doing other things to damage it. The sculpture could not stand all of the abuse and was broken to the ground in shattered pieces.
The townspeople were heartbroken and devastated. They asked the artist to come back and make a new sculpture. Now, the artist could have gotten rid of all of the broken and fragmented pieces to start over, but he didn’t. He took the broken pieces and used them to rebuild the sculpture. When it was finished it was magnificent and looked better than before.
This is what Jesus did for all mankind. The human race was broken, fragmented not at all the beautiful masterpiece that God had once created. Sin, corruption, brokenness and all manner of evil had entered to break it down. Instead of scraping it all, Jesus came to rebuild, to heal the brokenness, to bring about restoration and all back to God.
“God has done it. God will do it! God’s saving plan has been put into effect. Those who had been flawed by sin are now justified or made right by God. They are assured life in the future. Paul makes it clear that this is not just for one group of people, the Jews, but for all which includes the Gentiles. This new Covenant has been extended to all people and is not to exclude anyone.
Paul then brings in a picture of the law, of the Torah. The law had been made to help the people of God to live their lives for God, but that had not happened. The law draws attention to sin but cannot do anything about it. Jesus’s actions and death on the cross was and does stop sin and all of its destructiveness.
The last verses of this chapter, Paul talks about eternal life, or living forever with God in a new heaven and earth. When all has been reconciled and the final days come, those who have trusted Jesus, who have surrendered their lives and accepted the gift of his grace through faith, will live with him . This is the hope of Jesus!
Prayer and Praises
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Bible Passage: Romans 6:1 So then, are we to say, “Let’s keep on sinning, so that there can be more grace”? 2 Heaven forbid! How can we, who have died to sin, still live in it? 3 Don’t you know that those of us who have been immersed into the Messiah Yeshua have been immersed into his death? 4 Through immersion into his death we were buried with him; so that just as, through the glory of the Father, the Messiah was raised from the dead, likewise we too might live a new life. 5 For if we have been united with him in a death like his, we will also be united with him in a resurrection like his. 6 We know that our old self was put to death on the execution-stake with him, so that the entire body of our sinful propensities might be destroyed, and we might no longer be enslaved to sin. 7 For someone who has died has been cleared from sin. 8 Now since we died with the Messiah, we trust that we will also live with him. 9 We know that the Messiah has been raised from the dead, never to die again; death has no authority over him. 10 For his death was a unique event that need not be repeated; but his life, he keeps on living for God. 11 In the same way, consider yourselves to be dead to sin but alive for God, by your union with the Messiah Yeshua.
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John Wesley’s Explanatory Notes
Romans 6:1-11
Verse 1
[1] What shall we say then? Shall we continue in sin, that grace may abound?
The apostle here sets himself more fully to vindicate his doctrine from the consequence above suggested, Romans 3:7,8. He had then only in strong terms denied and renounced it: here he removes the very foundation thereof.
Verse 2
[2] God forbid. How shall we, that are dead to sin, live any longer therein?
Dead to sin — Freed both from the guilt and from the power of it.
Verse 3
[3] Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
As many as have been baptized into Jesus Christ have been baptized into his death — In baptism we, through faith, are ingrafted into Christ; and we draw new spiritual life from this new root, through his Spirit, who fashions us like unto him, and particularly with regard to his death and resurrection.
Verse 4
[4] Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
We are buried with him — Alluding to the ancient manner of baptizing by immersion.
That as Christ was raised from the dead by the glory — Glorious power. Of the Father, so we also, by the same power, should rise again; and as he lives a new life in heaven, so we should walk in newness of life. This, says the apostle, our very baptism represents to us.
Verse 5
[5] For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:
For — Surely these two must go together; so that if we are indeed made conformable to his death, we shall also know the power of his resurrection.
Verse 6
[6] Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
Our old man — Coeval with our being, and as old as the fall; our evil nature; a strong and beautiful expression for that entire depravity and corruption which by nature spreads itself over the whole man, leaving no part uninfected. This in a believer is crucified with Christ, mortified, gradually killed, by virtue of our union with him.
That the body of sin — All evil tempers, words, and actions, which are the "members" of the "old man," Colossians 3:5, might be destroyed.
Verse 7
[7] For he that is dead is freed from sin.
For he that is dead — With Christ. Is freed from the guilt of past, and from the power of present, sin, as dead men from the commands of their former masters.
Verse 8
[8] Now if we be dead with Christ, we believe that we shall also live with him:
Dead with Christ — Conformed to his death, by dying to sin.
Verse 10
[10] For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.
He died to sin — To atone for and abolish it.
He liveth unto God — A glorious eternal life, such as we shall live also.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. We got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well. We have learned that all have sinned, that it is our responsibility to live out and share the message of hope with the people in our lives. We saw how covenant with Abraham was fulfilled. Right before break we saw how Jesus brought life through his death. Today we will see how we can live a new life in Christ.
Read Romans 6:1 So what are we going to say? Should we continue sinning so grace will multiply?
2 Absolutely not! All of us died to sin. How can we still live in it? 3 Or don't you know that all who were baptized into Christ Jesus were baptized into his death? 4 Therefore, we were buried together with him through baptism into his death, so that just as Christ was raised from the dead through the glory of the Father, we too can walk in newness of life. 5 If we were united together in a death like his, we will also be united together in a resurrection like his. 6 This is what we know: the person that we used to be was crucified with him in order to get rid of the corpse that had been controlled by sin. That way we wouldn't be slaves to sin anymore, 7 because a person who has died has been freed from sin's power. 8 But if we died with Christ, we have faith that we will also live with him. 9 We know that Christ has been raised from the dead and he will never die again. Death no longer has power over him. 10 He died to sin once and for all with his death, but he lives for God with his life. 11 In the same way, you also should consider yourselves dead to sin but alive for God in Christ Jesus.
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Going Deeper: Paul is continuing with his letter to the Romans. He is now focusing on what it means to be made new in Christ. We have talked in the past about how there are people who believe in Jesus and have accepted him so they have their “Ticket to Heaven” and that is all that matters to them. They are saved and so they don’t think they really need to change how they live or their behavior in any way because God has forgiven them and will continue to forgive them.
This is the issue that Paul is talking about in this chapter. He is clearing letting the people know that now they have been forgiven it is not okay to keep on sinning and doing things that are wrong. Paul uses some of the images of what happened when the people of Israel were set free from Egypt and crossed through the Red Sea. Then he links this to what happens in baptism.
N.T. Wright writes that there are three reasons that Paul does this. “First, he has not forgotten that what God has accomplished in Jesus is the fulfillment of the promises made to Abraham. It is the ultimate fulfillment of the covenant. Second, many Jews of Paul’s day were in fact thinking in terms of a new Exodus; a great new act of God through which Israel would be freed from oppression. Paul agrees with this expectation, but instead of seeing it in terms of simply of political freedom from Rome, he translates it into the ultimate freedom; the liberation of the whole cosmos from sin, corruption and death.”
“Third, he is deliberately highlighting the fact that what God has done in and through Jesus the Messiah is the true fulfillment of the hope of Israel. It is not that Israel and its hope have been left behind as an earlier stage of the plan. On the contrary: the salvation which God has accomplished in the Messiah, the salvation which he will complete by the spirit, is the goal of all that had gone before.“
Baptism is the washing away and cleansing of sin and the freedom from the old way of life. It is being made new in Christ. In baptism there is a dying to the old self and rising new in Christ the Messiah. “When people submit to Christian baptism, they die with the Messiah and are raised with him into new life.” (NT WRIGHT)
“This means a change of status. We are no longer located in sin; grace has met us there, not in order to tell us that we were all right as we were, but in order to rescue us and take us somewhere else.” (Wright) This means that we have a responsibility of how we now live. We don’t just get to say it doesn’t matter how I live my life, what I do matters.
Paul then goes on to say that sin does not have a hold on us anymore. We are dead to sin and alive in Christ. We do not have to let sin have victory in our life. This means that with God’s help we can live into this new life that we have in Christ. As we daily give up our own desires and wants and let Jesus live in and through us.
Activity:
Prayer and Praises
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Bible Passage: Romans 6:12 Therefore, do not let sin rule in your mortal bodies, so that it makes you obey its desires; 13 and do not offer any part of yourselves to sin as an instrument for wickedness. On the contrary, offer yourselves to God as people alive from the dead, and your various parts to God as instruments for righteousness. 14 For sin will not have authority over you; because you are not under legalism but under grace.
15 Therefore, what conclusion should we reach? “Let’s go on sinning, because we’re not under legalism but under grace”? Heaven forbid! 16 Don’t you know that if you present yourselves to someone as obedient slaves, then, of the one whom you are obeying, you are slaves — whether of sin, which leads to death, or of obedience, which leads to being made righteous? 17 By God’s grace, you, who were once slaves to sin, obeyed from your heart the pattern of teaching to which you were exposed; 18 and after you had been set free from sin, you became enslaved to righteousness. 19 (I am using popular language because your human nature is so weak.) For just as you used to offer your various parts as slaves to impurity and lawlessness, which led to more lawlessness; so now offer your various parts as slaves to righteousness, which leads to being made holy, set apart for God. 20 For when you were slaves of sin, you were free in relationship to righteousness; 21 but what benefit did you derive from the things of which you are now ashamed? The end result of those things was death. 22 However, now, freed from sin and enslaved to God, you do get the benefit — it consists in being made holy, set apart for God, and its end result is eternal life. 23 For what one earns from sin is death; but eternal life is what one receives as a free gift from God, in union with the Messiah Yeshua, our Lord.
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John Wesley’s Explanatory Notes
Romans 6:12-23
Verse 12
[12] Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.
Let not sin reign even in your mortal body — It must be subject to death, but it need not be subject to sin.
Verse 13
[13] Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.
Neither present your members to sin — To corrupt nature, a mere tyrant.
But to God — Your lawful King.
Verse 14
[14] For sin shall not have dominion over you: for ye are not under the law, but under grace.
Sin shall not have dominion over you — It has neither right nor power.
For ye are not under the law — A dispensation of terror and bondage, which only shows sin, without enabling you to conquer it.
But under grace — Under the merciful dispensation of the gospel, which brings complete victory over it to every one who is under the powerful influences of the Spirit of Christ.
Verse 17
[17] But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
The form of doctrine into which ye have been delivered — Literally it is, The mould into which ye have been delivered; which, as it contains a beautiful allusion, conveys also a very instructive admonition; intimating that our minds, all pliant and ductile, should be conformed to the gospel precepts, as liquid metal, take the figure of the mould into which they are cast.
Verse 18
[18] Being then made free from sin, ye became the servants of righteousness.
Being then set free from sin — We may see the apostles method thus far at one view: - Chap. Ver. 1. Bondage to sin Romans 3:9 2. The knowledge of sin by the law; a sense of God's wrath; inward death Romans 3:20 3. The revelation of the righteousness of God in Christ through the gospel Romans 3:21 4. The centre of all, faith, embracing that righteousness Romans 3:22 5. Justification, whereby God forgives all past sin, and freely accepts the sinner Romans 3:24 6. The gift of the Holy Ghost; a sense of Romans 5:5, God's love new inward life Romans 6:4 7. The free service of righteousness Romans 6:12
Verse 19
[19] I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.
I speak after the manner of men — Thus it is necessary that the scripture should let itself down to the language of men.
Because of the weakness of your flesh — Slowness of understanding flows from the weakness of the flesh, that is, of human nature.
As ye have presented your members servants to uncleanness and iniquity unto iniquity, so now present your members servants of righteousness unto holiness — Iniquity (whereof uncleanness is an eminent part) is here opposed to righteousness; and unto iniquity is the opposite of unto holiness. Righteousness here is a conformity to the divine will; holiness, to the whole divine nature. Observe, they who are servants of righteousness go on to holiness; but they who are servants to iniquity get no farther. Righteousness is service, because we live according to the will of another; but liberty, because of our inclination to it, and delight in it.
Verse 20
[20] For when ye were the servants of sin, ye were free from righteousness.
When ye were the servants of sin, ye were free from righteousness — In all reason, therefore, ye ought now to be free from unrighteousness; to be as uniform and zealous in serving God as ye were in serving the devil.
Verse 21
[21] What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.
Those things — He speaks of them as afar off.
Verse 23
[23] For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
Death — Temporal, spiritual, and eternal.
Is the due wages of sin; but eternal life is the gift of God — The difference is remarkable. Evil works merit the reward they receive: good works do not. The former demand wages: the latter accept a free gift.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. We got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well. We have learned that all have sinned, that it is our responsibility to live out and share the message of hope with the people in our lives. We saw how covenant with Abraham was fulfilled. We saw how Jesus brought life through his death. Last week we saw how we can live a new life in Christ. Today we will dig deeper into what it means to live a holy life
Read Romans 6:12 So then, don't let sin rule your body, so that you do what it wants. 13 Don't offer parts of your body to sin, to be used as weapons to do wrong. Instead, present yourselves to God as people who have been brought back to life from the dead, and offer all the parts of your body to God to be used as weapons to do right. 14 Sin will have no power over you, because you aren't under Law but under grace.15 So what? Should we sin because we aren't under Law but under grace? Absolutely not! 16 Don't you know that if you offer yourselves to someone as obedient slaves, that you are slaves of the one whom you obey? That's true whether you serve as slaves of sin, which leads to death, or as slaves of the kind of obedience that leads to righteousness. 17 But thank God that although you used to be slaves of sin, you gave wholehearted obedience to the teaching that was handed down to you, which provides a pattern. 18 Now that you have been set free from sin, you have become slaves of righteousness. 19 (I'm speaking with ordinary metaphors because of your limitations.) Once, you offered the parts of your body to be used as slaves to impurity and to lawless behavior that leads to still more lawless behavior. Now, you should present the parts of your body as slaves to righteousness, which makes your lives holy. 20 When you were slaves of sin, you were free from the control of righteousness. 21 What consequences did you get from doing things that you are now ashamed of? The outcome of those things is death. 22 But now that you have been set free from sin and become slaves to God, you have the consequence of a holy life, and the outcome is eternal life. 23 The wages that sin pays are death, but God's gift is eternal life in Christ Jesus our Lord.
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Going Deeper: Paul is continuing on with what it means to now live this new life that is found in Christ. He is reminding the Romans and a call to us as well, that once you have been made new in Christ it is not all right to go about your life as usual.
N.T. Wright tells the following story as an example of what it means to have this new life in Christ. He tells of a family who lives in one part of town. They do not own their home but pay rent to the landlord. The landlord is horrible and demanding. He makes demands and requirements of the tenant. If they don’t do what he asks he threatens to evict and even cause harm to them. So of course they are going to do what he says and obey him. Some of what they are required to do is to fight battles. In fact, he makes them melt down their tools that they need to farm their land into weapons to fight his battles. The story is told that one day this family sees the light and decides to make the move across the bridge to a new area and land. So they make the move, they build a new house and pay less rent than before. The new landlord is kind and involved in things that matter to the community. This new master cares about the poor and those who do not have a place. Yet, there are times when the old master comes and tries to make them do things for him still. They do not have to do that because they have a new master. The new master is not concerned about fighting wars but about caring for those who need help.
This is a good picture of what it means to leave the old life behind and come to new life in Christ. This life is not about fighting people but of living out mission. It is joining our new master, Jesus, in the mission that he is already at work in doing. “They don’t belong in the old territory anymore. They are under no obligation of the old landlord. Paul envisages the various parts of the human body as implements to be used in service of this master. Our limbs and organs, and for that matter our mind, memory, imagination, emotions and will, are to be put at the disposal not of sin, but of God. We are to think and act as people who have died and been raised to new life. We should not miss the powerful implication of this. What we do in this present time, when we offer our whole selves to God’s service, is the beginning of the resurrection life.“ (Wright)
This new life in Christ does not have to be earned in fact it can’t, it is a gift. However, just because it is a free gift does not give permission to do whatever we want to do. This is what Paul is trying to make clear to the Romans and a message for us as well. Paul is quick to point out that just because we now have freedom in Christ this isn’t a blank check to do whatever we want. Just like when a person passes a drivers test and now has the freedom to drive, there are still rules and a new framework to follow.
“Paul expresses this sense of a new framework by speaking, in quite a dramatic fashion, of a new slavery. Freedom is not a moral vacuum; it has been purchased for us by the death of our sovereign one, Jesus himself. Precisely as free people, and in order to maintain this freedom, we owe him our allegiance. We should not imagine that both kinds of slavery are the same sort of thing, but it is as well to begin by seeing both worlds in terms of obedience to a master.” (Wright)
Paul states here that the reason new standards of behavior are needed is that God is putting the world to rights, and wants and needs his newborn children to be part of that work, both in their own lives and in their service for his kingdom.” This isn’t about new commandments being put to us but of a change of heart. The new Christians and early church had a new framework to go by. There were practices that helped to shape and form them as a community. These were done because of their love for God and each other.
When you become new in Christ, there is to be a change of heart, mind, attitude and actions. It isn’t just about getting your ticket to heaven but about how you live life here in the now and the not yet. It is how we join Christ on Mission in this world. Just because we have freedom in Christ and know that we have forgiveness does not give the freedom to keep living the same as we did before coming to Christ.
Several years ago at a previous church ministry, I had a new volunteer who understood what this meant. He decided to come and begin to serve with the special needs adults. In this process he became convicted that he needed to change some of his old habits and in this case addiction. He had smoked for many years. He realized that this was not good for his body and not a practice that he wanted to continue especially because he now saw himself as a mentor and role model for these adults. He began the journey to stop smoking and allowing that addiction to have power over his life.
This is just one example of stopping behaviors and attitudes that we might have had before becoming new in Christ. The act of baptism is dying to self and being resurrected with Jesus to a new life. Yet those old patterns and behaviors don’t go away overnight. We have to make a decision to stop doing them and seek to live a new life. We can’t just say that God is going to forgive me so it is all right to keep doing these things. (examples of old life)
These last verses of this chapter Paul is beginning to tell what a life of holiness looks like. We are holiness people and strive to live a life that is holy. So what does that mean? We will begin to see this in the weeks to come.
It is important to know that “The rules and guidelines for Christian living are not there because God happens to like squashing people into a particular shape whether or not its good for them, whether or not it will make them happy. The rules are there because they are rules of the road, and it matters which road you take. One road will ultimately lead you not just into a cul de sac but into disaster. The other road leads you to life, life in a new dimension, life in all its fullness.” Christian behavior matters. How we live our lives matters. What we do matters. We have a choice. We can choose to go down the road that Christ leads us on or we can choose to go down our own path without asking for his help and guidance.
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Bible Passage: Romans 7:1 Surely you know, brothers — for I am speaking to those who understand Torah — that the Torah has authority over a person only so long as he lives? 2 For example, a married woman is bound by Torah to her husband while he is alive; but if the husband dies, she is released from the part of the Torah that deals with husbands. 3 Therefore, while the husband is alive, she will be called an adulteress if she marries another man; but if the husband dies, she is free from that part of the Torah; so that if she marries another man, she is not an adulteress.
4 Thus, my brothers, you have been made dead with regard to the Torah through the Messiah’s body, so that you may belong to someone else, namely, the one who has been raised from the dead, in order for us to bear fruit for God. 5 For when we were living according to our old nature, the passions connected with sins worked through the Torah in our various parts, with the result that we bore fruit for death. 6 But now we have been released from this aspect of the Torah, because we have died to that which had us in its clutches, so that we are serving in the new way provided by the Spirit and not in the old way of outwardly following the letter of the law.
7 Therefore, what are we to say? That the Torah is sinful? Heaven forbid! Rather, the function of the Torah was that without it, I would not have known what sin is. For example, I would not have become conscious of what greed is if the Torah had not said, “Thou shalt not covet.”[Romans 7:7 Exodus 20:14(17), Deuteronomy 5:18(21)] 8 But sin, seizing the opportunity afforded by the commandment, worked in me all kinds of evil desires — for apart from Torah, sin is dead. 9 I was once alive outside the framework of Torah. But when the commandment really encountered me, sin sprang to life, 10 and I died. The commandment that was intended to bring me life was found to be bringing me death! 11 For sin, seizing the opportunity afforded by the commandment, deceived me; and through the commandment, sin killed me. 12 So the Torah is holy; that is, the commandment is holy, just and good.
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John Wesley’s Explanatory Notes
Romans 7:1-12
Verse 1
[1] Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?
The apostle continues the comparison between the former and the present state of a believer, and at the same time endeavours to wean the Jewish believers from their fondness for the Mosaic law.
I speak to them that know the law — To the Jews chiefly here.
As long — So long, and no longer.
As it liveth — The law is here spoken of, by a common figure, as a person, to which, as to an husband, life and death are ascribed. But he speaks indifferently of the law being dead to us, or we to it, the sense being the same.
Verse 2
[2] For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.
She is freed from the law of her husband — From that law which gave him a peculiar property in her.
Verse 4
[4] Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.
Thus ye also — Are now as free from the Mosaic law as an husband is, when his wife is dead.
By the body of Christ — Offered up; that is, by the merits of his death, that law expiring with him.
Verse 5
[5] For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.
When ye were in the flesh — Carnally minded, in a state of nature; before we believed in Christ.
Our sins which were by the law — Accidentally occasioned, or irritated thereby.
Wrought in our members — Spread themselves all over the whole man.
Verse 6
[6] But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.
Being dead to that whereby we were held — To our old husband, the law.
That we might serve in newness of spirit — In a new, spiritual manner.
And not in the oldness of the letter — Not in a bare literal, external way, as we did before.
Verse 7
[7] What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
What shall we say then — This is a kind of a digression, to the beginning of the next chapter, wherein the apostle, in order to show in the most lively manner the weakness and inefficacy of the law, changes the person and speaks as of himself, concerning the misery of one under the law. This St. Paul frequently does, when he is not speaking of his own person, but only assuming another character, Romans 3:5; 1 Corinthians 10:30; 1 Corinthians 4:6. The character here assumed is that of a man, first ignorant of the law, then under it and sincerely, but ineffectually, striving to serve God. To have spoken this of himself, or any true believer, would have been foreign to the whole scope of his discourse; nay, utterly contrary thereto, as well as to what is expressly asserted, Romans 8:2.
Is the law sin — Sinful in itself, or a promoter of sin.
I had not known lust — That is, evil desire. I had not known it to be a sin; nay, perhaps I should not have known that any such desire was in me: it did not appear, till it was stirred up by the prohibition.
Verse 8
[8] But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
But sin — My inbred corruption.
Taking occasion by the commandment — Forbidding, but not subduing it, was only fretted, and wrought in me so much the more all manner of evil desire. For while I was without the knowledge of the law, sin was dead - Neither so apparent, nor so active; nor was I under the least apprehensions of any danger from it.
Verse 9
[9] For I was alive without the law once: but when the commandment came, sin revived, and I died.
And I was once alive without the law — Without the close application of it. I had much life, wisdom, virtue, strength: so I thought.
But when the commandment — That is, the law, a part put for the whole; but this expression particularly intimates its compulsive force, which restrains, enjoins, urges, forbids, threatens.
Came — In its spiritual meaning, to my heart, with the power of God.
Sin revived, and I died — My inbred sin took fire, and all my virtue and strength died away; and I then saw myself to be dead in sin, and liable to death eternal.
Verse 10
[10] And the commandment, which was ordained to life, I found to be unto death.
The commandment which was intended for life — Doubtless it was originally intended by God as a grand means of preserving and increasing spiritual life, and leading to life everlasting.
Verse 11
[11] For sin, taking occasion by the commandment, deceived me, and by it slew me.
Deceived me — While I expected life by the law, sin came upon me unawares and slew all my hopes.
Verse 12
[12] Wherefore the law is holy, and the commandment holy, and just, and good.
The commandment — That is, every branch of the law.
Is holy, and just, and good — It springs from, and partakes of, the holy nature of God; it is every way just and right in itself; it is designed wholly for the good of man.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. We got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well. We have learned that all have sinned, that it is our responsibility to live out and share the message of hope with the people in our lives. We saw how covenant with Abraham was fulfilled. We saw how Jesus brought life through his death. We have seen how we can live a new life in Christ. Last week we dug deeper into what it means to live a holy life. Today we will continue to see what Paul is teaching to the Romans.
Read Romans 7:1 Brothers and sisters, I'm talking to you as people who know the Law. Don't you know that the Law has power over someone only as long as he or she lives? 2 A married woman is united with her husband under the Law while he is alive. But if her husband dies, she is released from the Law concerning her husband. 3 So then, if she lives with another man while her husband is alive, she's committing adultery. But if her husband dies, she's free from the Law, so she won't be committing adultery if she marries someone else. 4 Therefore, my brothers and sisters, you also died with respect to the Law through the body of Christ, so that you could be united with someone else. You are united with the one who was raised from the dead so that we can bear fruit for God.
5 When we were self-centered, the sinful passions aroused through the Law were at work in all the parts of our body, so that we bore fruit for death. 6 But now we have been released from the Law. We have died with respect to the thing that controlled us, so that we can be slaves in the new life under the Spirit, not in the old life under the written Law. 7 So what are we going to say? That the Law is sin? Absolutely not! But I wouldn't have known sin except through the Law. I wouldn't have known the desire for what others have if the Law had not said, Don't desire to take what others have.
8 But sin seized the opportunity and used this commandment to produce all kinds of desires in me. Sin is dead without the Law. 9 I used to be alive without the Law, but when the commandment came, sin sprang to life, 10 and I died. So the commandment that was intended to give life brought death. 11 Sin seized the opportunity through the commandment, deceived me, and killed me.12 So the Law itself is holy, and the commandment is holy, righteous, and good.
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Going Deeper: Paul is continuing to speak into the impact that sin has in life. He begins to talk about the law and how it is not the law that was the problem but in fact sin. The law was given to make those who followed it have a life of happiness and joy.
When Paul is talking about the law, he means specifically what is called the Torah.
Torah is a Hebrew word meaning “to instruct.” The Torah refers to the five books of Moses in the Hebrew Bible/Old Testament (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy). The Torah was written approximately 1400 BC. Traditionally, the Torah is handwritten on a scroll by a “sofer” (scribe). This type of document is called a “Sefer Torah.” A modern printing of the Torah in book form is called a “Chumash
The Torah’s five books have formed the basis of Judaism’s teachings from the time of Moses. Later biblical writers, including Samuel, David, Isaiah, and Daniel, would frequently refer back to the Law’s teachings. The teachings of the Torah are frequently summarized by citing Deuteronomy 6:4–5, called the Shema (or “saying”): “Hear, O Israel: The LORD our God, the LORD is one. You shall love the LORD your God with all your heart and with all your soul and with all your might.” Jesus called this the “first and greatest commandment” (Matthew 22:38).
The Torah is considered the inspired Word of God by both Jews and Christians alike. Christians, however, see Jesus Christ as the fulfillment of the Messianic prophecies and believe the Law was fulfilled in Christ. Jesus taught, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17).
When Paul is talking about the Law this is what he is referring to. These five books which have become the base of the Jewish faith. God established these laws to provide for all humans after sin entered into the world. Once sin entered, there was a need to establish laws to guide and govern the people..
Paul is pointing out that while the law had been started to help it had now become part of the problem. People were so tied to the law that they were not able to see what God had done through Jesus.
NT Wright says the following about what Paul is doing in this passage. “Paul is trying to explain to the Roman Christians the deep level transition that has been made from the covenant family defined by the law to the covenant family defined by the Messiah and the spirit. Only when they and us grasp this can we understand what God has done and what it now means to share the Christian faith, hope and life.” (Wright)
“Paul is making the controversial claim that the law, when given to Israel, formed a bond between Israel out of the mess. Paul then says that we who have entered into baptism, have been brought into the family defined by the crucified and risen Messaih- we have died to the law and so have been cut loose from the ties with which it bound us to the old Adam. We have been bonded to the Messiah in his new, risen life, so that we can bear a different kind of fruit, fruit for God. This is one place where Paul begins to give the image of the Messiah as a bridegroom and the people his bride.”
This next section talks more about how the law in and of itself is not bad. NT Wright tells a story about a homeowner who was going to have a new alarm system installed. He was not able to be home at the time of the installation so asked his neighbor to come and be there when it was installed. Watching the alarm system be installed gave the neighbor an idea- he now knew how to get into the home and steal from his neighbor. The alarm system itself was not the problem, the problem was that someone knew how to disarm and come in to steal.
“The law was God’s holy law. It was a gift from God but there was someone lying in wait, like the untrustworthy neighbor ready to take advantage of the new gift. That someone was sin. At the heart of the problem of Biblical theology lies the fact that when God chose to redeem the world he called, as his agents, a family which was itself in need of redemption. We have met this problem in one mode or another several times in this letter.”
Paul includes himself in this mess. He does not point a finger at the people but rather states that he too is a broken mess in need of redemption. He is in need of a savior of forgiveness. Sin is at the root of all problems. It is what got Adam and Eve kicked out of the garden. It is what led Pharoah to enslave the people of Israel. It is what caused the people of Israel to build a golden calf. The evil in this world is a direct result of sin. Sin is bent on destroying the world God made, the humans who reflect his image and the chosen people called to be agents of redemption. This is why the world so desperately needed and needs a savior today.
We don’t like to talk about sin in our daily life. We like to think that we are good people who care about others and this is true. Yet we know from these words that all have sinned and fallen short of the glory of God. It is why we all need Jesus the Messiah He came to fulfill the law and restore all people to God. He wants to see the broken and messy parts of our lives find healing and hope.
Activity:
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Bible Passage: Romans 7:13 Then did something good become for me the source of death? Heaven forbid! Rather, it was sin working death in me through something good, so that sin might be clearly exposed as sin, so that sin through the commandment might come to be experienced as sinful beyond measure. 14 For we know that the Torah is of the Spirit; but as for me, I am bound to the old nature, sold to sin as a slave. 15 I don’t understand my own behavior — I don’t do what I want to do; instead, I do the very thing I hate! 16 Now if I am doing what I don’t want to do, I am agreeing that the Torah is good. 17 But now it is no longer “the real me” doing it, but the sin housed inside me. 18 For I know that there is nothing good housed inside me — that is, inside my old nature. I can want what is good, but I can’t do it! 19 For I don’t do the good I want; instead, the evil that I don’t want is what I do! 20 But if I am doing what “the real me” doesn’t want, it is no longer “the real me” doing it but the sin housed inside me. 21 So I find it to be the rule, a kind of perverse “torah,” that although I want to do what is good, evil is right there with me! 22 For in my inner self I completely agree with God’s Torah; 23 but in my various parts, I see a different “torah,” one that battles with the Torah in my mind and makes me a prisoner of sin’s “torah,” which is operating in my various parts. 24 What a miserable creature I am! Who will rescue me from this body bound for death? 25 Thanks be to God [, he will]! — through Yeshua the Messiah, our Lord!
To sum up: with my mind, I am a slave of God’s Torah; but with my old nature, I am a slave of sin’s “Torah.”
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John Wesley’s Explanatory Notes
Romans 7:13-25
Verse 13
[13] Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.
Was then that which is good made the cause of evil to me; yea, of death, which is the greatest of evil? Not so. But it was sin, which was made death to me, inasmuch as it wrought death in me even by that which is good - By the good law.
