A Devotional Study of the
Epistle of Paul to the
Romans
Dr. Stanford E. Murrell
Student’s Workbook
The Epistle of Paul to the
Romans
Written
AD 58
Human author. Paul
Divine author. God the Holy
Spirit
Key Word: Faith
Romans 1
Division I. DOCTRINAL
The Righteousness of God is
revealed in the Gospel: Chapter 1-8
1 Paul, a servant of Jesus
Christ, called to be an apostle, separated unto the gospel of God,
1:1 Paul considered himself a bondservant of
the Lord Jesus Christ. With the Psalmist he could say, “ O LORD, truly I am
thy servant; I am thy servant, and the son of thine handmaid: thou hast loosed
my bonds” (Psa. 116:16). At his physical birth Paul had been separated from
his mother’s womb to be an object of divine favor (Gal. 1:15). At his new birth
Paul was set separated from religious works. In time Paul would be separated
from the Jewish community to minister to the Gentiles (Acts 26:23).
2 (Which he had promised afore
by his prophets in the holy
scriptures,)
1:2 Claiming the prophets promised the gospel was a basic position in Paul’s understanding. Before King Agrippa he had made the same point (Acts 26:6).
3 Concerning his Son Jesus Christ our Lord,
which was made of the seed of David according to the flesh;
4 And declared to be the Son of God
with power, according to the spirit of
holiness, by the resurrection from the dead:
1:3-4 The eternality of Christ is in view in that He
is made of the seed of David (v. 3) but declared, not made, the Son of God (v.
4). The resurrection of Christ from among the dead is essential to the
Christian message. 1 Cor 15:14 explains, “And if Christ be not risen, then
is our preaching vain, and your faith is also vain.”
5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:
1: 5 Grace is not only unmerited favor, but favor against merit. Paul, having persecuted the church out of ignorance deserved no divine mercy. Nevertheless, an apostleship was given to him so he might make known the gospel unto all nations, to the obedience of the faith for the sake of Christ.
6 Among whom are ye also the called of Jesus
Christ:
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.
1:7 In the divine economy no one becomes a saint by
acting in a saintly manner. Rather, by virtue of a divine call to salvation and
service every believer is to manifest saintliness.
8 First, I thank my God through Jesus Christ
for you all, that your faith is spoken of throughout the whole world.
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;
The Purpose of the Epistle: Romans 1:10-12
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.
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.
1:10-12 This epistle was written during the journey
from Macedonia to Jerusalem, and, according to tradition, at Corinth. The
purpose of the epistle is to help Christians understand the salvation they
possess by faith in Christ.
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.
1:13 Paul would eventually have his prayer answered and arrive in Rome but he would arrive in chains as a political prisoner.
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.
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.
17 For therein is the righteousness of God
revealed from faith to faith: as it is
written, The just shall live by faith.
1:17 The theme of the Epistle is the righteousness of God revealed and embraced by faith. Habakkuk 2: 4 declares, “The just shall live by his faith.” Romans, Galatians, and Hebrews are each based upon this text.
The phrase in Romans 1:17 “from faith to
faith” is better translated “out of faith unto faith.” The gospel of
salvation is extended in righteousness by faith to all that believe from the
faithfulness of God who justifies sinners (Eph. 2:8-9). Degrees of faith are
not in view here for the grand objective of the apostle is to set forth the
doctrine of justification or how a person can be righteous in the sight of God.
Nor is the faith of God being spoken of, only His faithfulness.
18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
1:18 The pagan world is the object of divine wrath for it is without excuse. Having once possessed great knowledge of God men cold not stand such intimate knowledge for it made them uncomfortable in their vices. So men invented a myriad of lesser deities and divinities and eventually lost the knowledge of the true God.
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:
1:19-20 The sun, moon and stars are silent witnesses
to the Divine Mind and the power of the great Creator. The words “Things
that are made,“ translate the single Greek word poiema
(poy'-ay-mah), from which we get our word
“poem.” Creation is God’s
great epic poem of His power. “Forever singing as they shine, The stars
declare, ‘The Hand that made us is Divine.’” In Ephesians 2:10 the same
word is found again. “We are His workmanship” which is to say the
Christian is His “poem” created in Christ Jesus unto good works. “Twas
great to call a world from naught; Twas greater to redeem the blood bought.”
