Romans

1 What shall we say then? Shall we continue in sin, that grace may abound?

     Since sin is offset by grace, and grace is now freely available to all, why not continue in sin? This chapter expounds the situation of a person who has accepted the gift of God yet continues to yield his members unto iniquity. The resolution is definite: “Being made free from sin and become servants to God, you must show fruit unto holiness to receive the promise of everlasting life” (Rom 6:22). Sin may not reign in our bodies (Rom 6:12), for the wages of sin is death (Rom 6:23). God’s grace is wonderful, all-powerful, fully effective, longsuffering and merciful, but those who presume that grace will always cover the sin they continue to commit daily, have done despite unto the Spirit of grace (Heb 10:29) and have aligned themselves with the children of Israel, who tempted God by forcing Him to act graciously even while they were complaining and rebelling against Him. In the end, these were excluded from entering the promised land and their bodies were scattered in the wilderness (Heb 3:8-13). Sin is incompatible with the Christian baptized into Jesus Christ.

     This picture does not agree with the prominent teaching of many Protestant preachers that God’s Grace is “unmerited and irresistible.” There is, perhaps, no doctrine that clashes so spectacularly with the unfailingly, universal witness of the Scriptures. Always and without exception, Man has the ability to refuse God’s grace. Always and without exception, God’s grace comes upon men that have shown themselves worthy to receive it. True, no man judicially merits God’s grace, but only those who demonstrate a reverence and desire for God will receive it. In the final analysis, that is what God is looking for, a humble, contrite heart that trembles at His Word (Is 66:2). His eyes are constantly searching the earth, seeking to show Himself strong on behalf of those with a heart bent toward Him (2Chr 16:9).

2 God forbid. How shall we, that are dead to sin, live any longer therein?

     Being dead to sin figuratively describes the proper attitude of a person who has been made righteous by the blood of Christ. Let not sin therefore reign in your mortal body (Rom 6:12), mortify (put to death) all bodily lusts (Col 3:5). Dead to sin. Imagine the Devil trying to tempt a dead man to sin! Crucify the flesh with its affections and lusts (Gal 5:24), suffer with Christ in order to live unto God in the flesh (1Pet 4:1-2), put off the old man with his deeds (Col 3:9). If Christ be in you, consider your body to be dead so that sin does not overpower you (Rom 8:10; Col 3:3). The next verses expand on the figure of the Christian reckoning himself to be dead to the world and sin, but alive unto God (Rom 6:11). There is no stronger, more vivid language in the Scriptures than this picture of death and life, of crucifying the old man, of putting to death those bodily members that offend, of being dead with Christ. It depicts a bitter, continuing spiritual battle that the fearful and cowardly will not overcome (Rev 22:7-8).

     It is important to recognize that being dead to sin and being dead by sin express two very different conditions. The first describes the Christian’s attitude toward sin and the second describes the condition of a person overcome by sin. Every man dies spiritually when he sins; he is dead (Rom 7:9). Those who accept the gift of Christ are born again (John 3:7), they are alive from the dead (Rom 6:13). These two phrases, the one a figurative expression and the other a spiritual term, are seen together in Romans 8:13. The same figurative expression is used in the next chapter, but with a different object, Ye also are become dead to the Law (Rom 7:4).

3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 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. 5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:

     Many Scriptures describe baptism as a cleansing from sin, but here Paul views it as an identification with Christ, a sober pledge of allegiance even, in which the new believer formally and publicly submits himself to the Lordship of Jesus Christ. Being baptized into Jesus Christ means to share in His suffering and death, which brings up the key point. We must be planted together with Him in the likeness of His death in order to be raised up in the likeness of His resurrection!

     Baptism is an all or nothing choice. One cannot be baptized into certain parts of the Christian faith but reserve some areas for self or other religions. Baptism unto Christ is baptism unto death (1Cor 15:29). Not physical or spiritual death in this case, but death to sin, self and the world (see my note at Mat 16:24). Sin cannot reign in the life of a person who has been baptized unto death with Christ. Baptism is an outward sign that a person has left his old life behind and entered into new life with Christ and that agrees with a wide range of figures: the old man and the new man (Col 3:10; Eph 4:24), being born again (John 3:3; 1John 5:1; 1Pet 1:23), made a new creature (2Cor 5:17), passed from death unto life (John 5:24), translated from the power of darkness unto the Kingdom of light (Col 1:13), etc.

      Baptism as an identification with, and participation in, the sufferings of Christ can also be seen in passages such as Mat 20:22-23; Php 3:10; 1Pet 4:1-2. Baptism is both a funeral and a birthday; a soul has passed from death unto life (1John 3:14). The funeral is in stark view: baptized into His death…buried with Him…planted together in the likeness of His death…crucified with Him. The newly baptized Christian must continue in this present evil world, he goes on his life, still surrounded by the same physical things he experienced before. Inwardly however, he is a new creature and all things take on new meaning and purpose (2Cor 5:17).

     Planted together. The Greek word is found only here in the NT, but see the Septuagint in Amos 9:13; Zech 11:2. Some versions translate, “united with Him,” in deriving the metaphorical meaning that is apparently intended here. For if we associate ourselves with Christ in death to self and the old man, we shall most certainly be found worthy to be associated with Him in rising again (Rom 8:11). Planting seeds is a beautiful analogy of the resurrection of the body and is found on two other key occasions. Jesus said, Except a corn of wheat fall into the ground and die, it abideth alone (John 12:24). The amazing birth of plants, flowering bushes and majestic trees from the death of one tiny seed wonderfully parallels the resurrection of the body. Later in 1Cor 15:35-38, the Apostle makes that very comparison.

     The likeness of His death. Which, perhaps, draws upon Psalms 17:15 (see also Rom 8:17). Most Christians will never come close to experiencing the same sufferings as Christ, but the more important correlation is to be like Christ in the manner He approached death, completely obedient and submissive to the Father’s will. If we have been planted together in the likeness of His death. It is a strong, serious picture, but the result is even stronger and very encouraging! We shall be also in the likeness of His resurrection. At that moment, full redemption will be complete and we shall be like Him (1John 3:2), forever freed from sin.

     To enter into the arguments concerning the “correct” mode of baptism would serve to detract from the beautiful message here. Suffice to say that the Immersionist will suggest that the word “buried” implies the person is dunked under the water (also Col 2:12). The Sprinklist however, will use verses such as 1Cor 10:2 to defend their viewpoint. See my note on Mat 3:6.

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. 7 For he that is dead is freed from sin.

     The Christian must consider himself to be dead to sin (v2,11), but how? By crucifying the old man. They that are Christ’s have crucified the flesh with the affections and lusts (Gal 5:24). This is that body of sin, the old man, the flesh – all synonymous terms for the sin-contaminated part of man which constantly wars against the spirit. The old man must die so that the new man can be born. The old man served sin, the new man lives unto holiness (Rom 6:22). These verses portray the death of the old man as a definite, past event, in parallel with the image of baptism. By other Scriptures however, and especially the next chapter of Romans, we see that the old man is continuously tempting the Christian to sin and so it must be put to death death daily (see Rom 8:13; Col 3:5; Gal 5:17; 1Cor 15:31). Perhaps however, the Apostle alludes to the difficulty of putting off the old man (Eph 4:22) by calling it a crucifixion, a long torturous death.

    The person who has crucified the old man is dead to sin and freed (dikaioo) from sin (v7).  While the meanings are not that different, this Greek word is virtually always translated justified (and a dozen times in Romans alone). The death of the old man and the birth of the new man signifies reconciliation with God, justification, forgiveness of sins, salvation. He is free from sin and death (Rom 6:18; 8:2). Peter wrote similarly, He that hath suffered in the flesh hath ceased from sin (1Pet 4:1). In other words, he that is truly crucifying his flesh has ceased sinning. Elsewhere Paul affirmed, I am crucified with Christ, nevertheless I live (Gal 2:20; 5:24).

8 Now if we be dead with Christ, we believe that we shall also live with him: 9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.

     Dead with Christ. This speaks in a figurative sense, for that is the context here (see note Rom 6:2). Dead to sin, his flesh crucified with Christ, the justified Christian rejoices in the two-faceted promise that he shall also live with Him. To live with Christ is first the privilege of reigning with Him in life (Rom 5:17), but even better is the promise that God will one day quicken his mortal body to eternally live with Christ in the heavens (Rom 8:11). Paul repeated this promise to Timothy during the last weeks of his life (2Tim 2:11).

     Death has no dominion over the free-from-sin and made righteous saint of God! That is particularly encouraging for the one who sees the end of his life fast approaching, whether by martyrdom or natural causes. The Apostles saw Christ alive from the dead, walking, talking, eating. They, with us, have real reason to believe that God will raise up also all those who are dead with Him. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power (Rev 20:6). The first resurrection is the death of the old man and birth of the new man (2Cor 5:17), and the second death refers to eternal punishment (Rev 20:14).

10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. 11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

     Christ died once (Heb 9:28), but now lives forevermore unto God (Rev 1:18). Sin and death have no power over Him any longer. Soo too the Christian should “arm himself with the same mind” (1Pet 4:1). We have died unto sin and now are alive unto God. Sin must not have dominion over us (v14). This life is a quickly-passing trial and for those who are faithful, life everlasting awaits. This attitude is the beginning for a life of victory over sin. We, being dead to sins should live unto righteousness (1Pet 2:24).

     A dead man cannot sin. So consider your Flesh to be dead (Rom 7:18).

12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 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.

     The words are strong, Let not sin reign in your mortal body. When sin reigns in you, he controls you. You are enslaved to him, you obey him, you yield your members to unrighteousness. When Christ reigns in you, He controls you. You are enslaved to Him, you obey Him and yield yourself to doing His will.

     The body is mortal, meaning it is destined to die. But the real You is more than a mortal body, for you have control over your own body; you yield your members either to doing unrighteousness unto sin, or to doing righteous deeds unto God. The word melos is used often in the Scriptures to refer to parts of the human body (Mat 5:29-30; 1Cor 12:12-27; James 3:5-6), like hands, feet, eyes, tongue, etc. In Romans 7:23, a distinction is made between the mind and the other members of a body.

     The members of one’s body can be used for good deeds or for bad. They become instruments (holpon) on one side or the other. The Greek word is often used in contexts of soldiery (see John 18:3; Rom 13:12; 2Cor 10:4). To yield one’s body to either God’s use or to Satan’s use is a figure repeated through verse 19, and also in Romans 12:1 where the same Greek word is used. The body is controlled by the mind, will and emotions, and to these the Apostle appeals: “the Flesh, that old body of sin, wants you to yield your members to work iniquity, but don’t give in to him.” 

     Alive from the dead. This is the key point of this chapter which links to that great spiritual event of every born-again believer upon passing from death unto life (John 5:24-25). It is the resurrection of the spiritual part of man which was slain by sin (Rom 7:9). “Remember this, that once you were dead in sins, but now the Son has given you new life! (John 6:40). So you must not yield your bodies unto sinfulness, but to His service and will.”

14 For sin shall not have dominion over you: for ye are not under the law, but under grace. 15 What then? shall we sin, because we are not under the law, but under grace? God forbid. 16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?

     In the New Testament era, seekers of God are no longer obliged to follow the Law of Moses, but to live according to the new law of Grace. These two Covenants are compared and contrasted all through the book of Romans and in this chapter Paul debunks the idea that to be free from the Law is freedom to sin. The Word of God teaches the stipulations of this Covenant of Grace and its precepts, warnings and commandments are not optional! Unfortunately, some have taken a few verses and built a theology of Grace that is opposite to all Law, effectively making obedience unnecessary. In doing so, they ignore many categorical warnings that evil-doers will be judged, that those who disobey will be cast into the Lake of Fire, that only doers of the Word will be justified. It is foolish and irrational to believe that the Bible is true concerning grace and justification in Christ, but not true when it warns against disobedience and selfish living. Either it is wholly true, or we cannot trust it at all.

     The Law and Grace are good and necessary (Rom 7:12; 1Tim 1:8), but they must be correctly balanced (Rom 11:6). Living under grace cannot mean living lawlessly (1Cor 9:21), for the Christian is subject to the law of Christ (Gal 6:2). That is plainly seen right here, for “you are a servant of the one you obey.” The false doctrine of “free grace,” and its companion error of “irresistible grace,” are incompatible with the substance and tone of the teachings of Christ and the Apostles. God’s grace is freely offered to all, but Man was designed and created with the ability to reason and choose for himself. Each person has the ability to refuse the gift of grace. God does not force Himself upon men, which is why Paul warns: “You must not allow sin to have dominion over you.” The injunction would be meaningless if grace were irresistible. Again, we are either serving Satan or we are serving Christ. We identify which one is our master by the things that we do.

     Some commentators fail to recognize the implications of this comparison of the two covenants, the Law of Moses and the Covenant of Grace. Adam Clarke, for instance says the Mosaic Law “exacts obedience, without giving power to obey; that condemns every transgression and every unholy thought without providing for the extirpation of evil or the pardon of sin” (Clarke). Would our good God impose such a Law? One that is impossible to keep and does not provide a means of pardon? May it never be! The Law of Moses was a good covenant, and did provide a means for man to seek God’s pardon such that he could commune with Him; Paul claimed to be blameless in its righteousness (Php 3:6). Paul is not denigrating the old Law, but showing forth the new Covenant of Grace, that it is authorized to fully pardon the penitent soul and is purposed for obedience unto righteousness. See his full conclusion in Rom 6:22.

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. 18 Being then made free from sin, ye became the servants of righteousness.

     Every one of us were once the servants (doulos) of sin, but having been made free from sin, we are now slaves (doulos)of righteousness. The words are strong, “You were set free from the bondages of sin in order to become enslaved to righteousness!” Made free (eleutheroo) from sin – the statement is thrice repeated in this chapter. The Greek is different in verse 7, but the same in verse 22. In this context of slaves and works of iniquity or righteousness, to be made free from sin is to be delivered or liberated from Satan and sin (see Rom 8:2; Gal 5:1). Jesus said, Ye shall know the truth, and the truth shall set you free (John 8:32). He was referring to Himself and to His teaching, for a few verses later He said, If the Son therefore shall make you free, ye shall be free indeed (John 8:36). Freed from Satan and iniquity, but enslaved to Christ and righteousness, this is the way of Grace.

     Obedience, that word which many cannot bear, is on display once again. The form of doctrine that they were obeying for access into grace (Rom 5:2) was the very Word of God that Paul was teaching (see 1Thes 2:13). The word form shows again the contrast between the Law of Moses and the Law of Grace, for both are based upon the Word. The form of the new covenant however, is a spiritual experience of the heart that centers upon mercy and humility (see Mat 5:1).

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. 20 For when ye were the servants of sin, ye were free from righteousness. 21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. 22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.

     Will you be slaves to uncleanness? or to holiness? The Apostle speaks in such blunt terms because of their fleshly nature, for some of them had not progressed far in their spiritual learning (see 1Cor 3:1-2; John 3:9-12). In repeating his earlier exhortation (Rom 6:13), Paul strengthens his argument that living under Grace can never be allowed to excuse living in uncleanness and iniquity. The Covenant of Grace is much superior to the Covenant of Law and its yoke is much lighter, only use not liberty for an occasion to the flesh (Gal 5:13). Man will have only one general master, he is either the servant of God or the servant of Satan (Mat 6:24).

     The estate, purpose and end result of the Christian who is living under the Covenant of Grace is beautifully described in four succinct phrases in verse 22. Made free from sin and become servants to God, ye have your fruit unto holiness, and the end everlasting life. Every one of those phrases are tremendous subjects on their own. It makes a powerful and fitting conclusion to the questions which predicated this chapter.

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

     Two greater contrasts do not exist! So which will it be? Death or Life? (Deut 30:19). The book of Romans has shown that every man has worked for Satan and earned the wages of sin. And that is death. Not the death of the physical body, but spiritual death, which, at the end of all definition, is to be separated from God and goodness and united to Satan and wickedness. Jesus Christ however, is standing alive and whole at a burst-open grave, and He offers to whosoever will the Gift of God (Rev 22:17). See my notes in Rom 5:15-18 for a deeper exploration of this gift. Wages imply personal work, while a gift is received from someone else. The wages of sin are fully deserved, and imply that the punishments of Hell are exactly that, no more and no less.

     Since spiritual death is the earned condition of a person who has sinned, the death of the body at the end of life changes nothing. The soul continues estranged from God and a slave unto Satan. Eternal life is gifted by God to all who choose faith in Jesus Christ. It too is a spiritual condition, so again the death of the body at the end of life changes nothing. The soul continues with the Lord forevermore (1Thes 4:17; Rev 22:5).

     Annihilists, who believe that the souls of the wicked cease to exist but the souls of the righteous have eternal life, are forced into a logical fallacy with regards to these two conditions or estates: the wages of sin unto death, or the gift of God unto eternal life. If the one has an end, so should the other. Death implies eternality, forever dead; but the Apostle is speaking of spiritual death, which we know by the Scriptures even occurs during life, with no other effect upon the person. He lives in the body, soul and spirit until the end of his days, when the body dies but the soul and spirit continue to exist, and go to the One who will decide their merits – eternal life, or the second death of eternal punishment in the Lake of Fire (Rev 14:11; Mark 9:44).

     The Scriptures uniformly present the future states of the wicked and righteous as unending existences in their respective places (ie Luke 16:19-31). Knowing that our God is good, just and all-wise, we are sure that He will only assign punishments that are deserved and each case will be weighed separately and judiciously (Luke 12:47). The same will be true for heavenly rewards (1Cor 3:12-15).