So that sin by the commandment became exceeding sinful — The consequence of which was, that inbred sin, thus driving furiously in spite of the commandment, became exceeding sinful; the guilt thereof being greatly aggravated.
Verse 14
[14] For we know that the law is spiritual: but I am carnal, sold under sin.
I am carnal — St. Paul, having compared together the past and present state of believers, that "in the flesh," Romans 7:5, and that "in the spirit," Romans 7:6, in answering two objections, (Is then the law sin? Romans 7:7, and, Is the law death? Romans 7:13,) interweaves the whole process of a man reasoning, groaning, striving, and escaping from the legal to the evangelical state. This he does from Romans 7:7, to the end of this chapter.
Sold under sin — Totally enslaved; slaves bought with money were absolutely at their master's disposal.
Verse 16
[16] If then I do that which I would not, I consent unto the law that it is good.
It is good — This single word implies all the three that were used before, Romans 7:12, "holy, just, and good."
Verse 17
[17] Now then it is no more I that do it, but sin that dwelleth in me.
It is no more I that can properly be said to do it, but rather sin that dwelleth in me — That makes, as it were, another person, and tyrannizes over me.
Verse 18
[18] For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.
In my flesh — The flesh here signifies the whole man as he is by nature.
Verse 21
[21] I find then a law, that, when I would do good, evil is present with me.
I find then a law — An inward constraining power, flowing from the dictate of corrupt nature.
Verse 22
[22] For I delight in the law of God after the inward man:
For I delight in the law of God — This is more than "I consent to," Romans 7:16. The day of liberty draws near.
The inward man — Called the mind, Romans 7:23,25.
Verse 23
[23] But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
But I see another law in my members — Another inward constraining power of evil inclinations and bodily appetites.
Warring against the law of my mind — The dictate of my mind, which delights in the law of God.
And captivating me — In spite of all my resistance
Verse 24
[24] O wretched man that I am! who shall deliver me from the body of this death?
Wretched man that I am — The struggle is now come to the height; and the man, finding there is no help in himself, begins almost unawares to pray, Who shall deliver me? He then seeks and looks for deliverance, till God in Christ appears to answer his question. The word which we translate deliver, implies force. And indeed without this there can be no deliverance.
The body of this death — That is, this body of death; this mass of sin, leading to death eternal, and cleaving as close to me as my body to my soul. We may observe, the deliverance is not wrought yet.
Verse 25
[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 the law of sin.
I thank God through Jesus Christ our Lord — That is, God will deliver me through Christ. But the apostle, as his frequent manner is, beautifully interweaves his assertion with thanksgiving;' the hymn of praise answering in a manner to the voice of sorrow, "Wretched man that I am!" So then - He here sums up the whole, and concludes what he began, Romans 7:7.
I myself — Or rather that I, the person whom I am personating, till this deliverance is wrought.
Serve the law of God with my mind — My reason and conscience declare for God.
But with my flesh the law of sin — But my corrupt passions and appetites still rebel. The man is now utterly weary of his bondage, and upon the brink of liberty.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. We got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well. We have learned that all have sinned, that it is our responsibility to live out and share the message of hope with the people in our lives. We saw how covenant with Abraham was fulfilled. We saw how Jesus brought life through his death. We have seen how we can live a new life in Christ. We dug deeper into what it means to live a holy life. Last week we saw more about what Paul is teaching to the Romans concerning the law. Today we will see how Paul is looking at the law and remembering.
Read Romans 7:13 So did something good bring death to me? Absolutely not! But sin caused my death through something good so that sin would be exposed as sin. That way sin would become even more thoroughly sinful through the commandment. 14We know that the Law is spiritual, but I'm made of flesh and blood, and I'm sold as a slave to sin.
15 I don't know what I'm doing, because I don't do what I want to do. Instead, I do the thing that I hate. 16But if I'm doing the thing that I don't want to do, I'm agreeing that the Law is right. 17 But now I'm not the one doing it anymore. Instead, it's sin that lives in me. 18 I know that good doesn't live in me—that is, in my body. The desire to do good is inside of me, but I can't do it. 19 I don't do the good that I want to do, but I do the evil that I don't want to do. 20But if I do the very thing that I don't want to do, then I'm not the one doing it anymore. Instead, it is sin that lives in me that is doing it. 21 So I find that, as a rule, when I want to do what is good, evil is right there with me. 22 I gladly agree with the Law on the inside, 23 but I see a different law at work in my body. It wages a war against the law of my mind and takes me prisoner with the law of sin that is in my body. 24 I'm a miserable human being. Who will deliver me from this dead corpse? 25 Thank God through Jesus Christ our Lord! So then I'm a slave to God's Law in my mind, but I'm a slave to sin's law in my body.
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Going Deeper:
Paul continues to talk about the Torah or the law. He is reminding his audience of the purpose of the Law and what happened when the people of Israel did their best to live under it. “Paul is saying that Israel was right to want to follow the Torah and make it the way of life. But where the law was spiritual Israel, their in the passage is made of flesh and enslaved to sin. Israel belongs in other words, on the Adam side.”
“The point Paul is getting to is that while Israel thought they were better off than everyone else because they had the law, is actually in the same boat so to speak. They are also charged before God by sin.” (Wright)
The second point Paul is making is that while the people of Israel could see or understand with their minds that going down a particular path or doing certain actions were wrong, they did them anyways. (Wright)
“Paul had spent years in the debating halls of the ancient pagan world. He has listened on the streets as people quoted snatches of poetry and popular philosophy. Now, as one of his most devastating and clever pieces of writing, he offers an analysis of Israel’s plight under the law which ends up as saying: so this is the height to which God’s chosen people attain through their possession of the law- the same height as the puzzled pagan moralist! If anything could demonstrate the problem faced by Israel, this would be it; that however much God’s people struggle to obey God’s law, they ended up like the rest of the world, in a state of moral incapability.” (Wright)
There was nothing wrong with being Israel. There was nothing wrong with wanting to obey the law. The problem was Sin!
NT Wright says that Paul wrote these words in the order he did to show, God wanted sin to be brought to its full height in order that he might then deal with it, condemn it, punish it once and for all. But where was sin to grow to full height? In Israel the very people God had called to be the light of the world- Wow that seems kind of crazy- Why would God do this?
The answer is simple! So Jesus the Messiah would take down sin once and for all. When Jesus died on the cross, he took on sin in all of its ugliness. Every sin that we have listed and can ever think of , Jesus took on himself when he died. He paid the price for Israel and for us too.
Sin no longer gets to have the last word. Sin no longer has the power over death. This is the ultimate battle, yet there are still small battles that have to be fought on a daily basis by all who follow Jesus.
This is what Paul is talking about now. I want to do what is right but the evil- sin is still close at hand. So why does all of this matter to us? Why does Paul keep talking about Israel and Adam and then Cain and Abel? Why do we need to know all of this?
We are all a part of this larger story. We are all a part of this family, the family of God. Our ancestors are Adam, and Cain and Abel. God did not give the Torah or the law simply to have a moral code. He gave it to bring freedom, he then sent his son to bring freedom. It was a rescue mission, to rescue all people from the power of sin and death- eternal death and separation from God. This separation that began with the fall.
God’s plan has always been to bring people back into relationship with him. To bring them healing and freedom from the things that keep them captive.
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Bible Passage: Romans 8:1 Therefore, there is no longer any condemnation awaiting those who are in union with the Messiah Yeshua. 2 Why? Because the Torah of the Spirit, which produces this life in union with Messiah Yeshua, has set me free from the “Torah” of sin and death. 3 For what the Torah could not do by itself, because it lacked the power to make the old nature cooperate, God did by sending his own Son as a human being with a nature like our own sinful one [but without sin]. God did this in order to deal with sin, and in so doing he executed the punishment against sin in human nature, 4 so that the just requirement of the Torah might be fulfilled in us who do not run our lives according to what our old nature wants but according to what the Spirit wants. 5 For those who identify with their old nature set their minds on the things of the old nature, but those who identify with the Spirit set their minds on the things of the Spirit. 6 Having one’s mind controlled by the old nature is death, but having one’s mind controlled by the Spirit is life and shalom. 7 For the mind controlled by the old nature is hostile to God, because it does not submit itself to God’s Torah — indeed, it cannot. 8 Thus, those who identify with their old nature cannot please God.
9 But you, you do not identify with your old nature but with the Spirit — provided the Spirit of God is living inside you, for anyone who doesn’t have the Spirit of the Messiah doesn’t belong to him. 10 However, if the Messiah is in you, then, on the one hand, the body is dead because of sin; but, on the other hand, the Spirit is giving life because God considers you righteous. 11 And if the Spirit of the One who raised Yeshua from the dead is living in you, then the One who raised the Messiah Yeshua from the dead will also give life to your mortal bodies through his Spirit living in you.
12 So then, brothers, we don’t owe a thing to our old nature that would require us to live according to our old nature. 13 For if you live according to your old nature, you will certainly die; but if, by the Spirit, you keep putting to death the practices of the body, you will live.
14 All who are led by God’s Spirit are God’s sons. 15 For you did not receive a spirit of slavery to bring you back again into fear; on the contrary, you received the Spirit, who makes us sons and by whose power we cry out, “Abba!” (that is, “Dear Father!”). 16 The Spirit himself bears witness with our own spirits that we are children of God; 17 and if we are children, then we are also heirs, heirs of God and joint-heirs with the Messiah — provided we are suffering with him in order also to be glorified with him.
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John Wesley’s Explanatory Notes
Romans 8:1-17
Verse 1
[1] There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
There is therefore now no condemnation — Either for things present or past. Now he comes to deliverance and liberty. The apostle here resumes the thread of his discourse, which was interrupted, Romans 7:7.
Verse 2
[2] For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
The law of the Spirit — That is, the gospel.
Hath freed me from the law of sin and death — That is, the Mosaic dispensation.
Verse 3
[3] For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
For what the law — Of Moses.
Could not do, in that it was weak through the flesh — Incapable of conquering our evil nature. If it could, God needed not to have sent his own Son in the likeness of sinful flesh - We with our sinful flesh were devoted to death. But God sending his own Son, in the likeness of that flesh, though pure from sin, condemned that sin which was in our flesh; gave sentence, that sin should be destroyed, and the believer wholly delivered from it.
Verse 4
[4] That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
That the righteousness of the law — The holiness it required, described, Romans 8:11.
Might be fulfilled in us, who walk not after the flesh, but after the Spirit — Who are guided in all our thoughts, words, and actions, not by corrupt nature, but by the Spirit of God. From this place St. Paul describes primarily the state of believers, and that of unbelievers only to illustrate this.
Verse 5
[5] For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.
They that are after the flesh — Who remain under the guidance of corrupt nature.
Mind the things of the flesh — Have their thoughts and affections fixed on such things as gratify corrupt nature; namely, on things visible and temporal; on things of the earth, on pleasure, (of sense or imagination,) praise, or riches.
But they who are after the Spirit — Who are under his guidance.
Mind the things of the Spirit — Think of, relish, love things invisible, eternal; the things which the Spirit hath revealed, which he works in us, moves us to, and promises to give us.
Verse 6
[6] For to be carnally minded is death; but to be spiritually minded is life and peace.
For to be carnally minded — That is, to mind the things of the flesh.
Is death — The sure mark of spiritual death, and the way to death everlasting.
But to be spiritually minded — That is, to mind the things of the Spirit.
Is life — A sure mark of spiritual life, and the way to life everlasting. And attended with peace - The peace of God, which is the foretaste of life everlasting; and peace with God, opposite to the enmity mentioned in the next verse.
Verse 7
[7] Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
Enmity against God — His existence, power, and providence.
Verse 8
[8] So then they that are in the flesh cannot please God.
They who are in the flesh — Under the government of it.
Verse 9
[9] But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
In the Spirit — Under his government.
If any man have not the Spirit of Christ — Dwelling and governing in him.
He is none of his — He is not a member of Christ; not a Christian; not in a state of salvation. A plain, express declaration, which admits of no exception. He that hath ears to hear, let him hear!
Verse 10
[10] And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.
Now if Christ be in you — Where the Spirit of Christ is, there is Christ.
The body indeed is dead — Devoted to death.
Because of sin — Heretofore committed.
But the Spirit is life — Already truly alive.
Because of righteousness — Now attained. From Romans 8:13, St. Paul, having finished what he had begun, Romans 6:1, describes purely the state of believers.
Verse 12
[12] Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.
We are not debtors to the flesh — We ought not to follow it.
Verse 13
[13] For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.
The deeds of the flesh — Not only evil actions, but evil desires, tempers, thoughts.
If ye mortify — Kill, destroy these.
Ye shall live — The life of faith more abundantly here, and hereafter the life of glory.
Verse 14
[14] For as many as are led by the Spirit of God, they are the sons of God.
For as many as are led by the Spirit of God — In all the ways of righteousness.
They are the sons of God — Here St. Paul enters upon the description of those blessings which he comprises, Romans 8:30, in the word glorified; though, indeed, he does not describe mere glory, but that which is still mingled with the cross. The sum is, through sufferings to glory.
Verse 15
[15] For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
For ye — Who are real Christians.
Have not received the spirit of bondage — The Holy Ghost was not properly a spirit of bondage, even in the time of the Old Testament. Yet there was something of bondage remaining even in those who then had received the Spirit.
Again — As the Jews did before.
We — All and every believer.
Cry — The word denotes a vehement speaking, with desire, confidence, constancy.
Abba, Father — The latter word explains the former. By using both the Syriac and the Greek word, St. Paul seems to point out the joint cry both of the Jewish and gentile believers. The spirit of bondage here seems directly to mean, those operations of the Holy Spirit by which the soul, on its first conviction, feels itself in bondage to sin, to the world, to Satan, and obnoxious to the wrath of God. This, therefore, and the Spirit of adoption, are one and the same Spirit, only manifesting itself in various operations, according to the various circumstances of the persons.
Verse 16
[16] The Spirit itself beareth witness with our spirit, that we are the children of God:
The same Spirit beareth witness with our spirit — With the spirit of every true believer, by a testimony distinct from that of his own spirit, or the testimony of a good conscience. Happy they who enjoy this clear and constant.
Verse 17
[17] And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.
Joint heirs — That we may know it is a great inheritance which God will give us for he hath given a great one to his Son.
If we suffer with him — Willingly and cheerfully, for righteousness' sake. This is a new proposition, referring to what follows.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. We got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well. We have learned that all have sinned, that it is our responsibility to live out and share the message of hope with the people in our lives. We saw how covenant with Abraham was fulfilled. We saw how Jesus brought life through his death. We have seen how we can live a new life in Christ. We dug deeper into what it means to live a holy life. We saw how Paul was continuing to teach about the law/Torah and what it means more importantly about the role that sin has in our lives. Today we will see how the Holy Spirit leads and guides.
Read Romans 8:1 So now there isn't any condemnation for those who are in Christ Jesus.
2 The law of the Spirit of life in Christ Jesus has set you free from the law of sin and death. 3 God has done what was impossible for the Law, since it was weak because of selfishness. God condemned sin in the body by sending his own Son to deal with sin in the same body as humans, who are controlled by sin. 4 He did this so that the righteous requirement of the Law might be fulfilled in us. Now the way we live is based on the Spirit, not based on selfishness. 5 People whose lives are based on selfishness think about selfish things, but people whose lives are based on the Spirit think about things that are related to the Spirit. 6 The attitude that comes from selfishness leads to death, but the attitude that comes from the Spirit leads to life and peace.
7 So the attitude that comes from selfishness is hostile to God. It doesn't submit to God's Law, because it can't. 8 People who are self-centered aren't able to please God.
9 But you aren't self-centered. Instead you are in the Spirit, if in fact God's Spirit lives in you. If anyone doesn't have the Spirit of Christ, they don't belong to him. 10 If Christ is in you, the Spirit is your life because of God's righteousness, but the body is dead because of sin. 11 If the Spirit of the one who raised Jesus from the dead lives in you, the one who raised Christ from the dead will give life to your human bodies also, through his Spirit that lives in you. 12 So then, brothers and sisters, we have an obligation, but it isn't an obligation to ourselves to live our lives on the basis of selfishness. 13 If you live on the basis of selfishness, you are going to die. But if by the Spirit you put to death the actions of the body, you will live. 14 All who are led by God's Spirit are God's sons and daughters. 15 You didn't receive a spirit of slavery to lead you back again into fear, but you received a Spirit that shows you are adopted as his children. With this Spirit, we cry, "Abba, Father." 16 The same Spirit agrees with our spirit, that we are God's children. 17 But if we are children, we are also heirs. We are God's heirs and fellow heirs with Christ, if we really suffer with him so that we can also be glorified with him.
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Going Deeper: In chapter seven, Paul laid it on pretty heavily about sin and the results of sin. Continuing on this he now gives a picture of hope. “In this section we discover how it is that the intention of the law is finally and gloriously achieved when, by the spirit, God gives resurrection life to all those who belong to the Messiah, Jesus. (Wright)
“There is no condemnation because the spirit –law has set you free from the sin-law, because God has, acted in his son and his spirit to condemn sin and provide life, because there are two types of human beings and you are the spirit type, because these two types are leading to death and life.” (Wright)
So what does Paul mean when he talks about the flesh or human side verses being spirit or God controlled? He is talking about how a person lives their life as a follower of Jesus. If they are truly following Jesus then you are going to see it in their life and actions.
Someone who is controlled by the human or flesh is not just someone whose actions are focused on self but also where their thoughts are on.
Activity:
Prayer and Praise
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Romans 8:18 I don’t think the sufferings we are going through now are even worth comparing with the glory that will be revealed to us in the future. 19 The creation waits eagerly for the sons of God to be revealed; 20 for the creation was made subject to frustration — not willingly, but because of the one who subjected it. But it was given a reliable hope 21 that it too would be set free from its bondage to decay and would enjoy the freedom accompanying the glory that God’s children will have. 22 We know that until now, the whole creation has been groaning as with the pains of childbirth; 23 and not only it, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we continue waiting eagerly to be made sons — that is, to have our whole bodies redeemed and set free. 24 It was in this hope that we were saved. But if we see what we hope for, it isn’t hope — after all, who hopes for what he already sees? 25 But if we continue hoping for something we don’t see, then we still wait eagerly for it, with perseverance.
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John Wesley’s Explanatory Notes
Romans 8:18-25
Verse 18
[18] For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
For I reckon — This verse gives the reason why he but now mentioned sufferings and glory. When that glory "shall be revealed in us," then the sons of God will be revealed also.
Verse 19
[19] For the earnest expectation of the creature waiteth for the manifestation of the sons of God.
For the earnest expectation — The word denotes a lively hope of something drawing near, and a vehement longing after it.
Of the creation — Of all visible creatures, believers excepted, who are spoken of apart; each kind, according as it is capable. All these have been sufferers through sin; and to all these (the finally impenitent excepted) shall refreshment redound from the glory of the children of God. Upright heathens are by no means to be excluded from this earnest expectation: nay, perhaps something of it may at some times be found even in the vainest of men; who (although in the hurry of life they mistake vanity for liberty, and partly stifle. partly dissemble, their groans, yet) in their sober, quiet, sleepless, afflicted hours, pour forth many sighs in the ear of God.
Verse 20
[20] For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,
The creation was made subject to vanity — Abuse, misery, and corruption.
By him who subjected it — Namely, God, Genesis 3:17; 5:29. Adam only made it liable to the sentence which God pronounced; yet not without hope.
Verse 21
[21] Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
The creation itself shall be delivered — Destruction is not deliverance: therefore whatsoever is destroyed, or ceases to be, is not delivered at all. Will, then, any part of the creation be destroyed? Into the glorious liberty - The excellent state wherein they were created.
Verse 22
[22] For we know that the whole creation groaneth and travaileth in pain together until now.
For the whole creation groaneth together — With joint groans, as it were with one voice.
And travaileth — Literally, is in the pains of childbirth, to be delivered of the burden of the curse.
Until now — To this very hour; and so on till the time of deliverance.
Verse 23
[23] And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
And even we, who have the first-fruits of the Spirit — That is, the Spirit, who is the first-fruits of our inheritance.
The adoption — Persons who had been privately adopted among the Romans were often brought forth into the forum, and there publicly owned as their sons by those who adopted them. So at the general resurrection, when the body itself is redeemed from death, the sons of God shall be publicly owned by him in the great assembly of men and angels.
The redemption of our body — From corruption to glory and immortality.
Verse 24
[24] For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?
For we are saved by hope — Our salvation is now only in hope. We do not yet possess this full salvation.
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Bible Passage: Romans 8:26 Similarly, the Spirit helps us in our weakness; for we don’t know how to pray the way we should. But the Spirit himself pleads on our behalf with groanings too deep for words; 27 and the one who searches hearts knows exactly what the Spirit is thinking, because his pleadings for God’s people accord with God’s will. 28 Furthermore, we know that God causes everything to work together for the good of those who love God and are called in accordance with his purpose; 29 because those whom he knew in advance, he also determined in advance would be conformed to the pattern of his Son, so that he might be the firstborn among many brothers; 30 and those whom he thus determined in advance, he also called; and those whom he called, he also caused to be considered righteous; and those whom he caused to be considered righteous he also glorified!
31 What, then, are we to say to these things? If God is for us, who can be against us? 32 He who did not spare even his own Son, but gave him up on behalf of us all — is it possible that, having given us his Son, he would not give us everything else too? 33 So who will bring a charge against God’s chosen people? Certainly not God — he is the one who causes them to be considered righteous! 34 Who punishes them? Certainly not the Messiah Yeshua, who died and — more than that — has been raised, is at the right hand of God and is actually pleading on our behalf! 35 Who will separate us from the love of the Messiah? Trouble? Hardship? Persecution? Hunger? Poverty? Danger? War? 36 As the Tanakh puts it,
“For your sake we are being put to death all day long,
we are considered sheep to be slaughtered.”[Romans 8:36 Psalm 44:23(22)]
37 No, in all these things we are superconquerors, through the one who has loved us. 38 For I am convinced that neither death nor life, neither angels nor other heavenly rulers, neither what exists nor what is coming, 39 neither powers above nor powers below, nor any other created thing will be able to separate us from the love of God which comes to us through the Messiah Yeshua, our Lord.
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John Wesley’s Explanatory Notes
Romans 8:26-39
Verse 26
[26] Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.
Likewise the Spirit — Nay, not only the universe, not only the children of God, but the Spirit of God also himself, as it were, groaneth, while he helpeth our infirmities, or weaknesses. Our understandings are weak, particularly in the things of God our desires are weak; our prayers are weak.
We know not — Many times.
What we should pray for — Much less are we able to pray for it as we ought: but the Spirit maketh intercession for us - In our hearts, even as Christ does in heaven.
With groanings — The matter of which is from ourselves, but the Spirit forms them; and they are frequently inexpressible, even by the faithful themselves.
Verse 27
[27] And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.
But he who searcheth the hearts — Wherein the Spirit dwells and intercedes.
Knoweth — Though man cannot utter it.
What is the mind of the Spirit, for he maketh intercession for the saints — Who are near to God.
According to God — According to his will, as is worthy of God. and acceptable to him.
Verse 28
[28] And we know that all things work together for good to them that love God, to them who are the called according to his purpose.
And we know — This in general; though we do not always know particularly what to pray for.
That all things — Ease or pain, poverty or riches, and the ten thousand changes of life.
Work together for good — Strongly and sweetly for spiritual and eternal good.
To them that are called according to his purpose — His gracious design of saving a lost world by the death of his Son. This is a new proposition. St. Paul, being about to recapitulate the whole blessing contained in justification, (termed "glorification," Romans 8:30,) first goes back to the purpose or decree of God, which is frequently mentioned in holy writ. To explain this (nearly in the words of an eminent writer) a little more at large:-When a man has a work of time and importance before him, he pauses, consults, and contrives; and when he has laid a plan, resolves or decrees to proceed accordingly. Having observed this in ourselves, we are ready to apply it to God also; and he, in condescension to us has applied it to himself. The works of providence and redemption are vast and stupendous, and therefore we are apt to conceive of God as deliberating and consulting on them, and then decreeing to act according to "the counsel of his own will;" as if, long before the world was made, he had been concerting measures both as to the making and governing of it, and had then writ down his decrees, which altered not, any more than the laws of the Medes and Persians. Whereas, to take this consulting and decreeing in a literal sense, would be the same absurdity as to ascribe a real human body and human passions to the ever-blessed God. This is only a popular representation of his infallible knowledge and unchangeable wisdom; that is, he does all things as wisely as a man can possibly do, after the deepest consultation, and as steadily pursues the most proper method as one can do who has laid a scheme beforehand. But then, though the effects be such as would argue consultation and consequent decrees in man, yet what need of a moment's consultation in Him who sees all things at one view? Nor had God any more occasion to pause and deliberate, and lay down rules for his own conduct from all eternity, than he has now. What was there any fear of his mistaking afterwards, if he had not beforehand prepared decrees, to direct him what he was to do? Will any man say, he was wiser before the creation than since? or had he then more leisure, that he should take that opportunity to settle his affairs, and make rules (or himself, from which he was never to vary? He has doubtless the same wisdom and all other perfections at this day which he had from eternity; and is now as capable of making decrees, or rather has no more occasion for them now than formerly: his understanding being always equally clear and bright, his wisdom equally infallible.
Verse 29
[29] For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
Whom he foreknew, he also predestinated conformable to the image of his Son — Here the apostle declares who those are whom he foreknew and predestinated to glory; namely, those who are conformable to the image of his Son. This is the mark of those who are foreknown and will be glorified, 2 Timothy 2:19. Philippians 3:10,21.
Verse 30
[30] Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
Them he — In due time.
Called — By his gospel and his Spirit.
And whom he called — When obedient to the heavenly calling, Acts 26:19.
He also justified — Forgave and accepted.
And whom he justified — Provided they "continued in his goodness," Romans 11:22, he in the end glorified - St. Paul does not affirm, either here or in any other part of his writings. that precisely the same number of men are called, justified, and glorified. He does not deny that a believer may fall away and be cut off between his special calling and his glorification, Romans 11:22. Neither does he deny that many are called who never are justified. He only affirms that this is the method whereby God leads us step by step toward heaven.
He glorified — He speaks as one looking back from the goal, upon the race of faith. Indeed grace, as it is glory begun, is both an earnest and a foretaste of eternal glory.
Verse 31
[31] What shall we then say to these things? If God be for us, who can be against us?
What shall we say then to these things — Related in the third, fifth, and eighth chapters? As if he had said, We cannot go, think, or wish anything farther.
If God be for us — Here follow four periods, one general and three particular. Each begins with glorying in the grace of God, which is followed by a question suitable to it, challenging all opponents to all which, "I am persuaded," etc., is a general answer. The general period is, If God be for us, who can be against us? The first particular period, relating to the past time, is, He that spared not his own Son, how shall he not freely give us all things? The second, relating to the present, is, It is God that justifieth. Who is he that condemneth? The third, relating to the future, is, It is Christ that died - Who shall separate us from the love of Christ?
Verse 32
[32] He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?
He that — This period contains four sentences: He spared not his own Son; therefore he will freely give us all things. He delivered him up for us all; therefore, none can lay anything to our charge. Freely - For all that follows justification is a free gift also.
All things — Needful or profitable for us.
Verse 33
[33] Who shall lay any thing to the charge of God's elect? It is God that justifieth.
God's elect — The above-cited author observes, that long before the coming of Christ the heathen world revolted from the true God, and were therefore reprobated, or rejected. But the nation of the Jews were chosen to be the people of God, and were therefore styled, "the children" or "sons of God," Deuteronomy 14:1; "holy people," Deuteronomy 7:6; 14:2; "a chosen seed," Deuteronomy 4:37; "the elect," Isaiah 41:8,9; 43:10; "the called of God," Isaiah 48:12. And these titles were given to all the nation of Israel, including both good and bad. Now the gospel having the most strict connexion with the Books of the Old Testament, where these phrases frequently occur; and our Lord and his apostles being native Jews, and beginning to preach in the land of Israel, the language in which they preached would of course abound with the phrases of the Jewish nation. And hence it is easy to see why such of them as would not receive him were styled reprobated. For they no longer continued to be the people of God; whereas this and those other honourable titles were continued to all such Jews as embraced Christianity. And the same appellations which once belonged to the Jewish nation were now given to the gentile Christians also together with which they were invested with all the privileges of "the chosen people of God;" and nothing could cut them off from these but their own wilful apostasy. It does not appear that even good men were ever termed God's elect till above two thousand years from the creation. God's electing or choosing the nation of Israel, and separating them from the other nations, who were sunk in idolatry and all wickedness, gave the first occasion to this sort of language. And as the separating the Christians from the Jews was a like event, no wonder it was expressed in like words and phrases only with this difference, the term elect was of old applied to all the members of the visible church; whereas in the New Testament it is applied only to the members of the invisible.
Verse 34
[34] Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.
Yea rather, that is risen — Our faith should not stop at his death, but be exercised farther on his resurrection, kingdom, second coming.
Who maketh intercession for us — Presenting there his obedience, his sufferings, his prayers, and our prayers sanctified through him.
Verse 35
[35] Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
Who shall separate us from the love of Christ — Toward us? Shall affliction or distress - He proceeds in order, from less troubles to greater: can any of these separate us from his protection in it ; and, if he sees good, deliverance from it?
Verse 36
[36] As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.
All the day — That is, every day, continually.
We are accounted — By our enemies; by ourselves. Psalms 44:22.
Verse 37
[37] Nay, in all these things we are more than conquerors through him that loved us.
We more than conquer — We are not only no losers, but abundant gainers, by all these trials. This period seems to describe the full assurance of hope.
Verse 38
[38] For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
I am persuaded — This is inferred from the thirty-fourth verse, in an admirable order: - Neither death" shall hurt us; For "Christ is dead:" "Nor life;" 'is risen" Nor angels, nor principalities, nor powers; nor things pre - sent, nor things to come;" "is at the right hand of God:" "Nor height, nor depth, nor any other creature;" "maketh intercession for us." Neither death - Terrible as it is to natural men; a violent death in particular, Romans 8:36.
Nor life — With all the affliction and distress it can bring, Romans 8:35; or a long, easy life; or all living men.
Nor angels — Whether good (if it were possible they should attempt it) or bad, with all their wisdom and strength.
Nor principalities, nor powers — Not even those of the highest rank, or the most eminent power.
Nor things present — Which may befal us during our pilgrimage; or the whole world, till it passeth away.
Nor things to come — Which may occur either when our time on earth is past, or when time itself is at an end, as the final judgment, the general conflagration, the everlasting fire.
Nor height, nor depth — The former sentence respected the differences of times; this, the differences of places. How many great and various things are contained in these words, we do not, need not, cannot know yet.
The height — In St. Paul's sublime style, is put for heaven.
The depth — For the great abyss: that is, neither the heights, I will not say of walls, mountains, seas, but, of heaven itself, can move us; nor the abyss itself, the very thought of which might astonish the boldest creature.