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,
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.
1:23 Observe the downward spiral of idolatry.
God is first visualized as an exalted man, then He is liked to the birds of the
heavens, next to the beast that prowl on the earth, and finally to creeping
creatures such as reptiles or insects.
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
forever. 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 [reward] of their error which was meet [due].
28 And
even as they did not like to retain God in their knowledge, God gave them over to a reprobate
[worthless] mind, to do those things
which are not convenient [fit, proper];
1:23 Vile expressions of immorality are the natural
result of turning from the Holy One. When God gives souls over to a reprobate
mind (v. 28) they are confirmed in evil and await certain damnation.
29 Being filled with all unrighteousness
[iniquity], 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,
31Without understanding, covenant breakers,
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.
A Devotional Study of the
Epistle of Paul to the
Romans
Dr. Stanford E. Murrell
Student’s Workbook
Questions and Answers
Questions on Romans 1
1. Who is the human author of
the epistle to the Romans?
2. What had God promised by His
prophets in the Holy Scripture?
3. How is the eternality of
Christ noted and protected?
4. Explain the phrase, “from
faith to faith” in Romans 1:17.
5. List at least ten of the
sins found in Romans 1:23-32.
Answers to Romans 1
1.
2.
3.
4.
5.
Personal Application and Reflection
1. Write a paragraph of four to
five sentences testifying to your salvation experience.
2. List three reasons why you
are thankful to God.
3. Share a time when your
prayer was answered but in an unexpected way.
4. How can you, like Paul pay
your debt to the world by witnessing? In what form will your evangelism take
shape?
5. In the list of sins in
Romans 1:23-32 if you find any that are convicting because there is secret sin
in the soul, will you right now confess, repent and renounce them?
Romans 2
The World of Culture Condemned Romans 2:1-16
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.
2:1 Among the world of culture and refinement
the educated rise to pronounce disgust and abhorrence for the lewdness of the
pagan. However, though the voice of condemnation is loud and even eloquent, are
their lives any cleaner and more acceptable to God?
2 But we are sure that the judgment of God is according to truth
against them which commit such things.
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?
2:2-3 Having been well educated himself Paul
knows that knowledge is not enough. Philosophy does not preserve individuals from
the dark side of the soul being expressed. Culture does not cleanse the heart
nor does education change the nature of the flesh. It is against all doers of
evil that the judgment of God according to truth will be expressed.
To praise virtue while engaging in vice will
not deceive the One who looks upon the heart.
4 Or despisest thou the riches of his goodness and forbearance and
longsuffering; not knowing that the goodness of God leadeth thee to repentance?
2:4 To their peril and shame men misunderstand
God. Because a sentence against evil is not executed quickly the heart of the
atheist assumes that God does not exist. The heart of the deist declares He
does not care. The heart of the New Age devotee dares to believe man is God
himself! Meanwhile, extended grace to repent is lost.
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;
2:5 Every person will go to his own place be
it paradise (Luke 23:43) or perdition (Acts 1:25). Each rebel against the
righteous God, every sinner which tries to extinguish the glorious light of the
gospel, ever soul which violates his own conscience will care his own brimstone
and fire of wrath with him to hell. He is marking his own destiny with
destruction..
6 Who will render to every man according to his deeds:
2:6 In verses 7 – 15 great principles of judgment are set forth in order to silence forever anyone who would dare to charge God with being unfair and unrighteous because some have more gospel privileges than others. The first principle is that judgment will be rendered according to deeds (Rom. 2:6). When the gospel of salvation by grace through faith alone is rejected the only basis left to judge are deeds. And so one day the books will be opened and every unbeliever will be judged according to his works (Rev. 20:12).
7 To them who by patient continuance in well doing seek for glory and
honour and immortality, eternal life:
2:7 Humans are by nature religious. Many seek to do well for they long for glory, honor, immortality and eternal life. Those who are the objects of saving grace manifest these characteristics in the heart. But where is the natural man who so lives? The divine commentary is that they seek a god of their imagination not the God of revelation (Psa. 10:4).