1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

     The state of justification is being at peace with God – forgiven, cleansed, saved; reconciled to communion again with God. That is the work which Christ has wrought as the Mediator between God and Mankind (1Tim 2:15). We have access to this high position only by faith in the One who was delivered for our offences, and was raised again for our justification (Rom 4:25). And only the simplest aspects of faith are needed to gain this entrance into salvation: hear, believe and ask. Just the informed decision of the will to accept the gift that Christ is offering (Rom 10:10). No good works, no personal recognition, nothing of human honor or gain. It is uniquely available and achievable by every and any person who has been born. Later will come opportunity for faith to mature and bear the fruit of the Spirit and works of Love. God isn’t in the business of saving good people, but sinners (Mark 2:17).

     In the commentary for Rom 4:3, we noted the harmony of teaching between James and Paul concerning faith and works. Here we see an additional point of concordance. The initial faith that is required to be saved and the mature faith of the saved are not equals. The initial act of faith is a decision of the will to accept Christ, but the continuing work of faith is to persevere in His commandments just as Abraham did. In the heart of a true believer, faith takes root, begins to grow, blossoms and then bears good fruit (Rom 1:17).

     This grace wherein we stand is the blessed condition of being at peace with God (v1), in full knowledge of His forgiveness, compassion and phileo love. In this blessed state, His mercies are new every morning (Lam 3:22-23). It is a station of grace, separate and distinct from that state a man might gain by doing the works of the Law. Again, faith is the means of access into this grace, for it is not attainable by human works. It is a gift that God offers to every man, without respect of persons. This has been the Apostle’s point in these chapters and it is particularly important for the Judaizers to hear it.

     I remember as a youth wondering why the Holy Spirit moved the New Testament writers to explain so often and in such repeated detail that following the Old Covenant is futile for those living in the present age of the New Covenant. It seemed so obvious that the New was meant to replace the Old. Surely that human inclination would die out with the Jews’ religion? But no! I am amazed at the allure of the Old Testament Law even today, as certain groups of Gentiles and Jews still think to become holy by keeping (in varying degrees) Old Testament commandments. They choose to be yoked again to that bondage which cannot gain this state of grace in spite of these strong chapters (and Gal 3:1-3). The Holy Spirit knew the future, and these Scriptures are strong evidences against the Judaizers present efforts to elevate the Law once again. The New Covenant of Grace has superseded the Old Covenant of Law forever and that is true for the Jews too. They will never be reconciled to God by keeping the Mosaic Law, so we should not encourage them in that fruitless pursuit. Point them to the one and only hope of Israel (1Cor 1:21-24).

3 And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; 4 And patience, experience; and experience, hope: 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.

     The saints of the Kingdom rejoice during their trials and sufferings, knowing that these work to purify and increase their heavenly experience (2Cor 4:17). In this we note another striking difference between the Age of Law and the Age of Grace. God’s interaction with Man in the Old Covenant was largely a physical experience, but the New Covenant is designed to emphasize a spiritual communion. Tribulation and trial were not met with joy under the Judaic Law, yet Jesus came preaching an entirely new Kingdom in which blessings are counted to the man who is persecuted for the sake of righteousness (see note Mat 5:1).

     Nevertheless, Christians are often tempted to discouragement and wavering by physical trials and suffering. The Apostle Paul was troubled on every side, persecuted and cast down, but he refused to despair and distress (2Cor 4:8-9). This verse comforts the suffering soul of faith to focus on this beautiful truth, that the love of God has been poured out into their hearts. Probably the hardest part of suffering is the feeling of being abandoned by God, but remember that in His greatest hour of need, Christ felt alone and forsaken in His suffering too. The work of the Holy Spirit in the heart of the Saved is key to this experience.

     Patience (hupomone). The contemporary sense of meaning is Perseverance, the crowning jewel of faith. To sustain faith at all times and in every circumstance is the constant test of being a follower of Christ, for Perseverance is only developed through suffering and trials: the trying of your faith worketh patience (James 1:3). Pressing on in the face of pain and failure is the mark of that saving faith which overcometh the world (1John 5:4). Meanwhile, the lazy, weak-minded person will receive the Word joyfully at first, but being easily offended, in the time of temptation he falls away (Mat 13:21; Luke 8:13).

     Experience, or “proven character” (NASB). The word is elsewhere translated proof (2Cor 2:9; 13:3; Php 2:22), which better fits the progression of tribulations to perseverance to proof to hope. The one who lives by the Law of righteousness which is of faith will attain to this Hope which will never disappoint. Every man that hath this hope in him purifieth himself, even as He is pure (1John 3:3). This is not an uncertain, wishful hope, but an expectant, sure hope. It is called a hope because it is not yet reality. See the note on 1Cor 13:13.

6 For when we were yet without strength, in due time Christ died for the ungodly. 7 For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. 8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.

     There is no precedent, whether literal, analogical or typological, to Christ the Omnipotent giving His life to save helpless Mankind. The very concept of God, or any King, offering himself as a ransom for his people is altogether unique and peerless in human history. Beyond that even, Christ died for men and women when they were without strength, yet sinners…dead in trespasses and sins (Eph 2:1). The Just died for the unjust (1Pet 3:18). There are scores of types and shadows in the Old Testament that describe aspects of Christ and the Atonement, but I do not know of one that foreshadows this particular truth. It was one of those mysteries that God, in His wisdom, had hidden from Man from the foundation of the World (1Cor 2:7).    

     Jesus said, Greater love hath no man than this, that a man lay down his life for his friends (John 15:13). And that He did. God commendeth His love toward us…this kind of love is beyond human comprehension or achievement. Since God knows the future, He knows what the exhibition of His love will gain. A human cannot know if his love will result in anything of worth or merit.

9 Much more then, being now justified by his blood, we shall be saved from wrath through him. 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.

     Earlier in this chapter the Apostle concluded that we are justified by faith (Rom 5:1); now he says we are justified by His blood. This displays the two parties of the New Covenant and their individual actions. Christ’s blood is the agent of justification, but He justifies those who demonstrate appropriate faith. The Scriptures also say we are justified by His grace (Rom 3:24; Titus 3:7), meaning that Man cannot earn justification by good works. Yet, as these Notes have attempted to show, that crystal revelation cannot be construed to eliminate any and all human participation in the salvation of his soul. Grace descends from above upon those of Faith below; then justification is realized (Eph 2:8).

     Every man will choose to walk upon one of two paths in this life: the narrow path of faith in Christ that leads to eternal glories, or the wide road of anti-faith that leads to everlasting destruction. Once we were enemies of Christ, children destined to experience eternal wrath, but Christ wrought an incredible work of reconciliation, offering Himself as the perfect and adequate sacrifice and thereby gain the authority to take away the sins of a man so that he can appear in the presence of the Holy God.

     God placed an amazing and beautiful parallel of these two paths of faith/anti-faith leading to their respective eternal destinies in the midst of the terrible and painful account of Christ dying on Calvary’s cross. It is recorded that two thieves were crucified with Him, one on either side. Both were wicked sinners, condemned to die a long, cruel and pitiless death. Both were helpless sinners without strength, entirely unable to save themselves. They veritably represent every man and woman who has ever lived. One chose the way of anti-faith, railing at Christ and sacrileging His holy person, but the other chose Faith. He recognized his sinfulness and that he deserved this due reward of his deeds, yet he saw the opposite character in that beaten, bloodied, innocent Man upon the middle cross. And he said unto Jesus, Lord, remember me when thou comest into Thy kingdom. No good deeds could he offer, unless we count this one action to identify himself with Christ in His weakest moment. Consider further this man’s choice. At first, we marvel that he chose to believe this Christ could do anything for him at all. Dying in ridicule and ignominy, how could this lowly, lonely Man gain a Kingdom? On the other hand, what did the thief have to lose? He too would soon be dead, and he knew for certain where he must spend eternity. Unless Someone would help him? And upon that last, great Hope he threw all his soul. Against hope, he believed in hope (Rom 4:18). He confessed that he was a sinner and that Christ was sinless, and he asked for mercy. See the account in Luke 23:39-43.

     Saved by His life – this is resurrection power. See note on Rom 4:25.

11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.

     Curiously enough, this is the only occurrence of the word atonement in the New Testament. Equally surprising, this Greek word (katallage) is found only once in the Septuagint, where it is translated “compensate” (Isaiah 9:5). In the NT, katallage occurs also in Romans 11:15 and 2Cor 5:18-19, but is translated reconciliation. Its verb form katallaso appears in verse 10, being reconciled to God (also 1Cor 7:11; 2Cor 5:18-20). By definition, this noun/verb pair means, “a change or adjustment of accounts,” and their root word (allaso) means to change, exchange, transform (see Thayer’s, Acts 6:14; Rom 1:23; 1Cor 15:51). Although katallage is not a common word, its root with other prefixes occurs frequently with the same general meaning. For examples, see parallage (James 1:17), diallagathai (Mat 5:24), antallagma (Ruth 4:7) and allagma (Lev 27:10).

     We have now received the atonement, or adjustment of accounts unto reconciliation. This is the very contextual point of these chapters, in which Abraham received an adjustment of righteousness on account of his faith which privileged him to stand in God’s presence. In the Old Testament, atonement was always made, it was not received. But since Christ has come, we have now received the atonement. The sacrifices of the Old Covenant were required to make an atonement for your souls (Ex 30:15) by the forgiveness of sins (Lev 5:10). However, the blood of bulls and goats cannot truly take away sins (Heb 10:4), so those atonements looked forward to the one atonement that can veritably remove sins. If justification is the state of being right with God (v1), then the atonement is the method or basis by which that can take place.     

     In the OT, the word atonement appears more than 80 times and translates the Hebrew words kaphar and kippur. However, the Greek words that the Septuagint uses (exilasmou, exhilaskomai) are never used in the New Testament (although see 1John 4:10 for hilasmos, which only lacks the prefix). After having studied every occurrence of these words in the Greek and Hebrew Scriptures, I believe the fundamental idea in offering a sacrifice of atonement under the Old Covenant is that it was a personal gift to God to show one’s desire to receive favor in his sight. Offered from a low position and with no intent of “satisfaction” or full repayment, it was a simple gift that hoped for a change of estate. This is the exact intent of kaphar in Gen 32:20, long before that word was used by Moses in the Judaic worship system. The atonements did not purge the sin, nor did it repay the sin; it covered the sin until such time that the sin would be repaid and purged. And that is the meaning of kaphar upon its first appearance in the Bible, where in Gen 6:14, Noah covered (kaphar) the Ark with kopher. Outside of this passage, kopher always means a sum of money used to ransom, bribe, or redeem. These singular occurrences of kaphar before the Mosaic Law add dimension to the meaning of the word and help us understand why God had Moses use it in deeply religious terms. Later, the prophets used kaphar in its fully realized spiritual sense, “to forgive, pardon, pacify,” for that is the result of an atonement sacrifice.

     The Day of Atonement (kippur) marked the most sacred ceremony in the Mosaic Law. While the kaphar was an offering by any common man (with priestly coaction) to solicit the favor/pardon of God, the kippur was a High Priestly ceremony that directly speaks of Christ offering Himself as the means whereby a man is able to solicit the favor/pardon of God and be fully reconciled to Him. We have now received the atonement. The kaphar was a true sacrifice in that it was voluntary and personal, but it could only cover the sins of one (the offerer). The kippur of Christ on the other hand, was infinitely more valuable in that it was intermediary, plenary and eternal. These three aspects directly contrast to the kaphar of a man under the Law, for note that the atonement of Christ was 1) Intermediary, being effective and available for not only the offerer, but for all Mankind. 2) Plenary; being far from just a covering of sins, it is able to remove the sins of the world. 3) Eternal; one offering of the perfect sacrifice effected full reconciliation forever.

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:

     Adam and Eve were perfectly created and placed in a perfectly created World. They were poised to live forever in harmony and beauty in the Garden of Eden with God. Their sin not only ended that dream, it drastically changed their lives and the lives of their children and children’s children even down to the present day. The entire Universe fell under the curse of decay and death, subjected by God unto vanity on account of Satan and sin (Rom 8:20-21). We see the effects of sin everywhere in the physical world and it rules all life under entropy and order-to-chaos laws.

     Sin also brought major changes to the spiritual world, although those effects are harder to understand. The day that Adam sinned, a part of him died (Gen 2:17). We might say he died spiritually, for that inward, invisible part of Man which is responsible for thought and decision was breached and poisoned. Protestant commentaries stress that physical death was the penalty for Adam’s sin and virtually ignore the fact that guilt is not assessed to the physical body but to the spirit/soul of a man. Nor did Adam physically die in the day that he ate the fruit. However, he did die spiritually in the very moment he transgressed the commandment (Rom 7:9). This “fallen” part of Man was passed on to Adam’s children, and to their children, on down to the present day. Contrary to Protestant belief, we were not all “in Adam” when he sinned and are therefore guilty of Adam’s sin. How preposterous is that notion! Yes, every man has been gravely and intrinsically affected by Adam’s sin, but only by inference and extrapolation can these verses be made to teach the Calvinist idea of “original sin.”

     Unlike Adam and Eve in their pre-sin estate, every person is now born with a sinful nature; he is inclined to sin, pre-disposed to please his own flesh. Left to itself, every ordered system in the physical realm tends to disorder. Left to himself, every man spiritually tends to disobey God and follow his own will. However, it is a serious overreach to infer that from birth all men are naturally and utterly depraved, sinful and spiritually dead, for that condition is a consequence of individual sin. Notice, Death passed upon all men, for that all have sinned. The spirit/soul of a man cannot be sinful or fallen before sin, so these cannot be part of this “sinful nature” that Adam’s sin brought into the world. We repeat, Adam did not pass the guilt of sin to other souls per pro, for the Scriptures are clear that only one’s own sin will estrange him from God. The soul that sinneth IT shall die (Eze 18:20). The Apostle also wrote, By man came death, by man came also the resurrection of the dead (1Cor 15:21)

     If it be true that Adam passed the guilt of sin to every man, then he is not responsibility for his condition. He is a soul of Satan’s and is destined for punishment with Satan at life’s end regardless of whether HE sins or not. Adam sinned for him and he must bear the guilt of it. That would be most egregiously unfair and unlike God. Moreover, if a man’s own actions does not bring the guilt of sin, then Jesus’ death was not an act of mercy, but an act of fair play. God must rectify this unjust situation of a man guilty of sin without action or choice. Again, that does not fit God’s character. Everybody intrinsically knows that he is guilty of death on account of his own actions, for all have sinned (Rom 3:23).

     The difference is monumental. Is a soul born estranged from God or in union with God? It is universally believed that babies belong to God and not Satan; if a child dies before reaching the age of accountability he will go to heaven. That truth implies the soul of every man is NOT born guilty of the sin of Adam and is not utterly depraved and sinful. Instead, every soul is perfectly and sinlessly created and placed in the womb. It is only later that Satan’s corrupting ways will bring temptation, sin and death (James 1:13-15). Then and only then does the soul become estranged from God (Rom 7:9-11).

     A man’s own choices and actions cause his own guilt, that is only common sense. He alone is responsible for his sin and destiny. The most basic of all scientific laws, the Law of Cause and Effect, requires this to be true! Every effect had a cause, which itself was an effect of a cause, and which can be traced back in time unto the very beginning. The original cause by which Sin has come to exist in the world is the sin of Adam, that is what this passage says. While verses like Psalms 51:5 and 1Cor 15:21-22 are used to promote the “guilty from birth” notion, they are better fitted in the interpretation we have just given, which believes a man is born with a sinful physical nature, but not a sinful soul nature. The soul becomes corrupted and sinful on account of it’s own choice and actions.

    A young man once asked me the following hypothetical question. Given that Jesus never sinned and so was never corrupted, would He not have lived forever on the earth? I don’t think so. We said that Adam and Eve would never have died if they had not sinned, but that’s because they lived in an un-fallen World. Jesus was born into a fallen World, just like every other human since Adam and Eve. This is a key aspect of the salvation story: Jesus was born as a human into his fallen world for the purpose of saving it from destruction; He redeemed it by living a perfect life and giving His life as the one and only perfect Sacrifice. Moreover, Jesus’ body was subject to like passions of pain, hunger and sickness, so His body was fully human and would have died just like other humans. However, unlike all of Adam’s descendants, Jesus never died spiritually, and that makes His bodily death strikingly opposite that of Adam and his race. Jesus bore our sins, but He was not guilty of our sins.

13 (For until the law sin was in the world: but sin is not imputed when there is no law. 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.

     The section which spans verses 12-21 should be assimilated as a whole before dissection into study parts. The objective of this passage is to illustrate God’s plan form mankind by positioning in parallel several key events in the lives of the first man Adam, and Christ the last Adam (1Cor 15:45). This is advertised beforehand by the Apostle when he says that Adam is a figure of Him that was to come. He then compares the two in various ways and upon several topics, to show the commonality of all men, Jew and Gentile, to total bondage of sin and death under Satan’s rule.    

     “Sins against the Law were not imputed before the Law was given. Nevertheless, sin and death ruled over all men in that era from Adam to Moses, even though they didn’t sin in the same manner as had Adam, who is a figure of Him that was to come.” That is straightforward and logical, but what does it mean that not all men have sinned after the similitude of Adam?

     Adam was not just the first man, he was a special man. Created perfect in all ways and placed in a beautiful world of excellence where God came personally to walk and talk with him (Gen 3:8), there has only been one Adam and there never will be another. That alone makes him an interesting type of Christ. Nevertheless, the two paths of life that Adam and Christ chose are thoroughly different, for while Christ lived in full subjection to doing the will of the Father, Adam chose to take his own way. He rebelled against God and took the fruit that God had forbidden him to eat. For unlike Eve, Adam was not deceived by the Serpent’s lies; he ate that fruit even knowing he was disobeying God (1Tim 2:14). So Adam’s sin was disobeying God’s clear verbal direction, and a very glaring sin it was given that he did not have a fallen nature as all other men. On these two points, Adam’s transgression was different, for many have not directly disobeyed God’s verbal commandment and, excepting Adam and Christ, all have been born with a fallen, sinful nature. Nevertheless, death reigned over them too, even though they did not sin after the similitude of Adam. For all have transgressed the internal law of conscience that God has given them (Rom 2:14-15; 1:19-20).