Nor any creature — Nothing beneath the Almighty; visible enemies he does not even deign to name.
Shall be able — Either by force, Romans 8:35; or by any legal claim, Romans 8:33, etc.
To separate us from the love of God in Christ — Which will surely save, protect, deliver us who believe in, and through, and from, them all.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. We got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well. We have learned that all have sinned, that it is our responsibility to live out and share the message of hope with the people in our lives. We saw how covenant with Abraham was fulfilled. We saw how Jesus brought life through his death. We have seen how we can live a new life in Christ. We dug deeper into what it means to live a holy life. We saw how Paul was continuing to teach about the law/Torah and what it means more importantly about the role that sin has in our lives. We saw how the Holy Spirit leads and guides and then new hope found through Jesus. Today we will wrap up chapter 8.
Read Romans 8:26 In the same way, the Spirit comes to help our weakness. We don't know what we should pray, but the Spirit himself pleads our case with unexpressed groans.
27 The one who searches hearts knows how the Spirit thinks, because he pleads for the saints, consistent with God's will.28 We know that God works all things together for good for the ones who love God, for those who are called according to his purpose.
29 We know this because God knew them in advance, and he decided in advance that they would be conformed to the image of his Son. That way his Son would be the first of many brothers and sisters. 30 Those who God decided in advance would be conformed to his Son, he also called. Those whom he called, he also made righteous. Those whom he made righteous, he also glorified. 31 So what are we going to say about these things? If God is for us, who is against us?
32 He didn't spare his own Son but gave him up for us all. Won't he also freely give us all things with him? 33 Who will bring a charge against God's elect people? It is God who acquits them. 34 Who is going to convict them? It is Christ Jesus who died, even more, who was raised, and who also is at God's right side. It is Christ Jesus who also pleads our case for us. 35 Who will separate us from Christ's love? Will we be separated by trouble, or distress, or harassment, or famine, or nakedness, or danger, or sword? 36 As it is written, We are being put to death all day long for your sake. We are treated like sheep for slaughter. 37 But in all these things we win a sweeping victory through the one who loved us. 38 I'm convinced that nothing can separate us from God's love in Christ Jesus our Lord: not death or life, not angels or rulers, not present things or future things, not powers 39 or height or depth, or any other thing that is created.
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Going Deeper: Have you ever had a time when something was really hard in your life or there was something happening to someone you cared about and you just really did not know what to pray for? There are so many things going on in our world that at times seem like we just don’t even know how to pray.
Paul understood what this was like and he knew that the Christians in Rome also might go through some times that were like that. He also knew that all people are going to struggle to live the way that Jesus wants them to live. Life can be hard and there are things that don’t make sense in our lives and the lives of the people we care about.
We can look at the things that go on in the world around us and we just don’t know how to pray. Paul says very simply that God sees all of the hurt and pain. He is not ignoring it or looking away. He can and will use the hard and bad things in our lives for good. We need to remember that he is not saying that all things are good, but that God can work good in and through all of the things that go on.
There is bad and evil in the world and bad things happen to all people. Just because these things happen doesn’t mean that God does not care or love us. Paul wants the Romans to know that God can make something good come out of the hard and at times tragic situations. We have to trust him to do this.
Paul then tells again of what Jesus did for all people. God loved all creation so much that he sent his one and only son to die to bring about healing and bring all people back into relationship with God. If God is for us who can be against us!
Have you ever felt like everyone and everything was against you? No one will talk with you, you feel like nothing is working out? Paul reminds the Romans and us as well that if God is for us no one is against us. We can always know that God is going before us.
He will help us on those hard days. When things are not going like we want.
(Write on board things in life that are hard)
Paul goes on to say that there is nothing that can separate us from the love of God. He goes on to say that neither life or death or angels or the evil one, things present or things to come can separate us from the love of God.
List things that can happen in life- then talk about how the promise that none of these things can separate from the love of God brings hope.
Activity:
Prayer and Praises
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“On Mission: A study through Romans”
Lesson Three: God’s Judgement of SinBible Passage: Romans 2:1 Therefore you have no excuse, whoever you are, passing judgment; for when you judge someone else, you are passing judgment against yourself; since you who are judging do the same things he does. 2 We know that God’s judgment lands impartially on those who do such things; 3 do you think that you, a mere man passing judgment on others who do such things, yet doing them yourself, will escape the judgment of God? 4 Or perhaps you despise the riches of his kindness, forbearance and patience; because you don’t realize that God’s kindness is intended to lead you to turn from your sins. 5 But by your stubbornness, by your unrepentant heart, you are storing up anger for yourself on the Day of Anger, when God’s righteous judgment will be revealed; 6 for he will pay back each one according to his deeds.[Romans 2:6 Psalm 62:13(12), Proverbs 24:12] 7 To those who seek glory, honor and immortality by perseverance in doing good, he will pay back eternal life. 8 But to those who are self-seeking, who disobey the truth and obey evil, he will pay back wrath and anger.
9 Yes, he will pay back misery and anguish to every human being who does evil, to the Jew first, then to the Gentile; 10 but glory and honor and shalom to everyone who keeps doing what is good, to the Jew first, then to the Gentile. 11 For God does not show favoritism. 12 All who have sinned outside the framework of Torah will die outside the framework of Torah; and all who have sinned within the framework of Torah will be judged by Torah. 13 For it is not merely the hearers of Torah whom God considers righteous; rather, it is the doers of what Torah says who will be made righteous in God’s sight. 14 For whenever Gentiles, who have no Torah, do naturally what the Torah requires, then these, even though they don’t have Torah, for themselves are Torah! 15 For their lives show that the conduct the Torah dictates is written in their hearts.[Romans 2:15 Jeremiah 31:32(33)] Their consciences also bear witness to this, for their conflicting thoughts sometimes accuse them and sometimes defend them 16 on a day when God passes judgment on people’s inmost secrets. (According to the Good News as I proclaim it, he does this through the Messiah Yeshua.)
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John Wesley’s Explanatory Notes
Verse 1
[1] Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
Therefore — The apostle now makes a transition from the gentiles to the Jews, till, at Romans 2:6, he comprises both.
Thou art inexcusable — Seeing knowledge without practice only increases guilt.
O man — Having before spoken of the gentile in the third person, he addresses the Jew in the second person. But he calls him by a common appellation, as not acknowledging him to be a Jew. See verses Romans 2:17,28.
Whosoever thou art that judgest — Censurest, condemnest.
For in that thou judgest the other — The heathen.
Thou condemnest thyself; for thou doest the same things — In effect; in many instances.
Verse 2
[2] But we are sure that the judgment of God is according to truth against them which commit such things.
For we know — Without thy teaching That the judgment of God - Not thine, who exceptest thyself from its sentence.
Is according to truth — Is just, making no exception, Romans 2:5,6,11; and reaches the heart as well as the life, Romans 2:16.
Verse 3
[3] And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?
That thou shalt escape — Rather than the gentile.
Verse 4
[4] Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
Or despisest thou — Dost thou go farther still, - from hoping to escape his wrath, to the abuse of his love?.
The riches — The abundance.
Of his goodness, forbearance, and longsuffering — Seeing thou both hast sinned, dost sin, and wilt sin. All these are afterwards comprised in the single word goodness. Leadeth thee - That is, is designed of God to lead or encourage thee to it.
Verse 5
[5] But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
Treasurest up wrath — Although thou thinkest thou art treasuring up all good things. O what a treasure may a man lay up either way, in this short day of life! To thyself - Not to him whom thou judgest.
In the day of wrath, and revelation, and righteous judgment of God — Just opposite to "the goodness and forbearance and longsuffering" of God. When God shall be revealed, then shall also be "revealed" the secrets of men's hearts, Romans 2:16. Forbearance and revelation respect God, and are opposed to each other; longsuffering and righteous judgment respect the sinner; goodness and wrath are words of a more general import.
Verse 6
[6] Who will render to every man according to his deeds:
Proverbs 24:12
Verse 7
[7] To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
To them that seek for glory — For pure love does not exclude faith, hope, desire, 1 Corinthians 15:58.
Verse 8
[8] But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
But to them that are contentious — Like thee, O Jew, who thus fightest against God. The character of a false Jew is disobedience, stubbornness, impatience.
Indignation and wrath, tribulation and anguish — Alluding to Psalms 78:49: "He cast upon them," the Egyptians. "the fierceness of his anger, wrath, and indignation, and trouble;" and finely intimating, that the Jews would in the day of vengeance be more severely punished than even the Egyptians were when God made their plagues so wonderful.
Verse 9
[9] Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
Of the Jew first — Here we have the first express mention of the Jews in this chapter. And it is introduced with great propriety. Their having been trained up in the true religion, and having had Christ and his apostles first sent to them, will place them in the foremost rank of the criminals that obey not the truth.
Verse 10
[10] But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:
But glory — Just opposite to "wrath," from the divine approbation.
Honour — Opposite to "indignation," by the divine appointment; and peace now and for ever, opposed to tribulation and anguish.
Verse 11
[11] For there is no respect of persons with God.
For there is no respect of persons with God — He will reward every one according to his works. But this is well consistent with his distributing advantages and opportunities of improvement, according to his own good pleasure.
Verse 12
[12] For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;
For as many as have sinned — He speaks as of the time past, for all time will be past at the day of judgment.
Without the law — Without having any written law.
Shall also perish without the law — Without regard had to any outward law; being condemned by the law written in their hearts. The word also shows the agreement of the manner of sinning, with the manner of suffering.
Perish — He could not so properly say, Shall be judged without the law.
Verse 13
[13] (For not the hearers of the law are just before God, but the doers of the law shall be justified.
For not the hearers of the law are, even now, just before God, but the doers of the law shall be justified - Finally acquitted and rewarded a most sure and important truth, which respects the gentiles also, though principally the Jews. St. Paul speaks of the former, Romans 2:14, etc.; of the latter, Romans 2:17, etc. Here is therefore no parenthesis; for the sixteenth verse also depends on the fifteenth, not on the twelfth. Romans 2:16,15,12.
Verse 14
[14] For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
For when the gentiles — That is, any of them. St. Paul, having refuted the perverse judgment of the Jews concerning the heathens, proceeds to show the just judgment of God against them. He now speaks directly of the heathens, in order to convince the heathens. Yet the concession he makes to these serves more strongly to convince the Jews.
Do by nature — That is, without an outward rule; though this also, strictly speaking, is by preventing grace.
The things contained in the law — The ten commandments being only the substance of the law of nature. These, not having the written law, are a law unto themselves - That is, what the law is to the Jews, they are, by the grace of God, to themselves; namely, a rule of life.
Verse 15
[15] Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)
Who show — To themselves, to other men, and, in a sense, to God himself.
The work of the law — The substance, though not the letter, of it.
Written on their hearts — By the same hand which wrote the commandments on the tables of stone.
Their conscience — There is none of all its faculties which the soul has less in its power than this.
Bearing witness — In a trial there are the plaintiff, the defendant, and the witnesses. Conscience and sin itself are witnesses against the heathens. Their thoughts sometimes excuse, sometimes condemn, them.
Among themselves — Alternately, like plaintiff and defendant.
Accusing or even defending them — The very manner of speaking shows that they have far more room to accuse than to defend.
Verse 16
[16] In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
In the day — That is, who show this in the day. Everything will then be shown to be what it really is. In that day will appear the law written in their hearts as it often does in the present life.
When God shall judge the secrets of men — On secret circumstances depends the real quality of actions, frequently unknown to the actors themselves, Romans 2:29. Men generally form their judgments, even of themselves merely from what is apparent.
According to my gospel — According to the tenor of that gospel which is committed to my care. Hence it appears that the gospel also is a law.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. Last week we read some more of the introduction of the Good news that Paul has to share.
Segway
Then Paul goes right into God’s anger at sin. In the last verses in chapter 1, Paul lays out all that mankind have chosen to do. In some ways, he is giving a history lesson of the people of God. They were God’s people and time after time they forgot to live for him and began to do what they wanted to do. Throughout the Old Testament we read how the people of God would repent and do what is right. Then they would forget and give way to the culture around them. This was the same when they demanded a king.
God gave in and gave them a king. There were kings who followed God but then others who did not. God did not step in but rather allowed them to give in to the evil and unjust practices that were around them. All people have sinned and God was pretty fed up. This is why the message of hope and to salvation is so important.
Paul writes how God allowed the people to do whatever they wanted and given into their shameful ways. The list of things is pretty long the reality is that all people have sinned and a way is needed to bring redemption. Just so those listening didn’t get too cocky Paul writes a message to the Jewish believers as well as those who are Gentiles.
Read Romans 2:1 So every single one of you who judge others is without any excuse. You condemn yourself when you judge another person because the one who is judging is doing the same things. 2 We know that God's judgment agrees with the truth, and his judgment is against those who do these kinds of things. 3 If you judge those who do these kinds of things while you do the same things yourself, think about this: Do you believe that you will escape God's judgment? 4 Or do you have contempt for the riches of God's generosity, tolerance, and patience? Don't you realize that God's kindness is supposed to lead you to change your heart and life?5 You are storing up wrath for yourself because of your stubbornness and your heart that refuses to change. God's just judgment will be revealed on the day of wrath. 6 God will repay everyone based on their works. 7 On the one hand, he will give eternal life to those who look for glory, honor, and immortality based on their patient good work. 8 But on the other hand, there will be wrath and anger for those who obey wickedness instead of the truth because they are acting out of selfishness and disobedience. 9 There will be trouble and distress for every human being who does evil, for the Jew first and also for the Greek.
10 But there will be glory, honor, and peace for everyone who does what is good, for the Jew first and also for the Greek. 11 God does not have favorites.
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Going Deeper: Paul makes a statement about judging others. There is a pretty clear message here that judging is reserved for God alone. Then Paul shares that there will be a day when God will indeed judge the world. Before we go a little deeper into that judgement, let’s look at this verse where Paul gives instructions to not judge.
I wonder have you ever been judged by another person? What does it feel like? We don’t like it when others judge us. So, why do we judge other people? Jesus also talked about judging in the Sermon on the Mount. He asked a very specific question- why do worry about the speck in your friend’s eye when you have a log in your own.
That seems pretty silly, but the point Jesus was making is that it is not our place to judge. When we begin to judge other people we are not living into the mission of God.
(list on board)
- What are some ways that we judge other people?
- Instead of judging how should we respond to other people who are different from us?
- How do we treat those who make bad choices and do evil?
- Is it easy to show love and kindness and compassion to those who do evil?
- How should we respond when we hear other people talk or say things that are mean and hurtful about individuals who sin or do bad things?
God will give anyone chance after chance until that final day when Jesus returns. After that the time for chances and repentance is up. “At the heart of Paul’s view of God’s final judgement, here and later in the letter, lies a picture of God. God is kind- not kindly in the sense of indulgent, a sleepy old uncle who doesn’t care too much what people get up to- but kind in the sense of genuinely caring and understanding, and trying to find the best way forward for every single human being. If this were not so, if God was essentially mean, ready to pounce on any and every wrongdoing- we would all have been blown off the planet long ago. But that’s not how it is. God is patient. Again and again he gives people the chance to get it together, to turn to him in repentance and trust and to find their lives coming back into shape.” (Wright)
“This is the chapter, more than anywhere else in his writings, where Paul outlines his picture of the final Day of Judgment. People sometimes suppose that judgement is an Old Testament idea, whereas the New Testament you find only mercy. This isn’t even a caricature; its simple fiction. The New Testament does of course highlight the extraordinary, almost unbelievable, love of God revealed in the death of Jesus. Paul will himself celebrate this later in the letter. But if people insist on rejecting God’s love- and part of the logic of love is that it can always be rejected- there is nothing else for it. God is committed, precisely as the good and loving creator, to putting the world to rights. That includes human beings. Those who live in the dehumanizing ways he described in previous passages. Those who persist in wickedness, despite having every chance to turn back, are positively asking for it. There is no other alternative.” (Wright)
“In the world that Paul was living, there was no final judgement in any other of the world’s religions. Yet, it was central to the Jewish faith and Paul places it firmly against the ancient pagan world in this passage. There is a God who, as creator, is responsible for the world, and he will put it to rights. And when he does so, he will act with complete impartiality, as accords with strict justice. Paul, as a Christian theologian, does not unsay any of this basic Jewish doctrine. There will indeed be a last judgement, and it will accord with the totality of life that each person has led. Sometimes Christians have imagined that Paul’s doctrine of justification by faith means the abolition of a final judgment according to works, but Paul never says that. His theology is more robust than many traditions have given him credit for. He can look the world in the face and speak of the justice of God”
This can seem hard to hear because we know God to be a God of love and grace. He is that kind of God, but he is also a God that wants to right the world. This is why Jesus came to give everyone an opportunity to repent- or turn from their sin and wicked or bad ways they are living and to turn to him. We will be seeing more of this message in the days to come.
- So what does this mean for us? First, have you repented and asked Jesus to come and forgive you for your sins and bad things you have done- if so then you are a follower of Jesus-
- So what is our responsibility to in the mission of God?
- What do we need to be doing to live out this mission in our own lives?
- How do we preach or teach this message of Hope to those who so need to hear it?
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Romans 2
Martin Luther's Bible Commentary
This commentary covers all chapters in the Book of Romans
Translated by Bro. Andrew Thornton, OSB
"Vorrede auff die Epistel S. Paul: an die Romer."in D. Martin Luther: Die gantze Heilige Schrifft Deudsch 1545aufs new zurericht, ed. Hans Volz and Heinz Blanke.Munich: Roger & Bernhard. 1972, vol. 2, pp. 2254-2268.
Translator's Note: The material between square brackets isexplanatory in nature and is not part of Luther's preface. Theterms "just, justice, justify"in this piece are synonymous withthe terms "righteous, righteousness, make righteous." Both sets ofEnglish words are common translations of German "gerecht"andrelated words. A similar situation exists with the word "faith";it is synonymous with "belief." Both words can be used totranslate German "Glaube." Thus, "We are justified by faith."translates the same original German sentence as does "We are maderighteous by belief."
This letter is truly the most important piece in the NewTestament. It is purest Gospel. It is well worth a Christian'swhile not only to memorize it word for word but also to occupyhimself with it daily, as though it were the daily bread of thesoul. It is impossible to read or to meditate on this letter toomuch or too well. The more one deals with it, the more precious itbecomes and the better it tastes. Therefore I want to carry out myservice and, with this preface, provide an introduction to theletter, insofar as God gives me the ability, so that every one cangain the fullest possible understanding of it. Up to now it hasbeen darkened by glosses [explanatory notes and comments whichaccompany a text] and by many a useless comment, but it is initself a bright light, almost bright enough to illumine the entireScripture.
To begin with, we have to become familiar with the vocabulary ofthe letter and know what St. Paul means by the words law, sin,grace, faith, justice, flesh, spirit, etc. Otherwise there is nouse in reading it.
You must not understand the word law here in human fashion, i.e.,a regulation about what sort of works must be done or must not bedone. That's the way it is with human laws: you satisfy thedemands of the law with works, whether your heart is in it or not.God judges what is in the depths of the heart. Therefore his lawalso makes demands on the depths of the heart and doesn't let theheart rest content in works; rather it punishes as hypocrisy andlies all works done apart from the depths of the heart. All humanbeings are called liars (Psalm 116), since none of them keeps orcan keep God's law from the depths of the heart. Everyone findsinside himself an aversion to good and a craving for evil. Wherethere is no free desire for good, there the heart has not setitself on God's law. There also sin is surely to be found and thedeserved wrath of God, whether a lot of good works and anhonorable life appear outwardly or not.
Therefore in chapter 2, St. Paul adds that the Jews are allsinners and says that only the doers of the law are justified inthe sight of God. What he is saying is that no one is a doer ofthe law by works. On the contrary, he says to them, "You teachthat one should not commit adultery, and you commit adultery. Youjudge another in a certain matter and condemn yourselves in thatsame matter, because you do the very same thing that you judged inanother." It is as if he were saying, "Outwardly you live quiteproperly in the works of the law and judge those who do not livethe same way; you know how to teach everybody. You see the speckin another's eye but do not notice the beam in your own."
Outwardly you keep the law with works out of fear of punishment orlove of gain. Likewise you do everything without free desire andlove of the law; you act out of aversion and force. You'd ratheract otherwise if the law didn't exist. It follows, then, that you,in the depths of your heart, are an enemy of the law. What do youmean, therefore, by teaching another not to steal, when you, inthe depths of your heart, are a thief and would be one outwardlytoo, if you dared. (Of course, outward work doesn't last long withsuch hypocrites.) So then, you teach others but not yourself; youdon't even know what you are teaching. You've never understood thelaw rightly. Furthermore, the law increases sin, as St. Paul saysin chapter 5. That is because a person becomes more and more anenemy of the law the more it demands of him what he can't possiblydo.
In chapter 7, St. Paul says, "The law is spiritual." What doesthat mean? If the law were physical, then it could be satisfied byworks, but since it is spiritual, no one can satisfy it unlesseverything he does springs from the depths of the heart. But noone can give such a heart except the Spirit of God, who makes theperson be like the law, so that he actually conceives a heartfeltlonging for the law and henceforward does everything, not throughfear or coercion, but from a free heart. Such a law is spiritualsince it can only be loved and fulfilled by such a heart and sucha spirit. If the Spirit is not in the heart, then there remainsin, aversion and enmity against the law, which in itself is good,just and holy.
You must get used to the idea that it is one thing to do the worksof the law and quite another to fulfill it. The works of the laware every thing that a person does or can do of his own free willand by his own powers to obey the law. But because in doing suchworks the heart abhors the law and yet is forced to obey it, theworks are a total loss and are completely useless. That is whatSt. Paul means in chapter 3 when he says, "No human being isjustified before God through the works of the law." From this youcan see that the schoolmasters [i.e., the scholastic theologians]and sophists are seducers when they teach that you can prepareyourself for grace by means of works. How can anybody preparehimself for good by means of works if he does no good work exceptwith aversion and constraint in his heart? How can such a workplease God, if it proceeds from an averse and unwilling heart?
But to fulfill the law means to do its work eagerly, lovingly andfreely, without the constraint of the law; it means to live welland in a manner pleasing to God, as though there were no law orpunishment. It is the Holy Spirit, however, who puts sucheagerness of unconstained love into the heart, as Paul says inchapter 5. But the Spirit is given only in, with, and throughfaith in Jesus Christ, as Paul says in his introduction. So, too,faith comes only through the word of God, the Gospel, thatpreaches Christ: how he is both Son of God and man, how he diedand rose for our sake. Paul says all this in chapters 3, 4 and 10.
That is why faith alone makes someone just and fulfills the law;faith it is that brings the Holy Spirit through the merits ofChrist. The Spirit, in turn, renders the heart glad and free, asthe law demands. Then good works proceed from faith itself. Thatis what Paul means in chapter 3 when, after he has thrown out theworks of the law, he sounds as though the wants to abolish the lawby faith. No, he says, we uphold the law through faith, i.e. wefulfill it through faith.
Sin in the Scriptures means not only external works of the bodybut also all those movements within us which bestir themselves andmove us to do the external works, namely, the depth of the heartwith all its powers. Therefore the word do should refer to aperson's completely falling into sin. No external work of sinhappens, after all, unless a person commit himself to itcompletely, body and soul. In particular, the Scriptures see intothe heart, to the root and main source of all sin: unbelief in thedepth of the heart. Thus, even as faith alone makes just andbrings the Spirit and the desire to do good external works, so itis only unbelief which sins and exalts the flesh and brings desireto do evil external works. That's what happened to Adam and Eve inParadise (cf. Genesis 3).
That is why only unbelief is called sin by Christ, as he says inJohn, chapter 16, "The Spirit will punish the world because ofsin, because it does not believe in me." Furthermore, before goodor bad works happen, which are the good or bad fruits of theheart, there has to be present in the heart either faith orunbelief, the root, sap and chief power of all sin. That is why,in the Scriptures, unbelief is called the head of the serpent andof the ancient dragon which the offspring of the woman, i.e.Christ, must crush, as was promised to Adam (cf. Genesis 3).Grace and gift differ in that grace actually denotes God'skindness or favor which he has toward us and by which he isdisposed to pour Christ and the Spirit with his gifts into us, asbecomes clear from chapter 5, where Paul says, "Grace and gift arein Christ, etc." The gifts and the Spirit increase daily in us,yet they are not complete, since evil desires and sins remain inus which war against the Spirit, as Paul says in chapter 7, and inGalations, chapter 5. And Genesis, chapter 3, proclaims the enmitybetween the offspring of the woman and that of the serpent. Butgrace does do this much: that we are accounted completely justbefore God. God's grace is not divided into bits and pieces, asare the gifts, but grace takes us up completely into God's favorfor the sake of Christ, our intercessor and mediator, so that thegifts may begin their work in us.
In this way, then, you should understand chapter 7, where St. Paulportrays himself as still a sinner, while in chapter 8 he saysthat, because of the incomplete gifts and because of the Spirit,there is nothing damnable in those who are in Christ. Because ourflesh has not been killed, we are still sinners, but because webelieve in Christ and have the beginnings of the Spirit, God soshows us his favor and mercy, that he neither notices nor judgessuch sins. Rather he deals with us according to our belief inChrist until sin is killed.
Faith is not that human illusion and dream that some people thinkit is. When they hear and talk a lot about faith and yet see thatno moral improvement and no good works result from it, they fallinto error and say, "Faith is not enough. You must do works if youwant to be virtuous and get to heaven." The result is that, whenthey hear the Gospel, they stumble and make for themselves withtheir own powers a concept in their hearts which says, "Ibelieve." This concept they hold to be true faith. But since it isa human fabrication and thought and not an experience of theheart, it accomplishes nothing, and there follows no improvement.
Faith is a work of God in us, which changes us and brings us tobirth anew from God (cf. John 1). It kills the old Adam, makes uscompletely different people in heart, mind, senses, and all ourpowers, and brings the Holy Spirit with it. What a living,creative, active powerful thing is faith! It is impossible thatfaith ever stop doing good. Faith doesn't ask whether good worksare to be done, but, before it is asked, it has done them. It isalways active. Whoever doesn't do such works is without faith; hegropes and searches about him for faith and good works but doesn'tknow what faith or good works are. Even so, he chatters on with agreat many words about faith and good works.
Faith is a living, unshakeable confidence in God's grace; it is socertain, that someone would die a thousand times for it. This kindof trust in and knowledge of God's grace makes a person joyful,confident, and happy with regard to God and all creatures. This iswhat the Holy Spirit does by faith. Through faith, a person willdo good to everyone without coercion, willingly and happily; hewill serve everyone, suffer everything for the love and praise ofGod, who has shown him such grace. It is as impossible to separateworks from faith as burning and shining from fire. Therefore be onguard against your own false ideas and against the chatterers whothink they are clever enough to make judgements about faith andgood works but who are in reality the biggest fools. Ask God towork faith in you; otherwise you will remain eternally withoutfaith, no matter what you try to do or fabricate.
Now justice is just such a faith. It is called God's justice orthat justice which is valid in God's sight, because it is God whogives it and reckons it as justice for the sake of Christ ourMediator. It influences a person to give to everyone what he oweshim. Through faith a person becomes sinless and eager for God'scommands. Thus he gives God the honor due him and pays him what heowes him. He serves people willingly with the means available tohim. In this way he pays everyone his due. Neither nature nor freewill nor our own powers can bring about such a justice, for evenas no one can give himself faith, so too he cannot removeunbelief. How can he then take away even the smallest sin?Therefore everything which takes place outside faith or inunbelief is lie, hypocrisy and sin (Romans 14), no matter howsmoothly it may seem to go.
You must not understand flesh here as denoting only unchastity orspirit as denoting only the inner heart. Here St. Paul calls flesh(as does Christ in John 3) everything born of flesh, i.e. thewhole human being with body and soul, reason and senses, sinceeverything in him tends toward the flesh. That is why you shouldknow enough to call that person "fleshly"who, without grace, fabricates, teaches and chatters about high spiritual matters. Youcan learn the same thing from Galatians, chapter 5, where St. Paulcalls heresy and hatred works of the flesh. And in Romans, chapter8, he says that, through the flesh, the law is weakened. He saysthis, not of unchastity, but of all sins, most of all of unbelief,which is the most spiritual of vices.
On the other hand, you should know enough to call that person"spiritual"who is occupied with the most outward of works as wasChrist, when he washed the feet of the disciples, and Peter, whenhe steered his boat and fished. So then, a person is "flesh"who, inwardly and outwardly, lives only to do those things which are ofuse to the flesh and to temporal existence. A person is "spirit."who, inwardly and outwardly, lives only to do those things whichare of use to the spirit and to the life to come.
Unless you understand these words in this way, you will neverunderstand either this letter of St. Paul or any book of theScriptures. Be on guard, therefore against any teacher who usesthese words differently, no matter who he be, whether Jerome,Augustine, Ambrose, Origen or anyone else as great as or greaterthan they. Now let us turn to the letter itself.
The first duty of a preacher of the Gospel is, through hisrevealing of the law and of sin, to rebuke and to turn into sineverything in life that does not have the Spirit and faith inChrist as its base. [Here and elsewhere in Luther's preface, asindeed in Romans itself, it is not clear whether "spirit"has themeaning "Holy Spirit"or "spiritual person,"as Luther haspreviously defined it.] Thereby he will lead people to arecognition of their miserable condition, and thus they willbecome humble and yearn for help. This is what St Paul does. Hebegins in chapter 1 by rebuking the gross sins and unbelief whichare in plain view, as were (and still are) the sins of the pagans,who live without God's grace. He says that, through the Gospel,God is revealing his wrath from heaven upon all mankind becauseof the godless and unjust lives they live. For, although they knowand recognize day by day that there is a God, yet human nature initself, without grace, is so evil that it neither thanks norhonors God. This nature blinds itself and continually falls intowickedness, even going so far as to commit idolatry and otherhorrible sins and vices. It is unashamed of itself and leaves suchthings unpunished in others.
In chapter 2, St. Paul extends his rebuke to those who appearoutwardly pious or who sin secretly. Such were the Jews, and suchare all hypocrites still, who live virtuous lives but withouteagerness and love; in their heart they are enemies of God's lawand like to judge other people. That's the way with hypocrites:they think that they are pure but are actually full of greed,hate, pride and all sorts of filth (cf. Matthew 23). These arethey who despise God's goodness and, by their hardness of heart,heap wrath upon themselves. Thus Paul explains the law rightlywhen he lets no one remain without sin but proclaims the wrath ofGod to all who want to live virtuously by nature or by free will.He makes them out to be no better than public sinners; he saysthey are hard of heart and unrepentant.
In chapter 3, Paul lumps both secret and public sinners together:the one, he says, is like the other; all are sinners in the sightof God. Besides, the Jews had God's word, even though many did notbelieve in it. But still God's truth and faith in him are notthereby rendered useless. St. Paul introduces, as an aside, thesaying from Psalm 51, that God remains true to his words. Then hereturns to his topic and proves from Scripture that they are allsinners and that no one becomes just through the works of the lawbut that God gave the law only so that sin might be perceived.