8 But unto them that are contentious, and do not obey the truth, but
obey unrighteousness, indignation and wrath,
9 Tribulation and anguish, upon every soul of man that doeth evil, of
the Jew first, and also of the Gentile [Greek];
2: 8-9 God will not discriminate in His judgment.
Light given will be the standard by which souls are judged. If by the light of nature men
realize their responsibility to the Creator and seek the Lord, He obligates
Himself to give them more light unto the salvation of their souls (Jer. 29:13). But if individuals hate the
light and turn and suppress the truth and worship and serve the creature more
than the Creator God is not unjust in assigning such people a proper and
fearful place of judgment.
10 But glory, honour, and peace, to every man that worketh good, to
the Jew
first, and also to the Gentile:
11 For there is no respect of persons with God.
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;
2:11-12 This is a sound principle. Individuals are held responsible for what they know or could have known. They are not condemned for ignorance unless that ignorance is rooted in a deliberate rejection of light, which is the case of those who perish for men love darkness rather than light because their deeds are evil (John 3:19).
13 (For not the hearers of the law are just before God, but the
doers of the law shall be justified.
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:
2:14 God has never left Himself without a witness to the nations of the earth. He has given to all men both the light of nature and the light of conscience.
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;)
2:15 The law that is written on the hearts of the
Gentiles is the work of the law – the law worketh wrath. Gentiles who had never
heard of the Sinaitic code knew it was wrong to kill, steal, covet, lie and
commit adultery ‘their conscience also being witness”. This proves they are in a position to be held
accountable to God and are worthy of being judged by Jesus Christ (Acts 17:31).
2:13-15 These parenthetical verses simply emphasize the principle established that judgment is according to deeds. To know the law of God and to deliberately disobey only increases a certain and just condemnation.
16 In the day when God shall judge the secrets of men by Jesus Christ
according to my gospel.
Examination of the Chosen People Romans 2:17-29
17 Behold, thou art called a Jew, and restest in the law, and makest
thy boast of God,
2:17 Paul speaks to his kinsmen in a detached manner to note the Jew was very proud of being in possession of the divine oracles and mistook that privilege for a state of superiority over the Gentile nations. But there was religious hypocrisy for what the Jew condemned in others was condoned in the heart.
18 And knowest his will, and approvest [judges] 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.
2:17-20. In these verses Paul gathers together all the Jew pretensions. These are the elements in which they gloried. What they failed to appreciate is that privilege increases responsibility. Being religious is not the same as being regenerate and righteous.
21 Thou therefore which teachest another, teachest thou not thyself? thou
that preachest a man should not steal, dost thou steal?
2:21 Throughout the ancient world the Jew was considered to be the thief of all thieves for the clever devices used to extract resources from others and the high interest rates charged in the lending of money. The Gentile knew he would find no mercy in dealing with a Jew.
22 Thou that sayest a man should not commit adultery, dost thou commit
adultery? Thou that abhorrest idols, dost thou commit sacrilege [to traffic in
idols]?
2:22 The Old Testament prophets rose up in
judgment against the sexual sins of the Jews and their propensity to
idolatry. Not only did the Jews practice
idolatry they trafficked in the same. While professing to abhor images the Jew
would often rob temples or negotiate trade in stolen idols or purchase the same
from a conquered people (Acts 19:37).
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.
2:24 This indictment could not be denied for it was justly deserved. The prophets declared all Paul had written to be true. The Scriptures declared it to be true. Their own conscience confirmed it to be true.
2:18-24. Embracing sound doctrines avails nothing if practical righteousness is disregarded. Jesus has come to set the captives free and save from sin. The gospel does not leave individuals in bondage and a cesspool for unrighteous behavior so that the name of a Holy God is blasphemed.
25 For circumcision verily profiteth, if thou keep the law: but if thou
be a breaker of the law, thy circumcision is made uncircumcision.
26 Therefore if the uncircumcision keep the righteousness of the law,
shall not his uncircumcision be counted for circumcision?