     Disobedience results in guilt, sin and death (John 15:22, Rom 7:9-11), but how can one commit sin by not obeying a commandment he has not heard? (Rom 2:12). That is why before the Law, sins against it were not imputed. However, in the full picture, such persons are still sinners before God, being guilty of not diligently acquainting themselves with His laws of conscience. Even the citizens of a secular nation are required to learn the laws of the land, and they are responsible for offending any “unknown” law. Before Moses, each man was responsible to seek God and do His will according to the knowledge and conscience that is in him intrinsically. The man that seeketh shall find, but the man uninterested in the testimonies of God in nature, conscience and revelation is committing the sin of not doing what is right and good (James 4:17).

     Every person is born with certain basic concepts of God and his moral law. Perhaps some are created with greater capacities of knowledge and of them more will be required. Those who have never been introduced to the Word of God have an opportunity for salvation too, even though they have not heard of Christ in this life. The hazy references in 1Pet 3:19 and 1Pet 4:6 may explain how they do hear of Him. Nevertheless, how much more effective is the preaching of the Cross for salvation! (Rom 10:13-15).

     Some argue that this tends to repress evangelistic efforts, but that is false on two fronts. First, the righteousness of faith that Paul teaches is much easier to attain than following the law of conscience. Second, this is the same situation that God was faced with when He created the world. He knew many would rebel against His will and would be punished for their disobedience, yet He knew that the glorious awards for those who accepted His gift would far outweigh the negatives. And so He implemented His grand plan for the world and Man. For evangelists and missionaries, however, this should be a sobering thought. We must not simply awake people to the knowledge of the truth, but assist them in teaching and discipleship.

     So guilt passed upon all men in that all have sinned; some for disobeying as Adam had and others for not proving what is that acceptable and perfect will of God (Rom 12:2). Rebellion and Deception, all sins fall under one of these categories. The first is based on knowledge and the other is based on ignorance, but they both lead to death. The same two original sins, Adam’s rebellion and Eve’s deception, continue to be demonstrated today in all the world.

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. 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. 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.)

     While it is readily apparent that these verses compare and contrast the first Adam with the last Adam, the parallels are not as sharply formed as we might wish. That might be due to the peculiarities of language and translation and maybe it is an evidence of Paul’s claim not to be of eloquent speech (1Cor 2:1). On the other hand, this Apostle was known to speak of things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other Scriptures (2Pet 3:16).

     The general comparison is easily grasped, but the objects in the parallels seem to lack precision at times. The figure of comparison is Adam and Christ, and the point of contrast centers upon Adam’s offence and Christ’s gift. Both were single events with world-wide, long-standing effects. The one was an act of rebellion and selfishness, the other was an act of obedience and submission. The one caused overwhelming personal debt; the other was a gracious offer to pay the debt. The one gave reign to Satan, sin and death, the other gave reign to Christ, righteousness and life. The offence rules over all men; the gift avails only to those who accept it. 

     Here is my paraphrase translation:

(v15) “The offense and the gift are similar in that each were enacted by one man, but they are dissimilar in that while one man’s offense caused the spiritual death of all men, the grace of God acting in the other Man has caused the gift to abound unto all. (16) Neither does the result of the gift resemble the result of the offense; for after the sin the ruling was, ‘Guilty.’ The gift however, came after many sins, and the new ruling was, ‘Righteous.’ (17) If one man’s sin caused death to reign over all, so much more shall the recipients of abundant grace and the gift of righteousness reign in life by the other Man, even Jesus Christ. (18) So then, while the sin of one resulted in Man’s condemnation, the righteous judgment of One resulted in Man’s reinstatement unto life.”

     The interchange of gift (dorea), free gift (charisma) and grace (charis) is prominent in these verses. Dorea and charisma are used synonymously in the Scriptures (see 2Cor 9:15; Heb 6:4; Eph 4:7; Rom 6:23; 1Cor 12:4; 2Tim 1:6), but in this passage the translators chose to distinguish between the two by adding the apparently redundant word, free. Nevertheless, it is clearly evident that the gift which contrasts so sharply with the offence is “the Salvation of Man” (see Eph 2:8; John 4:10). This is truly the greatest, most benevolent, most unmerited gift in the history of Mankind. Who offers a throne to a peasant? Who forgives a debt of impossible worth? Who blesses a sinner with ETERNAL LIFE? It is an amazing, unspeakable gift by grace. We can only bow our heads in thankfulness, reverence and humility. Yes, there is a work that we must do, but the Big Work has been accomplished by God.

     Adam’s one sin was followed by God’s righteous decree of condemnation, which eventually extended to all men since all have sinned. After many sins however, the great mercy and kindness of God brought salvation by means of the gift of life through Jesus Christ (Rom 6:23). Adam’s sin resulted in death reigning over all mankind. Jesus Christ’s righteousness resulted in life reigning over all who receive His grace.

     Amazingly, the standard Protestant idea is that all men were “in Adam” when he sinned and so all are guilty of sin. Clarke says, “Death reigned over mankind during the period between Adam and Moses; therefore men did not die for their own transgressions, but in consequence of Adam’s one transgression.” And Guzik writes, “”He is not saying that death reigned over us all because we all sinned; he is saying that death reigned over us all because Adam sinned” (Morris)”. Wow. I can imagine Paul shaking his head at these comments and wondering, “But didn’t I just say, so death passed upon all men, for that all have sinned?” (v12). The Calvinistic proposal that Man is totally depraved and sinful by being “in Adam” when he sinned is simply not taught in this passage! Nor is it to be found elsewhere in the Scriptures. And neither does it comport to common sense, nor to the character of God. Why hang all mankind’s guilt on Adam when it is obvious that all of us have personally sinned? See my notes on 1Cor 15:21-22.

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.

      Verse 18 expands on verse 16, with the comparison again centering on those two actions that have affected multitudes: the offence of Adam and the gift of Christ. This time however, the gift is only implied (the KJV has it in italics), and in its place we read, righteousness (dikaioma). This Greek word is translated justification in v16, but outside the book of Romans, and in more than 100 occasions, it is virtually always rendered, “statute, precept, judgment” (ie, Gen 26:5; Ps 19:8; Eze 18:9; Luke 1:6; Heb 9:1; Rev 15:4; Rom 1:32). The only exceptions are in Romans 2:26; 5:16; 5:18; 8:4 and Rev 19:8. The standard word for righteousness is dikaiosune, found about 100 times in the New Testament. In choosing dikaioma, the Apostle seems to convey the idea of a statute or judgment of Christ bringing spiritual life to Man. It is the righteous, just act of a Mediator (Heb 9:15) Several other Scriptures paint a similar picture and they too are found in context with the Mosaic Law. Colossians 2:14 describes an existing judgment against Man that was taken away by Christ, and Romans 8:3 describes God sending His Son into the world to condemn, or pass judgment, on sin.

     Paul’s Jewish audience would have understood these familiar Greek words according to their usage in the Septuagint, where dikaioma are honorable statutes and precepts of God, and dikaiosune are the just, pure actions of man or God. The essential truth here is this: By the sin of one came condemnation from God which eventually passed to all men; by the righteous and just life of the other came life. Christ was once offered to bear the sins of many (Heb 9:28).

     In these notes we have rejected the idea that Adam’s sin was imputed to all men in favor of the belief that every man is guilty on account of his own disobedience. Here we find an additional point in that consideration. For if this verse teaches that one man’s sin made every man guilty, then it also teaches that one man’s righteousness made every man justified. The fallacy of that idea is self-evident in the full light of Scripture, for Paul is working under the premise that the gift is not like the offence. See those points of contrast in our previous note. “Just as one man’s sin brought sin into the world and each man chose to sin for himself, so too one man’s righteousness brought salvation into the world for each man to choose that salvation for himself.”

19 For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.

     The last contrast between Adam and Christ is on the topic of obedience. Though He were a Son, yet learned He obedience by the things which He suffered (Heb 5:8). Adam’s disobedience opened the world to Satan and sin, and thereby all men became sinners. The reason the Apostle here says many became sinners instead of all became sinners, is in order to maintain the parallel: Many were made sinners…many be made righteous. Notice the similar parallel in the previous verse, which showed all men becoming condemned and all men being presented with the opportunity of life.

     Shall be made righteous. Some understand this to be a simple declaration, like a “judicial” or “forensic” decree that does not actually, intrinsically, change the individual. Anabaptists believe the soul of a saved person is veritably cleansed of all sin (1John 1:7) and he is truly a new creature. The Word of God is able to discern, divide, change the innermost elements of the soul and spirit (Heb 4:12).

     Being made righteous is a two-part process, with the second, final action to be accomplished at the end of the present Age. The change from past to future in the verbs implies this second act of redemption/justification: “many shall be made righteous.” See note on Mat 19:28. The verb katastathesontai (be made) is elsewhere translated “appoint, ordain, set” (Acts 6:3; Luke 12:44; Heb 8:3; Tit 1:5), but see also 2Pet 1:8; Jam 3:6.

For main-line Protestantism, the book of Romans is a theological dissertation on Salvation, while the Anabaptist takes Romans as the basis for right living in the Kingdom of Christ. The differences in understanding this chapter are particularly evident in the disparity of their initial premises. Protestantism sees the big picture as God saving selected persons from the utterly depraved masses flowing inexorably to their infernal abode. Therefore, they believe that Adam and Eve’s sin was passed to their children in the fullest sense – every person is born in total depravity of spirit, soul, mind and volition. Man is born a wicked, guilty sinner, estranged from God and incapable to choose to believe in Him or to do good because he doesn’t possess the basic faculties to do so. Christ came to save the elect by depositing in them those necessary faculties that Adam’s race lacks. So these are enabled to believe and the rest of Mankind goes unknowingly and ignorantly unto eternal punishment.

Anabaptism meanwhile, sees the big picture as God seeking whosoever will for salvation and eternal communion with Him. They believe that while Satan spoiled God’s perfect creation through Adam’s sin, each man is born innocent in spirit, soul, mind and volition. He is not a wicked, guilty sinner at birth, but chooses to become one by his own decisions and actions. The necessary faculties for salvation have been “deposited” in every man from birth, so all possess the ability to choose faith in Christ unto salvation. Christ came to ransom Mankind from their captivity to Satan and to give him new power to reign in life in the never-ending Kingdom of Grace.

20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: 21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

     The Law was instituted by God as a way that Man could attain right-standing with Him. In truth, it was a provisional reconciliation, contingent upon a retroactive application of the sacrifice of Christ. Nevertheless, it would be imperious to infer that the Old Testament saints were unable to experience full fellowship with God. Some of the greatest giants of faith and righteousness are found in that era when the commonwealth of Israel was the Kingdom of God’s design. Elsewhere, Paul says the Law was added because of transgressions, till the Seed should come to whom the promise was made (Gal 3:17-19). So the Law’s design was not to make men sinners, but to bring men to the knowledge of sin (Rom 3:20). Sin was already in the world when the Law came, but God does not impute sin without consciousness of it (Rom 5:13). Obviously, with the knowledge of sin came death (Rom 7:8), and this death prevailed and increased in the world until Christ. See our thoughts in Rom 4:3 for the reasons that God injected the Law into the world.

     It is my belief that these verses are not saying that grace abounded to Man during the time of the Law, but that God’s grace, in the form of Christ, came to Man at a time when sin abounded. The Jewish religion had largely devolved into a man-made social construct which benefited the influential and wealthy, while crushing the poor and lowly. At this time, when the world was without strength, dead in trespasses and sins, God sent His Son into the world (Rom 5:6-8; Eph 2:5).

     Under the Old Covenant, sin reigned unto death; under the New Covenant, grace reigns unto life (see also Rom 8:2). The characterization makes the two Covenants seem to be different as black is from white. Yet that assumption is not entirely correct, as we have already said. Rather, the coming of the New Covenant gives fuller credence to the Old. Yes, sin truly reigned in the past because the true Atonement was not yet offered, but sin reigns in many places and in many hearts under the present Covenant too. The saints of the Old and New are justified by the same blood of the perfect Lamb; they looked forward to that event and we look backward. They saw the pattern dimly in types and shadows and upon it they put their faith; we see the full, amazing story in detail, and upon it we also put our faith.Grace did much more abound. We began this chapter with grace (v2), and it is fitting that so it ends. The next chapter will explain this grace as it works in the heart of the believer. The privileged position of Grace is attained by faith in Jesus Christ through righteousness (dikaiosune). In this case, the Apostle apparently does not refer to the righteousness (dikaioma) of Christ in verse 18, but the gift of righteousness (dikaiosune) in verse 17, where we found it to be a euphemism for Salvation.

1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2 For if Abraham were justified by works, he hath whereof to glory; but not before God.

     In this chapter, the Apostle uses the example of Abraham, the father of the Jewish nation, to support the previous chapter’s conclusion that salvation is found only by following the law of faith (Rom 3:27), also called the righteousness of faith (Rom 4:13) and obedience of faith (Rom 16:26). Keeping the commandments in the Law of Moses cannot cleanse the soul from the blots of sin, for while the Law showed man’s failure to follow God, it could not award substantive forgiveness and purity. The worshipers could offer sacrifices and rituals which covered their transgressions, but those sins were not taken away. The Lamb of God, on the other hand, was manifested to take away our sins (1John 3:5) and to cleanse us from all unrighteousness. So doing the deeds of the Law can never justify the soul of man (Rom 3:28; 10:4).

     The Apostle now asks a question of weighty consequence in this Jewish dispute: was Abraham made holy by doing the works of the Law? God has blessed no man with greater promises than faithful Abraham, who became the father of many nations (Gen 17:4). However, even Abraham was not rewarded/justified by God on account of his good works (ergon, see Rom 2:6-8). That is firstly evident because the Law had not yet been given when Abraham received the blessings, and secondly because the Scripture, in a remarkable passage, says that Abraham’s faith was counted to him for righteousness (Gen 15:6). At God’s command, Abraham offered up Isaac, believing that God was able to raise him up, even from the dead (Heb 11:17-19). That is serious faith.

     Abraham…hath found. This isn’t saying that he discovered something new, but that he obtained it (same word so translated in Heb 9:12). Abraham’s faith gained for him righteousness in God’s eyes. It was not a full cleansing of the soul of all sin, for that incredible action was not yet available (see note on Romans 3:21-26). Nevertheless, God counted Abraham’s faith of sufficient value to reckon him as righteous and, consequently, conditioned for communion with God. Therefore is he called the friend of God (James 2:23; 2Chr 20:7). And in the final analysis, that is the meaning of justification; we have peace with God (Rom 5:1, see note Rom 3:28).

    But not before God. I think Paul adds this phrase as a quick aside to his main point. Let’s suppose Abraham was justified by works. Then he might have reason to boast before men, but never before God, whose works of righteousness outdo the works of man farther than the east is from the west. Any boast of man before God will utterly fail.

3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.

     The KJV translators did not consistently render the Greek logizomai in this chapter. Verses 3-5 have counted, verses 4, 9 and 10 have reckoned, and verses 6, 8, 11, 22, 23 and 24 have imputed. Only twice in the other thirty occasions it is found in the NT is it translated “imputed,” and inexplicably, one of those quotes the same OT phrase in verse three (compare James 2:23). The situation is compounded by the differences of meaning in those words. To impute is to “attribute, credit or assign,” while to reckon is to “consider or regard as,” and to (ac)count is to “accrue or calculate.” The reason for the varied translations seems linked to the fairly wide usage of logizomai in the Greek Scriptures, where it is translated, “reckon, (ac)count, impute, reason, suppose, think, consider, number, esteem, devise.” Thankfully however, these differences have minimal implication for understanding Paul’s large point, that God took Abraham’s faith and counted it as righteousness. In other words, he simply points out that Abraham did not earn righteousness by his good works but found (v1) it by his faith in God.

     The same word is used in the opposite action: Blessed is the man to whom the Lord will not impute (logizomai) sin (v8). This implies the following complement: God counts a man to be guilty, He also counts a man to be righteous. It is a unilateral action of God which is based upon His goodness and mercy and not upon the good works of man. In the light of other Scriptures however, it would be foolish to infer that Abraham’s works of obedience did not have worth and did not factor into God’s decision to bless him beyond all others. Abraham believed God. There is a serious weight of meaning in that sentence. Reading his story, we are compelled to see that his believing involved hearing and obeying God and persevering therein (Gen 22:16). Indeed, we are so impressed by Abraham’s constant and implicit obedience to God’s commandments that his other attributes fade from view.

     The work of faith is the faith that saves (1Thes 1:3), not the works of the Law. As with Abraham so with us – faith requires volition, decision and corresponding action. The work that God requires of all men is to believe on Him whom He hath sent (John 6:29) – not just confessing with the mouth, but believing unto actions that result in salvation (see note Rom 3:3). That is how and why the Apostle James uses the same example of Abraham and quotes the same OT verse to conclude, Ye see then how that by works a man is justified, and not by faith only (Jas 2:24). The conspicuous fact that Abraham is the Biblical model of both Faith and Works has crucial significance in understanding those terms, but a simple synthesis of the two has unfortunately eluded a large segment of Christian theologians.