Next St. Paul teaches the right way to be virtuous and to besaved; he says that they are all sinners, unable to glory in God.They must, however, be justified through faith in Christ, who hasmerited this for us by his blood and has become for us a mercyseat [cf. Exodus 25:17, Leviticus 16:14ff, and John 2:2] in thepresence of God, who forgives us all our previous sins. In sodoing, God proves that it is his justice alone, which he givesthrough faith, that helps us, the justice which was at theappointed time revealed through the Gospel and, previous to that,was witnessed to by the Law and the Prophets. Therefore the lawis set up by faith, but the works of the law, along with the glorytaken in them, are knocked down by faith. [As with the term"spirit,"the word "law"seems to have for Luther, and for St.Paul, two meanings. Sometimes it means "regulation about what mustbe done or not done,"as in the third paragraph of this preface;sometimes it means "the Torah,"as in the previous sentence. Andsometimes it seems to have both meanings, as in what follows.]
In chapters 1 to 3, St. Paul has revealed sin for what it is andhas taught the way of faith which leads to justice. Now in chapter4 he deals with some objections and criticisms. He takes up firstthe one that people raise who, on hearing that faith make justwithout works, say, "What? Shouldn't we do any good works?"HereSt. Paul holds up Abraham as an example. He says, "What didAbraham accomplish with his good works? Were they all good fornothing and useless?"He concludes that Abraham was maderighteous apart from all his works by faith alone. Even before the"work"of his circumcision, Scripture praises him as being just onaccount of faith alone (cf. Genesis 15). Now if the work of hiscircumcision did nothing to make him just, a work that God hadcommanded him to do and hence a work of obedience, then surely noother good work can do anything to make a person just. Even asAbraham's circumcision was an outward sign with which he provedhis justice based on faith, so too all good works are only outwardsigns which flow from faith and are the fruits of faith; theyprove that the person is already inwardly just in the sight ofGod.
St. Paul verifies his teaching on faith in chapter 3 with apowerful example from Scripture. He calls as witness David, whosays in Psalm 32 that a person becomes just without works butdoesn't remain without works once he has become just. Then Paulextends this example and applies it against all other works of thelaw. He concludes that the Jews cannot be Abraham's heirs justbecause of their blood relationship to him and still less becauseof the works of the law. Rather, they have to inherit Abrahams'sfaith if they want to be his real heirs, since it was prior to theLaw of Moses and the law of circumcision that Abraham became justthrough faith and was called a father of all believers. St. Pauladds that the law brings about more wrath than grace, because noone obeys it with love and eagerness. More disgrace than gracecome from the works of the law. Therefore faith alone can obtainthe grace promised to Abraham. Examples like these are written forour sake, that we also should have faith.
In chapter 5, St. Paul comes to the fruits and works of faith,namely: joy, peace, love for God and for all people; in addition:assurance, steadfastness, confidence, courage, and hope in sorrowand suffering. All of these follow where faith is genuine,because of the overflowing good will that God has shown inChrist: he had him die for us before we could ask him for it, yes,even while we were still his enemies. Thus we have establishedthat faith, without any good works, makes just. It does not followfrom that, however, that we should not do good works; rather itmeans that morally upright works do not remain lacking. About suchworks the "works-holy"people know nothing; they invent forthemselves their own works in which are neither peace nor joy norassurance nor love nor hope nor steadfastness nor any kind ofgenuine Christian works or faith.
Next St. Paul makes a digression, a pleasant little side-trip, andrelates where both sin and justice, death and life come from. Heopposes these two: Adam and Christ. What he wants to say is thatChrist, a second Adam, had to come in order to make us heirs ofhis justice through a new spiritual birth in faith, just as theold Adam made us heirs of sin through the old fleshy birth.
St. Paul proves, by this reasoning, that a person cannot helphimself by his works to get from sin to justice any more than hecan prevent his own physical birth. St. Paul also proves that thedivine law, which should have been well-suited, if anything was,for helping people to obtain justice, not only was no help at allwhen it did come, but it even increased sin. Evil human nature,consequently, becomes more hostile to it; the more the law forbidsit to indulge its own desires, the more it wants to. Thus the lawmakes Christ all the more necessary and demands more grace to helphuman nature.
In chapter 6, St. Paul takes up the special work of faith, thestruggle which the spirit wages against the flesh to kill offthose sins and desires that remain after a person has been madejust. He teaches us that faith doesn't so free us from sin that wecan be idle, lazy and self-assured, as though there were no moresin in us. Sin is there, but, because of faith that strugglesagainst it, God does not reckon sin as deserving damnation.Therefore we have in our own selves a lifetime of work cut out forus; we have to tame our body, kill its lusts, force its members toobey the spirit and not the lusts. We must do this so that we mayconform to the death and resurrection of Christ and complete ourBaptism, which signifies a death to sin and a new life of grace.Our aim is to be completely clean from sin and then to rise bodilywith Christ and live forever.
St. Paul says that we can accomplish all this because we are ingrace and not in the law. He explains that to be "outside the law."is not the same as having no law and being able to do what youplease. No, being "under the law"means living without grace,surrounded by the works of the law. Then surely sin reigns bymeans of the law, since no one is naturally well-disposed towardthe law. That very condition, however, is the greatest sin. Butgrace makes the law lovable to us, so there is then no sin anymore, and the law is no longer against us but one with us.
This is true freedom from sin and from the law; St. Paul writesabout this for the rest of the chapter. He says it is a freedomonly to do good with eagerness and to live a good life without thecoercion of the law. This freedom is, therefore, a spiritualfreedom which does not suspend the law but which supplies what thelaw demands, namely eagerness and love. These silence the law sothat it has no further cause to drive people on and make demandsof them. It's as though you owed something to a moneylender andcouldn't pay him. You could be rid of him in one of two ways:either he would take nothing from you and would tear up hisaccount book, or a pious man would pay for you and give you whatyou needed to satisfy your debt. That's exactly how Christ freedus from the law. Therefore our freedom is not a wild, fleshyfreedom that has no obligation to do anything. On the contrary, itis a freedom that does a great deal, indeed everything, yet isfree of the law's demands and debts.
In chapter 7, St. Paul confirms the foregoing by an analogy drawnfrom married life. When a man dies, the wife is free; the one isfree and clear of the other. It is not the case that the woman maynot or should not marry another man; rather she is now for thefirst time free to marry someone else. She could not do thisbefore she was free of her first husband. In the same way, ourconscience is bound to the law so long as our condition is that ofthe sinful old man. But when the old man is killed by the spirit,then the conscience is free, and conscience and law are quit ofeach other. Not that conscience should now do nothing; rather, itshould now for the first time truly cling to its second husband,Christ, and bring forth the fruit of life.
Next St. Paul sketches further the nature of sin and the law. Itis the law that makes sin really active and powerful, because theold man gets more and more hostile to the law since he can't paythe debt demanded by the law. Sin is his very nature; of himselfhe can't do otherwise. And so the law is his death and torture.Now the law is not itself evil; it is our evil nature that cannottolerate that the good law should demand good from it. It's likethe case of a sick person, who cannot tolerate that you demandthat he run and jump around and do other things that a healthyperson does.
St. Paul concludes here that, if we understand the law properly andcomprehend it in the best possible way, then we will see that itssole function is to remind us of our sins, to kill us by our sins,and to make us deserving of eternal wrath. Conscience learns andexperiences all this in detail when it comes face to face with thelaw. It follows, then, that we must have something else, over andabove the law, which can make a person virtuous and cause him tobe saved. Those, however, who do not understand the law rightlyare blind; they go their way boldly and think they are satisfyingthe law with works. They don't know how much the law demands,namely, a free, willing, eager heart. That is the reason that theydon't see Moses rightly before their eyes. [In both Jewish andChristian teaching, Moses was commonly held to be the author ofthe Pentateuch, the first five books of the bible. Cf. theinvolved imagery of Moses' face and the veil over it in 2Corinthians 3:7-18.] For them he is covered and concealed by theveil.
Then St. Paul shows how spirit and flesh struggle with each otherin one person. He gives himself as an example, so that we maylearn how to kill sin in ourselves. He gives both spirit and fleshthe name "law,"so that, just as it is in the nature of divine lawto drive a person on and make demands of him, so too the fleshdrives and demands and rages against the spirit and wants to haveits own way. Likewise the spirit drives and demands against theflesh and wants to have its own way. This feud lasts in us for aslong as we live, in one person more, in another less, depending onwhether spirit or flesh is stronger. Yet the whole human being isboth: spirit and flesh. The human being fights with himself untilhe becomes completely spiritual.
In chapter 8, St. Paul comforts fighters such as these and tellsthem that this flesh will not bring them condemnation. He goes onto show what the nature of flesh and spirit are. Spirit, he says,comes from Christ, who has given us his Holy Spirit; the HolySpirit makes us spiritual and restrains the flesh. The HolySpirit assures us that we are God's children no matter howfuriously sin may rage within us, so long as we follow the Spiritand struggle against sin in order to kill it. Because nothing isso effective in deadening the flesh as the cross and suffering,Paul comforts us in our suffering. He says that the Spirit, [cf.previous note about the meaning of "spirit."] love and allcreatures will stand by us; the Spirit in us groans and allcreatures long with us that we be freed from the flesh and fromsin. Thus we see that these three chapters, 6, 7 and 8, all dealwith the one work of faith, which is to kill the old Adam and toconstrain the flesh.
In chapters 9, 10 and 11, St. Paul teaches us about the eternalprovidence of God. It is the original source which determines whowould believe and who wouldn't, who can be set free from sin andwho cannot. Such matters have been taken out of our hands and areput into God's hands so that we might become virtuous. It isabsolutely necessary that it be so, for we are so weak and unsureof ourselves that, if it depended on us, no human being would besaved. The devil would overpower all of us. But God is steadfast;his providence will not fail, and no one can prevent itsrealization. Therefore we have hope against sin.
But here we must shut the mouths of those sacriligeous andarrogant spirits who, mere beginners that they are, bring theirreason to bear on this matter and commence, from their exaltedposition, to probe the abyss of divine providence and uselesslytrouble themselves about whether they are predestined or not.These people must surely plunge to their ruin, since they willeither despair or abandon themselves to a life of chance.
You, however, follow the reasoning of this letter in the order inwhich it is presented. Fix your attention first of all on Christand the Gospel, so that you may recognize your sin and his grace.Then struggle against sin, as chapters 1-8 have taught you to.Finally, when you have come, in chapter 8, under the shadow of thecross and suffering, they will teach you, in chapters 9-11, aboutprovidence and what a comfort it is. [The context here and in St.Paul's letter makes it clear that this is the cross and passion,not only of Christ, but of each Christian.] Apart from suffering,the cross and the pangs of death, you cannot come to grips withprovidence without harm to yourself and secret anger against God.The old Adam must be quite dead before you can endure this matterand drink this strong wine. Therefore make sure you don't drinkwine while you are still a babe at the breast. There is a propermeasure, time and age for understanding every doctrine.
In chapter 12, St. Paul teaches the true liturgy and makes allChristians priests, so that they may offer, not money or cattle,as priests do in the Law, but their own bodies, by putting theirdesires to death. Next he describes the outward conduct ofChristians whose lives are governed by the Spirit; he tells howthey teach, preach, rule, serve, give, suffer, love, live and acttoward friend, foe and everyone. These are the works that aChristian does, for, as I have said, faith is not idle.
In chapter 13, St. Paul teaches that one should honor and obey thesecular authorities. He includes this, not because it makes peoplevirtuous in the sight of God, but because it does insure that thevirtuous have outward peace and protection and that the wickedcannot do evil without fear and in undisturbed peace. Therefore itis the duty of virtuous people to honor secular authority, eventhough they do not, strictly speaking, need it. Finally, St. Paulsums up everything in love and gathers it all into the example ofChrist: what he has done for us, we must also do and follow afterhim.
In chapter 14, St. Paul teaches that one should carefully guidethose with weak conscience and spare them. One shouldn't useChristian freedom to harm but rather to help the weak. Where thatisn't done, there follow dissention and despising of the Gospel,on which everything else depends. It is better to give way alittle to the weak in faith until they become stronger than tohave the teaching of the Gospel perish completely. This work is aparticularly necessary work of love especially now when people, byeating meat and by other freedoms, are brashly, boldly andunnecessarily shaking weak consciences which have not yet come toknow the truth.
In chapter 15, St. Paul cites Christ as an example to show that wemust also have patience with the weak, even those who fail bysinning publicly or by their disgusting morals. We must not castthem aside but must bear with them until they become better. Thatis the way Christ treated us and still treats us every day; heputs up with our vices, our wicked morals and all ourimperfection, and he helps us ceaselessly. Finally Paul prays forthe Christians at Rome; he praises them and commends them to God.He points out his own office and the message that he preaches. Hemakes an unobtrusive plea for a contribution for the poor inJerusalem. Unalloyed love is the basis of all he says and does.
The last chapter [16] consists of greetings. But Paul also includes asalutary warning against human doctrines which are preachedalongside the Gospel and which do a great deal of harm. It's asthough he had clearly seen that out of Rome and through the Romanswould come the deceitful, harmful Canons and Decretals along withthe entire brood and swarm of human laws and commands that is nowdrowning the whole world and has blotted out this letter and thewhole of the Scriptures, along with the Spirit and faith. Nothingremains but the idol Belly, and St. Paul depicts those people hereas its servants. God deliver us from them. Amen.
We find in this letter, then, the richest possible teaching aboutwhat a Christian should know: the meaning of law, Gospel, sin,punishment, grace, faith, justice, Christ, God, good works, love,hope and the cross. We learn how we are to act toward everyone,toward the virtuous and sinful, toward the strong and the weak,friend and foe, and toward ourselves. Paul bases everythingfirmly on Scripture and proves his points with examples from hisown experience and from the Prophets, so that nothing more couldbe desired. Therefore it seems that St. Paul, in writing thisletter, wanted to compose a summary of the whole of Christian andevangelical teaching which would also be an introduction to thewhole Old Testament. Without doubt, whoever takes this letter toheart possesses the light and power of the Old Testament.Therefore each and every Christian should make this letter thehabitual and constant object of his study. God grant us his graceto do so. Amen.
[This translation was made by Bro. Andrew Thornton, OSB, for theSaint Anselm College Humanities Program. �1983 by Saint AnselmAbbey. This translation may be used freely with properattribution.]
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“On Mission: A study through Romans”
Lesson Four: The Jews and the LawBible Passage: Romans 2:12 All who have sinned outside the framework of Torah will die outside the framework of Torah; and all who have sinned within the framework of Torah will be judged by Torah. 13 For it is not merely the hearers of Torah whom God considers righteous; rather, it is the doers of what Torah says who will be made righteous in God’s sight. 14 For whenever Gentiles, who have no Torah, do naturally what the Torah requires, then these, even though they don’t have Torah, for themselves are Torah! 15 For their lives show that the conduct the Torah dictates is written in their hearts.[Romans 2:15 Jeremiah 31:32(33)] Their consciences also bear witness to this, for their conflicting thoughts sometimes accuse them and sometimes defend them 16 on a day when God passes judgment on people’s inmost secrets. (According to the Good News as I proclaim it, he does this through the Messiah Yeshua.)
17 But if you call yourself a Jew and rest on Torah and boast about God 18 and know his will and give your approval to what is right, because you have been instructed from the Torah; 19 and if you have persuaded yourself that you are a guide to the blind, a light in the darkness, 20 an instructor for the spiritually unaware and a teacher of children, since in the Torah you have the embodiment of knowledge and truth; 21 then, you who teach others, don’t you teach yourself? Preaching, “Thou shalt not steal,”[Romans 2:21 Exodus 20:13(15), Deuteronomy 5:17(19)] do you steal? 22 Saying, “Thou shalt not commit adultery,”[Romans 2:22 Exodus 20:13(14), Deuteronomy 5:17(18)] do you commit adultery? Detesting idols, do you commit idolatrous acts? 23 You who take such pride in Torah, do you, by disobeying the Torah, dishonor God? — 24 as it says in the Tanakh, “For it is because of you that God’s name is blasphemed by the Goyim.”[Romans 2:24 Isaiah 52:5, Ezekiel 36:20] 25 For circumcision is indeed of value if you do what Torah says. But if you are a transgressor of Torah, your circumcision has become uncircumcision! 26 Therefore, if an uncircumcised man keeps the righteous requirements of the Torah, won’t his uncircumcision be counted as circumcision? 27 Indeed, the man who is physically uncircumcised but obeys the Torah will stand as a judgment on you who have had a b’rit-milah and have Torah written out but violate it! 28 For the real Jew is not merely Jewish outwardly: true circumcision is not only external and physical. 29 On the contrary, the real Jew is one inwardly; and true circumcision is of the heart, spiritual not literal; so that his praise comes not from other people but from God.
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John Wesley’s Explanatory Notes
Verse 12
[12] For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;
For as many as have sinned — He speaks as of the time past, for all time will be past at the day of judgment.
Without the law — Without having any written law.
Shall also perish without the law — Without regard had to any outward law; being condemned by the law written in their hearts. The word also shows the agreement of the manner of sinning, with the manner of suffering.
Perish — He could not so properly say, Shall be judged without the law.
Verse 13
[13] (For not the hearers of the law are just before God, but the doers of the law shall be justified.
For not the hearers of the law are, even now, just before God, but the doers of the law shall be justified - Finally acquitted and rewarded a most sure and important truth, which respects the gentiles also, though principally the Jews. St. Paul speaks of the former, Romans 2:14, etc.; of the latter, Romans 2:17, etc. Here is therefore no parenthesis; for the sixteenth verse also depends on the fifteenth, not on the twelfth. Romans 2:16,15,12.
Verse 14
[14] For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
For when the gentiles — That is, any of them. St. Paul, having refuted the perverse judgment of the Jews concerning the heathens, proceeds to show the just judgment of God against them. He now speaks directly of the heathens, in order to convince the heathens. Yet the concession he makes to these serves more strongly to convince the Jews.
Do by nature — That is, without an outward rule; though this also, strictly speaking, is by preventing grace.
The things contained in the law — The ten commandments being only the substance of the law of nature. These, not having the written law, are a law unto themselves - That is, what the law is to the Jews, they are, by the grace of God, to themselves; namely, a rule of life.
Verse 15
[15] Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)
Who show — To themselves, to other men, and, in a sense, to God himself.
The work of the law — The substance, though not the letter, of it.
Written on their hearts — By the same hand which wrote the commandments on the tables of stone.
Their conscience — There is none of all its faculties which the soul has less in its power than this.
Bearing witness — In a trial there are the plaintiff, the defendant, and the witnesses. Conscience and sin itself are witnesses against the heathens. Their thoughts sometimes excuse, sometimes condemn, them.
Among themselves — Alternately, like plaintiff and defendant.
Accusing or even defending them — The very manner of speaking shows that they have far more room to accuse than to defend.
Verse 16
[16] In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
In the day — That is, who show this in the day. Everything will then be shown to be what it really is. In that day will appear the law written in their hearts as it often does in the present life.
When God shall judge the secrets of men — On secret circumstances depends the real quality of actions, frequently unknown to the actors themselves, Romans 2:29. Men generally form their judgments, even of themselves merely from what is apparent.
According to my gospel — According to the tenor of that gospel which is committed to my care. Hence it appears that the gospel also is a law.
Verse 17
[17] Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
But if thou art called a Jew — This highest point of Jewish glorying, after a farther description of it interposed, Romans 2:17-20, and refuted, Romans 2:21-24, is itself refuted, Romans 2:25, etc. The description consists of twice five articles; of which the former five, Romans 2:17,18, show what he boasts of in himself; the other five, Romans 2:19,20, what he glories in with respect to others. The first particular of the former five answers to the first of the latter; the second, to the second, and so on.
And restest in the law — Dependest on it, though it can only condemn thee.
And gloriest in God — As thy God; and that, too, to the exclusion of others.
Verse 19
[19] And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,
Blind, in darkness, ignorant, babes — These were the titles which the Jews generally gave the gentiles.
Verse 20
[20] An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.
Having the form of knowledge and truth — That is, the most accurate knowledge of the truth.
Verse 21
[21] Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?
Thou dost not teach thyself — He does not teach himself who does not practise what he teaches.
Dost thou steal, commit adultery, commit sacrilege — Sin grievously against thy neighbour, thyself, God. St. Paul had shown the gentiles, first their sins against God, then against themselves, then against their neighbours. He now inverts the order: for sins against God are the most glaring in an heathen, but not in a Jew.
Thou that abhorrest idols — Which all the Jews did, from the time of the Babylonish captivity.
Thou committest sacrilege — Doest what is worse, robbing Him "who is God over all" of the glory which is due to him. None of these charges were rashly advanced against the Jews of that age; for, as their own historian relates, some even of the priests lived by rapine, and others in gross uncleanness. And as for sacrilegiously robbing God and his altar, it had been complained of ever since Malachi; so that the instances are given with great propriety and judgment.
Verse 24
[24] For the name of God is blasphemed among the Gentiles through you, as it is written.
Isaiah 52:5
Verse 25
[25] For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
Circumcision indeed profiteth — He does not say, justifies. How far it profited is shown in the third and fourth chapters.
Thy circumcision is become uncircumcision — is so already in effect. Thou wilt have no more benefit by it than if thou hadst never received it. The very same observation holds with regard to baptism.
Verse 26
[26] Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?
If the uncircumcision — That is, a person uncircumcised.
Keep the law — Walk agreeably to it.
Shall not his uncircumcision be counted for circumcision — In the sight of God?
Verse 27
[27] And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?
Yea, the uncircumcision that is by nature — Those who are, literally speaking, uncircumcised.
Fulfilling the law — As to the substance of it.
Shall judge thee — Shall condemn thee in that day.
Who by the letter and circumcision — Who having the bare, literal, external circumcision, transgressest the law.
Verse 28
[28] For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
For he is not a Jew — In the most important sense, that is, one of God's beloved people. Who is one in outward show only; neither is that the true, acceptable circumcision, which is apparent in the flesh.
Verse 29
[29] But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.
But he is a Jew — That is, one of God's people.
Who is one inwardly — In the secret recesses of his soul. And the acceptable circumcision is that of the heart - Referring to Deuteronomy 30:6; the putting away all inward impurity. This is seated in the spirit, the inmost soul, renewed by the Spirit of God.
And not in the letter — Not in the external ceremony.
Whose praise is not from men, but from God — The only searcher of the heart.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. Then last week we got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning.
Read Romans 2:17 But, if you call yourself a Jew; if you rely on the Law; if you brag about your relationship to God; 18 if you know the will of God; if you are taught by the Law so that you can figure out the things that really matter; 19 if you have persuaded yourself that you are: a guide for the blind; a light to those who are in darkness; 20 an educator of the foolish; a teacher of infants (since you have the full content of knowledge and truth in the Law); 21 then why don't you who are teaching others teach yourself? If you preach, "No stealing," do you steal? 22 If you say, "No adultery," do you commit adultery? If you hate idols, do you rob temples? 23 If you brag about the Law, do you shame God by breaking the Law? 24 As it is written: The name of God is discredited by the Gentiles because of you. 25 Circumcision is an advantage if you do what the Law says. But if you are a person who breaks the Law, your status of being circumcised has changed into not being circumcised. 26 So if the person who isn't circumcised keeps the Law, won't his status of not being circumcised be counted as if he were circumcised?
27 The one who isn't physically circumcised but keeps the Law will judge you. You became a lawbreaker after you had the written Law and circumcision. 28 It isn't the Jew who maintains outward appearances who will receive praise from God, and it isn't people who are outwardly circumcised on their bodies. 29 Instead, it is the person who is a Jew inside, who is circumcised in spirit, not literally. That person's praise doesn't come from people but from God.
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Going Deeper: In this passage Paul is addressing an issue that had become pretty significant for the Jewish people. It had to do with the law that God had established. The Jewish people/people of Israel did not set out to be the enforcers of the Law. They desired to live as light. Yet, there were those who had taken it upon themselves to be judge, jury and executor.
N.T Wright says the following about this issue,” The Jews never believed themselves to be called the police force, but many of them did believe, because of a repeated theme in their scriptures, that they were called to be the light of the world. Many including Paul himself, would have celebrated the fact that God had chosen Israel and given them his law in order to make them a beacon of virtue to the rest of the world. Before his conversation, Paul would have seen this calling of the nation of Israel as the rock on which he could stand firm. He was Jew; God had called Israel to this position; he was secure.”
“But Paul had come to see, through his recognition of the crucified Jesus as Messiah, that things were not that easy. A Messiah who led the true Israelites to victory over the pagans would have fitted his previous world-view just fine. A messiah who taught all Israel to obey the Torah perfectly would have been wonderful. But a Messiah who died a shameful death, a criminal’s punishment-that meant that the world had turned upside down. This was how God had fulfilled his ancient promises: by having his anointed one killed by the pagans! This bizarre and totally unexpected outcome forced Paul to rethink the role of Israel as a whole, and to factor into this new thinking a strand of prophetic thought which up until then. Perhaps he had left to one side”
Paul has come to a new awareness and it is being reflected in this letter he wrote. The words of the prophets had come true. “Israel had failed; devastation and exile was the result. The worst thing about exile was not the geographical displacement. The worst thing was that foreigners, pagans, were ruling over God’s people. That kind of exile was still going on.”
Paul is not saying that all Jews were engaging in these practices. Rather, that it undercut Israel’s boast that as a nation, it was still the light of the world, able to reveal God’s law and truth to the rest of mankind. The rest of the world looked on and no longer believed them because of the continuation of sin. The only solution now is for Israel’s history to come to its climax in the arrival of a strange Messiah who will take this problem on his should and establish a new covenant in which people will be transformed from within.”
National Israel had failed, but GOD had not failed. God has remained true to his calling despite the failure of the people he called.
Paul then goes on to talk about how labels and even names can deceive. The name Paul refers to is that of circumcision. Circumcision was an outward practice that was supposed to be a reflection of the heart. However, it had become apparent that for many Jews this act or name was just that. It did not mean that there had been a change or transformation of the heart. Paul shows how there can be a reversal. Those who are called Gentiles may not have the badge or act of circumcision but their hearts have been changed and transformed.
This change or transformation that Paul is talking about is those Gentiles who have become Christians. They have chosen to lay down their lives for the sake of the Gospel message. They are obeying the law and living their life as a follower of Jesus. They were able to be a part of the New Covenant that had been established by Jesus the Messiah.
“Paul believed that through Jesus the Messiah Israel’s God had renewed the covenant, and was now welcoming into that family all those, irrespective of ethnic background and hence of outward badges like circumcision, who believed the gospel. He is here sketching in, very briefly, the much fuller picture of Christian life, of the renewal of the heart by God’s spirit.”
Paul is laying more ground work to show that with Jesus entered in this new or renewed covenant that was now for all people. The importance was not the physical act of circumcision or what it represents the list of rules and law, but the transformation of the heart that will be shown in the way an individual lives his or her life.
- So what does this mean for us?
- First we are all considered Gentiles so the good news is that with this renewal of covenant we now can have a place in God’s Kingdom. But beyond that what is our own responsibility to live out our lives?
- Do we get caught up in practices that we think make us look like we are Christians but still are filled with sin- bad thoughts- anger, resentment (List the kinds of things that can fill our lives that are not showing that Jesus lives in our life)
Prayer and Praises
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“On Mission: A study through Romans”
Lesson Five: The Jews and the LawBible Passage: Romans 3:1 Then what advantage has the Jew? What is the value of being circumcised? 2 Much in every way! In the first place, the Jews were entrusted with the very words of God. 3 If some of them were unfaithful, so what? Does their faithlessness cancel God’s faithfulness? 4 Heaven forbid! God would be true even if everyone were a liar! — as the Tanakh says,
“so that you, God, may be proved right in your words
and win the verdict when you are put on trial.”[Romans 3:4 Psalm 51:6 (4)]
5 Now if our unrighteousness highlights God’s righteousness, what should we say? That God is unrighteous to inflict his anger on us? (I am speaking here the way people commonly do.) 6 Heaven forbid! Else, how could God judge the world? 7 “But,” you say, “if, through my lie, God’s truth is enhanced and brings him greater glory, why am I still judged merely for being a sinner?” 8 Indeed! Why not say (as some people slander us by claiming we do say), “Let us do evil, so that good may come of it”? Against them the judgment is a just one!
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John Wesley’s Explanatory Notes
Verse 1
[1] What advantage then hath the Jew? or what profit is there of circumcision?
What then, may some say, is the advantage of the Jew, or of the circumcision - That is, those that are circumcised, above the gentiles?
Verse 2
[2] Much every way: chiefly, because that unto them were committed the oracles of God.
Chiefly in that they were intrusted with the oracles of God — The scriptures, in which are so great and precious promises. Other prerogatives will follow, Romans 9:4-5. St. Paul here singles out this by which, after removing the objection, he will convict them so much the more.
Verse 3
[3] For what if some did not believe? shall their unbelief make the faith of God without effect?
Shall their unbelief disannul the faithfulness of God — Will he not still make good his promises to them that do believe?
Verse 4
[4] God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
Psalms 2:4.
Verse 5
[5] But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)
But, it may be farther objected, if our unrighteousness be subservient to God's glory, is it not unjust in him to punish us for it? I speak as a man - As human weakness would be apt to speak.
Verse 6
[6] God forbid: for then how shall God judge the world?
God forbid — By no means. If it were unjust in God to punish that unrighteousness which is subservient to his own glory, how should God judge the world - Since all the unrighteousness in the world will then commend the righteousness of God.
Verse 7
[7] For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
But, may the objector reply, if the truth of God hath abounded - Has been more abundantly shown.
Through my lie — If my lie, that is, practice contrary to truth, conduces to the glory of God, by making his truth shine with superior advantage.
Why am I still judged as a sinner — Can this be said to be any sin at all? Ought I not to do what would otherwise be evil, that so much "good may come?" To this the apostle does not deign to give a direct answer, but cuts the objector short with a severe reproof.
Verse 8
[8] And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.
Whose condemnation is just — The condemnation of all who either speak or act in this manner. So the apostle absolutely denies the lawfulness of " doing evil," any evil, "that good may come."
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. We got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well.
Read Romans 3:1 So what's the advantage of being a Jew? Or what's the benefit of circumcision?
2 Plenty in every way. First of all, the Jews were trusted with God's revelations. 3 What does it matter, then, if some weren't faithful? Their lack of faith won't cancel God's faithfulness, will it? 4 Absolutely not! God must be true, even if every human being is a liar, as it is written: So that it can show that you are right in your words; and you will triumph when you are judged. 5 But if our lack of righteousness confirms God's justice, what will we say? That God, who brings wrath upon us, isn't just (I'm speaking rhetorically)? 6 Absolutely not! If God weren't just, how could he judge the world?
7 But if God's truth is demonstrated by my lie and it increases his glory, why am I still judged as a sinner? 8 Why not say, "Let's do evil things so that good things will come out of it"? (Some people who slander us accuse us of saying that, but these people deserve criticism.)