     Paul and James are not in conflict here. Yet, as always, one must grasp the broader context of the respective passages before fixing the conclusion. Remember that Paul’s chief point in these chapters is to persuade the Jews to quit trusting in the Law for their righteousness and choose Christ only (just as he testified to have done in Php 3:4-9). This was a major, contentious issue in the first decades of the Church Age. Paul says, “Even Abraham your father was not justified by doing the works of the Law.” On the other hand, James’ chief point is to show that bare believing in God is not enough (Jas 2:19); one must work and act upon his confession of faith, or else his statement of belief is dead, worthless and unsaving (Jas 2:26). Paul teaches this same truth everywhere in his epistles. Perhaps the greatest example is his treatise par excellence on Christian Love, in which he shows the preeminent superiority of works of love over any other human endeavour. He concludes that Agape love is greater even than faith (1Cor 13:13). How so? Because Paul’s definition of Agape love is precisely James’ idea of Works. And that was Abraham’s way of life.

     Again, the works that cannot justify a man are the works of the Law (Rom 3:28; 9:32). Indeed, no work of man can cleanse him of sin (see note Rom 3:20). Paul however, is not discouraging a man from doing works of Love, but discouraging him from doing works of the Law. Likewise, James is not encouraging a man to do the works of the Law, but encouraging him to do the works of Love (James 2:24; Gal 5:6). Consistently then, James cites Abraham and Rahab (antecedents of the Law) as examples of works of faith leading to justification.

     As with any literary work, a reader must first understand the writer’s terms before he can understand his message. Conflicts between Paul and James are only encountered when using flawed or incomplete definitions of Faith and Grace. Faith is not some elixir placed in the soul of the elect, but a general ability that God has designed and placed in the mind of every man. It is a conscious decision which results in an action that is pleasing to God (Heb 11:6). Grace meanwhile, is not God’s unmerited favor poured out arbitrarily upon certain men without their knowledge or choice, and all while living in wickedness (Jude 1:4), but God’s power in the lives of those who have chosen to yield their wills to their Savior.

     If Abraham’s faith gained him right-standing with God, why then did God send the Law? Why didn’t He continue in this same righteousness of faith for man’s justification? It’s a tough but critical question, and the answer will help to color our understanding of faith, grace and justification. First, we should not infer from this verse that Abraham was justified in the same manner, nor to the same degree, as persons under the New Covenant. Until the death and resurrection of the Son of God, full and authentic forgiveness and justification was neither available nor possible. Even the saints under the Old Covenant were not made perfect until the Perfecter came (study Heb 11:13, 39-40). That’s why Jesus said that Abraham rejoiced to see [His] day (John 8:56, also my note on Mat 27:53). This point is supported by the word choice of the verse in question: it was counted unto him for righteousness. God reckoned Abraham to be righteous while he yet lived, but he was not truly made righteous until that Christ-only action was performed. And that is not so different from our own experience in the New Covenant. For while we are forgiven, redeemed and born again immediately upon placing our faith in Christ, a fuller realization awaits the soul in the heavens, when Redemption is completed (Luke 21:28) and all things are truly made new (Rev 21:5).

     Another reason God interposed the Age of Law instead of continuing in the Abrahamic mode of righteousness is that the latter is more difficult. Witness the example of the children of Israel passing through the wilderness (Rom 3:1-3). They saw the mighty miracles of God in their deliverance from Egypt, they experienced the awesome display of power at the Red Sea, the pillar of cloud and fire leading the way, the water flowing from the Rock, the manna, etc. Yet they complained and distrusted, rebelled and rejected the works of God! All this happened before the giving of the Law at Sinai, where they so wickedly turned from Jehovah that they had Aaron make them a new god to worship. Amazing unbelief, incredible anti-faith. These all died in the wilderness, and could not enter into the Promised Land on account of their unbelief (Heb 3:15-19).

     The Big Deal, or Big Change, with the New Covenant is the gift of the Holy Spirit in the personal life of the believer. That changes everything (John 16:7). The Spirit did move mightily in the Old Testament, but now, on account of the full work of justification wrought by Christ, He comes to live in the heart of every Christian. He helps them to understand the Scriptures, to discern what is right and wrong, to better know Christ and the Father, and to help the person to do the will of God (Rom 8:26). Not that the Holy Spirit takes control of the believer and that everything is now easy and simple, but that He is a serious help and advantage to gaining that righteousness which is of faith. The power of the Holy Spirit is a principle theme in the book of Romans; the peak is in chapter eight.

4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

     A paraphrase translation of verses 3-4: “He that can present acceptable works earns his reward; it is not gifted but paid. On the other hand, he that cannot present acceptable works, but simply trusts the One who is able to make holy the wicked man, his faith is counted to be righteousness.” Note, man’s own faith (not Christ’s) is counted for righteousness. Also note, grace here means “gift,” as contrasted with debt (as in 1Pet 3:7; Acts 20:24). Finally, the only acceptable works which are valid for justification is the Atoning work of Christ.

     Those who would offer their good works as a way to buy salvation are doomed to fail, for sin cannot be undone by doing good deeds. Even a human court of law would agree. So Abraham did not, could not, work and so earn his righteousness (Rom 11:35); it was imputed/counted/reckoned unto him because of his faith in God. Perhaps the distinction is subtle but it nevertheless important: Abraham gained (did not earn) salvation by his faith. No man can earn by his works the righteousness that saves, but he can attain that righteousness from God by his faith. And by “Faith” we mean the full biblical expression of saving faith (see note Mat 14:31).

     Calvinists have made this passage to say that works and obedience are not necessary for salvation, but the teaching of many other passages renders that notion entirely untenable. Just two chapters earlier Paul said that every man that worketh good will receive glory, honor and peace, but that tribulation and anguish will befall every soul of man that doeth evil (Rom 2:6-10). Good works will unerringly accompany salvation. The Apostle records that he had received grace and apostleship for the purpose of calling men unto obedience to the faith (Rom 1:5). Calvinists choose to ignore the obvious intent of this chapter by magnifying one of its details: namely, that contrary to the teaching of Judaism and many other religions, personal holiness cannot be earned by works. God reckons a man to be holy on account of his personal faith in Christ. He takes a man’s faith and imputes it as righteousness to his account.

     Initial faith, or believing, does not finish the salvation unto man, but qualifies him for salvation. Again, God imputes/reckons a man to be righteousness on account of his faith, which demonstrates that salvation is not earned by man but gifted by God. On the other hand, all through the Scriptures we see Man receiving God’s grace because he did something. There is not one exception! In the Genesis passage under discussion, God came to Abraham and said, I am thy shield, and thy exceeding great reward (Gen 15:1). He didn’t say “gift,” “freedom,” “grace,” etc, but reward. A reward is given for a certain achievement or action. In my opinion, the most dangerous of all “Christian” beliefs is the idea that God’s grace of salvation is gifted irrespective of man’s choice or action in the matter. The companion belief is just a dangerous, that God places faith in certain men and justifies them without their knowledge or choice, and these are the elect. God is righteous, fair and wise; so He would never act arbitrarily or unjustly.

     A God that can govern/exist only in a setting where He alone decides and acts would be a diminutive, limited one, and very contrary to the Scriptural description of the God who designed and created Man for fellowship – voluntary, optional, free-will fellowship, for that is the very highest kind. The God that can rule and ultimately prevail in such a setting is truly the Omnipotent, Omniscient One.

     That justifieth the ungodly. All have sinned, all have taken their own ways, all are ungodly (Rom 3:10-12), but Christ came to save sinful men. On the other hand, God will not justify the wicked (Ex 23:7). He chooses those to justify according to their faith (Rom 5:1).

6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, 7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. 8 Blessed is the man to whom the Lord will not impute sin.

     There is probably no better description of the state of justification than this Davidic declaration: Blessed are they whose iniquities are forgiven…to whom the Lord will not impute sin (Ps 32:1-2). Such an one is at peace with God, for his soul is completely cleansed and his sins have been taken away. Yet, the very notion of guilt being removed is beyond human comprehension; it is impossible. Once guilty, always guilty. No work of man can undo that sin. How exceedingly happy, then, is the man who receives this blessedness!

     Righteousness without works restates the case of Abraham, who found righteousness by faith and not by works, which refers chiefly to the deeds of the Law as the next verses will detail. Following the Law will not result in justification. Righteousness is only imputed to persons in proportion to their own faith in Christ. If that be taken by the Protestants to be a “works-based” salvation, so be it.

     Forgiveness of sin is never free. Every person who forgives a debt is agreeing to suffer the consequences/damages incurred by the debtor. In the case of God and Man, Jesus paid the debt of every man’s sins, from the first man, Adam, unto the last man who asks for God’s forgiveness before the Lord’s return. In a world of perfect Justice, which is where God exists, mercy/forgiveness cannot be the overlooking of an offense! There must be an in-kind balancing of the scales, or the case is an injustice. Even as humans, our minds are intrinsically affronted to see a judge pardon a guilty man. And that makes perfect sense with the statement that Abraham’s faith was reckoned to him for righteousness.

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. 10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 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: 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.

     Since faith was counted for righteousness to Abraham before the Law was given, it could not have been tied to doing works of the Law. Even circumcision, the most important of all Jewish rites, was not yet in existence. From this fact the Apostle extracts that God had planned for Abraham to be the father of all them that believe, both of the circumcision and the uncircumcision. It was hidden from human understanding for many centuries, for during the Old Covenant era the God-designed and implemented mode of salvation was to keep the Judaic Law. Theoretically, a true God-seeker like Abraham could have been born outside of the Jewish nation, but such a person would come to know that the Mosaic worship system was the divinely instituted way to God. Gentiles could (and did) enter by adoption into the Jewish religion.

     God enacted the rite of circumcision with Abraham as a seal or evidence that Abraham would receive the blessings that He had promised to him. From that time on, the family of Abraham would perform this sign until the fulfillment of God’s promise that Abraham would become the father of many nations and that in his seed all the nations of the world would be blessed (Gen 17:4-5; 22:18; 26:4). This was realized at the coming of Christ and His new Kingdom, open to all who believe on Him.

     Under the New Covenant, literal circumcision is no longer required (1Cor 7:19; Gal 5:6), but a spiritual circumcision of the heart (Rom 2:29; Col 2:11). That is a conspicuous fact against the idea that certain Old Testament commandments continue mandatory in the New Covenant. Keeping the Sabbath is the biggest point of contention and the primary argument is that God’s command to keep the Sabbath pre-dates the Mosaic Law. Well, so does the commandment to be circumcised. 

     Abraham is the father of all men of true Faith, the uncircumcised and the circumcised; but only if they also walk in the steps of that faith of our father Abraham. Again the Calvinist idea that no work is necessary to attain salvation is shown to be faulty. Every man, Jew or Gentile, must be found faithfully doing the will of God or he will not receive the promises. That is abundantly clear in these verses.

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. 14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect:

     The promises of God are experienced by Abraham and his seed spiritually through Christ and not physically through blood lineage (Gal 3:16, 29). They are not given on account of fulfilling the righteousness of the Law, but through this righteousness of faith that Abraham has found (see previous verses). These two modes of righteousness clash throughout the book of Romans (Rom 2:6; 4:11; 8:4; 9:31; 10:5), and are contrasted in Paul’s hope to be found in Him, not having mine own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith (Php 3:9).

     With the New Covenant, God instituted the righteousness of Faith which has its roots in events that pre-date the Law. In one sense then, this mode of righteousness bypasses the era of the Law, and the Abrahamic promises can thus be extended to all of his seed in the spiritual sense. That is the subject of chapter 9 and the practical purpose of the book of Galatians. This parallels the case of Christ, who came a priest after the order of Melchisedek (pre-Law), thus bypassing the Aaronic line (Heb 7). Yet this does not mean the Law was an unfortunate experiment in human history. In that era before the Atonement of Christ and the indwelling of the Holy Spirit, finding God by following the Mosaic Covenant was an easier task than than finding Him through the righteousness of faith (see note verse 3). 

     The promise made of none effect. The promises were either realized in the Judaic Covenant or in the New Covenant. In this chapter, Paul shows that the promises were given to Abraham based upon the righteousness of faith in God and not upon the righteousness that is found in keeping the Law. Study also Gal 3:17-19. In what sense did Abraham become the heir of the world? Jesus said that the meek will inherit the earth (Mat 5:5), but perhaps the primary thought is of the world to come (Luke 18:30; Eph 3:21). That was the big country which Abraham sought after (Heb 11:16).

15 Because the law worketh wrath: for where no law is, there is no transgression. 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,

     Three categories, or estates, of being an heir of the promises are presented in these verses: Man under the Law, Man ignorant of the Law, Man in the righteousness of faith. The first ends in wrath, for we have seen that while the Law brings the knowledge of sin to Man (Rom 3:20; 7:7-9) it cannot cleanse his corrupted soul (Gal 3:21; Heb 10:4). The second ends short of receiving the promises too, for while sin is not imputed where there is no law (Rom 5:13), ignorance cannot attain salvation (Eph 4:18); even the Gentiles were given a law of nature (Rom 2:14). The third condition is blessed, which is the righteousness of faith that makes the promises sure to Abraham and all his seed according to faith.

     That it might be by grace. Meaning that the promises are gifted and not earned, which is a restatement of Romans 4:4. Abraham received the promises of faith apart from the Law; clearly then, they are awarded by grace, and not by doing the works of the Law. The Law did give man an opportunity to earn his salvation, but no man could attain it. That fact was demonstrated in chapter 3. Under the New Covenant, salvation is gifted by God to those who follow the righteousness of faith. These are the only ones who will receive the Abrahamic promises (Gal 3:14). Even the salvation of the faithful Old Covenant saints was contingent upon the ratification of this mode of righteousness.

     The Law worketh wrath, but that should not be taken to mean that the Law was bad or wrong (see Rom 3:31; 7:7).

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. 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.

     God’s blessings to Abraham are powerful and striking (see Gen 13:14-16; 17:3-9). Abraham became a father of many nations, before Him whom he believed. God did not choose to bless Abraham arbitrarily! The life of Abraham is filled with fervent devotion and full obedience to God. At His call, Abraham left his family and country, his destination unknown and his means of living uncertain (Heb 11:8). Abraham’s remarkable faith gained him God’s favor, for he lived wholly unto God, following Him without question and at all times, no matter the personal cost. And the last, great evaluation was to ask him to go and sacrifice the very son that God had promised him as a burnt offering. What a test that must have been! It was then that God, by solemn oath, confirmed the promises to Abraham (Gen 22:16-18; Heb 6:13-14). For now I know that thou fearest [Me], seeing thou has not withheld thy son, thine only son from Me (Gen 22:12)

     God, who quickeneth the dead, and calleth those things which be not as though they were. At His spoken word, God is able to accomplish what He wills. He can raise the dead, He can call into existence the World from nothing, He can raise up children of Abraham from stones, He can make the Gentiles to be His sons and daughters. This is truly seen in the events that brought the New Covenant unto mankind. An example of God “calling a thing that isn’t as though it already were” is seen in this very verse. God spoke in the past tense when he called Abraham “a father of many nations,” yet long centuries passed before that became a reality.

     Against hope believed in hope. Against all human expectation, Abraham believed anyway. Sarah had passed the age of child-bearing and her womb was dead, but God said that she would bear him a son. Against hope, Abraham believed God and followed Him fully. Sarah, meanwhile, doubted (Gen 18:11-12). In the Greek, the word hope carries the sense of expecting, trusting, assurance. It is one of the top three Christian qualities (1Cor 13:13). In Heb 10:23 the same word is translated “faith”).

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 Sarah’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. 22 And therefore it was imputed to him for righteousness.

     Much time passed after God had promised Abraham that his seed would be as the dust of the earth for number (Gen 13:15-16). Abraham waited patiently, continuing to trust God. Year after year his faith did not weaken; he was fully persuaded that God would perform what he had promised. As Abraham neared his 100th year, God came and re-affirmed His promise once again. By then Sarah had passed the age of child-bearing, for it had ceased to be with Sarah after the manner of women (Gen 18:11). And then God fulfilled His promise. Isaac was born to Sarah even though it wasn’t physically possible for her to bear a child! Therefore was Abraham’s faith the means of his righteousness (v22).

     This does not accord with Calvinistic theology, which says that justification is God imputing Christ’s righteousness to the believer (i.e. Jesus’ obedience and good works are credited to the elect). That idea is found nowhere in the Word of God and must be dismissed as spurious. Notice here that Abraham’s own faith was credited to him as righteousness (Gen 15:6; Rom 4:3). We believe that justification is the perfect cleansing of a sinner’s soul by God based upon faith in Christ. That is the true gift of righteousness (Rom 5:17); not covering up man’s sins by the cloak of Jesus’ righteousness, but the actual sanctification (making holy) of those who demonstrate by their faith that they are worthy to receive this grace.

     Let no man deceive you: he that doeth righteousness is righteous, even as He is righteous (1John 3:7). With the heart man believeth unto righteousness (Rom 10:10). Awake to righteousness and sin not (1Cor 15:34). That the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit (Rom 8:4). The man who seeks divine justification must yield himself a servant unto righteousness and be found so doing when the Master returns. This topic is developed at length in chapter six. Here in chapter four, Paul shows that no man can be perfectly righteous, so no man can earn salvation by his works. Abraham’s righteousness fell short, but God reckoned him to be righteous on account of his faith. That is justification.

23 Now it was not written for his sake alone, that it was imputed to him; 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; 25 Who was delivered for our offences, and was raised again for our justification.

     The pattern of Abraham being counted righteous on account of his faith is true in the New Covenant era, but with an important distinction: we believe on Him that raised up Jesus. Today, we have the added blessedness of knowing that Christ our Savior accomplished the all-important work of atonement which enabled mercy to triumph over justice (James 2:13). By Christ’s sinless death He gained the just and righteous authority to overpower Satan and buy back all those souls He chooses to save (Col 2:13-15). God wrought man’s salvation in full justice (Rom 3:26), for His mercy was sponsored and approved by the sacrifice of His Son. That is the amazing mechanism of God’s righteousness.

     Christ was delivered for our offences, and raised again for our justification. The two-fold work in the Atonement of Christ for Mankind is implied herein. He was first delivered up as the perfect Sacrifice to redeem us from the clutches of Satan, but He was raised to life with the power to cleanse us from all sin (1John 1:9; 3:5). This is repeated in the next chapter: we were reconciled to God by the death of His Son and saved by His life (Rom 5:10). Together, these two inseparable actions result in the possibility of full reconciliation between God and Man (Rom 5:10). We say “possibility” because many will choose not to be justified and will count the blood of the covenant to be an unclean thing (Heb 10:29). There is no hope of eternal life for these, but fearful judgment and fiery indignation (Heb 10:27). Justification is by faith (man’s part) and by His blood (God’s part). See Rom 5:1, 9.

     Justification has to do with God cleansing the soul of sin and making it fit for communion with Him. Salvation has to do with being redeemed and saved from the Devil. The beautiful truth is that God has performed His promises and the Way of Salvation has been made freely available to every man, woman and child. Christ died for our sins and was raised again for our justification. The Covenant has been duly formed and all has been made ready. It remains for Man to take advantage of this wonderful opportunity and to press into it (Luke 13:24), seeking by all means to attain unto the resurrection of the dead (Php 3:11).

1 What advantage then hath the Jew? or what profit is there of circumcision? 2 Much every way: chiefly, because that unto them were committed the oracles of God.

     After showing that Jews are not privileged automatically by blood and that circumcision profits nothing if one does not keep the Law (Rom 2:25), the Apostle sets out to show the advantages that Jews do enjoy. First, the divine Word of God was communicated to their race and nation; through the centuries of time the Holy Spirit moved righteous prophets and leaders to record God’s words unto Mankind (2Pet 1:21). Second, God specially blessed the Israelites with the promises, the covenants, the Law and the adoption (Rom 9:4). The Jews had a Godly heritage filled with mighty heroes of faith and power, and they had a marvelous history of experiencing God’s mercies and deliverances – these were facts to admire, to convince the mind of God’s power and to encourage the soul to seek Him. Unfortunately, they became points of pride and false confidence among the Jews of Paul’s day.

     Present-day Anabaptists would be wise to learn from the example of the Jews! We too have a goodly heritage filled with examples of unshakeable faith; men and women of God who loved not their lives unto death, but went to the stake, to the torture chamber and to the river. Today’s Anabaptists, however, are too often found willing to compromise with the world and the same false churches that once killed their forefathers.

3 For what if some did not believe? shall their unbelief make the faith of God without effect? 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.

     Many Israelites proved to be faithless, even after God had miraculously provided for them and worked wonders of deliverance. They murmured against God, disobeyed and tempted Him. For their faithlessness (or unbelief), God swore that they would not enter into His rest. An extended passage in Hebrews 3:12-4:11 describes this sad example. Did God withdraw His faithfulness from all Israel because of the unfaithfulness of some? No! He remains faithful to those who follow His Covenant, and these will receive the promises.

     The faith of God. God is the object of faith and does not possess faith in the human sense. However, He is faithful, reliable and true (Rev 19:11), which is the apparent intention of this phrase. He is the faithful God (Deut 7:9). In the Greek, the root word for faith and unbelief is the same (pistis, apistia) and that is true throughout the Scriptures. However, “unfaith” is not a word, so the Greek antonyms are not seen in the English translation.

     Did not believe (apisteo) is the verb form of the same Greek root word that is usually translated faith, and its antonym is pisteuo. For that reason some versions (NIV) translate this phrase, did not have faith. The Biblical terms faith and believe have the same Greek words, but one is a noun and the other a verb. That doesn’t mean that having faith and believing are equivalent terms, but without doubt they are related. Faith has a not by sight component (2Cor 5:7; Heb 11:1). To believe, on the other hand, usually results from seeing with the eyes (John 2:23; 4:48; 20:29). Additionally, faith must be corroborated by actions that demonstrate one’s stated belief, and it also must be maintained unto term. The Israelites in the wilderness failed at this point.

Some theologians and scholars claim that God puts faith into the individual and then he can be saved. By this they attempt to make sure that no work can be attributed to man which might mean salvation was earned instead of gifted by grace. Their idea cannot stand before the character of God, who would have all men to be saved (2Pet 3:9), yet many will not. If salvation were entirely a matter of God putting faith in a man, why does He not put faith in all men? The fact is, God does not put saving faith in certain men, but has put the necessary components of Faith in all men. It is up to every man to choose faith in Christ or reject Him.It is up to every man to choose to have faith in Christ or to reject Him. The Faith that saves comes by hearing the Gospel (Gal 3:2; Rom 10:17). Certainly God is the source and origin of all Faith (Gal 5:22), but make no mistake, saving Faith must be developed voluntarily in the human mind and heart. Believe and be saved (Luke 8:12) is man’s part. I say that the faith these theologians propose is a fake of deceit; fake because God secretly did it Himself, and deceit because it really isn’t faith at all.

     The quote is from David’s prayer of repentance as recorded in the Septuagint, Against thee only have I sinned, and done evil before thee: that thou mightest be justified in thy sayings, and mightest overcome when thou art judged (Ps 51:4, LXX). David recognized that his actions had transgressed the sayings of God given to Moses in the Law. His confession showed that God was just and righteous, yea, that God would always prevail over all foes in matters of truth and righteousness. “Your sayings show You to be holy and righteous, therefore You will prevail over every accusation.”

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) 6 God forbid: for then how shall God judge the world? 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? 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. 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; 10 As it is written, There is none righteous, no, not one:

     The main thrust of this chapter is to show that every man (except for Christ) has fallen into sin and failed to seek God. Instead, all have followed their own way in the world. All are guilty of sin. A facetious person however, might attempt to say God is unjust for judging Man, seeing that everyone is simply acting as all men have always acted. The present verses address that false charge. My paraphrase of verses 3-10:

     The Apostle here frustrates the theology of many Protestants by verbalizing their faulty argument: “A man is unrighteous because he is Man; he is totally depraved and has no choice but to sin. How then can God judge him for sinning? He cannot! Besides, God’s glory is enhanced by man’s wickedness, for it shows Him to be so much better than they. Man’s works are filthy rags and have nothing to do with salvation, so let us do evil, that good may come.” The gravity of this false teaching cannot be over-emphasized. Paul says their damnation is just. Any theology which concludes that God does not look with favor upon man’s good works is not rightly dividing the Word of Truth. The Apostle speaks more about this error in Romans 9:18-21.

     God does not make men sinners, nor does He call them righteous when they are not. He has carefully explained how He judges the righteous and the wicked (see especially the detailed account in Ezekiel 33:11-20). The righteous man will die if he begins to forsake his righteous ways and commit iniquity, and the wicked man will live if he forsakes his wicked ways and lives righteously. That is the way of Faith! Hearing, believing, accepting, doing, persevering. Obviously, no man can live a sinless life, and that is why he must humbly request the services of the Advocate, whose forgiveness is equally effective for the wicked who decides to turn from his evil ways as for the righteous man who returns after falling (1John 2:1). Here is the great power and advantage of the New Covenant, for under the Old there was not sufficient basis for God to forgive man’s sins. The sacrifices served as an interim measure which looked forward to the moment that the sufficient Sacrifice was made.

11 There is none that understandeth, there is none that seeketh after God. 12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. 13 Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: 14 Whose mouth is full of cursing and bitterness: 15 Their feet are swift to shed blood: 16 Destruction and misery are in their ways: 17 And the way of peace have they not known: 18 There is no fear of God before their eyes.

     This is a recitation of the Septuagint version of Psalms 14:1-3, “The fool has said in his heart, There is no God. They have corrupted themselves, and become abominable in their devices; there is none that does goodness, there is not even so much as one. The Lord looked down from heaven upon the sons of men, to see if there were any that understood, or sought after God. They are all gone out of the way, they are together become good for nothing, there is none that does good, no not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways; and the way of peace they have not known: there is no fear of God before their eyes.”

     The Masoretic text does not contain the last sentence, but it is found elsewhere in virtually verbatim form (see Ps 53:1-3; 5:9; 140:3; 10:7; 36:1 and Is 59:7-8). All of these passages show the universality of sin and wickedness in Mankind, and especially condemn the Jews (to whom they were written). They bolster Paul’s next point, that man cannot be saved by following the Mosaic Law. If even the prophets and upright under the Law admit that none are righteous and that all have left the right path to follow wickedness, what can we conclude but that the Law could not save them?

     On the other hand, God said Noah was righteous before Me (Gen 7:1), and counted Abraham to be righteousness (Gen 15:6). Furthermore, he indicated that Noah, Daniel and Job were capable of delivering their souls by their righteousness (Eze 14:14). The Psalms are filled with references to “the righteous man” (ie Ps 1:6; 14:5; 68:3; 94:21, etc). These men were true seekers of God without a doubt. So we must be careful to read these verses in their present context and not erroneously extrapolate them to unintended meanings. Nevertheless, it stands unequivocally evident that all men have corrupted their way upon the earth (Gen 6:12), and that there is none that are perfectly righteous, no not one. All have sinned, even Noah, Daniel and Job. For there is not a just man upon the earth, that doeth good, and sinneth not (Ec 7:20). That is the crucial point, for God cannot abide in the presence of sin. He is perfectly holy, righteous and just. For God and mankind to be reconciled in full fellowship, this discrepancy must be rectified.

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.

     The Law of Moses was the framework for God’s Covenant with man under the Old Testament and its significance in that era cannot be over-stated. The people were required to keep not just the moral rules of the Ten Commandments but also the multitudinous details contained in many rites, assemblies and feasts. The Law ruled, and by it all the world (became) guilty before God. This apparently means “all the Jewish world,” for “the Law speaks to them who are under the Law.” The nations of the world are excluded. And that is consistent with the Apostle’s conclusion earlier in this epistle, where he finds all the world guilty before God under two frames: the Jew for not keeping the Law and the Gentiles for not keeping the law of their conscience (Rom 2:12).

     During the times of this ignorance, God did not require of other nations the same level of righteousness, but now that true knowledge has been communicated and committed to all, He requires all men every where to repent (Acts 17:30). The next chapters will compare the two Covenants (the Law of Moses and the Law of Faith) to show that in reality, even the Old Covenant law was, at its core, a law of faith. It will also become evident that the Law of Faith supersedes and fulfills the Old Law.

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.

     The Law did not provide a practical remedy for Sin (Rom 8:3-4), although it did propose one. If a man were to keep every detail of the Law, he would be shown to be righteous and just. That has been shown to be impossible, for no man can keep the law. Even if he were to keep the whole law but offend in one point, he is guilty of all (James 2:10). So, truly the Apostle says of the Law, that every mouth may be stopped, and all the world may become guilty before God (v19). The Law showed what is sin, and by the Law is the knowledge of sin spread through the whole world.

     The Old Covenant did provide an interim solution to the sin problem in the form of cleansing rituals and sacrifices. Those acts of penitence provided a covering for those sins, but it is not possible for the blood of bulls and goats to take away sin (Heb 10:4). The souls of the OT saints would have to wait until the right blood was shed and then their sins could be truly taken away (Heb 11:40). Appropriately, the Hebrew word kaphar means “to atone, to cover.” The ark of Noah was covered (kaphar) with pitch so that it would not sink on its watery journey to the new world.

     It is evident then, that by the deeds of the Law no man can be justified, for doing good deeds will never undo bad deeds already committed. And every man is guilty of bad deeds, especially the Jews (see v10-18). Paul said to the Antiochian Jews, Ye could not be justified by the Law of Moses…but by (Christ) all that believe are justified from all things (Acts 13:39). To be justified and to be saved are essentially synonymous actions of God. Justification seems to emphasize the very act of cleansing a man’s soul of sinfulness, for the word really means “to be made holy” (see Rom 2:13). Salvation emphasizes the condition of being accepted in the beloved, grafted into the vine of Christ. The word really means “to be healed, preserved, made whole.”

21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; 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: 23 For all have sinned, and come short of the glory of God; 24 Being justified freely by his grace through the redemption that is in Christ Jesus:

     The core concept of these verses is: “The righteousness of God coupled with the Law could not cleanse (justify) any man of his sins, but now the righteousness of God without the Law has come; namely, Jesus Christ who the Law and prophets foretold. And by faith in Him any man can be cleansed completely (justified freely) by His grace on account of the ransom Christ has paid.”

     Two key aspects of the Atonement are here portrayed: The taking away of sin from a man’s soul, and the deliverance of a man’s soul from the power of Satan. These dual concepts correspond to two actions Christ performed at His death and resurrection (see Rom 4:25). They are essential for Man to be reconciled to God. See my treatise on the Atonement for this subject.   

     The New Covenant righteousness, which came without the Law, was nevertheless witnessed by the Law and the prophets (v21). These types, shadows and prophecies were hidden from Jewish understanding until after Christ’s resurrection. But with the transforming of their minds came the knowledge of new truths, and their hearts burned within them as the Scriptures were opened unto spectacular confirmation (Luke 24:27, 32). The New Testament is filled with analogies, symbols and spiritual language from the Law and the prophets. However, our modern, western minds often miss their beauty and meaning. Careful, deep study will find beautiful treasures in the Word (Mat 13:52).

     For there is no difference. Jew or Gentile, all have sinned and fallen short. The Scripture hath concluded all under sin (Gal 3:22). Thus, no man can save himself. His sins have disqualified him. He can do nothing to re-instate himself into righteousness. From his perspective, his condition is hopeless.

     Justified freely by His grace. These are wonderful words to the ears of every man. Man is not required to earn his cleansing from sin. Praise God, for no man would then be saved (see previous verses). Only by ignoring the rest of Scripture might a person infer from this verse that man does nothing at all, and that God arbitrarily decides to make one man holy (justify him) but chooses to leave another man unholy. Through faith in His blood a man is chosen for salvation (v25). Faith is a work that man must accomplish or he will not receive God’s grace, he will not be made holy, he will not be redeemed (1Thes 1:3; John 6:29; Mat 14:31). This is the law of Faith (v27) that the Apostle Paul holds forth to his readers in this chapter. A law requires acts of obedience, a faith requires acts of evidence. A covenant is an two-party agreement. Both sides agree to its terms and both sides must work to keep the terms. God is always faithful and will always keep His side.

     Grace is often falsely construed to be a quality in God that allows Him to disregard a man’s sinfulness. “Saved by grace.” Actually, grace is God’s power in the life of a person who has shown himself to be worthy. Not that he has earned God’s grace, but that he has shown his heart to be after God (2Chr 16:9). It is absurdity to think that God would create a World in which Man can act as he wishes and “be saved by grace.” That is essentially the theology of many Protestants. The Scriptures show that God chose to save Noah because he deserved it (Gen 6:8) and that is true for every person in any age. See Rom 11:6.

     Some commentators have thought Paul and James disagreed on whether it is faith that justifies a man, or works. That is not true. The works that Paul say cannot justify man are the works of the Law (Rom 3:28; 9:32), while the works James says do justify a man are the good works that evidence his confession of belief on Christ (James 2:24). See my note for Romans 4:3.

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; 26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

     The wide variation of Bible versions demonstrates the difficulty of translating these two verses from the original language. The largest point of discrepancy is the meaning of the Greek word hilasterion, which the KJV translates “propitiation,” and the NIV “sacrifice of atonement.” Those translations stray far from the actual usage of that word elsewhere in the Greek Scriptures. In Hebrews 9:5 it is translated mercy seat in reference to the lid upon the Ark of the Covenant and that is its common meaning in the Septuagint (see Ex 25:17-22).

     According to Webster’s old English dictionary, a propitiation is “the act of appeasing wrath…atoning sacrifice offered to God to assuage His wrath and render Him propitious to sinners.” While that idea was undoubtedly part of the Judaic sacrificial offerings (see note on Rom 5:11), the fact is that nowhere in the Greek Bible, Old or New Testament, does hilasterion even approximate that usage or definition. According to Strong’s, the word is formed from hilaskomai and thusiasterion. The first word means “to be favorably disposed or merciful,” and the second word signifies an “altar.” The Septuagint translators consistently used hilasterion for the Hebrew word for mercy seat (kapporeth), which is related to kaphar (to atone or cover), so Paul’s Jewish audience would certainly have heard, “mercy seat,” and not, “propitiation.”

     Obviously, Jesus is not the literal mercy seat in the Jewish temple, so the translators sought to give the spiritual meaning of the term. While that technique is common in the other Bible translations, it is very out of character for the KJV, which follows a word-for-word rendering that requires the reader to study out deeper meanings. For that reason alone the KJV will always hold the top position in Bible translations. Consider for example, the words of Psalm 18:2, “God is the horn of my salvation.” What does it mean? Fortunately for us, the KJV consistently translates that word throughout the Old Testament so by comparative reading we quickly understand that the Psalmist means, “power” (see Ps 148:14; Jer 48:25). In fact, I would guess that any English speaking person familiar with the Bible knew immediately the figurative meaning of “horn.” Yet, when I learned Spanish, I was shocked and disappointed that Spanish Bibles do not read “horn” in those passages, but “power.” Without going to the original Hebrew, a Spanish person will never know of this symbolism. It was a calculated action by later updaters, for the original Casiodoro Bible does read “horn.” The KJV is a beautiful, largely literal translation of the original Scriptures. Our appreciation for it is deepened by minor anomalies such as this one in Rom 3:25.