Going Deeper: Paul continues to talk about the role of the Jew and the role that God had given to them. In these verses we just read so often they become confusing. To help us understand a bit more, imagine that you are planning a trip to another country. Good friends of yours find out that you are going to this country and ask if you can deliver an important item to their friend. Let’s say this item is a very important piece of jewelry or valuable book that is worth a lot of money. You have been entrusted to take this rare book that belongs to your friend to his friend oversees. Now, you have a choice to make. You can decide that you are going to keep the book for yourself and pretend that something happened to it, or you can be faithful to the trust that has been placed on you and deliver the book.
“This is Paul’s point, the Jewish people- his own people- had been entrusted by God with his oracles – an unusual word for Paul to use, perhaps he wants to make sure to indicate a divine message in general and perhaps to recognize the fact that, whereas the Gentiles were not expecting anything like the Jewish law, they were often eager for oracles from some divinity or other. The Jews were truly called to be salt and light of the world, to hold in trust God’s message for his entire creation. And they were supposed to deliver the message, to fulfill the trust, to demonstrate to the world that God was God.” (Wright)
“But they failed. They had kept the message all to themselves, imagining that it was simply a charter of privilege for them as a nation- as though a postman were to regard his bag of mail as a sign of what an important person he was, and therefore to refuse to deliver it. The only point of being a messenger is that you deliver the message you have been entrusted with. Going around giving yourself airs that you are the messenger may look impressive for a short time but when you don’t fulfill your mission it begins to look very odd. And Paul’s charge against his fellow Jews, against himself, is exactly in line with the words of Israel’s ancient prophets; Israel has been faithless, a useless messenger.”
“So what is God to do? God’s name has been maligned, blasphemed among the nations instead of being praised. Not only have the nations not received the right message but they have deduced or assumed a wrong one, namely that God is a bad god. But God will remain faithful to his original intention. “
“Paul’s main point, which we have already touched on, is the fact that, though Israel has indeed been faithless to God’s commission to be his messenger, God goes on being faithful to his promises. Paul goes on to quote from the Psalms about God being in the right to judge humans. Yet we must be careful not to see God and humans on opposing sides.
So if God already knows that Israel and humans are going to sin and do what is wrong, why does he make a point of calling out their sin and wrong doing? There were some and even some people today who will take God’s forgiveness and mercy, his justification by faith as a get out of jail free card. Anyone ever play Monopoly and loves when you got the chance card that said get out of jail free? Anytime I get that card I hold on to it until a time when I need it. It is possible that many of the Israelites were using the knowledge of God’s forgiveness in this same way. And if we are honest, we do the same thing. Many followers of Jesus may see that God has forgiven them and will continue to forgive them so they don’t really need to change their behavior. There is no reason to change or transform because God is always going to forgive, which is true. However, we have not been saved to something but for something.
This is the problem the people of Israel were having. They continued to sin and did not share the message that had been entrusted to them. Instead of repenting and changing they just assumed that God would forgive and they didn’t need to take their mission seriously.
The point that Paul is making at the end of these verses is that in the Messiah, Jesus, God has found the way to be true to his original promises. Jesus as Israel’s representative has offered the faithful obedience which Israel should have offered but did not. The Messiah is the messenger who finally delivers the message.
- So what about us? What is the message we are to share? What is our mission?
- What are some things in our lives that keep us from delivering the Message?
- What is a wrong message that we can sometimes give?
- How can we share the message to those in our lives?
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“On Mission: A study through Romans”
Lesson Six: All Have sinnedBible Passage: Romans 3:9 So are we Jews better off? Not entirely; for I have already made the charge that all people, Jews and Gentiles alike, are controlled by sin. 10 As the Tanakh puts it,
“There is no one righteous, not even one!
No one understands,
11 no one seeks God,
12 all have turned away
and at the same time become useless;
there is no one who shows kindness, not a single one![Romans 3:12 Psalm 14:1–3, 53:2–4(1–3)]
13 “Their throats are open graves,
they use their tongues to deceive.[Romans 3:13 Psalm 5:10(9)]
Vipers’ venom is under their lips.[Romans 3:13 Psalm 140:4(3)]
14 Their mouths are full of curses and bitterness.[Romans 3:14 Psalm 10:7]
15 “Their feet rush to shed blood,
16 in their ways are ruin and misery,
17 and the way of shalom they do not know.[Romans 3:17 Isaiah 59:7–8, Proverbs 1:16]
18 “There is no fear of God before their eyes.”[Romans 3:18 Psalm 36:2(1)]
19 Moreover, we know that whatever the Torah says, it says to those living within the framework of the Torah, in order that every mouth may be stopped and the whole world be shown to deserve God’s adverse judgment. 20 For in his sight no one alive will be considered righteous[Romans 3:20 Psalm 143:2] on the ground of legalistic observance of Torah commands, because what Torah really does is show people how sinful they are.
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John Wesley’s Explanatory Notes
Romans 3:9-20
Verse 9
[9] What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;
What then — Here he resumes what he said, verse 1. Romans 3:1.
Under sin — Under the guilt and power of it: the Jews, by transgressing the written law; the gentiles, by transgressing the law of nature.
Verse 10
[10] As it is written, There is none righteous, no, not one:
As it is written — That all men are under sin appears from the vices which have raged in all ages. St. Paul therefore rightly cites David and Isaiah, though they spoke primarily of their own age, and expressed what manner of men God sees, when he "looks down from heaven;" not what he makes them by his grace.
There is none righteous — This is the general proposition. The particulars follow: their dispositions and designs, Romans 3:11,12; their discourse, Romans 3:13,14; their actions, Romans 3:16-18; Psalms 14:1, etc.
Verse 11
[11] There is none that understandeth, there is none that seeketh after God.
There is none that understandeth — The things of God.
Verse 12
[12] They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
They have all turned aside — From the good way.
They are become unprofitable — Helpless impotent, unable to profit either themselves or others.
Verse 13
[13] Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:
Their throat — Is noisome and dangerous as an open sepulchre. Observe the progress of evil discourse, proceeding out of the heart, through the throat, tongue, lips, till the whole mouth is filled therewith.
The poison of asps — Infectious, deadly backbiting, tale-bearing, evil-speaking, is under (for honey is on) their lips. An asp is a venomous kind of serpent. Psalms 5:9; Psalms 140:3.
Verse 14
[14] Whose mouth is full of cursing and bitterness:
Cursing — Against God.
Bitterness — Against their neighbour. Psalms 10:7.
Verse 15
[15] Their feet are swift to shed blood:
Isaiah 59:7,8
Verse 17
[17] And the way of peace have they not known:
Of peace — Which can only spring from righteousness.
Verse 18
[18] There is no fear of God before their eyes.
The fear of God is not before their eyes — Much less is the love of God in their heart. Psalms 36:1.
Verse 19
[19] Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
Whatsoever the law — The Old Testament.
Saith, it saith to them that are under the law — That is, to those who own its authority; to the Jews, and not the gentiles. St. Paul quoted no scripture against them, but pleaded with them only from the light of nature.
Every mouth — Full of bitterness, Romans 3:14, and yet of boasting, Romans 3:27.
May become guilty — May be fully convicted, and apparently liable to most just condemnation. These things were written of old, and were quoted by St. Paul, not to make men criminal, but to prove them so.
Verse 20
[20] Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
No flesh shall be justified — None shall be forgiven and accepted of God.
By the works of the law — On this ground, that he hath kept the law. St. Paul means chiefly the moral part of it, Romans 3:9,19; Romans 2:21,26; etc. which alone is not abolished, Romans 3:31. And it is not without reason, that he so often mentions the works of the law, whether ceremonial or moral; for it was on these only the Jews relied, being wholly ignorant of those that spring from faith. For by the law is only the knowledge of sin - But no deliverance either from the guilt or power of it.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. We got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well.
Read Romans 3:9 So what are we saying? Are we better off? Not at all. We have already stated the charge: both Jews and Greeks are all under the power of sin. 10 As it is written, There is no righteous person, not even one. 11 There is no one who understands. There is no one who looks for God. 12 They all turned away. They have become worthless together. There is no one who shows kindness. There is not even one.13 Their throat is a grave that has been opened. They are deceitful with their tongues, and the poison of vipers is under their lips. 14 Their mouths are full of cursing and bitterness. 15 Their feet are quick to shed blood; 16 destruction and misery are in their ways; 17 and they don't know the way of peace. 18 There is no fear of God in their view of the world. 19 Now we know that whatever the Law says, it speaks to those who are under the Law, in order to shut every mouth and make it so the whole world has to answer to God. 20 It follows that no human being will be treated as righteous in his presence by doing what the Law says, because the knowledge of sin comes through the Law.
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Going Deeper: Paul is continuing to plead his case so to speak. “In Paul’s world, almost everyone would have been much more familiar with law court proceedings than most people are today. Communities were small and tight knit. Cases would be tried in public. Everyone would want to see what was going on. So when Paul uses a lot of law court language, as he does here, everyone would be able to picture the setting he had in mind. It is important that we learn to do that too.” (Wright)
“The picture is clearest in verse 19. First we have the stern voice of the law. It addresses the prisoner against whom the charge is being made- in this case, the Jew who is in the law or as Paul sometimes puts it, under the law. Paul has already demonstrated that all Gentiles are guilty before God. Now Israel joins the rest of the world in the dock.”
“In Paul’s world, if you were on trial and had nothing more to say in your defense, you put a hand over your mouth as a sign. Sometimes court officials would strike the prisoner on the mouth to indicate that their mouths should be stopped, in other words, that they were obviously guilty and should not be attempting to defend themselves. So when Paul says that every mouth may be stopped he is imagining not only that the Jews have joined the Gentiles in the dock but that all of them are left without any defense. The whole world is accountable to God: all people are obviously guilty, and must now face God as their judge.”
“This is the main point of the present passage: to finish off the job of rounding up the whole human race before its creator and finding it guilty. Are Jews better off than Gentiles. The answer is no. Not only are Jews and Gentiles guilty of sin; worse they are under it’s power.”
So here is a major theme of the letter to the Romans, Sin is not only an act of wrongdoing; it is a power with a life of it’s own so to speak. Although Paul can use Satan he often uses sin as a way of talking about evil as an almost personal force at work in the world.
So what is sin? In most of American Christianity we don’t talk too much about sin. We love to talk about Jesus and his grace and how he died so we can be forgiven from our sins. Yet, we don’t often realize that sin is a part of our lives just like it was for the Jews and Gentiles. No one except for Jesus, is immune to sin and it’s power.
Some have described sin as missing the mark. We can use this target or bulls-eye to show how we want to be living our lives- to be perfect like Jesus is perfect- yet we sin so while the aim is for the center of the target, we often hit outside of the target and sometimes all of the way off the target all together. There will be more discussion of sin and what it is in the coming weeks as Paul goes deeper into sin and the result of sin. Paul does not go into a list of sins. He has a different focus at this time.
Paul is quoting from the Old Testament. In these passages is the charge against the wicked is framed within or followed by, the promise that God will act to rescue those who are helpless before evil, and to make good his covenant despite everything. Then he goes on to talk about how a person is freed or justified from sin. He makes it very clear that obeying the law and following the law is not the way to justification. Obeying the law in and of itself is not a way to have justification from sins.
This knowledge was very important because the Jewish people and teachers of the law had counted on obeying the law to be what saves them. Paul tells them that this is not going to separate them from the wicked world and was no protection against God’s judgement; it would actually count on the other side.
The Jewish people were known for their laws. Time after time, they were upset with Jesus because he was not obeying one of their 1000s of laws they felt needed to be obeyed. They were more concerned about the law then loving others. Here we see that Paul is breaking down their system that was also what they thought would ultimately bring them salvation and freedom from the wicked and evil world. However, their inability to love and accept all people and force others to obey the law was going to be their downfall. In the coming weeks we will see how God’s justice comes into play. For now we can be grateful that it is not through works alone that we are saved and receive salvation.
Prayer and Praises
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“On Mission: A study through Romans”
Lesson Seven: God’s Covenant of Justice RevealedBible Passage: Romans 3:21 But now, quite apart from Torah, God’s way of making people righteous in his sight has been made clear — although the Torah and the Prophets give their witness to it as well — 22 and it is a righteousness that comes from God, through the faithfulness of Yeshua the Messiah, to all who continue trusting. For it makes no difference whether one is a Jew or a Gentile, 23 since all have sinned and come short of earning God’s praise. 24 By God’s grace, without earning it, all are granted the status of being considered righteous before him, through the act redeeming us from our enslavement to sin that was accomplished by the Messiah Yeshua. 25 God put Yeshua forward as the kapparah for sin through his faithfulness in respect to his bloody sacrificial death. This vindicated God’s righteousness; because, in his forbearance, he had passed over [with neither punishment nor remission] the sins people had committed in the past; 26 and it vindicates his righteousness in the present age by showing that he is righteous himself and is also the one who makes people righteous on the ground of Yeshua’s faithfulness.
27 So what room is left for boasting? None at all! What kind of Torah excludes it? One that has to do with legalistic observance of rules? No, rather, a Torah that has to do with trusting. 28 Therefore, we hold the view that a person comes to be considered righteous by God on the ground of trusting, which has nothing to do with legalistic observance of Torah commands.
29 Or is God the God of the Jews only? Isn’t he also the God of the Gentiles? Yes, he is indeed the God of the Gentiles; 30 because, as you will admit, God is one.[Romans 3:30 Deuteronomy 6:4] Therefore, he will consider righteous the circumcised on the ground of trusting and the uncircumcised through that same trusting. 31 Does it follow that we abolish Torah by this trusting? Heaven forbid! On the contrary, we confirm Torah.
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John Wesley’s Explanatory Notes
Romans 3:21-31
Verse 21
[21] But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
But now the righteousness of God — That is, the manner of becoming righteous which God hath appointed.
Without the law — Without that previous obedience which the law requires; without reference to the law, or dependence on it.
Is manifested — In the gospel. Being attested by the Law itself, and by the Prophets - By all the promises in the Old Testament.
Verse 22
[22] Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
To all — The Jews.
And upon all — The gentiles That believe: for there is no difference - Either as to the need of justification, or the manner of it.
Verse 23
[23] For all have sinned, and come short of the glory of God;
For all have sinned — In Adam, and in their own persons; by a sinful nature, sinful tempers, and sinful actions.
And are fallen short of the glory of God — The supreme end of man; short of his image on earth, and the enjoyment of him in heaven.
Verse 24
[24] Being justified freely by his grace through the redemption that is in Christ Jesus:
And are justified — Pardoned and accepted.
Freely — Without any merit of their own.
By his grace — Not their own righteousness or works.
Through the redemption — The price Christ has paid.
Freely by his grace — One of these expressions might have served to convey the apostle's meaning; but he doubles his assertion, in order to give us the fullest conviction of the truth, and to impress us with a sense of its peculiar importance. It is not possible to find words that should more absolutely exclude all consideration of our own works and obedience, or more emphatically ascribe the whole of our justification to free, unmerited goodness.
Verse 25
[25] Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
Whom God hath set forth — Before angels and men.
A propitiation — To appease an offended God. But if, as some teach, God never was offended, there was no need of this propitiation. And, if so, Christ died in vain.
To declare his righteousness — To demonstrate not only his clemency, but his justice; even that vindictive justice whose essential character and principal office is, to punish sin.
By the remission of past sins — All the sins antecedent to their believing.
Verse 26
[26] To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
For a demonstration of his righteousness — Both of his justice and mercy.
That he might be just — Showing his justice on his own Son. And yet the merciful justifier of every one that believeth in Jesus. That he might be just - Might evidence himself to be strictly and inviolably righteous in the administration of his government, even while he is the merciful justifier of the sinner that believeth in Jesus. The attribute of justice must be preserved inviolate; and inviolate it is preserved, if there was a real infliction of punishment on our Saviour. On this plan all the attributes harmonize; every attribute is glorified, and not one superseded no, nor so much as clouded.
Verse 27
[27] Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
Where is the boasting then of the Jew against the gentile? It is excluded. By what law? of works? Nay - This would have left room for boasting.
But by the law of faith — Since this requires all, without distinction, to apply as guilty and helpless sinners, to the free mercy of God in Christ. The law of faith is that divine constitution which makes faith, not works, the condition of acceptance.
Verse 28
[28] Therefore we conclude that a man is justified by faith without the deeds of the law.
We conclude then that a man is justified by faith — And even by this, not as it is a work, but as it receives Christ; and, consequently, has something essentially different from all our works whatsoever.
Verse 29
[29] Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
Surely of the gentiles also — As both nature and the scriptures show.
Verse 30
[30] Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
Seeing it is one God who — Shows mercy to both, and by the very same means.
Verse 31
[31] Do we then make void the law through faith? God forbid: yea, we establish the law.
We establish the law — Both the authority, purity, and the end of it; by defending that which the law attests; by pointing out Christ, the end of it; and by showing how it may be fulfilled in its purity.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. We got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well. We have learned that all have sinned, that it is our responsibility to live out and share the message of hope with the people in our lives. Today we are going to continue seeing this mission that Paul is laying out.
Read Romans 3:21 But now God's righteousness has been revealed apart from the Law, which is confirmed by the Law and the Prophets. 22 God's righteousness comes through the faithfulness of Jesus Christ for all who have faith in him. There's no distinction. 23 All have sinned and fall short of God's glory, 24 but all are treated as righteous freely by his grace because of a ransom that was paid by Christ Jesus. 25 Through his faithfulness, God displayed Jesus as the place of sacrifice where mercy is found by means of his blood. He did this to demonstrate his righteousness in passing over sins that happened before, 26 during the time of God's patient tolerance. He also did this to demonstrate that he is righteous in the present time, and to treat the one who has faith in Jesus as righteous. 27 What happens to our bragging? It's thrown out. With which law? With what we have accomplished under the Law? 28 No, not at all, but through the law of faith. We consider that a person is treated as righteous by faith, apart from what is accomplished under the Law. 29 Or is God the God of Jews only? Isn't God the God of Gentiles also? Yes, God is also the God of Gentiles. 30 Since God is one, then the one who makes the circumcised righteous by faith will also make the one who isn't circumcised righteous through faith. 31 Do we then cancel the Law through this faith? Absolutely not! Instead, we confirm the Law.
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Going Deeper: Paul went from talking about the reality of sin and that everyone had sinned. No one was better than anyone else. The Jews were just as guilty as the Gentiles. There is no hierarchy or sense of I am better than someone else. All have sinned. Then Paul goes into this portion of his letter.
But now. Two words that bring about a change, a sense of hope. Have you ever watched a movie or a show where it seemed like everything was going in one direction. Possibly it was not looking good at all for the main character. He or she was headed into a place of no return or place that was just plain not going to be good. And then, all of a sudden there was an intervention. The person who was going to head off the cliff on the run away horse is rescued by a stranger. “Someone arrives, perhaps galloping in on horseback into a trial or a wedding or a lynching bringing news of a reprieve, or a message from a former lover or whatever. Just when we thought the action was taking its course, something new has happened which changes everything.” (NT WRIGHT)
“This is the mood that Paul is creating with his dramatic, but now. This also begins an entire new section of the letter. Something has happened, the court is in session; all were standing guilty in the dock; what could be done?”
“But something had to be done. God had created the world and everyone had turned against him. Was this a big mistake? God had called Israel, and was now faced with the choice of either favouring that one nation even though Israel didn’t deserve it, or seeming to go back on the grand promises made to Abraham, Isaac and Jacob, the promises enshrined in the covenant.”
The world is full of wickedness. People are being oppressed and suffering from injust things that are happening to them. How does God meet all of these obligations. “The complexity of the problem comes from the fact that Israel was given a commission and proved unfaithful . The bearers of the solution to the world’s problem turned out to be themselves part of that problem. If God was to be faithful to his promises, and to the whole creation, he would have to deal with all of this together. “
“So what is God to do? It is not just a problem of God’s justice but of his covenant justice. God must be and always will be true to the covenant, and of the way in which this covenant itself was there to put the world, and human beings, to rights. And Now, Paul declares, Jesus!”
“The gospel of Jesus of Nazareth, Israel’s Messiah, demonstrates how God has solved all these problems at a stroke. Jesus came to fulfill the law. It is apart from the law so that it is not just for the Jews but also for the Gentiles. Jesus is for everyone.
God has not changed his mind. Jesus came to fulfill the law. God’s faithfulness was put into action not by getting rid of the covenant plan to save the world through Israel and start again but through somehow, the arrival of a faithful Israelite who would offer God the faithful obedience which Israel should have offered but failed to do. Israel, called to be the messenger of God’s saving plan, had corrupted the vocation into mere privilege and had failed to pass the message on. Israel’s representative is Jesus.”
This is why we see over and over the gospel writers and Paul tracing the geneology of Jesus. They are showing how Jesus is this one true Israelite who is coming to make all things new. Jesus was faithful to the saving purposes that God had in mind calling Israel into covenant.”
Jesus takes on the commission that Israel failed to do. He was faithful to and became obedient unto death. The obedience is his surrendering to God’s will for his life. We see some of this when Jesus was praying and asking that if it may be to let this cup pass, but not my will but thine be done. Jesus became obedient to death and through his death redemption was made for all.
Redemption is one of those big words that we don’t’ always understand. Yet, those who heard it would have understood as redemption had to do with slaves and their freedom. To redeem a slave meant that the slave was bought back and then set free. Jesus has bought us back. We were all slaves to sin and the result of that sin was going to be eternal death and separation from God. Jesus paid the price.
We hear that saying a lot, we sing about it, Jesus paid the price, he ransomed my sin, he bought me back. In these terms what Jesus did has so much more meaning and power. Jesus redeemed, or ransomed all people so that we may be free. Those who are guilty have had their deeds pardoned.
Let’s think about what that means for those who read this letter from Paul? To think that all of the sin and wrong things we have done has been erased, wiped clean. There are many hymns that have been written over the years that tell this story, but one I want to close with is
"Jesus Paid It All"
1. I hear the Savior say,
Thy strength indeed is small;
Child of weakness, watch and pray,
Find in Me thine all in all.
Refrain: Jesus paid it all,
All to Him I owe;
Sin had left a crimson stain,
He washed it white as snow.
2. Lord, now indeed I find
Thy power and Thine alone,
Can change the leper's spots
and melt the heart of stone.
Refrain: Jesus paid it all,
All to Him I owe;
Sin had left a crimson stain,
He washed it white as snow.
3. And when before the throne
I stand in Him complete,
Jesus died my soul to save,
my lips shall still repeat
Refrain: Jesus paid it all,
All to Him I owe;
Sin had left a crimson stain,
He washed it white as snow
Sin had left a crimson stain,
He washed it white as snow
4. O Praise the one who paid my debt
And raised this life up from the dead
O Praise the one who paid my debt
And raised this life up from the dead
O Praise the one who paid my debt
And raised this life up from the dead
O Praise the one who paid my debt
And raised this life up from the dead
O Praise the one who paid my debt
And raised this life up from the dead
Refrain: Jesus paid it all,
All to Him I owe;
Sin had left a crimson stain,
He washed it white as snow
Sin had left a crimson stain,
He washed it white as snow
He washed it white as snow
Prayer and Praises---
“On Mission: A study through Romans”
Lesson Eight: Covenant with Abraham RevisitedBible Passage: Romans 4:1 Then what should we say Avraham, our forefather, obtained by his own efforts? 2 For if Avraham came to be considered righteous by God because of legalistic observances, then he has something to boast about. But this is not how it is before God! 3 For what does the Tanakh say? “Avraham put his trust in God, and it was credited to his account as righteousness.”[Romans 4:3 Genesis 15:6] 4 Now the account of someone who is working is credited not on the ground of grace but on the ground of what is owed him. 5 However, in the case of one who is not working but rather is trusting in him who makes ungodly people righteous, his trust is credited to him as righteousness.
6 In the same way, the blessing which David pronounces is on those whom God credits with righteousness apart from legalistic observances:
7 “Blessed are those whose transgressions are forgiven,
whose sins are covered over;
8 Blessed is the man whose sin Adonai
will not reckon against his account.”[Romans 4:8 Psalm 32:1–2]
9 Now is this blessing for the circumcised only? Or is it also for the uncircumcised? For we say that Avraham’s trust was credited to his account as righteousness; 10 but what state was he in when it was so credited — circumcision or uncircumcision? Not in circumcision, but in uncircumcision! 11 In fact, he received circumcision as a sign, as a seal of the righteousness he had been credited with on the ground of the trust he had while he was still uncircumcised. This happened so that he could be the father of every uncircumcised person who trusts and thus has righteousness credited to him, 12 and at the same time be the father of every circumcised person who not only has had a b’rit-milah, but also follows in the footsteps of the trust which Avraham avinu had when he was still uncircumcised.
13 For the promise to Avraham and his seed[Romans 4:13 Genesis 15:3, 5] that he would inherit the world did not come through legalism but through the righteousness that trust produces. 14 For if the heirs are produced by legalism, then trust is pointless and the promise worthless. 15 For what law brings is punishment. But where there is no law, there is also no violation.
16 The reason the promise is based on trusting is so that it may come as God’s free gift, a promise that can be relied on by all the seed, not only those who live within the framework of the Torah, but also those with the kind of trust Avraham had — Avraham avinu for all of us. 17 This accords with the Tanakh, where it says, “I have appointed you to be a father to many nations.”[Romans 4:17 Genesis 17:5] Avraham is our father in God’s sight because he trusted God as the one who gives life to the dead and calls nonexistent things into existence. 18 For he was past hope, yet in hope he trusted that he would indeed become a father to many nations, in keeping with what he had been told, “So many will your seed be.”[Romans 4:18 Genesis 15:5] 19 His trust did not waver when he considered his own body — which was as good as dead, since he was about a hundred years old — or when he considered that Sarah’s womb was dead too. 20 He did not by lack of trust decide against God’s promises. On the contrary, by trust he was given power as he gave glory to God, 21 for he was fully convinced that what God had promised he could also accomplish. 22 This is why it was credited to his account as righteousness.[Romans 4:22 Genesis 15:6]
23 But the words, “it was credited to his account . . . ,” were not written for him only. 24 They were written also for us, who will certainly have our account credited too, because we have trusted in him who raised Yeshua our Lord from the dead — 25 Yeshua, who was delivered over to death because of our offences and raised to life in order to make us righteous.
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John Wesley’s Explanatory Notes
Romans 4:1-25
Verse 1
[1] What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
That our father Abraham hath found — Acceptance with God.
According to the flesh — That is, by works.
Verse 2
[2] For if Abraham were justified by works, he hath whereof to glory; but not before God.
The meaning is, If Abraham had been justified by works, he would have had room to glory. But he had not room to glory. Therefore he was not justified by works.
Verse 3
[3] For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
Abraham believed God — That promise of God concerning the numerousness of his seed, Genesis 15:5,7; but especially the promise concerning Christ, Genesis 12:3, through whom all nations should be blessed.
And it was imputed to him for righteousness — God accepted him as if he had been altogether righteous. Genesis 15:6.
Verse 4
[4] Now to him that worketh is the reward not reckoned of grace, but of debt.
Now to him that worketh — All that the law requires, the reward is no favour, but an absolute debt. These two examples are selected and applied with the utmost judgment and propriety. Abraham was the most illustrious pattern of piety among the Jewish patriarchs. David was the most eminent of their kings. If then neither of these was justified by his own obedience, if they both obtained acceptance with God, not as upright beings who might claim it, but as sinful creatures who must implore it, the consequence is glaring It is such as must strike every attentive understanding, and must affect every individual person.
Verse 5
[5] But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
But to him that worketh not — It being impossible he should without faith.
But believeth, his faith is imputed to him for righteousness — Therefore God's affirming of Abraham, that faith was imputed to him for righteousness, plainly shows that he worked not; or, in other words, that he was not justified by works, but by faith only. Hence we see plainly how groundless that opinion is, that holiness or sanctification is previous to our justification. For the sinner, being first convinced of his sin and danger by the Spirit of God, stands trembling before the awful tribunal of divine justice ; and has nothing to plead, but his own guilt, and the merits of a Mediator. Christ here interposes; justice is satisfied; the sin is remitted, and pardon is applied to the soul, by a divine faith wrought by the Holy Ghost, who then begins the great work of inward sanctification. Thus God justifies the ungodly, and yet remains just, and true to all his attributes! But let none hence presume to "continue in sin;" for to the impenitent, God "is a consuming fire." On him that justifieth the ungodly - If a man could possibly be made holy before he was justified, it would entirely set his justification aside; seeing he could not, in the very nature of the thing, be justified if he were not, at that very time, ungodly.
Verse 6
[6] Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
So David also — David is fitly introduced after Abraham, because be also received and delivered down the promise.
Affirmeth — A man is justified by faith alone, and not by works. Without works-That is, without regard to any former good works supposed to have been done by him.
Verse 7
[7] Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
Happy are they whose sins are covered — With the veil of divine mercy. If there be indeed such a thing as happiness on earth, it is the portion of that man whose iniquities are forgiven, and who enjoys the manifestation of that pardon. Well may he endure all the afflictions of life with cheerfulness, and look upon death with comfort. O let us not contend against it, but earnestly pray that this happiness may be ours! Psalms 32:1,2.
Verse 9
[9] Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
This happiness — Mentioned by Abraham and David.
On the circumcision — Those that are circumcised only.
Faith was imputed to Abraham for righteousness — This is fully consistent with our being justified, that is, pardoned and accepted by God upon our believing, for the sake of what Christ hath done and suffered. For though this, and this alone, be the meritorious cause of our acceptance with God, yet faith may be said to be "imputed to us for righteousness," as it is the sole condition of our acceptance. We may observe here, forgiveness, not imputing sin, and imputing righteousness, are all one.
Verse 10
[10] How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
Not in circumcision — Not after he was circumcised; for he was justified before Ishmael was born, Genesis 15:1-21; but he was not circumcised till Ishmael was thirteen years old, Genesis 17:25.
Verse 11
[11] And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
And — After he was justified.
He received the sign of circumcision — Circumcision, which was a sign or token of his being in covenant with God.
A seal — An assurance on God's part, that he accounted him righteous, upon his believing, before he was circumcised.
Who believe in uncircumcision — That is, though they are not circumcised.
Verse 12
[12] And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.
And the father of the circumcision — Of those who are circumcised, and believe as Abraham did. To those who believe not, Abraham is not a father, neither are they his seed.
Verse 13
[13] For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.
The promise, that he should be the heir of the world — Is the same as that he should be "the father of all nations," namely, of those in all nations who receive the blessing. The whole world was promised to him and them conjointly. Christ is the heir of the world, and of all things; and so are all Abraham's seed, all that believe in him with the faith of Abraham
Verse 14
[14] For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
If they only who are of the law — Who have kept the whole law.
Are heirs, faith is made void — No blessing being to be obtained by it; and so the promise is of no effect.
Verse 15
[15] Because the law worketh wrath: for where no law is, there is no transgression.
Because the law — Considered apart from that grace, which though it was in fact mingled with it, yet is no part of the legal dispensation, is so difficult, and we so weak and sinful, that, instead of bringing us a blessing, it only worketh wrath; it becomes to us an occasion of wrath, and exposes us to punishment as transgressors. Where there is no law in force, there can be no transgression of it.
Verse 16
[16] Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
Therefore it — The blessing.
Is of faith, that it might be of grace — That it might appear to flow from the free love of God, and that the promise might be firm, sure, and effectual, to all the spiritual seed of Abraham; not only Jews, but gentiles also, if they follow his faith.
Verse 17
[17] (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
Before God — Though before men nothing of this appeared, those nations being then unborn.
As quickening the dead — The dead are not dead to him and even the things that are not, are before God.
And calling the things that are not — Summoning them to rise into being, and appear before him. The seed of Abraham did not then exist; yet God said, "So shall thy seed be." A man can say to his servant actually existing, Do this; and he doeth it: but God saith to the light, while it does not exist, Go forth; and it goeth. Genesis 17:5.
Verse 18-21
[18] Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. [19] And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: [20] He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; [21] And being fully persuaded that, what he had promised, he was able also to perform.
The Apostle shows the power and excellence of that faith to which he ascribes justification.
Who against hope — Against all probability, believed and hoped in the promise. The same thing is apprehended both by faith and hope; by faith, as a thing which God has spoken; by hope, as a good thing which God has promised to us.
So shall thy seed be — Both natural and spiritual, as the stars of heaven for multitude. Genesis 15:5.
Verse 23
[23] Now it was not written for his sake alone, that it was imputed to him;
On his account only — To do personal honour to him.
Verse 24
[24] But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
But on ours also — To establish us in seeking justification by faith, and not by works; and to afford a full answer to those who say that, " to be justified by works means only, by Judaism; to be justified by faith means, by embracing Christianity, that is, the system of doctrines so called." Sure it is that Abraham could not in this sense be justified either by faith or by works; and equally sure that David (taking the words thus) was justified by works, and not by faith.
Who raised up Jesus from the dead — As he did in a manner both Abraham and Sarah.
If we believe on him who raised up Jesus — God the Father therefore is the proper object of justifying faith. It is observable, that St. Paul here, in speaking both of our faith and of the faith of Abraham, puts a part for the whole. And he mentions that part, with regard to Abraham, which would naturally affect the Jews most.
Verse 25
[25] Who was delivered for our offences, and was raised again for our justification.
Who was delivered — To death.
For our offences — As an atonement for them.
And raised for our justification — To empower us to receive that atonement by faith.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. We got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well. We have learned that all have sinned, that it is our responsibility to live out and share the message of hope with the people in our lives. Today we are going to look at God’s covenant with Abraham and how that is being fulfilled.
Read Romans 4:1 So what are we going to say? Are we going to find that Abraham is our ancestor on the basis of genealogy? 2 Because if Abraham was made righteous because of his actions, he would have had a reason to brag, but not in front of God. 3 What does the scripture say? Abraham had faith in God, and it was credited to him as righteousness. 4 Workers' salaries aren't credited to them on the basis of an employer's grace but rather on the basis of what they deserve. 5 But faith is credited as righteousness to those who don't work, because they have faith in God who makes the ungodly righteous. 6 In the same way, David also pronounces a blessing on the person to whom God credits righteousness apart from actions: 7 Happy are those whose actions outside the Law are forgiven, and whose sins are covered. 8 Happy are those whose sin isn't counted against them by the Lord. 9 Is this state of happiness only for the circumcised or is it also for those who aren't circumcised? We say, "Faith was credited to Abraham as righteousness." 10 So how was it credited? When he was circumcised, or when he wasn't circumcised? In fact, it was credited while he still wasn't circumcised, not after he was circumcised.
11 He received the sign of circumcision as a seal of the righteousness that comes from the faith he had while he still wasn't circumcised. It happened this way so that Abraham could be the ancestor of all those people who aren't circumcised, who have faith in God, and so are counted as righteous. 12 He could also be the ancestor of those circumcised people, who aren't only circumcised but who also walk in the path of faith, like our ancestor Abraham did while he wasn't circumcised.13 The promise to Abraham and to his descendants, that he would inherit the world, didn't come through the Law but through the righteousness that comes from faith. 14 If they inherit because of the Law, then faith has no effect and the promise has been canceled. 15 The Law brings about wrath. But when there isn't any law, there isn't any violation of the law. 16 That's why the inheritance comes through faith, so that it will be on the basis of God's grace. In that way, the promise is secure for all of Abraham's descendants, not just for those who are related by Law but also for those who are related by the faith of Abraham, who is the father of all of us. 17 As it is written: I have appointed you to be the father of many nations. So Abraham is our father in the eyes of God in whom he had faith, the God who gives life to the dead and calls things that don't exist into existence. 18 When it was beyond hope, he had faith in the hope that he would become the father of many nations, in keeping with the promise God spoke to him: That's how many descendants you will have. 19 Without losing faith, Abraham, who was nearly 100 years old, took into account his own body, which was as good as dead, and Sarah's womb, which was dead. 20 He didn't hesitate with a lack of faith in God's promise, but he grew strong in faith and gave glory to God. 21 He was fully convinced that God was able to do what he promised. 22 Therefore, it was credited to him as righteousness. 23 But the scripture that says it was credited to him wasn't written only for Abraham's sake.24 It was written also for our sake, because it is going to be credited to us too. It will be credited to those of us who have faith in the one who raised Jesus our Lord from the dead. 25 He was handed over because of our mistakes, and he was raised to meet the requirements of righteousness for us.
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Going Deeper: Paul starts this part of his letter out with a question that is going to bring up a topic that he most likely will argue against. The theme of this chapter is not just about Abraham and how he has been justified or made right by faith. It goes much deeper, to the reasons that God made the covenant with Abraham in the first place.
Paul makes a very clear point that is often overlooked. This is that Abraham’s family was not just of ONE nation but of many nations. This would have been mind boggling for the Jewish people. They had been taught and believed that they were God’s chosen people and to some part that is true. God did choose them to fulfill his purposes, but they failed. God knowing this made a promise to Abraham that his family would be made up of many nations.
Paul also clears up any confusion that becoming a member of this covenant was dependent on doing good works or a good job. He uses an example of a worker who does a good job and gets paid to say this is NOT how it is for those who are a part of God’s covenant. Abraham was brought into the covenant with God to deal with the problem of sin. He started at the same place everyone else did, as a pagan who probably followed other gods and practices. “God found Abraham where he was, but he did not leave him there. He brought about healing and transformation in Abraham's life.
So why the history lesson from Paul? “Paul is redefining the family of Abraham in two ways. First, he has opened it up so it contains Gentiles as well as Jews-specifically Gentiles who believe in the gospel. Second, however, he has narrowed it down, so it no longer includes all Jews automatically. Jews like Paul himself, and all the earliest Christians are of course welcome, and Paul will argue later in the letter that God wants more and more of them. But the badge they, too, must now wear is that of Christian faith.”
The way to be a part of this multi-ethnic family is faith that Jesus is lord and that God raised him from the dead. This is important for us today too.
Another mind boggling thing Paul does here in this passage is to say that the Holy Land is not limited to one piece of land. “For Paul and the whole New Testament the idea of a holy land, in terms of one strip of territory over against all others has vanished. In its place are the beginnings of a completely transformed idea of and: that the whole world the entire creation is claimed by God as holy land and is promised to Abraham and his family as their inheritance. This would have been really hard for the Jewish people who had held so tightly to the belief that they were the chosen people and a specific land was theirs. Now to have Paul come and say that Jesus has made the way for all people to come to God and that The privilege of geography as of birth counts for nothing in the new world ruled by the crucified risen Messiah.
It is no wonder the Jewish people wanted so badly to get rid of Paul. He was challenging everything they believed and held to. He also challenged their very way of life.
Paul goes on to talk about covenant justice. Justice is something that we so want and desire in our world. God’s plan for covenant justice was always to put the whole world to rights. As God does this where will all people go and be. Space has to be made to include all into this new covenant. Abraham was to be the father of all nations, which includes us. Makes me think of a silly song we sang as kids, Father Abraham had many sons, I am one of them and so are you—then a bunch of silly hand motions, but more truth to this than we have really thought about.
So seeing Abraham as the father of all nations, he is also seen as a man of faith. Abraham had faith that God was going to fulfill his promises. He was very old when God spoke to him and said he would have children that outnumbered the stars in the sky. Abraham had faith in a God who promised impossible things.
Paul talks about Abraham and his covenant with God to lead into the new covenant that God made with all people through Jesus. “God is the God of new hope, of new fruitfulness; he is the God of new starts, of fresh creation” (Wright)
“God has sent his own son as the Messiah, Israel’s faithful representative, to do for Israel and the world what they could not do for themselves; those who believe the Gospel, in God’s good news about his son, are assured that they are the people of the new covenant, the single world wide family promised to Abraham.”
- So how do we learn to live together with all who share this faith and hope?
- What do we hope for? (write on board things we hope for)
- Write how we can love and be in community with those who are different from us but love Jesus? What does this look like?
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“On Mission: A study through Romans”
Lesson Nine: Jesus Brings HopeBible Passage: Romans 5:1 So, since we have come to be considered righteous by God because of our trust, let us continue to have shalom with God through our Lord, Yeshua the Messiah. 2 Also through him and on the ground of our trust, we have gained access to this grace in which we stand; so let us boast about the hope of experiencing God’s glory. 3 But not only that, let us also boast in our troubles; because we know that trouble produces endurance, 4 endurance produces character, and character produces hope; 5 and this hope does not let us down, because God’s love for us has already been poured out in our hearts through the Ruach HaKodesh who has been given to us.
6 For while we were still helpless, at the right time, the Messiah died on behalf of ungodly people. 7 Now it is a rare event when someone gives up his life even for the sake of somebody righteous, although possibly for a truly good person one might have the courage to die. 8 But God demonstrates his own love for us in that the Messiah died on our behalf while we were still sinners. 9 Therefore, since we have now come to be considered righteous by means of his bloody sacrificial death, how much more will we be delivered through him from the anger of God’s judgment! 10 For if we were reconciled with God through his Son’s death when we were enemies, how much more will we be delivered by his life, now that we are reconciled! 11 And not only will we be delivered in the future, but we are boasting about God right now, because he has acted through our Lord Yeshua the Messiah, through whom we have already received that reconciliation.
12 Here is how it works: it was through one individual that sin entered the world, and through sin, death; and in this way death passed through to the whole human race, inasmuch as everyone sinned. 13 Sin was indeed present in the world before Torah was given, but sin is not counted as such when there is no Torah. 14 Nevertheless death ruled from Adam until Moshe, even over those whose sinning was not exactly like Adam’s violation of a direct command. In this, Adam prefigured the one who was to come.
15 But the free gift is not like the offence. For if, because of one man’s offence, many died, then how much more has God’s grace, that is, the gracious gift of one man, Yeshua the Messiah, overflowed to many! 16 No, the free gift is not like what resulted from one man’s sinning; for from one sinner came judgment that brought condemnation; but the free gift came after many offences and brought acquittal. 17 For if, because of the offence of one man, death ruled through that one man; how much more will those receiving the overflowing grace, that is, the gift of being considered righteous, rule in life through the one man Yeshua the Messiah!
18 In other words, just as it was through one offence that all people came under condemnation, so also it is through one righteous act that all people come to be considered righteous. 19 For just as through the disobedience of the one man, many were made sinners, so also through the obedience of the other man, many will be made righteous. 20 And the Torah came into the picture so that the offence would proliferate; but where sin proliferated, grace proliferated even more. 21 All this happened so that just as sin ruled by means of death, so also grace might rule through causing people to be considered righteous, so that they might have eternal life, through Yeshua the Messiah, our Lord.
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John Wesley’s Explanatory Notes
Romans 5:1-21
Verse 1
[1] Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
Being justified by faith — This is the sum of the preceding chapters.
We have peace with God — Being enemies to God no longer, Romans 5:10; neither fearing his wrath, Romans 5:9. We have peace, hope, love, and power over sin, the sum of the fifth, sixth, seventh, and eighth chapters. These are the fruits of justifying faith: where these are not, that faith is not.
Verse 2
[2] By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
Into this grace — This state of favour.
Verse 3
[3] And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;
We glory in tribulations also — Which we are so far from esteeming a mark of God's displeasure, that we receive them as tokens of his fatherly love, whereby we are prepared for a more exalted happiness. The Jews objected to the persecuted state of the Christians as inconsistent with the people of the Messiah. It is therefore with great propriety that the apostle so often mentions the blessings arising from this very thing.
Verse 4
[4] And patience, experience; and experience, hope:
And patience works more experience of the sincerity of our grace, and of God's power and faithfulness.
Verse 5
[5] And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.
Hope shameth us not — That is, gives us the highest glorying. We glory in this our hope, because the love of God is shed abroad in our hearts - The divine conviction of God's love to us, and that love to God which is both the earnest and the beginning of heaven.
By the Holy Ghost — The efficient cause of all these present blessings, and the earnest of those to come.
Verse 6
[6] For when we were yet without strength, in due time Christ died for the ungodly.
How can we now doubt of God's love? For when we were without strength - Either to think, will, or do anything good.
In due time — Neither too soon nor too late; but in that very point of time which the wisdom of God knew to be more proper than any other.
Christ died for the ungodly — Not only to set them a pattern, or to procure them power to follow it. It does not appear that this expression, of dying for any one, has any other signification than that of rescuing the life of another by laying down our own.
Verse 7
[7] For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.
A just man — One who gives to all what is strictly their due The good man - One who is eminently holy; full of love, of compassion, kindness, mildness, of every heavenly and amiable temper.
Perhaps-one-would-even-dare to die — Every word increases the strangeness of the thing, and declares even this to be something great and unusual.
Verse 8
[8] But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
But God recommendeth — A most elegant expression. Those are wont to be recommended to us, who were before either unknown to, or alienated from, us.
While we were sinners — So far from being good, that we were not even just.
Verse 9
[9] Much more then, being now justified by his blood, we shall be saved from wrath through him.
By his blood — By his bloodshedding.
We shall be saved from wrath through him — That is, from all the effects of the wrath of God. But is there then wrath in God? Is not wrath a human passion? And how can this human passion be in God? We may answer this by another question: Is not love a human passion? And how can this human passion be in God? But to answer directly: wrath in man, and so love in man, is a human passion. But wrath in God is not a human passion; nor is love, as it is in God. Therefore the inspired writers ascribe both the one and the other to God only in an analogical sense.
Verse 10
[10] For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
If — As sure as; so the word frequently signifies; particularly in this and the eighth chapter.
We shalt be saved — Sanctified and glorified.
Through his life — Who "ever liveth to make intercession for us."
Verse 11
[11] And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
And not only so, but we also glory — The whole sentence, from the third to the eleventh verse, may be taken together thus: We not only "rejoice in hope of the glory of God," but also in the midst of tribulations we glory in God himself through our Lord Jesus Christ, by whom we have now received the reconciliation.
Verse 12
[12] Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:
Therefore — This refers to all the preceding discourse; from which the apostle infers what follows. He does not therefore properly make a digression, but returns to speak again of sin and of righteousness.
As by one man — Adam; who is mentioned, and not Eve, as being the representative of mankind.
Sin entered into the world — Actual sin, and its consequence, a sinful nature.
And death — With all its attendants. It entered into the world when it entered into being; for till then it did not exist.
By sin — Therefore it could not enter before sin.
Even so — Namely, by one man.
In that — So the word is used also, 2 Corinthians 5:4.
All sinned — In Adam. These words assign the reason why death came upon all men; infants themselves not excepted, in that all sinned.
Verse 13
[13] (For until the law sin was in the world: but sin is not imputed when there is no law.
For until the law sin was in the world-All, I say, had sinned, for sin was in the world long before the written law; but, I grant, sin is not so much imputed, nor so severely punished by God, where there is no express law to convince men of it. Yet that all had sinned, even then, appears in that all died.
Verse 14
[14] Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
Death reigned — And how vast is his kingdom! Scarce can we find any king who has as many subjects, as are the kings whom he hath conquered.
Even over them that had not sinned after the likeness of Adam's transgression — Even over infants who had never sinned, as Adam did, in their own persons; and over others who had not, like him, sinned against an express law.
Who is the figure of him that was to come — Each of them being a public person, and a federal head of mankind. The one, the fountain of sin and death to mankind by his offence; the other, of righteousness and life by his free gift. Thus far the apostle shows the agreement between the first and second Adam: afterward he shows the differences between them. The agreement may be summed up thus: As by one man sin entered into the world, and death by sin; so by one man righteousness entered into the world, and life by righteousness. As death passed upon all men, in that all had sinned; so life passed upon all men, (who are in the second Adam by faith,) in that all are justified. And as death through the sin of the first Adam reigned even over them who had not sinned after the likeness of Adam's transgression; so through the righteousness of Christ, even those who have not obeyed, after the likeness of his obedience, shall reign in life. We may add, As the sin of Adam, without the sins which we afterwards committed, brought us death ; so the righteousness of Christ, without the good works which we afterwards perform, brings us life: although still every good, as well as evil, work, will receive its due reward.
Verse 15
[15] But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.
Yet not — St. Paul now describes the difference between Adam and Christ; and that much more directly and expressly than the agreement between them. Now the fall and the free gift differ, 1. In amplitude, Romans 5:15. 2. He from whom sin came, and He from whom the free gift came, termed also "the gift of righteousness," differ in power, Romans 5:16. 3. The reason of both is subjoined, Romans 5:17. 4. This premised, the offence and the free gift are compared, with regard to their effect, Romans 5:18, and with regard to their cause, Romans 5:19.
Verse 16
[16] And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.
The sentence was by one offence to Adam's condemnation — Occasioning the sentence of death to pass upon him, which, by consequence, overwhelmed his posterity.
But the free gift is of many offences unto justification — Unto the purchasing it for all men, notwithstanding many offences.
Verse 17
[17] For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)
There is a difference between grace and the gift. Grace is opposed to the offence; the gift, to death, being the gift of life.
Verse 18
[18] Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.
Justification of life — Is that sentence of God, by which a sinner under sentence of death is adjudged to life.
Verse 19
[19] For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.
As by the disobedience of one man many (that is, all men) were constituted sinners - Being then in the loins of their first parent, the common head and representative of them all.
So by the obedience of one — By his obedience unto death; by his dying for us.
Many — All that believe.
Shall be constituted righteous — Justified, pardoned.
Verse 20
[20] Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
The law came in between — The offence and the free gift.
That the offence might abound — That is, the consequence (not the design) of the law's coming in was, not the taking away of sin, but the increase of it.
Yet where sin abounded, grace did much more abound — Not only in the remission of that sin which Adam brought on us, but of all our own; not only in remission of sins, but infusion of holiness; not only in deliverance from death, but admission to everlasting life, a far more noble and excellent life than that which we lost by Adam's fall.
Verse 21
[21] That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.
That as sin had reigned-so grace also might reign — Which could not reign before the fall; before man had sinned.
Through righteousness to eternal life by Jesus Christ our Lord — Here is pointed out the source of all our blessings, the rich and free grace of God. The meritorious cause; not any works of righteousness of man, but the alone merits of our Lord Jesus Christ. The effect or end of all; not only pardon, but life; divine life, leading to glory.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. We got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well. We have learned that all have sinned, that it is our responsibility to live out and share the message of hope with the people in our lives. We saw how covenant with Abraham was fulfilled. Today will see how Jesus Death brings Hope.
Read Romans 5:1 Therefore, since we have been made righteous through his faithfulness combined with our faith, we have peace with God through our Lord Jesus Christ. 2 We have access by faith into this grace in which we stand through him, and we boast in the hope of God's glory. 3 But not only that! We even take pride in our problems, because we know that trouble produces endurance, 4 endurance produces character, and character produces hope. 5 This hope doesn't put us to shame, because the love of God has been poured out in our hearts through the Holy Spirit, who has been given to us. 6 While we were still weak, at the right moment, Christ died for ungodly people. 7 It isn't often that someone will die for a righteous person, though maybe someone might dare to die for a good person. 8 But God shows his love for us, because while we were still sinners Christ died for us. 9 So, now that we have been made righteous by his blood, we can be even more certain that we will be saved from God's wrath through him. 10 If we were reconciled to God through the death of his Son while we were still enemies, now that we have been reconciled, how much more certain is it that we will be saved by his life? 11 And not only that: we even take pride in God through our Lord Jesus Christ, the one through whom we now have a restored relationship with God.12 So, in the same way that sin entered the world through one person, and death came through sin, so death spread to all human beings with the result that all sinned. 13 Although sin was in the world, since there was no Law, it wasn't taken into account until the Law came. 14 But death ruled from Adam until Moses, even over those who didn't sin in the same way Adam did—Adam was a type of the one who was coming. 15 But the free gift of Christ isn't like Adam's failure. If many people died through what one person did wrong, God's grace is multiplied even more for many people with the gift—of the one person Jesus Christ—that comes through grace. 16 The gift isn't like the consequences of one person's sin. The judgment that came from one person's sin led to punishment, but the free gift that came out of many failures led to the verdict of acquittal. 17 If death ruled because of one person's failure, those who receive the multiplied grace and the gift of righteousness will even more certainly rule in life through the one person Jesus Christ. 18 So now the righteous requirements necessary for life are met for everyone through the righteous act of one person, just as judgment fell on everyone through the failure of one person. 19 Many people were made righteous through the obedience of one person, just as many people were made sinners through the disobedience of one person. 20 The Law stepped in to amplify the failure, but where sin increased, grace multiplied even more.21 The result is that grace will rule through God's righteousness, leading to eternal life through Jesus Christ our Lord, just as sin ruled in death.
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Going Deeper: Hope! It is something that everyone who has ever lived has experienced at one time or another. Hope is what keeps people who may feel that all is lost to continue going on and moving forward.
- When you think of hope- what are some things that you hope for (WRITE ONBOARD)
In this passage, Paul talks about a different kind of hope. It is the hope that can only be found through Jesus. In this chapter, he lays out what Jesus did to bring hope. Not only did Jesus bring hope but he also brought peace.
“Paul is beginning to build the structure or a picture of the Christian life where all of the ancient promises of God are coming true. At the center of these promises is the establishment of a loving and welcoming personal relationship between the individual humans and the creator God himself.”
This relationship with God is made possible as all people are reconciled or brought back to God to be in relationship with him. As we reconcile and come back into relationship with God we find out that God doesn’t just want a one on one relationship – One that goes up and down- but he wants us to be about His kingdom work. Here we call that living the mission. This work is not going to be easy. There will be hard times, pressures and things that are only going to be possible with faith and hope that God is at work and we are going to one day live in the time that is not yet here.
The people of God now have access to God. They don’t have to go through a priest like in the past. This was all made possible with Jesus’s death on the cross. Now, all can come to God on their own and this is a cause for celebration. Celebrating the relationship with God and his creation, us, those in the human race, this is hope.
“Paul speaks about celebration even in the middle of suffering because when we stand in God’s own presence, not trembling but grateful, and begin to inhale his goodness, his wisdom, his power and his joy, we sense that we are being invited to go all the way, to become the true reflections of God, the image bearer, that we were made to be. When we inherit the glory we will be set free from corruption and find our new found freedom.” (Wright)
Then comes the verses that are truly at the heart and soul of the Gospel message, while we were weak or” other translations say while we were yet sinners, Christ died for us. Paul is reminding the people that there was nothing they could do for this free gift. They didn’t have to go and clean up their lives or get their act together, Jesus knew of their sin and the bad and evil things they did, thought and said, here in this state of living, Jesus died for them, for us. He made the ultimate sacrifice so that all people could come back to God.
Jesus death shows the depth of God’s love. He sent his one and only son, to die for a wicked, sinful, messed up world. “If he loves us so much, he can be trusted to rescue us from the coming day of judgement. God did the unthinkable in sending his son. Now that we are his friends, God is not going to abandon us,”
Paul must have known his audience and that they were not convinced, still had doubts. Or possibly just that he wanted to further make his point of who Jesus was and how he had come to fulfill the old covenant. He was the promised Messiah that the Jewish people had been waiting for. So Paul talks about Adam and how through this one man, sin had entered the world and sin is conquered by one man, Jesus.
N.T. Wright a theologian who I have taken much of the insights from wrote a story about a town who paid an artist a large sum of money to make a statue of an important man in the center of the town. The man made the sculpture and it was beautiful, a great tribute for the town and reminder of the man who had been such a great part in making the town what it was today. One day a bunch of kids came around and began to destroy the sculpture, throwing rocks and doing other things to damage it. The sculpture could not stand all of the abuse and was broken to the ground in shattered pieces.
The townspeople were heartbroken and devastated. They asked the artist to come back and make a new sculpture. Now, the artist could have gotten rid of all of the broken and fragmented pieces to start over, but he didn’t. He took the broken pieces and used them to rebuild the sculpture. When it was finished it was magnificent and looked better than before.
This is what Jesus did for all mankind. The human race was broken, fragmented not at all the beautiful masterpiece that God had once created. Sin, corruption, brokenness and all manner of evil had entered to break it down. Instead of scraping it all, Jesus came to rebuild, to heal the brokenness, to bring about restoration and all back to God.
“God has done it. God will do it! God’s saving plan has been put into effect. Those who had been flawed by sin are now justified or made right by God. They are assured life in the future. Paul makes it clear that this is not just for one group of people, the Jews, but for all which includes the Gentiles. This new Covenant has been extended to all people and is not to exclude anyone.
Paul then brings in a picture of the law, of the Torah. The law had been made to help the people of God to live their lives for God, but that had not happened. The law draws attention to sin but cannot do anything about it. Jesus’s actions and death on the cross was and does stop sin and all of its destructiveness.
The last verses of this chapter, Paul talks about eternal life, or living forever with God in a new heaven and earth. When all has been reconciled and the final days come, those who have trusted Jesus, who have surrendered their lives and accepted the gift of his grace through faith, will live with him . This is the hope of Jesus!
Prayer and Praises
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“On Mission: A study through Romans”
Lesson Ten: New in ChristBible Passage: Romans 6:1 So then, are we to say, “Let’s keep on sinning, so that there can be more grace”? 2 Heaven forbid! How can we, who have died to sin, still live in it? 3 Don’t you know that those of us who have been immersed into the Messiah Yeshua have been immersed into his death? 4 Through immersion into his death we were buried with him; so that just as, through the glory of the Father, the Messiah was raised from the dead, likewise we too might live a new life. 5 For if we have been united with him in a death like his, we will also be united with him in a resurrection like his. 6 We know that our old self was put to death on the execution-stake with him, so that the entire body of our sinful propensities might be destroyed, and we might no longer be enslaved to sin. 7 For someone who has died has been cleared from sin. 8 Now since we died with the Messiah, we trust that we will also live with him. 9 We know that the Messiah has been raised from the dead, never to die again; death has no authority over him. 10 For his death was a unique event that need not be repeated; but his life, he keeps on living for God. 11 In the same way, consider yourselves to be dead to sin but alive for God, by your union with the Messiah Yeshua.
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John Wesley’s Explanatory Notes
Romans 6:1-11
Verse 1
[1] What shall we say then? Shall we continue in sin, that grace may abound?
The apostle here sets himself more fully to vindicate his doctrine from the consequence above suggested, Romans 3:7,8. He had then only in strong terms denied and renounced it: here he removes the very foundation thereof.
Verse 2
[2] God forbid. How shall we, that are dead to sin, live any longer therein?
Dead to sin — Freed both from the guilt and from the power of it.
Verse 3
[3] Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
As many as have been baptized into Jesus Christ have been baptized into his death — In baptism we, through faith, are ingrafted into Christ; and we draw new spiritual life from this new root, through his Spirit, who fashions us like unto him, and particularly with regard to his death and resurrection.
Verse 4
[4] Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
We are buried with him — Alluding to the ancient manner of baptizing by immersion.
That as Christ was raised from the dead by the glory — Glorious power. Of the Father, so we also, by the same power, should rise again; and as he lives a new life in heaven, so we should walk in newness of life. This, says the apostle, our very baptism represents to us.
Verse 5
[5] For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:
For — Surely these two must go together; so that if we are indeed made conformable to his death, we shall also know the power of his resurrection.
Verse 6
[6] Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
Our old man — Coeval with our being, and as old as the fall; our evil nature; a strong and beautiful expression for that entire depravity and corruption which by nature spreads itself over the whole man, leaving no part uninfected. This in a believer is crucified with Christ, mortified, gradually killed, by virtue of our union with him.
That the body of sin — All evil tempers, words, and actions, which are the "members" of the "old man," Colossians 3:5, might be destroyed.
Verse 7
[7] For he that is dead is freed from sin.
For he that is dead — With Christ. Is freed from the guilt of past, and from the power of present, sin, as dead men from the commands of their former masters.
Verse 8
[8] Now if we be dead with Christ, we believe that we shall also live with him:
Dead with Christ — Conformed to his death, by dying to sin.
Verse 10
[10] For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.
He died to sin — To atone for and abolish it.
He liveth unto God — A glorious eternal life, such as we shall live also.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. We got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well. We have learned that all have sinned, that it is our responsibility to live out and share the message of hope with the people in our lives. We saw how covenant with Abraham was fulfilled. Right before break we saw how Jesus brought life through his death. Today we will see how we can live a new life in Christ.
Read Romans 6:1 So what are we going to say? Should we continue sinning so grace will multiply?
2 Absolutely not! All of us died to sin. How can we still live in it? 3 Or don't you know that all who were baptized into Christ Jesus were baptized into his death? 4 Therefore, we were buried together with him through baptism into his death, so that just as Christ was raised from the dead through the glory of the Father, we too can walk in newness of life. 5 If we were united together in a death like his, we will also be united together in a resurrection like his. 6 This is what we know: the person that we used to be was crucified with him in order to get rid of the corpse that had been controlled by sin. That way we wouldn't be slaves to sin anymore, 7 because a person who has died has been freed from sin's power. 8 But if we died with Christ, we have faith that we will also live with him. 9 We know that Christ has been raised from the dead and he will never die again. Death no longer has power over him. 10 He died to sin once and for all with his death, but he lives for God with his life. 11 In the same way, you also should consider yourselves dead to sin but alive for God in Christ Jesus.
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Going Deeper: Paul is continuing with his letter to the Romans. He is now focusing on what it means to be made new in Christ. We have talked in the past about how there are people who believe in Jesus and have accepted him so they have their “Ticket to Heaven” and that is all that matters to them. They are saved and so they don’t think they really need to change how they live or their behavior in any way because God has forgiven them and will continue to forgive them.
This is the issue that Paul is talking about in this chapter. He is clearing letting the people know that now they have been forgiven it is not okay to keep on sinning and doing things that are wrong. Paul uses some of the images of what happened when the people of Israel were set free from Egypt and crossed through the Red Sea. Then he links this to what happens in baptism.
N.T. Wright writes that there are three reasons that Paul does this. “First, he has not forgotten that what God has accomplished in Jesus is the fulfillment of the promises made to Abraham. It is the ultimate fulfillment of the covenant. Second, many Jews of Paul’s day were in fact thinking in terms of a new Exodus; a great new act of God through which Israel would be freed from oppression. Paul agrees with this expectation, but instead of seeing it in terms of simply of political freedom from Rome, he translates it into the ultimate freedom; the liberation of the whole cosmos from sin, corruption and death.”