     In the original languages, the term mercy seat is related to mercy, forgiveness and grace. Jesus Christ is a hilasterion in that He is the means whereby we might obtain mercy. Some scholars stress the point that Jesus’ death averted the wrath of God upon sinners and in that sense the Atonement appeased God. I don’t disagree. Yes, God’s wrath will fall upon all those wicked men who are not saved by the blood of His Son (Rev 6:17; Rom 5:9; 1Thes 1:10), but that is not the central truth or meaning of hilasterion.

     The Ark of the Covenant was made of three parts, the Ark (or chest), the Mercy Seat (lid) and the Cherubim (statue of angels) above. The final two articles, the Mercy Seat and the Cherubim, were made of one beaten piece of gold. Only the High Priest was allowed to view the Ark of the Covenant, and just once every year, upon the observance of the most sacred, solemn rite of Judaic worship system known as the Day of Atonement. The ceremony required the High Priest to take the blood of a bullock and a goat behind the vail into the Holy of Holies and sprinkle it seven times upon the mercy seat. I remember my Grandpa teaching on this beautiful Old Testament shadow of the cross, “The Passover typifies the blood of Christ shed, but the Atonement typifies the blood of Christ accepted at the heavenly throne of God.” The death of Christ opened the heavenly doors of mercy and grace unto Mankind.

     My thought translation of these verses:

“Whom God has set forth to be a Mercyseat (means of obtaining mercy) by faith in His blood, and thereby show His righteousness by the forgiveness of sins previously committed, through the longsuffering of God. This action declares even now His righteousness in that He is just and the Justifier of the one that has faith in Jesus.”

God, not acting in accordance to the just merits of man’s deeds but according to His longsuffering and mercy, has ordained a Mercyseat whereby a man can be forgiven of the sins he has committed. That is the meaning of this verse, in my view, for it conforms perfectly with the context of this passage and especially the next verse.

     The remission of sins that are past. Not the sins of the present and future as the Calvinists teach, but past sins – sins that are past. It is utterly anti-Biblical to think that upon a person’s initial salvation, God would sign a waiver affirming that this man has already achieved eternal life and that no sinful act will ever separate Him from God. Again, the structural basis of a Covenant is a pact between two parties (a man and God) agreeing to certain terms that both will respect and keep. See Mat 21:43.

     Which believeth in Jesus. The Greek is in noun form and so would probably be better translated, “which has faith in Jesus.”

27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. 28 Therefore we conclude that a man is justified by faith without the deeds of the law.

     We showed in the note on the previous verse that God, acting in longsuffering and mercy, has provided a Mercyseat whereby man can be forgiven of his sins. Where is boasting then? It is excluded. Why? Because justification has been shown to be an act of God’s mercy entirely apart from doing the deeds of the Law. No man can boast that he has earned his salvation or has saved himself (Eph 2:9). Some of Paul’s audience were nevertheless trying to gain salvation by following the Old Covenant (Rom 2:17; 3:19-20; 9:31-32). Therefore, his next case will be to show that even under the OC a man was not justified by his works alone, but that faith was also required. The life of Abraham is a prime example.

     Justification is simply the full forgiveness of a man’s sins such that he can enter again into right communion with his Maker. It means that a man has been cleansed, purified and made holy before God. Justification is entirely God’s work and he has fore-ordained and communicated to us the criteria for choosing who will be justified – him which believeth in Jesus (v26). Or in the words of the present verse, those who follow the Law of Faith, which is a completely new Way, entirely separate from following the deeds of the Law. This is the fully-mature Faith that saves, and not just a general profession of belief in Christ. It is a law of faith, the New Covenant, a code of principles and stipulations, the faith which was once delivered unto the saints (Jude 1:3; Rom 1:5). See my notes for Mat 14:31.

     In his German translation of the Bible, the heretic Martin Luther famously added a word to this verse that is not found in the Greek: A man is justified by faith alone without the deeds of the Law. When confronted by his Catholic enemies of this interpolation his argument included the following:

“If your papists wish to make a great fuss about the word “alone”, say this to him: ‘Dr. Martin Luther will have it so and he says that a papist and an ass are the same thing.’ I will it, I command it; my will is reason enough. I can exegete the psalms and prophets, and they cannot. I can translate, and they cannot. I can read Holy Scriptures, and they cannot. I can pray, they cannot…Please do not give these asses any other answer to their useless braying about that word “sola” than simply, ‘Luther will have it so, and he says that he is a doctor above all the papal doctors.’ I will, from now on, hold them in contempt, and have already held them in contempt, as long as they are the kind of people that they are – asses, I should say. And there are brazen idiots among them who have never learned their own art of sophistry – like Dr. Schmidt and Snot-Nose, and such like them” (Martin Luther, “Open letter on Translating”).

     Luther rejected all good works on the part of a Christian. He wrote, “There is no scandal greater, more dangerous, more venomous, than a good outward life, manifested by good works and a pious mode of life. That is the grand portal, the highway, that leads to damnation.” Dig into Luther’s writings (which are not readily available in English) and you will be shocked and disgusted at his arrogant attitude, filthy mouth, blasphemous statements, heretical teaching and wicked lifestyle. He is a disgrace to Christianity.

29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: 30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. 31 Do we then make void the law through faith? God forbid: yea, we establish the law.

     There is one God who justifies all, Jew and Gentile, by this same law of faith. Paul then asks, “Has the Old Testament Law been shown to be of no good use?” Not at all. The Law was good and right for its time, and even now continues to be highly useful in pointing both Jew and Gentile to the one and only God of creation. But now, Christ’s law of faith has replaced the law of Moses (Heb 8:13). Christ fulfilled the requirements of the Law and also the types and shadows of His new work, thereby establishing the Law.

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. 2 But we are sure that the judgment of God is according to truth against them which commit such things.

     He who condemns another for a sin that he also is committing only judges himself. That fact is asserted forcefully in this chapter (see Rom 2:21-23), and the cogent result is to distinctly advise all men of the weight of their sins (Rom 3:23). Jews and Greeks are equally inexcusable, equally guilty before the Judge: the Jews failed to follow the Law that they were given by God, and the Gentiles failed to follow the law of their conscience, also given to them by God.

     This is true in the legal sense also. No man is able to pronounce another to be “guilty of sin” because both are sinners. The judge must recuse, for his judgment is inadmissible on the grounds of similar trespass and guilt. God’s judgment, on the other hand, is perfect, righteous and according to truth, for He alone is absolutely good and sinless. This concept is important to retain fresh in the mind for those involved in church administration and also in personal relationships. Judging another to be guilty of sin is serious business (Rom 14:4). The correct approach is to eschew offering my judgment in favor of rightly and soberly sharing God’s judgment (see note Mat 7:1). For example, do not condemn the one living in adultery by offering your own views, but specify rather what God has said in His Word (Heb 13:4, for one example).

     The Christian’s commission is to preach and do the Law of Christ, not to sit as judge of others (James 4:11). Certainly the church is tasked with making determinations of sin, for we have been given the book of His law and charged to know it and keep it (John 12:48). So in that sense we do judge (1Cor 5:3), but always according to righteous judgment (John 7:24). However, the ground and manner of human judgment is limited (as we have tried to explain above). Judge nothing before the time, for Christ will bring to light the hidden things of darkness and every intention of men’s hearts (1Cor 4:5). That judgment is far more serious than any censure of church or man. Let us then be careful to warn the wayward of that awful and inescapable tribunal.

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? 4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?

     Hypocrisy is perhaps the most serious condition of sin to be found in any person or church. People who teach the importance of living a righteous life and require it of others must themselves live in such manner, or the judgment of God will fall upon them with great weight (Mat 21:44). Virtually the entire 23rd chapter of Matthew is dedicated to Jesus’ condemnation of the self-righteous, hypocritical Pharisees.

     Hypocrisy is actually a form of rebellion. These people possess full knowledge of the truth yet do not regard it. Instead, they reveal just how little they value the mercy and goodness of God, which has been revealed in shining clarity by the blood of Christ shed for the forgiveness of their sins. The condition of willfully living in sin is soberly expressed in Hebrews 10:26, which describes the sore punishment of the man who treads underfoot the law of Christ and disgraces His holy covenant (Heb 10:29-31). Thinkest… that thou shalt escape the judgment of God? Answer: I tell you NAY: but, except ye repent, ye shall all likewise perish (Luke 13:3).

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; 6 Who will render to every man according to his deeds:

     Every hypocrite, and every rebellious man, and also every deceived person are in high danger of hell-fire. All three are in the same category. They know the Truth but are not doing it. Their continuing willful acts of sin simply increase their debt of sin unto greater and greater punishment, just as the good acts of the righteous are laying up for them treasures in heaven (Mat 6:20). The next few verses will more fully develop this dichotomy.

     Two words in this verse should be especially alarming for any wavering Christian: “thy hardened and unrepentant heart.” Breaking free of those two chains is a very difficult battle! Once indulged and tolerated for a time, the pleasures of sin grip the heart ever more tightly, and if it is not soon broken, by and by it becomes impossible to renew them again unto repentance (Heb 6:6). The Devil works relentlessly and cleverly to choke out the Word once sown by tempting the Christian with all manner of lusts, cares and deceit (Mark 4:19). So take heed for your soul, the Apostle warns in Heb 3:13, lest any of you be hardened through the deceitfulness of sin. The heat of the sun slowly turns soft mud into hard bricks, so also will the constant exposure of a tender soul to acts of wickedness eventually make it hard as stone. The Pharisees are a case in point. Their continued hypocrisy hardened their hearts until they became abject reprobates to all truth and Christ. The Christian must take this warning seriously and personally, for it is very hard to view oneself without bias in the severe light of reality and truth (see 1Cor 11:28).  

     At the last day, the righteous wrath of God will be revealed in judgment against all men who have disregarded His call to repentance and salvation. He will appear in wondrous glory to render just recompense to every man according to his deeds. (Mat 25:46). This sober warning has been virtually negated by many self-appointed, so-called theologians, who have by many devious tricks explained away those verses which warn of Hell and Eternal Judgment. If the Word of God was intended to be understandable, then they are fatally wrong and have deceived many into selling their souls eternally unto Satan. I recall the story of a man who dreamed he had died and gone to Hell, where he found all to be so terrible true: fire, torment, wailing and regret. Inert bodies lay everywhere, face down in the never-dying embers, and he ran from one to the next, looking intently into every face. Finally someone asked him what he was doing, and he said, “I’m looking for that preacher who told me there was no such place as this. He’s here too, I know.”

7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: 8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

     Two classes of people are here described. Those who seek to inherit eternal life by following the path of Faith, and those who choose to follow the path of anti-Faith. Do the deeds we have done in the flesh matter to God? Calvinists say NO, but these verses emphatically say, YES. 

     The Greek noun ergon (works, deeds) is repeated in verses 6-7, so we translate:  “God will render to every man according to his deeds: To them who by persevering in good deeds seek for glory, honor and immortality He will give eternal life, but to them who are contentious and disobedient to the truth in following unrighteousness He will render indignation and wrath.” These last two words are used many times in the Greek Scriptures to describe the hot vengeance of God against all unrighteousness. Each is found six times in the Revelation in contexts of God’s great wrath falling upon all who do wickedly. To not obey the truth is to experience the vengeance of flaming fire and the punishment of everlasting destruction at the coming of the Lord (2Thes 1:7-10). 

     How terrible are those two words, “good deeds,” to the minds of many well-intentioned but truth-flawed Christians! Their Protestant theologies make them recoil with horror at the thought of a man seeking to do “good works.” They immediately equate “good works” with “earning one’s salvation,” in spite of the clear fact that this verse doesn’t say that, nor is it what Anabaptists believe. No man can earn his salvation by doing good works because his sins have disqualified him; it is utterly impossible for him to earn salvation. Good deeds cannot undo bad deeds. Just as a man who has killed another is forever a murderer, so too every man is forever a sinner. And no sinner will ever inherit eternal life. The only hope of any man to be saved is to find someone to save him – he must have a Savior. Nevertheless, a man’s good deeds are not odious in the sight of God! Re-read Isaiah 64:6 and the surrounding verses if you have heard that text quoted in support of the afore-mentioned fallacy. The Scriptures say that God created man to do good works (Eph 2:10), and that if any man does not evidence them, he will be cast out in the end (Mat 25:30). Good works are everywhere commanded in all sobriety (2Cor 5:10). It is a constantly-encountered Gospel truth that cannot be countervailed, no matter how oft-repeated are the slurs against it.

9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:

     The two choices presented in the previous verses are repeated, but now the Apostle applies them universally to every soul of man, that is, Jews and Gentiles alike. The same criteria are intoned: He that doeth evil; he that worketh good, and again the words are the same, although they are verbs this time (katergazomai).

11 For there is no respect of persons with God.

     In the New Covenant Age, God does not make difference between the Jew and Greek. This was divinely revealed to Peter by way of special revelation in a thrice-repeated dream accompanied by miraculous signs (Acts 10). It is a concept especially important for some of Paul’s Jewish readers, who thought to avoid judgment by simply being a Jew, one of God’s chosen people (1Pet 1:17; Eph 6:9; Col 3:25). This chapter persuasively demonstrates to the Jewish people that God’s judgments are no longer based upon parentage or any other idea of favoritism. The Truth applies equally to all. Show meritorious character by persevering in well-doing and you will be rewarded with of eternal life; show dishonorable character by following unrighteousness and you will reap indignation and wrath.

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;

     We have just read that every soul of man will be judged according to his deeds done in the body, whether Jew or Greek. The Gentiles, although not having the Law of Moses, had nonetheless sinned by transgressing the law of their conscience and their souls will perish even though they did not have that Law. The Jews, having the Law of Moses, did not obey it and shall likewise perish. Both are guilty before God, but are judged according to separate law sets.

     The word law (nomos) is used in four senses in the New Testament. Usually the intended sense is made obvious by the context, but on some occasions a more careful reading is required. Nomos appears 21 times in this chapter alone and will be frequently found in the coming chapters. Although there are some exceptions, in the book of Romans the word virtually always refers to the Law of Moses, for the purpose of this epistle is to convince the Jews that their Law cannot bring them salvation.

Here are the four meanings of the word law in the Scriptures:

     The Law of the Moses was the basic set of rules that God had decided for His Covenant with the people of Israel. When disobedience and high complacency continued without remedy, that covenant came to an end and Christ instituted the New Covenant with updated laws (see note on Mat 5:1).

13 (For not the hearers of the law are just before God, but the doers of the law shall be justified.

     This statement exposes the false notion of some (like Luther) that the Apostle James describes a different Gospel than Paul. Compare James 1:22-25 with Romans 2:13. They are virtually identical. The fundamental truth that James taught is that a Christian must act upon his confession or else his faith is defective. It’s not saving faith. Unfortunately, many evangelicals rely only on selective verses in the Pauline epistles (like Rom 10:9), and fail to hear him fully. The present verse is very strong: hearing and believing alone is not sufficient for justification. It is imperative that one act upon his belief and do what has been commanded (1Tim 4:16). This is the Faith that saves, and this is the wise man whose works shall stand in the last storm (Mat 7:24-27).

     Here, for the first of many times, we encounter the word justified (dikaioo) in the book of Romans. Protestant theologians have devised a special meaning for this word in their theology of salvation, but one which does not conform with its varied usages in the Greek Scriptures. Yet Paul didn’t here coin a new word to teach a new truth; he used an old word to expound an old truth. The adjective form (dikaios) is even more widely used, and appears in this verse too. A study of the Septuagint and New Testament indicates that to be justified is to be made righteous or holy. See Gen 38:26 and Mat 11:19 for first occurrences of dikaioo in the Testaments. Calvinists however, have added a subtle element to the definition that significantly changes its meaning. In their view, to be justified is to be declared righteous or holy. For the difference of one word, the meaning is utterly transformed and now they can claim that justification is only a juridical declaration! Would God declare a man to be righteous when in actuality he is not? The Anabaptist belief is that through the sacrificial death of Christ, God has the authority and power to make a man righteous by taking away his sins (John 1:29; Is 53:4). Jesus didn’t just declare the leper to be clean, but truly cleansed him wholly (Mark 1:40-42).

     Justified and sanctified are virtually synonyms (see 1Cor 6:11). Perhaps justification emphasizes the initial, judicial aspect of salvation, whereas sanctification emphasizes the continuing operation of salvation. 1) What justification does God offer for delivering the elect from the bonds of Satan? The death of His Son justifies their redemption (Rom 4:25; 5:9). 2) What is the means of their sanctification? The body of the Son of God (1Cor 1:30; Heb 10:10). Clearly the two terms have the same grounds.

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: 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;)

     These verses compare the Gentile who lives honorably by the law of his conscience with the Jew who does not keep the Law of Moses. Since there is no respect of persons with God (v11), He will judge each person with equity, taking into account each one’s differing level of knowledge and ability. The Gentile who respects the law of his conscience (which is written in their hearts from birth), will be judged according to that law. The Jew will be judged according to his obedience to the Law of Moses, which they have been especially privileged to receive. After His resurrection, Jesus apparently announced His victory to the souls in Hades who had lived without knowledge of the Law and certain of them were saved (see notes 1Pet 4:6; 3:19).

     The mind of every person, no matter where he lives nor when he was born, is pre-printed with a simple knowledge of right and wrong. It is the law written in their hearts (see 2Cor 3:2-3; Heb 8:10-11). As a child grows up, the conscience within his mind will be influenced and re-shaped (almost always negatively) by exterior experiences and environments (Tit 1:15). However, that simplest of all rules, “Love God, love thy neighbor,” is universally and intrinsically born in the human mind. Even the evolutionist and atheist cannot escape it. It is one of those basic truths that rules all of life.