“Third, he is deliberately highlighting the fact that what God has done in and through Jesus the Messiah is the true fulfillment of the hope of Israel. It is not that Israel and its hope have been left behind as an earlier stage of the plan. On the contrary: the salvation which God has accomplished in the Messiah, the salvation which he will complete by the spirit, is the goal of all that had gone before.“
Baptism is the washing away and cleansing of sin and the freedom from the old way of life. It is being made new in Christ. In baptism there is a dying to the old self and rising new in Christ the Messiah. “When people submit to Christian baptism, they die with the Messiah and are raised with him into new life.” (NT WRIGHT)
“This means a change of status. We are no longer located in sin; grace has met us there, not in order to tell us that we were all right as we were, but in order to rescue us and take us somewhere else.” (Wright) This means that we have a responsibility of how we now live. We don’t just get to say it doesn’t matter how I live my life, what I do matters.
Paul then goes on to say that sin does not have a hold on us anymore. We are dead to sin and alive in Christ. We do not have to let sin have victory in our life. This means that with God’s help we can live into this new life that we have in Christ. As we daily give up our own desires and wants and let Jesus live in and through us.
Activity:
- Write or draw about a way that you are more like Christ. It might be a habit that you no longer do, someone you did not like and used to say bad things about and now you are able to show love and kindness.
Prayer and Praises
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“On Mission: A study through Romans”
Lesson Eleven: A Holy LifeBible Passage: Romans 6:12 Therefore, do not let sin rule in your mortal bodies, so that it makes you obey its desires; 13 and do not offer any part of yourselves to sin as an instrument for wickedness. On the contrary, offer yourselves to God as people alive from the dead, and your various parts to God as instruments for righteousness. 14 For sin will not have authority over you; because you are not under legalism but under grace.
15 Therefore, what conclusion should we reach? “Let’s go on sinning, because we’re not under legalism but under grace”? Heaven forbid! 16 Don’t you know that if you present yourselves to someone as obedient slaves, then, of the one whom you are obeying, you are slaves — whether of sin, which leads to death, or of obedience, which leads to being made righteous? 17 By God’s grace, you, who were once slaves to sin, obeyed from your heart the pattern of teaching to which you were exposed; 18 and after you had been set free from sin, you became enslaved to righteousness. 19 (I am using popular language because your human nature is so weak.) For just as you used to offer your various parts as slaves to impurity and lawlessness, which led to more lawlessness; so now offer your various parts as slaves to righteousness, which leads to being made holy, set apart for God. 20 For when you were slaves of sin, you were free in relationship to righteousness; 21 but what benefit did you derive from the things of which you are now ashamed? The end result of those things was death. 22 However, now, freed from sin and enslaved to God, you do get the benefit — it consists in being made holy, set apart for God, and its end result is eternal life. 23 For what one earns from sin is death; but eternal life is what one receives as a free gift from God, in union with the Messiah Yeshua, our Lord.
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John Wesley’s Explanatory Notes
Romans 6:12-23
Verse 12
[12] Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.
Let not sin reign even in your mortal body — It must be subject to death, but it need not be subject to sin.
Verse 13
[13] Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.
Neither present your members to sin — To corrupt nature, a mere tyrant.
But to God — Your lawful King.
Verse 14
[14] For sin shall not have dominion over you: for ye are not under the law, but under grace.
Sin shall not have dominion over you — It has neither right nor power.
For ye are not under the law — A dispensation of terror and bondage, which only shows sin, without enabling you to conquer it.
But under grace — Under the merciful dispensation of the gospel, which brings complete victory over it to every one who is under the powerful influences of the Spirit of Christ.
Verse 17
[17] But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
The form of doctrine into which ye have been delivered — Literally it is, The mould into which ye have been delivered; which, as it contains a beautiful allusion, conveys also a very instructive admonition; intimating that our minds, all pliant and ductile, should be conformed to the gospel precepts, as liquid metal, take the figure of the mould into which they are cast.
Verse 18
[18] Being then made free from sin, ye became the servants of righteousness.
Being then set free from sin — We may see the apostles method thus far at one view: - Chap. Ver. 1. Bondage to sin Romans 3:9 2. The knowledge of sin by the law; a sense of God's wrath; inward death Romans 3:20 3. The revelation of the righteousness of God in Christ through the gospel Romans 3:21 4. The centre of all, faith, embracing that righteousness Romans 3:22 5. Justification, whereby God forgives all past sin, and freely accepts the sinner Romans 3:24 6. The gift of the Holy Ghost; a sense of Romans 5:5, God's love new inward life Romans 6:4 7. The free service of righteousness Romans 6:12
Verse 19
[19] I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.
I speak after the manner of men — Thus it is necessary that the scripture should let itself down to the language of men.
Because of the weakness of your flesh — Slowness of understanding flows from the weakness of the flesh, that is, of human nature.
As ye have presented your members servants to uncleanness and iniquity unto iniquity, so now present your members servants of righteousness unto holiness — Iniquity (whereof uncleanness is an eminent part) is here opposed to righteousness; and unto iniquity is the opposite of unto holiness. Righteousness here is a conformity to the divine will; holiness, to the whole divine nature. Observe, they who are servants of righteousness go on to holiness; but they who are servants to iniquity get no farther. Righteousness is service, because we live according to the will of another; but liberty, because of our inclination to it, and delight in it.
Verse 20
[20] For when ye were the servants of sin, ye were free from righteousness.
When ye were the servants of sin, ye were free from righteousness — In all reason, therefore, ye ought now to be free from unrighteousness; to be as uniform and zealous in serving God as ye were in serving the devil.
Verse 21
[21] What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.
Those things — He speaks of them as afar off.
Verse 23
[23] For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
Death — Temporal, spiritual, and eternal.
Is the due wages of sin; but eternal life is the gift of God — The difference is remarkable. Evil works merit the reward they receive: good works do not. The former demand wages: the latter accept a free gift.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. We got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well. We have learned that all have sinned, that it is our responsibility to live out and share the message of hope with the people in our lives. We saw how covenant with Abraham was fulfilled. We saw how Jesus brought life through his death. Last week we saw how we can live a new life in Christ. Today we will dig deeper into what it means to live a holy life
Read Romans 6:12 So then, don't let sin rule your body, so that you do what it wants. 13 Don't offer parts of your body to sin, to be used as weapons to do wrong. Instead, present yourselves to God as people who have been brought back to life from the dead, and offer all the parts of your body to God to be used as weapons to do right. 14 Sin will have no power over you, because you aren't under Law but under grace.15 So what? Should we sin because we aren't under Law but under grace? Absolutely not! 16 Don't you know that if you offer yourselves to someone as obedient slaves, that you are slaves of the one whom you obey? That's true whether you serve as slaves of sin, which leads to death, or as slaves of the kind of obedience that leads to righteousness. 17 But thank God that although you used to be slaves of sin, you gave wholehearted obedience to the teaching that was handed down to you, which provides a pattern. 18 Now that you have been set free from sin, you have become slaves of righteousness. 19 (I'm speaking with ordinary metaphors because of your limitations.) Once, you offered the parts of your body to be used as slaves to impurity and to lawless behavior that leads to still more lawless behavior. Now, you should present the parts of your body as slaves to righteousness, which makes your lives holy. 20 When you were slaves of sin, you were free from the control of righteousness. 21 What consequences did you get from doing things that you are now ashamed of? The outcome of those things is death. 22 But now that you have been set free from sin and become slaves to God, you have the consequence of a holy life, and the outcome is eternal life. 23 The wages that sin pays are death, but God's gift is eternal life in Christ Jesus our Lord.
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Going Deeper: Paul is continuing on with what it means to now live this new life that is found in Christ. He is reminding the Romans and a call to us as well, that once you have been made new in Christ it is not all right to go about your life as usual.
N.T. Wright tells the following story as an example of what it means to have this new life in Christ. He tells of a family who lives in one part of town. They do not own their home but pay rent to the landlord. The landlord is horrible and demanding. He makes demands and requirements of the tenant. If they don’t do what he asks he threatens to evict and even cause harm to them. So of course they are going to do what he says and obey him. Some of what they are required to do is to fight battles. In fact, he makes them melt down their tools that they need to farm their land into weapons to fight his battles. The story is told that one day this family sees the light and decides to make the move across the bridge to a new area and land. So they make the move, they build a new house and pay less rent than before. The new landlord is kind and involved in things that matter to the community. This new master cares about the poor and those who do not have a place. Yet, there are times when the old master comes and tries to make them do things for him still. They do not have to do that because they have a new master. The new master is not concerned about fighting wars but about caring for those who need help.
This is a good picture of what it means to leave the old life behind and come to new life in Christ. This life is not about fighting people but of living out mission. It is joining our new master, Jesus, in the mission that he is already at work in doing. “They don’t belong in the old territory anymore. They are under no obligation of the old landlord. Paul envisages the various parts of the human body as implements to be used in service of this master. Our limbs and organs, and for that matter our mind, memory, imagination, emotions and will, are to be put at the disposal not of sin, but of God. We are to think and act as people who have died and been raised to new life. We should not miss the powerful implication of this. What we do in this present time, when we offer our whole selves to God’s service, is the beginning of the resurrection life.“ (Wright)
This new life in Christ does not have to be earned in fact it can’t, it is a gift. However, just because it is a free gift does not give permission to do whatever we want to do. This is what Paul is trying to make clear to the Romans and a message for us as well. Paul is quick to point out that just because we now have freedom in Christ this isn’t a blank check to do whatever we want. Just like when a person passes a drivers test and now has the freedom to drive, there are still rules and a new framework to follow.
“Paul expresses this sense of a new framework by speaking, in quite a dramatic fashion, of a new slavery. Freedom is not a moral vacuum; it has been purchased for us by the death of our sovereign one, Jesus himself. Precisely as free people, and in order to maintain this freedom, we owe him our allegiance. We should not imagine that both kinds of slavery are the same sort of thing, but it is as well to begin by seeing both worlds in terms of obedience to a master.” (Wright)
Paul states here that the reason new standards of behavior are needed is that God is putting the world to rights, and wants and needs his newborn children to be part of that work, both in their own lives and in their service for his kingdom.” This isn’t about new commandments being put to us but of a change of heart. The new Christians and early church had a new framework to go by. There were practices that helped to shape and form them as a community. These were done because of their love for God and each other.
When you become new in Christ, there is to be a change of heart, mind, attitude and actions. It isn’t just about getting your ticket to heaven but about how you live life here in the now and the not yet. It is how we join Christ on Mission in this world. Just because we have freedom in Christ and know that we have forgiveness does not give the freedom to keep living the same as we did before coming to Christ.
Several years ago at a previous church ministry, I had a new volunteer who understood what this meant. He decided to come and begin to serve with the special needs adults. In this process he became convicted that he needed to change some of his old habits and in this case addiction. He had smoked for many years. He realized that this was not good for his body and not a practice that he wanted to continue especially because he now saw himself as a mentor and role model for these adults. He began the journey to stop smoking and allowing that addiction to have power over his life.
This is just one example of stopping behaviors and attitudes that we might have had before becoming new in Christ. The act of baptism is dying to self and being resurrected with Jesus to a new life. Yet those old patterns and behaviors don’t go away overnight. We have to make a decision to stop doing them and seek to live a new life. We can’t just say that God is going to forgive me so it is all right to keep doing these things. (examples of old life)
These last verses of this chapter Paul is beginning to tell what a life of holiness looks like. We are holiness people and strive to live a life that is holy. So what does that mean? We will begin to see this in the weeks to come.
It is important to know that “The rules and guidelines for Christian living are not there because God happens to like squashing people into a particular shape whether or not its good for them, whether or not it will make them happy. The rules are there because they are rules of the road, and it matters which road you take. One road will ultimately lead you not just into a cul de sac but into disaster. The other road leads you to life, life in a new dimension, life in all its fullness.” Christian behavior matters. How we live our lives matters. What we do matters. We have a choice. We can choose to go down the road that Christ leads us on or we can choose to go down our own path without asking for his help and guidance.
Robert Frost
Two roads diverged in a yellow wood,
And sorry I could not travel both
And be one traveler, long I stood
And looked down one as far as I could
To where it bent in the undergrowth;
Then took the other, as just as fair,
And having perhaps the better claim,
Because it was grassy and wanted wear;
Though as for that the passing there
Had worn them really about the same,
And both that morning equally lay
In leaves no step had trodden black.
Oh, I kept the first for another day!
Yet knowing how way leads on to way,
I doubted if I should ever come back.
I shall be telling this with a sigh
Somewhere ages and ages hence:
Two roads diverged in a wood, and I—
I took the one less traveled by,
And that has made all the difference.
Activity:- Write or draw a time when you had to make a choice in your life that – did you make the right choice- Can do together on the white board- choices we make that can change our lives.
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“On Mission: A study through Romans”
Lesson Twelve: The LawBible Passage: Romans 7:1 Surely you know, brothers — for I am speaking to those who understand Torah — that the Torah has authority over a person only so long as he lives? 2 For example, a married woman is bound by Torah to her husband while he is alive; but if the husband dies, she is released from the part of the Torah that deals with husbands. 3 Therefore, while the husband is alive, she will be called an adulteress if she marries another man; but if the husband dies, she is free from that part of the Torah; so that if she marries another man, she is not an adulteress.
4 Thus, my brothers, you have been made dead with regard to the Torah through the Messiah’s body, so that you may belong to someone else, namely, the one who has been raised from the dead, in order for us to bear fruit for God. 5 For when we were living according to our old nature, the passions connected with sins worked through the Torah in our various parts, with the result that we bore fruit for death. 6 But now we have been released from this aspect of the Torah, because we have died to that which had us in its clutches, so that we are serving in the new way provided by the Spirit and not in the old way of outwardly following the letter of the law.
7 Therefore, what are we to say? That the Torah is sinful? Heaven forbid! Rather, the function of the Torah was that without it, I would not have known what sin is. For example, I would not have become conscious of what greed is if the Torah had not said, “Thou shalt not covet.”[Romans 7:7 Exodus 20:14(17), Deuteronomy 5:18(21)] 8 But sin, seizing the opportunity afforded by the commandment, worked in me all kinds of evil desires — for apart from Torah, sin is dead. 9 I was once alive outside the framework of Torah. But when the commandment really encountered me, sin sprang to life, 10 and I died. The commandment that was intended to bring me life was found to be bringing me death! 11 For sin, seizing the opportunity afforded by the commandment, deceived me; and through the commandment, sin killed me. 12 So the Torah is holy; that is, the commandment is holy, just and good.
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John Wesley’s Explanatory Notes
Romans 7:1-12
Verse 1
[1] Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?
The apostle continues the comparison between the former and the present state of a believer, and at the same time endeavours to wean the Jewish believers from their fondness for the Mosaic law.
I speak to them that know the law — To the Jews chiefly here.
As long — So long, and no longer.
As it liveth — The law is here spoken of, by a common figure, as a person, to which, as to an husband, life and death are ascribed. But he speaks indifferently of the law being dead to us, or we to it, the sense being the same.
Verse 2
[2] For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.
She is freed from the law of her husband — From that law which gave him a peculiar property in her.
Verse 4
[4] Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.
Thus ye also — Are now as free from the Mosaic law as an husband is, when his wife is dead.
By the body of Christ — Offered up; that is, by the merits of his death, that law expiring with him.
Verse 5
[5] For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.
When ye were in the flesh — Carnally minded, in a state of nature; before we believed in Christ.
Our sins which were by the law — Accidentally occasioned, or irritated thereby.
Wrought in our members — Spread themselves all over the whole man.
Verse 6
[6] But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.
Being dead to that whereby we were held — To our old husband, the law.
That we might serve in newness of spirit — In a new, spiritual manner.
And not in the oldness of the letter — Not in a bare literal, external way, as we did before.
Verse 7
[7] What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
What shall we say then — This is a kind of a digression, to the beginning of the next chapter, wherein the apostle, in order to show in the most lively manner the weakness and inefficacy of the law, changes the person and speaks as of himself, concerning the misery of one under the law. This St. Paul frequently does, when he is not speaking of his own person, but only assuming another character, Romans 3:5; 1 Corinthians 10:30; 1 Corinthians 4:6. The character here assumed is that of a man, first ignorant of the law, then under it and sincerely, but ineffectually, striving to serve God. To have spoken this of himself, or any true believer, would have been foreign to the whole scope of his discourse; nay, utterly contrary thereto, as well as to what is expressly asserted, Romans 8:2.
Is the law sin — Sinful in itself, or a promoter of sin.
I had not known lust — That is, evil desire. I had not known it to be a sin; nay, perhaps I should not have known that any such desire was in me: it did not appear, till it was stirred up by the prohibition.
Verse 8
[8] But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
But sin — My inbred corruption.
Taking occasion by the commandment — Forbidding, but not subduing it, was only fretted, and wrought in me so much the more all manner of evil desire. For while I was without the knowledge of the law, sin was dead - Neither so apparent, nor so active; nor was I under the least apprehensions of any danger from it.
Verse 9
[9] For I was alive without the law once: but when the commandment came, sin revived, and I died.
And I was once alive without the law — Without the close application of it. I had much life, wisdom, virtue, strength: so I thought.
But when the commandment — That is, the law, a part put for the whole; but this expression particularly intimates its compulsive force, which restrains, enjoins, urges, forbids, threatens.
Came — In its spiritual meaning, to my heart, with the power of God.
Sin revived, and I died — My inbred sin took fire, and all my virtue and strength died away; and I then saw myself to be dead in sin, and liable to death eternal.
Verse 10
[10] And the commandment, which was ordained to life, I found to be unto death.
The commandment which was intended for life — Doubtless it was originally intended by God as a grand means of preserving and increasing spiritual life, and leading to life everlasting.
Verse 11
[11] For sin, taking occasion by the commandment, deceived me, and by it slew me.
Deceived me — While I expected life by the law, sin came upon me unawares and slew all my hopes.
Verse 12
[12] Wherefore the law is holy, and the commandment holy, and just, and good.
The commandment — That is, every branch of the law.
Is holy, and just, and good — It springs from, and partakes of, the holy nature of God; it is every way just and right in itself; it is designed wholly for the good of man.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. We got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well. We have learned that all have sinned, that it is our responsibility to live out and share the message of hope with the people in our lives. We saw how covenant with Abraham was fulfilled. We saw how Jesus brought life through his death. We have seen how we can live a new life in Christ. Last week we dug deeper into what it means to live a holy life. Today we will continue to see what Paul is teaching to the Romans.
Read Romans 7:1 Brothers and sisters, I'm talking to you as people who know the Law. Don't you know that the Law has power over someone only as long as he or she lives? 2 A married woman is united with her husband under the Law while he is alive. But if her husband dies, she is released from the Law concerning her husband. 3 So then, if she lives with another man while her husband is alive, she's committing adultery. But if her husband dies, she's free from the Law, so she won't be committing adultery if she marries someone else. 4 Therefore, my brothers and sisters, you also died with respect to the Law through the body of Christ, so that you could be united with someone else. You are united with the one who was raised from the dead so that we can bear fruit for God.
5 When we were self-centered, the sinful passions aroused through the Law were at work in all the parts of our body, so that we bore fruit for death. 6 But now we have been released from the Law. We have died with respect to the thing that controlled us, so that we can be slaves in the new life under the Spirit, not in the old life under the written Law. 7 So what are we going to say? That the Law is sin? Absolutely not! But I wouldn't have known sin except through the Law. I wouldn't have known the desire for what others have if the Law had not said, Don't desire to take what others have.
8 But sin seized the opportunity and used this commandment to produce all kinds of desires in me. Sin is dead without the Law. 9 I used to be alive without the Law, but when the commandment came, sin sprang to life, 10 and I died. So the commandment that was intended to give life brought death. 11 Sin seized the opportunity through the commandment, deceived me, and killed me.12 So the Law itself is holy, and the commandment is holy, righteous, and good.
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Going Deeper: Paul is continuing to speak into the impact that sin has in life. He begins to talk about the law and how it is not the law that was the problem but in fact sin. The law was given to make those who followed it have a life of happiness and joy.
When Paul is talking about the law, he means specifically what is called the Torah.
Torah is a Hebrew word meaning “to instruct.” The Torah refers to the five books of Moses in the Hebrew Bible/Old Testament (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy). The Torah was written approximately 1400 BC. Traditionally, the Torah is handwritten on a scroll by a “sofer” (scribe). This type of document is called a “Sefer Torah.” A modern printing of the Torah in book form is called a “Chumash
The Torah’s five books have formed the basis of Judaism’s teachings from the time of Moses. Later biblical writers, including Samuel, David, Isaiah, and Daniel, would frequently refer back to the Law’s teachings. The teachings of the Torah are frequently summarized by citing Deuteronomy 6:4–5, called the Shema (or “saying”): “Hear, O Israel: The LORD our God, the LORD is one. You shall love the LORD your God with all your heart and with all your soul and with all your might.” Jesus called this the “first and greatest commandment” (Matthew 22:38).
The Torah is considered the inspired Word of God by both Jews and Christians alike. Christians, however, see Jesus Christ as the fulfillment of the Messianic prophecies and believe the Law was fulfilled in Christ. Jesus taught, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17).
When Paul is talking about the Law this is what he is referring to. These five books which have become the base of the Jewish faith. God established these laws to provide for all humans after sin entered into the world. Once sin entered, there was a need to establish laws to guide and govern the people..
Paul is pointing out that while the law had been started to help it had now become part of the problem. People were so tied to the law that they were not able to see what God had done through Jesus.
NT Wright says the following about what Paul is doing in this passage. “Paul is trying to explain to the Roman Christians the deep level transition that has been made from the covenant family defined by the law to the covenant family defined by the Messiah and the spirit. Only when they and us grasp this can we understand what God has done and what it now means to share the Christian faith, hope and life.” (Wright)
“Paul is making the controversial claim that the law, when given to Israel, formed a bond between Israel out of the mess. Paul then says that we who have entered into baptism, have been brought into the family defined by the crucified and risen Messaih- we have died to the law and so have been cut loose from the ties with which it bound us to the old Adam. We have been bonded to the Messiah in his new, risen life, so that we can bear a different kind of fruit, fruit for God. This is one place where Paul begins to give the image of the Messiah as a bridegroom and the people his bride.”
This next section talks more about how the law in and of itself is not bad. NT Wright tells a story about a homeowner who was going to have a new alarm system installed. He was not able to be home at the time of the installation so asked his neighbor to come and be there when it was installed. Watching the alarm system be installed gave the neighbor an idea- he now knew how to get into the home and steal from his neighbor. The alarm system itself was not the problem, the problem was that someone knew how to disarm and come in to steal.
“The law was God’s holy law. It was a gift from God but there was someone lying in wait, like the untrustworthy neighbor ready to take advantage of the new gift. That someone was sin. At the heart of the problem of Biblical theology lies the fact that when God chose to redeem the world he called, as his agents, a family which was itself in need of redemption. We have met this problem in one mode or another several times in this letter.”
Paul includes himself in this mess. He does not point a finger at the people but rather states that he too is a broken mess in need of redemption. He is in need of a savior of forgiveness. Sin is at the root of all problems. It is what got Adam and Eve kicked out of the garden. It is what led Pharoah to enslave the people of Israel. It is what caused the people of Israel to build a golden calf. The evil in this world is a direct result of sin. Sin is bent on destroying the world God made, the humans who reflect his image and the chosen people called to be agents of redemption. This is why the world so desperately needed and needs a savior today.
We don’t like to talk about sin in our daily life. We like to think that we are good people who care about others and this is true. Yet we know from these words that all have sinned and fallen short of the glory of God. It is why we all need Jesus the Messiah He came to fulfill the law and restore all people to God. He wants to see the broken and messy parts of our lives find healing and hope.
Activity:
- As we think about our lives, first we have to ask God to forgive us for our own sins, sin of pride, greed, selfishness, gossip (LIST SINS ON WHITE BOARD)
- PRAYERS OF CONFESSION and Repentance
- Prayers for others
- Prayers to ask God to help us to live into the new covenant of his healing power.
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“On Mission: A study through Romans”
Lesson Thirteen: Life Under the Law RememberedBible Passage: Romans 7:13 Then did something good become for me the source of death? Heaven forbid! Rather, it was sin working death in me through something good, so that sin might be clearly exposed as sin, so that sin through the commandment might come to be experienced as sinful beyond measure. 14 For we know that the Torah is of the Spirit; but as for me, I am bound to the old nature, sold to sin as a slave. 15 I don’t understand my own behavior — I don’t do what I want to do; instead, I do the very thing I hate! 16 Now if I am doing what I don’t want to do, I am agreeing that the Torah is good. 17 But now it is no longer “the real me” doing it, but the sin housed inside me. 18 For I know that there is nothing good housed inside me — that is, inside my old nature. I can want what is good, but I can’t do it! 19 For I don’t do the good I want; instead, the evil that I don’t want is what I do! 20 But if I am doing what “the real me” doesn’t want, it is no longer “the real me” doing it but the sin housed inside me. 21 So I find it to be the rule, a kind of perverse “torah,” that although I want to do what is good, evil is right there with me! 22 For in my inner self I completely agree with God’s Torah; 23 but in my various parts, I see a different “torah,” one that battles with the Torah in my mind and makes me a prisoner of sin’s “torah,” which is operating in my various parts. 24 What a miserable creature I am! Who will rescue me from this body bound for death? 25 Thanks be to God [, he will]! — through Yeshua the Messiah, our Lord!
To sum up: with my mind, I am a slave of God’s Torah; but with my old nature, I am a slave of sin’s “Torah.”
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John Wesley’s Explanatory Notes
Romans 7:13-25
Verse 13
[13] Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.
Was then that which is good made the cause of evil to me; yea, of death, which is the greatest of evil? Not so. But it was sin, which was made death to me, inasmuch as it wrought death in me even by that which is good - By the good law.
So that sin by the commandment became exceeding sinful — The consequence of which was, that inbred sin, thus driving furiously in spite of the commandment, became exceeding sinful; the guilt thereof being greatly aggravated.
Verse 14
[14] For we know that the law is spiritual: but I am carnal, sold under sin.
I am carnal — St. Paul, having compared together the past and present state of believers, that "in the flesh," Romans 7:5, and that "in the spirit," Romans 7:6, in answering two objections, (Is then the law sin? Romans 7:7, and, Is the law death? Romans 7:13,) interweaves the whole process of a man reasoning, groaning, striving, and escaping from the legal to the evangelical state. This he does from Romans 7:7, to the end of this chapter.
Sold under sin — Totally enslaved; slaves bought with money were absolutely at their master's disposal.
Verse 16
[16] If then I do that which I would not, I consent unto the law that it is good.
It is good — This single word implies all the three that were used before, Romans 7:12, "holy, just, and good."
Verse 17
[17] Now then it is no more I that do it, but sin that dwelleth in me.
It is no more I that can properly be said to do it, but rather sin that dwelleth in me — That makes, as it were, another person, and tyrannizes over me.
Verse 18
[18] For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.
In my flesh — The flesh here signifies the whole man as he is by nature.
Verse 21
[21] I find then a law, that, when I would do good, evil is present with me.
I find then a law — An inward constraining power, flowing from the dictate of corrupt nature.
Verse 22
[22] For I delight in the law of God after the inward man:
For I delight in the law of God — This is more than "I consent to," Romans 7:16. The day of liberty draws near.
The inward man — Called the mind, Romans 7:23,25.
Verse 23
[23] But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
But I see another law in my members — Another inward constraining power of evil inclinations and bodily appetites.
Warring against the law of my mind — The dictate of my mind, which delights in the law of God.
And captivating me — In spite of all my resistance
Verse 24
[24] O wretched man that I am! who shall deliver me from the body of this death?
Wretched man that I am — The struggle is now come to the height; and the man, finding there is no help in himself, begins almost unawares to pray, Who shall deliver me? He then seeks and looks for deliverance, till God in Christ appears to answer his question. The word which we translate deliver, implies force. And indeed without this there can be no deliverance.
The body of this death — That is, this body of death; this mass of sin, leading to death eternal, and cleaving as close to me as my body to my soul. We may observe, the deliverance is not wrought yet.
Verse 25
[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 the law of sin.
I thank God through Jesus Christ our Lord — That is, God will deliver me through Christ. But the apostle, as his frequent manner is, beautifully interweaves his assertion with thanksgiving;' the hymn of praise answering in a manner to the voice of sorrow, "Wretched man that I am!" So then - He here sums up the whole, and concludes what he began, Romans 7:7.
I myself — Or rather that I, the person whom I am personating, till this deliverance is wrought.
Serve the law of God with my mind — My reason and conscience declare for God.
But with my flesh the law of sin — But my corrupt passions and appetites still rebel. The man is now utterly weary of his bondage, and upon the brink of liberty.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. We got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well. We have learned that all have sinned, that it is our responsibility to live out and share the message of hope with the people in our lives. We saw how covenant with Abraham was fulfilled. We saw how Jesus brought life through his death. We have seen how we can live a new life in Christ. We dug deeper into what it means to live a holy life. Last week we saw more about what Paul is teaching to the Romans concerning the law. Today we will see how Paul is looking at the law and remembering.
Read Romans 7:13 So did something good bring death to me? Absolutely not! But sin caused my death through something good so that sin would be exposed as sin. That way sin would become even more thoroughly sinful through the commandment. 14We know that the Law is spiritual, but I'm made of flesh and blood, and I'm sold as a slave to sin.
15 I don't know what I'm doing, because I don't do what I want to do. Instead, I do the thing that I hate. 16But if I'm doing the thing that I don't want to do, I'm agreeing that the Law is right. 17 But now I'm not the one doing it anymore. Instead, it's sin that lives in me. 18 I know that good doesn't live in me—that is, in my body. The desire to do good is inside of me, but I can't do it. 19 I don't do the good that I want to do, but I do the evil that I don't want to do. 20But if I do the very thing that I don't want to do, then I'm not the one doing it anymore. Instead, it is sin that lives in me that is doing it. 21 So I find that, as a rule, when I want to do what is good, evil is right there with me. 22 I gladly agree with the Law on the inside, 23 but I see a different law at work in my body. It wages a war against the law of my mind and takes me prisoner with the law of sin that is in my body. 24 I'm a miserable human being. Who will deliver me from this dead corpse? 25 Thank God through Jesus Christ our Lord! So then I'm a slave to God's Law in my mind, but I'm a slave to sin's law in my body.
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Going Deeper:
Paul continues to talk about the Torah or the law. He is reminding his audience of the purpose of the Law and what happened when the people of Israel did their best to live under it. “Paul is saying that Israel was right to want to follow the Torah and make it the way of life. But where the law was spiritual Israel, their in the passage is made of flesh and enslaved to sin. Israel belongs in other words, on the Adam side.”