     Their thoughts. The word is logismos – the reasonings of their mind either condemn their own actions or approve of them. The conscience is the only law-set to guide those reasonings. The conscience is an important warning-device that God has installed in every human being and we should heed it carefully (1Tim 1:19; 1Pet 3:21; 2Tim 1:3). For more on the Conscience, see note on 1Cor 8:10.

16 In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

     The hidden, concealed deeds of all men will be exposed for everyone to see in the day that God comes to judge the world (v6). This warning is especially important for the hypocrites, who are a major target in this chapter. Maybe their sins will not be seen in this life, and maybe they will be ignored; but they will surely be shown and known at the beginning of the next life (1Tim 5:24).

17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, 18 And knowest his will, and approvest the things that are more excellent, being instructed out of the law; 19 And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, 20 An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. 21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? 23 Thou that makest thy boast of the law, through breaking the law dishonourest thou God? 24 For the name of God is blasphemed among the Gentiles through you, as it is written.

     Here is the self-righteous, hypocritical Jew who is in full knowledge of God’s will. He holds the truth of the Law in his very hands and yet does not follow its precepts. He teaches everyone what the Law says, but does not do it himself. Will such a person escape the judgment of God? (v3). Absolutely not! Indeed, those who possess the truth will be held to a higher standard and if they show themselves to be unworthy they will incur a greater punishment (Rom 1:18; Mat 12:41). This truth is no less incumbent upon the Christian hypocrite who outwardly appears pious and righteous, but whose inner heart is full of wickedness and sins.

The following is extracted from Adam Clarke’s commentary on Rom 2:21.

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 is spiritually beneficial for the Jew who keeps the Law, but is without value if he does not keep the Law. There a several New Testament correlations to this concept. Baptism, for instance, is beneficial for the Christian who keeps the commandments of Christ, but is without value to the one who disobeys Him. Praise and worship is beneficial for the obedient Christian, but abhorrent to God if he is rebellious (Isa 1:13). Let us go on to spiritual maturity, and leave childhood behind.

26 Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? 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?

     Returning to the topic of Rom 2:14-15, the Apostle affirms that those who have never heard the Gospel message and yet live an honest life may yet receive Christ’s acceptance (Rom 5:13). While the details surrounding the salvation of such a person are uncertain and unrevealed in the Scriptures, this we do know: it is very rare to find in the world a person who honestly and sincerely perseveres in doing good (v7) without possessing the knowledge of Christ. Yes, the power and majesty of God can be inferred by a man studying His creation (Rom 1:20), but hearing the Gospel preached is far more effective.

     Cornelius is a prime example of a uncircumcised man who feared God and served his fellowman by love (Acts 10). Salvation came to his household. His account seems to be similar to other New Covenant examples, in which the Holy Spirit organizes the lives of seeking men and women so that they are brought into the sphere of Godly persons and environments. God is able to bring missionaries that follow the leading of the Spirit to discover these people.

     The righteousness (dikaioma) of the Law. This word should probably have been translated “statutes” or “judgments” as it was in Rom 1:32. See note on Rom 5:18.

28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 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.

     Given the afore-stated truths concerning circumcision, it follows that to be a Jew in the present age of the Gospel is an inwardly condition instead of physical attributes and lineage. The Apostle Paul is teaching, of course, under the terms of the New Covenant, in which there is no longer Greek nor Jew, circumcision nor uncircumcision (Col 3:11). Now, he says, the real Jew is of the heart, in the spirit. In this sense, the true Jew is a Christian, whether a natural Jew or not. Any person who claims to be Jewish by the lineage of Abraham is an imposter (Php 3:3). You must be of faith to be considered a child of Abraham (Gal 3:7) no matter if you are a blood Jew or not (Gal 3:29). God is able of stones to raise up children unto Abraham (Mat 3:9).

     In the spirit and not in the letter. I believe this refers to obeying the spirit of the law of Christ and not lawyerly following the strict letter of the rule, which is the real meaning of “legalism.” That was the high crime of the Pharisees, who created all manner of exceptions and loopholes to the Mosaic Law so that they could avoid its more difficult, more important rules. Beware that we do not repeat their error! Jesus warned them (and us) to keep the spirit of the law, but not leave undone the minor parts either (Mat 23:23). The ditches are deep on both sides of the correct path. Both are traps for the disobedient; the self-righteous hypocrite on one side, and the lazy libertarian on the other. See Rom 7:6; 2Cor 3:6.

     Circumcision is that of the heart. The true, spiritual significance of circumcision is denying oneself the desires of the flesh (Col 2:11). Even the Prophets knew this (see Jer 4:4).

1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

     The epistle of the Apostle Paul unto the Romans was probably written c. 57 A.D., somewhere in the middle of his ministry. The main evidence for that date is the long list of Christians known to Paul in Rome even though he had not yet been there (v13-15). The book was apparently composed in Corinth (Rom 16:23) just before the Asian churches sent a collection of money to the saints in Jerusalem (Rom 15:25-26). It is unknown if this was the same collection mentioned in the Corinthian letters.

     One reason Paul wrote to the Christians in Rome was to prepare the way for a future visit, for his missionary eyes were ever looking for new territory, beyond Rome even, to Spain (Rom 15:22-24) and maybe England. Many of his converts were now living in Rome and the churches were growing rapidly. These were house churches (Rom 16:5), for this epistle was written before the time that church meeting houses were built. Paul wrote to all that be in Rome (v7) – congregations of varied mixtures of Jews and Gentiles. The details of how the Gospel came to the city is unknown, but many Christians in Rome had been either converted by Paul or greatly influenced by him. Some think that Aquila and Priscilla were citizens of Rome that were influential in evangelizing that city (Acts 18:2; Rom 16:3).

     The subject of the book of Romans is to preach the ages-old plan of God in the salvation of both Jews and Gentiles by the power of Jesus Christ. The pre-dominant Protestant idea, however, is that this epistle is a theological dissertation on personal salvation – the Gospel of Paul it is often called. The objective reader will recognize that topic title, while superficially correct, severely misses the deeper intent of the written material. At the time of this writing, the churches of Christ had a sizable Jewish constituency – probably more than half – for until the dramatic vision of Peter and Cornelius (Acts 10), there were no Gentiles at all in the new Kingdom. Unfortunately, many Jews were unwilling to fellowship as equals with Gentile Christians, and frequent conflicts and schisms arose between the two groups. This tension was made more acute, perhaps, by the fact that instead of one large church body there were many small house churches. The Apostle would need to present his message wisely and carefully so that these would be of the same mind one toward another (Rom 12:16), receiving each one the other in the Lord (Rom 15:7).

     Thus, with this letter the Apostle Paul attempts to persuade the Jews that entrance into the Kingdom of God is found only by fully trusting in the risen Messiah, and he shows that God had always planned to include the Gentiles in the Kingdom. By many intricate comparisons between the Old and New Covenants the Apostle proves this point, as also his careful dissertation on both the Jew and Gentile’s failure to find the heart of God’s will. The eternal purpose of God for this New Kingdom was for Jews and Gentiles to live together and serve the God of Heaven as one people (Rom 10:12), one nation (1Pet 2:9), one blood (Acts 17:26).

     It becomes immediately clear to the objective reader that large portions of the letter to the Romans was written to birth Jews. The Apostle refers again and again to the Law, to father Abraham, to circumcision, to God’s choice of the Jewish nation; in short, to them that know the Law (Rom 7:1). Then he shows the futility of resting on those historical truths in order to enter the new Kingdom of Christ. The sincere, seeking student of the book of Romans must remember this primary audience and purpose or he will fail to grasp the full and correct meanings of many individual verses and phrases. It is safe to say that the book of Romans has been greatly misunderstood by many Christian scholars because they have not respected that important rule of reading a document within its general theme and topic. Many end up on a completely different field from the Apostle’s intentions, and have inferred deeply erroneous thoughts concerning the character of God.

     In evangelical Protestantism, the Pauline epistles to the Romans and the Galatians are, by far, the most important books of the Bible. In fact, Protestant theology is formed virtually entire from the epistle of Romans and the Gospel of John. Luther called Romans, “the chief part of the New Testament and the purest Gospel,” and in his lengthy preface he doesn’t even mention Paul’s prominent arguments to the Jews. “John’s Gospel is the one, tender, true chief Gospel,” he said, “far, far to be preferred to the other three and placed high above them.” To Luther, the book of James was “an epistle of straw…for it has nothing of the nature of the Gospel about it.” He also rejected the book of Hebrews as an apostolic epistle, saying it was a later composition mixed with “wood, straw and hay.” Such arrogant and vainglorious ranking of the Holy Scriptures cannot be allowed to enter the minds of true Kingdom-seekers. We do not decide which Scriptures are gold and which are straw, nor do we elevate certain books to heights of honor while relishing others to the trash bin. Our place is to hear the Word of God, for the whole is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness (2Tim 3:16).

     The book of Romans is indeed an important and deeply formative book on salvation, justification and righteousness. Yet, in spite of many Protestant theologian’s affirmations, its teachings on those subjects match the teachings we find in the books of Peter, James and the other apostles. As with many deep topics, there are multiple facets that must be understood before defining the full jewel of truth. Unfortunately, many scholars arrive at the first facet, and are so overcome that it becomes the whole Truth. This is especially true in defining the Biblical concepts of Faith and Love, which Protestant theology has defined far too modestly and narrowly. Many affirm that Faith is nothing more than simply believing. How fatally quaint! A full reading of Scripture shows that true, saving Faith is Hearing, Believing, Accepting, Doing and Persevering. Only then is it biblical Faith that saves (see note Mat 14:31). The same is true for Christian Love (see notes in 1Cor 13). The Anabaptist view of Faith and Love must be based upon the whole Word of Truth, not just selected portions of certain books.

     Separated unto the Gospel. The verb is especially descriptive of the Apostle Paul. See Acts 9:15; Gal 1:15; Acts 13:2.

     In the first verse, Paul introduces himself. He does not brag, but neither does he refrain from his calling and stature in doing the work of Christ. Yet, he is a  servant, and a servant always does the bidding and will of his master. He was called to be an Apostle. Followers of John Calvin’s theology say this is an irresistible call, but that is an impossible definition which does not concord with Paul’s own conversion. For when the light from heaven shown about him and the Voice spoke, Paul came to know the first facet of faith, which is Hearing. He was immediately forced upon the horns of a great dilemma: to believe and accept this Truth, or to reject it. An irresistible call this was not! And it was no simple decision for Saul of Tarsus, a pure Hebrew of the Hebrews who had from boyhood followed with fervent diligence the religion of his fathers. But with not a shadow of wavering, Saul believed and obeyed the call of God and became a Christ-follower. Yes, Paul was a chosen vessel to take the name of Christ unto the Gentiles (Acts 9:15), but he could have refused that call. And God would have chosen another to do it. The plans of God cannot be thwarted by the refusal of men; even in the days of decadent Jezebel there were 7000 men who had not bowed the knee to Baal. Remember too how Mordecai told Esther that if she refused to intercede before the King, that God would deliver the Jews by the hand of another (Esther 4:13-14).

2 (Which he had promised afore by his prophets in the holy scriptures,) 3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

     The gospel, or good news of salvation, was foretold by the prophets of old, although they apparently did not understand all that the Spirit was moving them to write (1Pet 1:10-11; Dan 12:9). Neither did the Jews of Jesus’ day understand the many promises of the Messiah and His new Kingdom scattered throughout the Old Testament (see Micah 7:19-20, Isa 9:6, Eze 34:23, 2Sam 7:12, Deut 18:15, and Gen 49:10). As we said earlier, this new Gospel unto both Jews and Gentiles forms the heart of Paul’s epistle to the Romans. A simple sketch follows:

• 1:1-17………..Introduction. The long-promised Messiah has come bringing salvation to the Jew first and also to the Greek.
• 1:18-2:2…….The sinfulness of all men, Jew and Gentile, is proven by history and divine revelation, bringing the wrath of God upon all ungodliness
• 2:28-3:28…..The Law of Moses was not designed to justify Man. Instead, it shows man’s failure to love God. The Law of Faith is able to fully justify Man.
• 3:29-4:25….Abraham was blessed without keeping the Law and has become the father of the Faithful, Jew or Gentile, for his faith in God.
• 5:1-19……….Christ’s death gave God reason to extend special mercy. In the New Covenant of Grace, God takes away a man’s sin.
• 5:20-6:23….The Covenant of Grace: servants of Christ and righteousness.
• 7:1-12……….Jews and Greeks in the Gospel Age have been freed from the Mosaic Law to serve Christ in the Law of Faith.
• 7:13-25……..The great limitation of the Mosaic Law is fulfilled in Jesus Christ.
• 8:1-13………..Life in the Spirit means denying the desires of the Flesh.
• 8:14-39………The sons of God through Christ are sure and certain heirs of all things with Him.
• 9:1-33…………Where does this leave the Jews, God’s chosen people of the Old Covenant?
• 10:1-21………The real hope of physical Israel is to turn to Jesus the Messiah.
• 11:1-36………In the Covenant of Grace, both Jews and Greeks are as one olive tree in the Lord.
• 12-13…………The life-model for all members of the churches of Christ is to live humbly, in love and respect before God and man.
• 14:1-15:4…..The church must recognize differences of conscience in the body, neither judging nor giving cause to be judged on personal convictions.
• 15:5-21………The theme of the epistle repeated in summary – the Kingdom of Christ has come to Jews and Gentiles alike; so accept one another.
• 15:22-33…….Paul communicates his present plans and hope for even more evangelistic activities.
• 16:1-24………Commendations and salutations to the church at Rome.
• 16:25-27…….Benediction.

4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

     Christ was shown to be the all-powerful, all-holy Son of God when He rose again from the dead. Alternatively, the spirit of holiness may refer to the Holy Spirit, who with the Father assisted Jesus as He declared by deed and word that He was the Messiah sent by God to be the savior of the world. The grammar is distinct and accurate to the Deity of Christ, for He was made of the seed of David, but declared to be the Son of God. He was already God before He came to this earth, and then He was made, or became to be, of the seed of David.

5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:

     Although Paul uses the third person, he is speaking primarily of himself in this verse. He had personally received grace and apostleship. Nevertheless, all nations are called to obedience to the faith (Rom 16:26). This is Faith in the full sense of the word. It is the way of salvation, the New Covenant in fulness.

6 Among whom are ye also the called of Jesus Christ:

     The called of Jesus Christ. Or, the Church of Jesus Christ, for in the New Testament, the called is a term for the saints of Kingdom. The church (ek-klesia) are those “called out.” See my notes on Mat 22:14; 1Cor 1:2; 1Pet 1:2. The same word is found in verses 1 and 7. The adjective form (kletos) is not as common (but see also Jude 1:1; Rom 8:28; 1Cor 1:24) as the verb (kaleo) and noun forms (klesis). All three can refer to the living saints (Rom 9:24; 1Pet 2:9; 1Cor 1:9; Eph 1:18; Php 3:14; Heb 3:1), although it is not the exclusive meaning of the Greek word. For instance, Paul was called to be an apostle (verse 1); we are called to be saints (hagios). The word is also translated holy.

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. 8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

     A blessing of grace and peace to the church is a mark of Paul’s letters. Sometimes it is found at the beginning of the epistle, sometimes at the end. Adam Clarke has listed twelve bible meanings for the word “grace” (charis) in his note at this place! It seems, however, that a common thread is found in each of his lengthy definitions, and that is “active benevolence.” In the KJV, the word charis is translated “acceptable, benefit, favor, gift, grace, gracious, joy, liberality, pleasure, thank(s).” It is not exclusively a divine action, but is also used of humans (ex. Col 4:6). See my note in John 1:16.

     The church in Rome was known for being saints of faith throught the churches of Christ (Rom 16:19). In this verse, as also in verses 5 and 12, the term faith is used in its full, salvation sense. It is not just believing in Christ, but also living in Him and persevering in Him. Allusion is made to these steps of faith in verse 17, the righteousness of God is revealed from faith to faith. See my note on faith in Mat 14:31.

     The Greek word for faith is pistis (noun form) or pisteuo (verb form) and together they occur about 60 times in the book of Romans. By way of comparison, the two letters to the Corinthians together contain about 20 usages of these two words. While pistis and pisteuo are simply noun and verb forms of the same word, in the New Testament pisteuo is typically translated “believe” and pistis is translated “faith.” Perhaps that contributed to the rise of the false idea that Faith in the Scriptures simply means Believing, in spite of the fact that everyone recognizes that the word Faith is also used synonymously for one’s mode of conduct and creed. For example, we might say, “the Catholic faith,” or “the Christian faith,” or “the Islamic faith.” So the word is used in verse 8.

     Grace and Faith are terms with deep soteriological meanings, and it is not surprising that they are frequently found in the book of Romans (back-to-back in these introductory verses 7-8). The word “grace” however, is proportionately found in the epistles of Romans and Corinthians (about 20 times in each).

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; 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.

     This is Paul’s standard way of affirming that what he is about to say is true (see also Rom 9:1; 2Tim 1:3; 2Cor 1:23; Php 1:8; 1Thes 2:5). Calling God as witness to the truthfulness of one’s speech is not swearing by oath.

     In the Scriptures, the spirit (pneuma) is often used in the sense of “life.” God breathed into Adam the breath (pneuma) of life. Paul served God in life. Alternatively, this refers to one of the three parts of Man (body, soul, spirit). See John 4:23-24.

11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; 12 That is, that I may be comforted together with you by the mutual faith both of you and me. 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.