“The point Paul is getting to is that while Israel thought they were better off than everyone else because they had the law, is actually in the same boat so to speak. They are also charged before God by sin.” (Wright)
The second point Paul is making is that while the people of Israel could see or understand with their minds that going down a particular path or doing certain actions were wrong, they did them anyways. (Wright)
“Paul had spent years in the debating halls of the ancient pagan world. He has listened on the streets as people quoted snatches of poetry and popular philosophy. Now, as one of his most devastating and clever pieces of writing, he offers an analysis of Israel’s plight under the law which ends up as saying: so this is the height to which God’s chosen people attain through their possession of the law- the same height as the puzzled pagan moralist! If anything could demonstrate the problem faced by Israel, this would be it; that however much God’s people struggle to obey God’s law, they ended up like the rest of the world, in a state of moral incapability.” (Wright)
There was nothing wrong with being Israel. There was nothing wrong with wanting to obey the law. The problem was Sin!
NT Wright says that Paul wrote these words in the order he did to show, God wanted sin to be brought to its full height in order that he might then deal with it, condemn it, punish it once and for all. But where was sin to grow to full height? In Israel the very people God had called to be the light of the world- Wow that seems kind of crazy- Why would God do this?
The answer is simple! So Jesus the Messiah would take down sin once and for all. When Jesus died on the cross, he took on sin in all of its ugliness. Every sin that we have listed and can ever think of , Jesus took on himself when he died. He paid the price for Israel and for us too.
Sin no longer gets to have the last word. Sin no longer has the power over death. This is the ultimate battle, yet there are still small battles that have to be fought on a daily basis by all who follow Jesus.
This is what Paul is talking about now. I want to do what is right but the evil- sin is still close at hand. So why does all of this matter to us? Why does Paul keep talking about Israel and Adam and then Cain and Abel? Why do we need to know all of this?
We are all a part of this larger story. We are all a part of this family, the family of God. Our ancestors are Adam, and Cain and Abel. God did not give the Torah or the law simply to have a moral code. He gave it to bring freedom, he then sent his son to bring freedom. It was a rescue mission, to rescue all people from the power of sin and death- eternal death and separation from God. This separation that began with the fall.
God’s plan has always been to bring people back into relationship with him. To bring them healing and freedom from the things that keep them captive.
- What are some of the things that keep us from having the joy and peace that Jesus gives us?
- Fear, worry, anxiety, etc
- Jealousy, Sin-
- Prayers for others
- Prayers to ask God to help us to live into the new covenant of his healing power.
- Write or draw something that is keeping you from being free in Jesus- Give it to Jesus.
- Prayers of surrender
- Play I surrender All
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"On Mission: A study through Romans"
Lesson Fourteen: Led By the SpiritBible Passage: Romans 8:1 Therefore, there is no longer any condemnation awaiting those who are in union with the Messiah Yeshua. 2 Why? Because the Torah of the Spirit, which produces this life in union with Messiah Yeshua, has set me free from the “Torah” of sin and death. 3 For what the Torah could not do by itself, because it lacked the power to make the old nature cooperate, God did by sending his own Son as a human being with a nature like our own sinful one [but without sin]. God did this in order to deal with sin, and in so doing he executed the punishment against sin in human nature, 4 so that the just requirement of the Torah might be fulfilled in us who do not run our lives according to what our old nature wants but according to what the Spirit wants. 5 For those who identify with their old nature set their minds on the things of the old nature, but those who identify with the Spirit set their minds on the things of the Spirit. 6 Having one’s mind controlled by the old nature is death, but having one’s mind controlled by the Spirit is life and shalom. 7 For the mind controlled by the old nature is hostile to God, because it does not submit itself to God’s Torah — indeed, it cannot. 8 Thus, those who identify with their old nature cannot please God.
9 But you, you do not identify with your old nature but with the Spirit — provided the Spirit of God is living inside you, for anyone who doesn’t have the Spirit of the Messiah doesn’t belong to him. 10 However, if the Messiah is in you, then, on the one hand, the body is dead because of sin; but, on the other hand, the Spirit is giving life because God considers you righteous. 11 And if the Spirit of the One who raised Yeshua from the dead is living in you, then the One who raised the Messiah Yeshua from the dead will also give life to your mortal bodies through his Spirit living in you.
12 So then, brothers, we don’t owe a thing to our old nature that would require us to live according to our old nature. 13 For if you live according to your old nature, you will certainly die; but if, by the Spirit, you keep putting to death the practices of the body, you will live.
14 All who are led by God’s Spirit are God’s sons. 15 For you did not receive a spirit of slavery to bring you back again into fear; on the contrary, you received the Spirit, who makes us sons and by whose power we cry out, “Abba!” (that is, “Dear Father!”). 16 The Spirit himself bears witness with our own spirits that we are children of God; 17 and if we are children, then we are also heirs, heirs of God and joint-heirs with the Messiah — provided we are suffering with him in order also to be glorified with him.
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John Wesley’s Explanatory Notes
Romans 8:1-17
Verse 1
[1] There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
There is therefore now no condemnation — Either for things present or past. Now he comes to deliverance and liberty. The apostle here resumes the thread of his discourse, which was interrupted, Romans 7:7.
Verse 2
[2] For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
The law of the Spirit — That is, the gospel.
Hath freed me from the law of sin and death — That is, the Mosaic dispensation.
Verse 3
[3] For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
For what the law — Of Moses.
Could not do, in that it was weak through the flesh — Incapable of conquering our evil nature. If it could, God needed not to have sent his own Son in the likeness of sinful flesh - We with our sinful flesh were devoted to death. But God sending his own Son, in the likeness of that flesh, though pure from sin, condemned that sin which was in our flesh; gave sentence, that sin should be destroyed, and the believer wholly delivered from it.
Verse 4
[4] That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
That the righteousness of the law — The holiness it required, described, Romans 8:11.
Might be fulfilled in us, who walk not after the flesh, but after the Spirit — Who are guided in all our thoughts, words, and actions, not by corrupt nature, but by the Spirit of God. From this place St. Paul describes primarily the state of believers, and that of unbelievers only to illustrate this.
Verse 5
[5] For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.
They that are after the flesh — Who remain under the guidance of corrupt nature.
Mind the things of the flesh — Have their thoughts and affections fixed on such things as gratify corrupt nature; namely, on things visible and temporal; on things of the earth, on pleasure, (of sense or imagination,) praise, or riches.
But they who are after the Spirit — Who are under his guidance.
Mind the things of the Spirit — Think of, relish, love things invisible, eternal; the things which the Spirit hath revealed, which he works in us, moves us to, and promises to give us.
Verse 6
[6] For to be carnally minded is death; but to be spiritually minded is life and peace.
For to be carnally minded — That is, to mind the things of the flesh.
Is death — The sure mark of spiritual death, and the way to death everlasting.
But to be spiritually minded — That is, to mind the things of the Spirit.
Is life — A sure mark of spiritual life, and the way to life everlasting. And attended with peace - The peace of God, which is the foretaste of life everlasting; and peace with God, opposite to the enmity mentioned in the next verse.
Verse 7
[7] Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
Enmity against God — His existence, power, and providence.
Verse 8
[8] So then they that are in the flesh cannot please God.
They who are in the flesh — Under the government of it.
Verse 9
[9] But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
In the Spirit — Under his government.
If any man have not the Spirit of Christ — Dwelling and governing in him.
He is none of his — He is not a member of Christ; not a Christian; not in a state of salvation. A plain, express declaration, which admits of no exception. He that hath ears to hear, let him hear!
Verse 10
[10] And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.
Now if Christ be in you — Where the Spirit of Christ is, there is Christ.
The body indeed is dead — Devoted to death.
Because of sin — Heretofore committed.
But the Spirit is life — Already truly alive.
Because of righteousness — Now attained. From Romans 8:13, St. Paul, having finished what he had begun, Romans 6:1, describes purely the state of believers.
Verse 12
[12] Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.
We are not debtors to the flesh — We ought not to follow it.
Verse 13
[13] For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.
The deeds of the flesh — Not only evil actions, but evil desires, tempers, thoughts.
If ye mortify — Kill, destroy these.
Ye shall live — The life of faith more abundantly here, and hereafter the life of glory.
Verse 14
[14] For as many as are led by the Spirit of God, they are the sons of God.
For as many as are led by the Spirit of God — In all the ways of righteousness.
They are the sons of God — Here St. Paul enters upon the description of those blessings which he comprises, Romans 8:30, in the word glorified; though, indeed, he does not describe mere glory, but that which is still mingled with the cross. The sum is, through sufferings to glory.
Verse 15
[15] For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
For ye — Who are real Christians.
Have not received the spirit of bondage — The Holy Ghost was not properly a spirit of bondage, even in the time of the Old Testament. Yet there was something of bondage remaining even in those who then had received the Spirit.
Again — As the Jews did before.
We — All and every believer.
Cry — The word denotes a vehement speaking, with desire, confidence, constancy.
Abba, Father — The latter word explains the former. By using both the Syriac and the Greek word, St. Paul seems to point out the joint cry both of the Jewish and gentile believers. The spirit of bondage here seems directly to mean, those operations of the Holy Spirit by which the soul, on its first conviction, feels itself in bondage to sin, to the world, to Satan, and obnoxious to the wrath of God. This, therefore, and the Spirit of adoption, are one and the same Spirit, only manifesting itself in various operations, according to the various circumstances of the persons.
Verse 16
[16] The Spirit itself beareth witness with our spirit, that we are the children of God:
The same Spirit beareth witness with our spirit — With the spirit of every true believer, by a testimony distinct from that of his own spirit, or the testimony of a good conscience. Happy they who enjoy this clear and constant.
Verse 17
[17] And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.
Joint heirs — That we may know it is a great inheritance which God will give us for he hath given a great one to his Son.
If we suffer with him — Willingly and cheerfully, for righteousness' sake. This is a new proposition, referring to what follows.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. We got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well. We have learned that all have sinned, that it is our responsibility to live out and share the message of hope with the people in our lives. We saw how covenant with Abraham was fulfilled. We saw how Jesus brought life through his death. We have seen how we can live a new life in Christ. We dug deeper into what it means to live a holy life. We saw how Paul was continuing to teach about the law/Torah and what it means more importantly about the role that sin has in our lives. Today we will see how the Holy Spirit leads and guides.
Read Romans 8:1 So now there isn't any condemnation for those who are in Christ Jesus.
2 The law of the Spirit of life in Christ Jesus has set you free from the law of sin and death. 3 God has done what was impossible for the Law, since it was weak because of selfishness. God condemned sin in the body by sending his own Son to deal with sin in the same body as humans, who are controlled by sin. 4 He did this so that the righteous requirement of the Law might be fulfilled in us. Now the way we live is based on the Spirit, not based on selfishness. 5 People whose lives are based on selfishness think about selfish things, but people whose lives are based on the Spirit think about things that are related to the Spirit. 6 The attitude that comes from selfishness leads to death, but the attitude that comes from the Spirit leads to life and peace.
7 So the attitude that comes from selfishness is hostile to God. It doesn't submit to God's Law, because it can't. 8 People who are self-centered aren't able to please God.
9 But you aren't self-centered. Instead you are in the Spirit, if in fact God's Spirit lives in you. If anyone doesn't have the Spirit of Christ, they don't belong to him. 10 If Christ is in you, the Spirit is your life because of God's righteousness, but the body is dead because of sin. 11 If the Spirit of the one who raised Jesus from the dead lives in you, the one who raised Christ from the dead will give life to your human bodies also, through his Spirit that lives in you. 12 So then, brothers and sisters, we have an obligation, but it isn't an obligation to ourselves to live our lives on the basis of selfishness. 13 If you live on the basis of selfishness, you are going to die. But if by the Spirit you put to death the actions of the body, you will live. 14 All who are led by God's Spirit are God's sons and daughters. 15 You didn't receive a spirit of slavery to lead you back again into fear, but you received a Spirit that shows you are adopted as his children. With this Spirit, we cry, "Abba, Father." 16 The same Spirit agrees with our spirit, that we are God's children. 17 But if we are children, we are also heirs. We are God's heirs and fellow heirs with Christ, if we really suffer with him so that we can also be glorified with him.
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Going Deeper: In chapter seven, Paul laid it on pretty heavily about sin and the results of sin. Continuing on this he now gives a picture of hope. “In this section we discover how it is that the intention of the law is finally and gloriously achieved when, by the spirit, God gives resurrection life to all those who belong to the Messiah, Jesus. (Wright)
“There is no condemnation because the spirit –law has set you free from the sin-law, because God has, acted in his son and his spirit to condemn sin and provide life, because there are two types of human beings and you are the spirit type, because these two types are leading to death and life.” (Wright)
So what does Paul mean when he talks about the flesh or human side verses being spirit or God controlled? He is talking about how a person lives their life as a follower of Jesus. If they are truly following Jesus then you are going to see it in their life and actions.
Someone who is controlled by the human or flesh is not just someone whose actions are focused on self but also where their thoughts are on.
Activity:
Prayer and Praise
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Romans 8:18 I don’t think the sufferings we are going through now are even worth comparing with the glory that will be revealed to us in the future. 19 The creation waits eagerly for the sons of God to be revealed; 20 for the creation was made subject to frustration — not willingly, but because of the one who subjected it. But it was given a reliable hope 21 that it too would be set free from its bondage to decay and would enjoy the freedom accompanying the glory that God’s children will have. 22 We know that until now, the whole creation has been groaning as with the pains of childbirth; 23 and not only it, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we continue waiting eagerly to be made sons — that is, to have our whole bodies redeemed and set free. 24 It was in this hope that we were saved. But if we see what we hope for, it isn’t hope — after all, who hopes for what he already sees? 25 But if we continue hoping for something we don’t see, then we still wait eagerly for it, with perseverance.
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John Wesley’s Explanatory Notes
Romans 8:18-25
Verse 18
[18] For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
For I reckon — This verse gives the reason why he but now mentioned sufferings and glory. When that glory "shall be revealed in us," then the sons of God will be revealed also.
Verse 19
[19] For the earnest expectation of the creature waiteth for the manifestation of the sons of God.
For the earnest expectation — The word denotes a lively hope of something drawing near, and a vehement longing after it.
Of the creation — Of all visible creatures, believers excepted, who are spoken of apart; each kind, according as it is capable. All these have been sufferers through sin; and to all these (the finally impenitent excepted) shall refreshment redound from the glory of the children of God. Upright heathens are by no means to be excluded from this earnest expectation: nay, perhaps something of it may at some times be found even in the vainest of men; who (although in the hurry of life they mistake vanity for liberty, and partly stifle. partly dissemble, their groans, yet) in their sober, quiet, sleepless, afflicted hours, pour forth many sighs in the ear of God.
Verse 20
[20] For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,
The creation was made subject to vanity — Abuse, misery, and corruption.
By him who subjected it — Namely, God, Genesis 3:17; 5:29. Adam only made it liable to the sentence which God pronounced; yet not without hope.
Verse 21
[21] Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
The creation itself shall be delivered — Destruction is not deliverance: therefore whatsoever is destroyed, or ceases to be, is not delivered at all. Will, then, any part of the creation be destroyed? Into the glorious liberty - The excellent state wherein they were created.
Verse 22
[22] For we know that the whole creation groaneth and travaileth in pain together until now.
For the whole creation groaneth together — With joint groans, as it were with one voice.
And travaileth — Literally, is in the pains of childbirth, to be delivered of the burden of the curse.
Until now — To this very hour; and so on till the time of deliverance.
Verse 23
[23] And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
And even we, who have the first-fruits of the Spirit — That is, the Spirit, who is the first-fruits of our inheritance.
The adoption — Persons who had been privately adopted among the Romans were often brought forth into the forum, and there publicly owned as their sons by those who adopted them. So at the general resurrection, when the body itself is redeemed from death, the sons of God shall be publicly owned by him in the great assembly of men and angels.
The redemption of our body — From corruption to glory and immortality.
Verse 24
[24] For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?
For we are saved by hope — Our salvation is now only in hope. We do not yet possess this full salvation.
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"On Mission: A study through Romans"
Lesson Sixteen: Nothing Can Separate you from God’s LoveBible Passage: Romans 8:26 Similarly, the Spirit helps us in our weakness; for we don’t know how to pray the way we should. But the Spirit himself pleads on our behalf with groanings too deep for words; 27 and the one who searches hearts knows exactly what the Spirit is thinking, because his pleadings for God’s people accord with God’s will. 28 Furthermore, we know that God causes everything to work together for the good of those who love God and are called in accordance with his purpose; 29 because those whom he knew in advance, he also determined in advance would be conformed to the pattern of his Son, so that he might be the firstborn among many brothers; 30 and those whom he thus determined in advance, he also called; and those whom he called, he also caused to be considered righteous; and those whom he caused to be considered righteous he also glorified!
31 What, then, are we to say to these things? If God is for us, who can be against us? 32 He who did not spare even his own Son, but gave him up on behalf of us all — is it possible that, having given us his Son, he would not give us everything else too? 33 So who will bring a charge against God’s chosen people? Certainly not God — he is the one who causes them to be considered righteous! 34 Who punishes them? Certainly not the Messiah Yeshua, who died and — more than that — has been raised, is at the right hand of God and is actually pleading on our behalf! 35 Who will separate us from the love of the Messiah? Trouble? Hardship? Persecution? Hunger? Poverty? Danger? War? 36 As the Tanakh puts it,
“For your sake we are being put to death all day long,
we are considered sheep to be slaughtered.”[Romans 8:36 Psalm 44:23(22)]
37 No, in all these things we are superconquerors, through the one who has loved us. 38 For I am convinced that neither death nor life, neither angels nor other heavenly rulers, neither what exists nor what is coming, 39 neither powers above nor powers below, nor any other created thing will be able to separate us from the love of God which comes to us through the Messiah Yeshua, our Lord.
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John Wesley’s Explanatory Notes
Romans 8:26-39
Verse 26
[26] Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.
Likewise the Spirit — Nay, not only the universe, not only the children of God, but the Spirit of God also himself, as it were, groaneth, while he helpeth our infirmities, or weaknesses. Our understandings are weak, particularly in the things of God our desires are weak; our prayers are weak.
We know not — Many times.
What we should pray for — Much less are we able to pray for it as we ought: but the Spirit maketh intercession for us - In our hearts, even as Christ does in heaven.
With groanings — The matter of which is from ourselves, but the Spirit forms them; and they are frequently inexpressible, even by the faithful themselves.
Verse 27
[27] And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.
But he who searcheth the hearts — Wherein the Spirit dwells and intercedes.
Knoweth — Though man cannot utter it.
What is the mind of the Spirit, for he maketh intercession for the saints — Who are near to God.
According to God — According to his will, as is worthy of God. and acceptable to him.
Verse 28
[28] And we know that all things work together for good to them that love God, to them who are the called according to his purpose.
And we know — This in general; though we do not always know particularly what to pray for.
That all things — Ease or pain, poverty or riches, and the ten thousand changes of life.
Work together for good — Strongly and sweetly for spiritual and eternal good.
To them that are called according to his purpose — His gracious design of saving a lost world by the death of his Son. This is a new proposition. St. Paul, being about to recapitulate the whole blessing contained in justification, (termed "glorification," Romans 8:30,) first goes back to the purpose or decree of God, which is frequently mentioned in holy writ. To explain this (nearly in the words of an eminent writer) a little more at large:-When a man has a work of time and importance before him, he pauses, consults, and contrives; and when he has laid a plan, resolves or decrees to proceed accordingly. Having observed this in ourselves, we are ready to apply it to God also; and he, in condescension to us has applied it to himself. The works of providence and redemption are vast and stupendous, and therefore we are apt to conceive of God as deliberating and consulting on them, and then decreeing to act according to "the counsel of his own will;" as if, long before the world was made, he had been concerting measures both as to the making and governing of it, and had then writ down his decrees, which altered not, any more than the laws of the Medes and Persians. Whereas, to take this consulting and decreeing in a literal sense, would be the same absurdity as to ascribe a real human body and human passions to the ever-blessed God. This is only a popular representation of his infallible knowledge and unchangeable wisdom; that is, he does all things as wisely as a man can possibly do, after the deepest consultation, and as steadily pursues the most proper method as one can do who has laid a scheme beforehand. But then, though the effects be such as would argue consultation and consequent decrees in man, yet what need of a moment's consultation in Him who sees all things at one view? Nor had God any more occasion to pause and deliberate, and lay down rules for his own conduct from all eternity, than he has now. What was there any fear of his mistaking afterwards, if he had not beforehand prepared decrees, to direct him what he was to do? Will any man say, he was wiser before the creation than since? or had he then more leisure, that he should take that opportunity to settle his affairs, and make rules (or himself, from which he was never to vary? He has doubtless the same wisdom and all other perfections at this day which he had from eternity; and is now as capable of making decrees, or rather has no more occasion for them now than formerly: his understanding being always equally clear and bright, his wisdom equally infallible.
Verse 29
[29] For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
Whom he foreknew, he also predestinated conformable to the image of his Son — Here the apostle declares who those are whom he foreknew and predestinated to glory; namely, those who are conformable to the image of his Son. This is the mark of those who are foreknown and will be glorified, 2 Timothy 2:19. Philippians 3:10,21.
Verse 30
[30] Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
Them he — In due time.
Called — By his gospel and his Spirit.
And whom he called — When obedient to the heavenly calling, Acts 26:19.
He also justified — Forgave and accepted.
And whom he justified — Provided they "continued in his goodness," Romans 11:22, he in the end glorified - St. Paul does not affirm, either here or in any other part of his writings. that precisely the same number of men are called, justified, and glorified. He does not deny that a believer may fall away and be cut off between his special calling and his glorification, Romans 11:22. Neither does he deny that many are called who never are justified. He only affirms that this is the method whereby God leads us step by step toward heaven.
He glorified — He speaks as one looking back from the goal, upon the race of faith. Indeed grace, as it is glory begun, is both an earnest and a foretaste of eternal glory.
Verse 31
[31] What shall we then say to these things? If God be for us, who can be against us?
What shall we say then to these things — Related in the third, fifth, and eighth chapters? As if he had said, We cannot go, think, or wish anything farther.
If God be for us — Here follow four periods, one general and three particular. Each begins with glorying in the grace of God, which is followed by a question suitable to it, challenging all opponents to all which, "I am persuaded," etc., is a general answer. The general period is, If God be for us, who can be against us? The first particular period, relating to the past time, is, He that spared not his own Son, how shall he not freely give us all things? The second, relating to the present, is, It is God that justifieth. Who is he that condemneth? The third, relating to the future, is, It is Christ that died - Who shall separate us from the love of Christ?
Verse 32
[32] He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?
He that — This period contains four sentences: He spared not his own Son; therefore he will freely give us all things. He delivered him up for us all; therefore, none can lay anything to our charge. Freely - For all that follows justification is a free gift also.
All things — Needful or profitable for us.
Verse 33
[33] Who shall lay any thing to the charge of God's elect? It is God that justifieth.
God's elect — The above-cited author observes, that long before the coming of Christ the heathen world revolted from the true God, and were therefore reprobated, or rejected. But the nation of the Jews were chosen to be the people of God, and were therefore styled, "the children" or "sons of God," Deuteronomy 14:1; "holy people," Deuteronomy 7:6; 14:2; "a chosen seed," Deuteronomy 4:37; "the elect," Isaiah 41:8,9; 43:10; "the called of God," Isaiah 48:12. And these titles were given to all the nation of Israel, including both good and bad. Now the gospel having the most strict connexion with the Books of the Old Testament, where these phrases frequently occur; and our Lord and his apostles being native Jews, and beginning to preach in the land of Israel, the language in which they preached would of course abound with the phrases of the Jewish nation. And hence it is easy to see why such of them as would not receive him were styled reprobated. For they no longer continued to be the people of God; whereas this and those other honourable titles were continued to all such Jews as embraced Christianity. And the same appellations which once belonged to the Jewish nation were now given to the gentile Christians also together with which they were invested with all the privileges of "the chosen people of God;" and nothing could cut them off from these but their own wilful apostasy. It does not appear that even good men were ever termed God's elect till above two thousand years from the creation. God's electing or choosing the nation of Israel, and separating them from the other nations, who were sunk in idolatry and all wickedness, gave the first occasion to this sort of language. And as the separating the Christians from the Jews was a like event, no wonder it was expressed in like words and phrases only with this difference, the term elect was of old applied to all the members of the visible church; whereas in the New Testament it is applied only to the members of the invisible.
Verse 34
[34] Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.
Yea rather, that is risen — Our faith should not stop at his death, but be exercised farther on his resurrection, kingdom, second coming.
Who maketh intercession for us — Presenting there his obedience, his sufferings, his prayers, and our prayers sanctified through him.
Verse 35
[35] Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
Who shall separate us from the love of Christ — Toward us? Shall affliction or distress - He proceeds in order, from less troubles to greater: can any of these separate us from his protection in it ; and, if he sees good, deliverance from it?
Verse 36
[36] As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.
All the day — That is, every day, continually.
We are accounted — By our enemies; by ourselves. Psalms 44:22.
Verse 37
[37] Nay, in all these things we are more than conquerors through him that loved us.
We more than conquer — We are not only no losers, but abundant gainers, by all these trials. This period seems to describe the full assurance of hope.
Verse 38
[38] For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
I am persuaded — This is inferred from the thirty-fourth verse, in an admirable order: - Neither death" shall hurt us; For "Christ is dead:" "Nor life;" 'is risen" Nor angels, nor principalities, nor powers; nor things pre - sent, nor things to come;" "is at the right hand of God:" "Nor height, nor depth, nor any other creature;" "maketh intercession for us." Neither death - Terrible as it is to natural men; a violent death in particular, Romans 8:36.
Nor life — With all the affliction and distress it can bring, Romans 8:35; or a long, easy life; or all living men.
Nor angels — Whether good (if it were possible they should attempt it) or bad, with all their wisdom and strength.
Nor principalities, nor powers — Not even those of the highest rank, or the most eminent power.
Nor things present — Which may befal us during our pilgrimage; or the whole world, till it passeth away.
Nor things to come — Which may occur either when our time on earth is past, or when time itself is at an end, as the final judgment, the general conflagration, the everlasting fire.
Nor height, nor depth — The former sentence respected the differences of times; this, the differences of places. How many great and various things are contained in these words, we do not, need not, cannot know yet.
The height — In St. Paul's sublime style, is put for heaven.
The depth — For the great abyss: that is, neither the heights, I will not say of walls, mountains, seas, but, of heaven itself, can move us; nor the abyss itself, the very thought of which might astonish the boldest creature.
Nor any creature — Nothing beneath the Almighty; visible enemies he does not even deign to name.
Shall be able — Either by force, Romans 8:35; or by any legal claim, Romans 8:33, etc.
To separate us from the love of God in Christ — Which will surely save, protect, deliver us who believe in, and through, and from, them all.
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Introduction: We are continuing in our series called On Mission that will take us through the book of Romans. The book of Romans was a letter written to the believers in Rome. Paul who was himself a Roman citizen wrote this letter before he had even visited the city.
We have learned that Romans is Paul’s manifesto or masterpiece. He has laid out his mission and passion to those believers in the Church of Rome. Remember that Paul had not yet visited Rome when he wrote this letter. We saw how the message of the hope of the Gospel was the Good News that Paul wanted to share. We got right into the beginning of the foundation that Paul laid. He shared the history of the people of God and how time after time they disobeyed until finally God allowed them to live the lives they wanted. They exchanged the life that God had for them where He was their king for a life of sin. This laid more of the ground work for the need of a Savior. The plan that God had for all people from the beginning, was a plan to bring all people into relationship with Him. This was a new or renewed covenant that was no longer just for the Jewish people but for the Gentiles as well. We have learned that all have sinned, that it is our responsibility to live out and share the message of hope with the people in our lives. We saw how covenant with Abraham was fulfilled. We saw how Jesus brought life through his death. We have seen how we can live a new life in Christ. We dug deeper into what it means to live a holy life. We saw how Paul was continuing to teach about the law/Torah and what it means more importantly about the role that sin has in our lives. We saw how the Holy Spirit leads and guides and then new hope found through Jesus. Today we will wrap up chapter 8.
Read Romans 8:26 In the same way, the Spirit comes to help our weakness. We don't know what we should pray, but the Spirit himself pleads our case with unexpressed groans.
27 The one who searches hearts knows how the Spirit thinks, because he pleads for the saints, consistent with God's will.28 We know that God works all things together for good for the ones who love God, for those who are called according to his purpose.
29 We know this because God knew them in advance, and he decided in advance that they would be conformed to the image of his Son. That way his Son would be the first of many brothers and sisters. 30 Those who God decided in advance would be conformed to his Son, he also called. Those whom he called, he also made righteous. Those whom he made righteous, he also glorified. 31 So what are we going to say about these things? If God is for us, who is against us?
32 He didn't spare his own Son but gave him up for us all. Won't he also freely give us all things with him? 33 Who will bring a charge against God's elect people? It is God who acquits them. 34 Who is going to convict them? It is Christ Jesus who died, even more, who was raised, and who also is at God's right side. It is Christ Jesus who also pleads our case for us. 35 Who will separate us from Christ's love? Will we be separated by trouble, or distress, or harassment, or famine, or nakedness, or danger, or sword? 36 As it is written, We are being put to death all day long for your sake. We are treated like sheep for slaughter. 37 But in all these things we win a sweeping victory through the one who loved us. 38 I'm convinced that nothing can separate us from God's love in Christ Jesus our Lord: not death or life, not angels or rulers, not present things or future things, not powers 39 or height or depth, or any other thing that is created.
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Going Deeper: Have you ever had a time when something was really hard in your life or there was something happening to someone you cared about and you just really did not know what to pray for? There are so many things going on in our world that at times seem like we just don’t even know how to pray.
Paul understood what this was like and he knew that the Christians in Rome also might go through some times that were like that. He also knew that all people are going to struggle to live the way that Jesus wants them to live. Life can be hard and there are things that don’t make sense in our lives and the lives of the people we care about.
We can look at the things that go on in the world around us and we just don’t know how to pray. Paul says very simply that God sees all of the hurt and pain. He is not ignoring it or looking away. He can and will use the hard and bad things in our lives for good. We need to remember that he is not saying that all things are good, but that God can work good in and through all of the things that go on.
There is bad and evil in the world and bad things happen to all people. Just because these things happen doesn’t mean that God does not care or love us. Paul wants the Romans to know that God can make something good come out of the hard and at times tragic situations. We have to trust him to do this.
Paul then tells again of what Jesus did for all people. God loved all creation so much that he sent his one and only son to die to bring about healing and bring all people back into relationship with God. If God is for us who can be against us!
Have you ever felt like everyone and everything was against you? No one will talk with you, you feel like nothing is working out? Paul reminds the Romans and us as well that if God is for us no one is against us. We can always know that God is going before us.
He will help us on those hard days. When things are not going like we want.
(Write on board things in life that are hard)
- How does knowing that God is for us help when life is hard?
Paul goes on to say that there is nothing that can separate us from the love of God. He goes on to say that neither life or death or angels or the evil one, things present or things to come can separate us from the love of God.
List things that can happen in life- then talk about how the promise that none of these things can separate from the love of God brings hope.
Activity:
- Draw or write how knowing that nothing you do or that happens can take away God’s love for you gives you hope.
Prayer and Praises
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