     Paul had long desired to go to Rome, but in caring for the other churches he was unable to find time to go (Acts 19:21). This personal desire was later confirmed by the Lord when, under heavy threat against his life in Jerusalem, Paul received this message in the night, Be of good cheer, Paul: for as thou hast testified of Me in Jerusalem, so must thou bear witness also at Rome (Acts 23:11).

     Paul was understandably anxious for the churches at Rome, concerned for their spiritual well-being and eager to share his own encouragement and inspired testimony of God. If he could not go, he would write them a letter. That is why we have this epistle. And by it, many other Gentiles have received the same fruit as did the Romans; so works the Holy Spirit for the good of the Church of Christ, age without end. Although it may have been on a later occasion, Paul was sent to Rome in chains to appear before Caesar. There he dictated his last letters under house arrest, where he was saddened to behold many forsaking him and leaving the faith (see 2Tim 1:15 and 2Tim 4:9-16). Sometime thereafter he was taken to the executioners, who cut off his head.

     That I may impart unto you some spiritual gift (charisma).  Some have inferred that Paul meant to give them a particular “gift of the Spirit,” such as a tongue, miracle or sign. Yet in his grand treatise of charisma in the first epistle to the Corinthians, Paul downplays these often vain displays in favor of preaching/prophesying. In fact, he would rather be allowed to speak only FIVE WORDS with his mind than TEN THOUSAND WORDS in a tongue (1Cor 14:19). The real charisma that Paul desired to impart was to more fully establish them and to be mutually encouraged/comforted with them. The foremost gift for that purpose is prophesy (1Cor 14:1-3).

14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. 15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.

     Paul labored for Christ as if he were repaying a huge debt, and in effect he was, for salvation indebted him to God (Rom 8:12). He had been ordained a preacher, teacher and Apostle to the Gentiles (1Tim 2:7), and that was his God-given work. It was necessary that he preach the Gospel to them (1Cor 9:16). 

     By saying Greeks and Barbarians, Paul probably refers to the Gentile world in general, for that was his subject at the end of verse 13. The Greeks would be those Gentiles who had converted to Christianity, and the Barbarians would be the unconverted Gentiles (Col 3:11). The Jews are in a different group, which he names in verse 16. See 1Cor 9:19-22.

16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

     The word ashamed is found in several striking texts that color Paul’s intention here. Jesus said, Whosoever therefore shall be ashamed of Me and of My words in this adulterous and sinful generation; of him also shall the Son of man be ashamed when He cometh in the glory of his Father with the holy angels (Mark 8:38). And concerning the men of faith, God is not ashamed to be called their God (Heb 11:16). See also 2Tim 1:12; Rom 6:21; Heb 2:11.

     Some Christian beliefs are incredible, and are cause for scoffing by unbelievers. Resurrection from the dead? (see Acts 17:32). Deny one’s rights and wishes in favor of taking up a rough cross? (see 1Cor 1:18). Humble oneself and exalt others? (Php 2:3). Count it an honor to suffer mocking and ridicule? (Mat 5:11). The apostle Paul was not ashamed to embrace ALL of Christ’s doctrine. He was willing to be thought a fool for the sake of Christ (1Cor 4:10).

     Today, in societies where Christianity is popular, being ashamed of the Gospel and of Christ’s words is more critical than ever, for many purported evangelists distort the truth and teach erroneous doctrines. The true follower of Christ will not be ashamed of His teaching, no matter the scorn and numbers of Christians aligned against him! A sobering example of not respecting the Word of the Lord is the prophet of God in 1Kings 13, who listened to the persuasive words of another prophet who turned out to be deceiving him.

17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

     The meaning of faith to faith is not clear. God’s goodness is revealed by the passing of faith from one generation to the next? By the growing levels of maturity and experience in a person of faith? By the faith of Jews and also Greeks? I believe the second option is most likely, as it contributes to the rest of the verse: the just shall live by faith. This quote is from Hab 2:4, which appears also in Gal 3:11 and Heb 10:38.

     The Apostle seems to purposely present a contrasting couplet in verses 17 and 18. The righteousness of God is revealed unto the just of the earth, but the wrath of God is revealed unto the unrighteous of the earth. God’s goodness is simply waiting to be favored upon faithful people. He designed the plan of salvation with Faith as being the key that will open the door into heaven. It is paramount then, that we diligently seek to correctly and fully understand that Faith of the Scriptures (see note v8).

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

     The wrath of God against sin and sinners is a strong, recurring theme in this book (see Rom 2:5; 2:8; 3:5; 4:15; 5:9; 9:22; 12:19). It should be a sobering thought to every person, for the end-time judgment will be swift and sure (2Thes 1:8; Heb 10:26-27; Rev 14:10). God’s wrath is not wild anger, but righteous and just indignation at seeing disobedience, deception and injustice. The same Greek word is used in Mark 3:5. The sinner must remember this always, that it is a fearful thing to fall into the hands of the living God (Heb 10:31). So fearful that at the end of the world, sinners will run to the huge rocks of the mountains and plead for them to fall and crush them, as if they might be hidden from the wrath of the Lamb (Rev 6:15-17). The scales of Truth and Justice are entirely upon the side of Almighty God, so the rebellious and deceived have absolutely no recourse to help of any kind. They will stand speechless before the Throne on that day (Mat 22:12).

     These are men who hold the truth in unrighteousness, and that suggests two things. First is rebellion, for while they know the truth, they disregard it and live wickedly. Second is high deception, using the truth for their own means and ends, manipulating and mal-using it. Some versions translate, “who hinder the truth.” That may be correct, but it does not change the fact that these men also know the truth (see esp. v32). 

     On the other hand, the death of the Son has allowed the Father’s mercy and forgiveness to flow out upon the called (v6). Because of Christ, the wrath of God against them has been turned away (Is 12:1; Hos 14:4). Those who fall upon this Stone to petition for mercy and grace must humble themselves in true faith and holiness; and woe unto the one who does not, for this same Stone shall grind him to powder (Mat 21:44).

19 Because that which may be known of God is manifest in them; for God hath shewed it unto them. 20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

     Every man has within him the full ability and open capacity to seek and know God, for He has created them so. At the beginning, God programmed within the human mind the instinctive knowledge that a Supreme Creator exists, that there is a new life after physical death, and that God has ordained an absolute moral law for humans to obey. This intrinsic feature of Man is often increasingly supressed and muted in the lives of the wicked. As their vain imaginations increase, their consciences become dulled to wickedness until they reach the point of being reprobates, uncaring and unmoved by cruelty, violence and sin.

     While God is invisible, He can be clearly seen by the human mind in contemplation of the marvels He has created. We can know Him and grasp the kind of God that He is by studying the work of His hands in designing and creating this universe. His character, His nature, His power – all of them are revealed through His Creation. This is true Science! The study of the natural world as it reveals the Creator.

     Some non-Christian scientists have come to believe in God through their study of the universe, but in the last few centuries that has increasingly become the exception. A major reason many “educated” people do not believe in God is that the “intellectual community” has successfully taught this lie: Science and Faith are incompatible. You must choose one or the other. Many young students think they must leave Faith at the door when they enter the Science classroom. Secular, contemporary scientists impose the faulty premise that no external forces exist and that all effects have natural causes. They are stunned when, after eight years of indoctrination in atheistic theory, many students re-choose Faith! Why? Again, we are intrinsically wired with semi-knowledge of Deity and Eternity; almost unconsciously we are swayed by the big picture: I exist, the universe exists: the mind shouts, “there must be a Creator.” The two options are irreducibly simple, either the world created itself out of nothing (entirely incredible and impossible according to the laws of science) or God created it out of nothing (a logical, scientific possibility).

21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 22 Professing themselves to be wise, they became fools,

     The society of Paul’s day is not so different from today’s secular societies. The Greeks in general acknowledged the supernatural and believed there were many gods who were constantly manipulating the events of man and history. True atheists were few and contrary to common sense. Today, many people acknowledge the supernatural and they too believe in many gods and religions – aliens, shadow powers, ufos, supernatural abductions!

     The basic reason for Mankind’s fall into reprobation begins with the step noted in this verse: although they knew God, they glorified Him not as God. Deep in their heart and mind, they know there is a God, but do nothing about it. They knowingly choose to ignore Him and invent their own vain imaginations (see Gen 6:5). Their minds revolve in a philosophy of Self and humanism, where the pursuit of pleasure and worldly wisdom is the highest gain. Thinking themselves to be wiser than all previous generations, they becoming increasingly unthankful, vain and foolish. This is the road of ungodliness! See 1Cor 3:19.

     The word imaginations comes from the Greek dialogismos. It is also translated reasonings, thoughts, disputings, doubts (or, speculations). See Luke 5:22; Rom 14:1; Php 2:14; Luke 9:46.

23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

     From a very early time, Mankind has made himself idols and gods to worship in the place of the true Creator-God of heaven. The Greeks in particular mythologized human heroes to become their gods: Atlas, Hercules, Pandora, etc (see Acts 17:22-29). American Indians revered the eagle and buffalo, and even unto the present day the Chinese consider the dragon to be sacred and the Hindus honor cows and monkeys! Certainly Satan has provoked this abberation in man’s mind, but it demonstrates again that Mankind is pre-programmed with the conviction that there is a Supreme God. Satan’s intention, from the very beginning of time until the end, is to corrupt and distort all that God has created. If God designed something one way, Satan is determined to find a wicked alternate use for it.

     His greatest achievement would be to forever change the glory of the uncorruptible God into an image made like to corruptible man, which is basically to make god to be a human, or humans to be gods.

24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. 26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.

     Rejecting the truth and ignoring God will lead to ever more darker lies and deeper sins. Indulging in a life of selfishly seeking pleasures is like feeding a pig that is never satisfied! He just grows bigger and more greedy, hungry and gross. Their vain imaginations lead to dishonour their own bodies between themselves, which is a reference to homosexuality. Paul says these type of people have changed the truth of God into a lie and serve the creature more than the Creator. They have put their own selfish desires ahead of reverence for God. Shockingly, there are homosexuals who claim to be Christians in spite of multiple direct condemnations of their aberrant actions in the Scriptures. Just in these verses we find the following discrediting descriptions of homosexuality: uncleanness, dishonor their own bodies, vile affections, against nature, unseemly. Sodom and Gomorrah were destroyed by God on account of their wicked homosexualities (Gen 19).

     Why is homosexuality such a great wickedness? One reason is how directly contrary it is to God’s design. When He created the world, God made all in perfect fashion, order and design. It was very good (Gen 1:31). He carefully made man and woman according to His plan and He created them in His own image (Gen 1:27-28). The Devil works constantly to twist God’s good design upside down. The LBGTQ lifestyles are against God’s good order and plan for Mankind, it is rebellion, wickedness and selfishness. It is a greater evil than many sins because it is a way of life, instead of a single or series of sinful acts. Choosing to live as a LBGTQ changes the person, his mind in particular. His view of the world, of others, of God, of law and order, of society, everything is distorted, lawless and corrupted.

     God gave them up to uncleanness…lusts…dishonor. The Greek word will be repeated in verses 26 and 28 as the progression into sin deepens unto the grave state of having a reprobate mind. Each time the action is a result of man’s choice to reject God and follow the lusts of his own heart. As Man withdraws himself from God, so too God will withdraw Himself from Man. This agrees with the picture of the Devil being loosed for a little season at the end of the world (Rev 20:1-3). Satan’s power grows when Mankind refuses to acknowledge and serve God. Wherefore God also gave them up to uncleanness (v24), For this cause God gave them up unto vile affections (v26), And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind (v28). Instead of faith in the true God, they had faith in a lie (2Thes 2:11). They preferred this false faith to the true faith.

     It is, perhaps, the Apostle’s intention to show the Gentile depravity by the terrible description of sins which close this chapter. For certainly the majority of the next chapter is directed, although with all due tact, to show the Jewish hypocrisy and rebellion against God. The two groups are found to be equally estranged from their Creator, equally guilty of sin and equally in need of salvation.

28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;

     These people know they are transgressing the laws of nature that God has ordained. And that makes them reject all thoughts of God. Many ungodly people become very angry when they see anything or anyone who reminds them of their moral responsibility before God. The present social and political climate in the United States demonstrates this, where any reference to moral law is cause for outrage and rabid reactions by the liberal, anti-God crowd. These people become increasingly wicked and irrational, and even turn upon each other in vicious verbal backstabbing and wrecking their own nation. A reprobate mind is one that has virtually no consciousness of sin anymore (1Tim 4:2). Such a person will kill, rape, torture and steal without sense of remorse.

29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

     The first sin the Apostle described was homosexuality, but now he adds a long list of others, some extremely wicked, others seemingly less noteworthy. Gossip, boasting and disobedience to parents are included right along with murder, fornication and homosexuality. These are the sins that characterize those who do not follow the rules that God has ordained for mankind, and it makes them worthy of death. All men have become guilty before God by falling into these transgressions.

     Unrighteousness (adikia) can mean doing evil of any sort, but it has a more specific meaning too, which is to act unfairly and outside of justice, as the steward in Jesus’ parable (Luke 16:8-9).

     Fornication, wickedness. These are rhyming words in the Greek (porneia, poneria). The former typically refers to incestuous relationships and immoral activity before marriage (see note Mat 5:32). The latter is wicked, malicious plotting against others and sinful acts of depravity (Mat 22:18; Luke 11:39; 1Cor 5:8).

     Covetousness, which is desiring to have what is not yours. This word (pleonexia) is often found in contexts referring to sexual sins, and adultery in particular (see Col 3:5; Eph 5:3; 2Pet 2:14). See also 2Pet 3:3; 2Cor 9:5.

     Maliciousness (kakia) is to act wickedly against another with premeditated intent to deceive/harm (see Acts 8:32; Eph 4:31; Col 3:8; Tit 3:3; 1Pet 2:1).

     Full of envy, murder. A second set of rhyming words (phthonou, phonou). Envy and covetousness are partners in wickedness. Envy may deal more with the attitude, and covetousness with the action caused by the envious eye. See Mark 15:10; Gal 5:21; 1Tim 6:4.

     Debate (eridos) refers to tense arguments, strife and contentions that are always accompanied by anger, lies, verbal attacks and slander (see 1Cor 3:3; Gal 5:20; Php 1:15; 1Tim 6:4; Tit 3:9).

     Deceit (dolou). To trap or entice, wicked plotting (see Mark 14:1; John 1:47; 2Cor 12:16; Rev 14:5).

     Malignity (kakoetheia) is formed from two words (kakos and ethos). Some versions read malice, but the literal meaning is rudeness, bad manners. As far as I am aware, this word does not appear elsewhere in the New Testament or Septuagint.

     Whisperers (psithuristes). Those who slander by insinuations and disclosing “secrets,” a subtle gossiper (2Cor 12:20).

     Backbiters (katalalous). The whisperer will slyly slander another, but the backbiter will openly slander and smear, although often behind his/her back (see verb form in James 4:11; 1Pet 2:1).

     Haters of God (theostugeis). A common temptation among some individuals is to guard bitterness and anger at God for allowing bad things to happen to them or loved ones. 

     Despiteful (hubristes). Insulting, disdainful, cruel. Paul called himself an injurious (hubristes) person when he persecuted the church (1Tim 1:13), but in the Septuagint this word is often translated proud (see Job 40:11; Pro 15:25; Isa 16:6; Pro 16:19).

     Proud (huperephanos). Those who think more of themselves than they ought to; the high and lifted up in pride. Isaiah 13:11 is an example of how this word is used in the Septuagint, where it is found more than 20 times.

     Boasters (alazonas). A braggart, one who exaggerates himself and his successes, a liar (see 2Tim 3:2).

     Inventors of evil things. Men who seek out new and more exciting ways to gratify the insatiable lusts of their wicked hearts. There is scarcely no limit to the wickedness that mankind can imagine, and it leads to increasing lows of shameful and aberrant acts (Eph 5:12).   

     Disobedient to parents. Rebellious, willfully disobedient children. This will be one of the marks of mankind at the end of the world too (2Tim 3:2).

     Without understanding, covenantbreakers. Again these are rhyming words in the Greek (asunetous, asunthetous). The former means ignorant and foolish (see Rom 1:21; Mat 15:16; Rom 10:19), while the latter means exactly as translated. Study Jer 3:7-11, where the KJV word is treacherous, but transgressors in Ps 119:158; Neh 1:8; 13:27.

     Without natural affection, implacable. A final set of rhymes (astorgous, aspondous), these are extreme character flaws that are named exactly in the same order in 2Tim 3:3. These are lacking the natural inclinations of affection, such as mother for her children. They are implacable, meaning in this context apparently, that they are not emotionally moved by any sort of appeal to truth and sincerity, they are virtually conscious-less.   

     Unmerciful (aneleemon). Which goes hand in hand with the previous detail. They are callous to the pitiful cry of others, unmoved by injustice, uncaring and without feeling.

     These descriptions bridge the full spectrum of sinful carnality, sins of the spirit and sins of the flesh together. The maladies seem to increase; the last few at least, are at the very end of depravity. Men that are almost brute beasts. Yet they have not the animals’ excuse! These men know the judgment of God against such things is death, but they do them anyway. Even more, they take pleasure in getting others to do the same. Such is the grave warning for all men who are tended to take the path of wickedness and selfish pleasures. It will take you farther and farther away from God, deeper into unnatural desires and perversities of unspeakable shame.

     Sin is disobeying the commandments of God, and a basic criterion that God uses for His commandments is this: At the beginning God created everything very good and perfectly designed for purpose and glory. Anything that corrupts or disrupts His design purposes is sin. This list corroborates that fact. Of course, the two great commandments dove-tails, for as Man lives according to love of God and his fellow man, he will recognize that to act contrary to the purposes that God has designed is not living according to this Love.