2:25-26 Bearing the sign of the covenant of righteousness in the body while walking in the flesh was only self deception. God would honor the Gentile who did not have the mark of the covenant on his body if he walked in righteousness before the Lord. Religious rhetoric without a corresponding spiritual reality is meaningless to God.
27 And shall not uncircumcision which is by nature, if it fulfil the
law, judge thee, who by [with] the letter [Scripture] and circumcision dost
transgress the law?
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.
2:28-29 The word for “Jew” is a contraction
of “Judah” meaning “praise”. Paul uses play on words by noting
that a true “Jew” is not according to the letter of the law but whose “praise”
is of God – meaning even a righteous Gentile could be a true “Jew” in
the divine economy.
Study
Guide
Questions on Romans 2
1. What two men went to their “own
place” according to the verses noted in Luke 23:43 and Acts 1:25?
2. What is written on the
hearts of Gentiles that does not save but condemns?
3. List two principles by which
God will judge righteously.
4. In the divine economy who is
a true “Jew”?
5. In Romans 2:21-22 what four
rhetorical questions does Paul ask of the Jew to silence him with shame?
Answers to Romans 2
1.
2.
3.
4.
5.
Personal Application and Reflection
1. Make a list consisting of
five or more resolutions that you will commit to in order to demonstrate a holy
life to the world.
2. List five modern day
pretensions you have observed that religious people hide behind so they can
have a sense of righteousness. .
3. Write a paragraph on the
importance of not being a religious hypocrite by teaching one way and living
another.
4. Write out the Ten
Commandments on a separate sheet of paper (Exodus 20).
5. Memorize the Ten
Commandments in order if you do not know them by heart (Exodus 20).
Romans 3
The Great Indictment
of the Jew: Romans 3:1-9
1 What advantage then hath the Jew? Or what profit is there of
circumcision?
3:1 Paul maintains there is no moral distinction
between Jew and Greek or Gentile. All are devoid of a righteousness that will
justify. Are will face a terrible judgment unless God can provide a
righteousness for them.
2 Much every way: chiefly, because that unto them were committed the oracles of God.
3:2 Though the Jew had certain advantages over the Gentiles
by possessing the Holy Scriptures called the oracles of God, such possession
only served to make guilt more obvious.
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.
3:3-4 Despite the Jewish failure to be a righteous
people and live a holy life while spreading the gospel to other nations, God
will keep His Word. In judgment
He will establish His righteousness as David
acknowledge in his Psalm of repentance (Pas. 52:1-4).
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)
3:5 At this point Paul anticipates an objection to
the concept of God judging the guilty. If the unrighteousness of man prepares
the way for God to display His own righteousness, is not sin a necessity? If
so, then man, sinning as a part of the divine plan, cannot be held accountable.
6 God forbid: for then how shall God judge the world?
3:6 In a moment of protective holy anger Paul
dismisses such thinking with the words, “God forbid!” God is just. God is righteous. He will judge
men for their sins according to true gospel light and what their deeds deserve.
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?
3:7 The objection is raised again. If God is
glorified more through a lie or through an act of sin, why is the person who
lies or sins 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.
3:8 If the glory of God is advanced through sin is
not Paul really teaching that men should do evil that good may come of it?
Paul’s response is simple. Those who raise such a question and make a
slanderous accusation only demonstrate afresh a lack of moral integrity despite
the cleverness of the inquiry and the unfairness of the accusation.
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;
The
Great Indictment of the Whole World: Romans 3:9-20
10 As it is written, There is none righteous, no, not one:
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 [useless]; there is none that doeth good, no, not one.
13 Their throat is an open sepulcher [grave]; with their tongues
they have used deceit; the poison of asps [snakes] 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.
3:10-18 There are fourteen separate counts in this
universal indictment to prove the whole world is guilty before God.
· There is none righteous, no
not one.
· There is none that
understandeth
· There is none that seeketh
after God.
· They are all gone out of the
way.
· They are together become
unprofitable.
· There is none that doeth
good, no, not one.
· Their throat is an open
sepulcher.
· 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.
· The way of peace have they
not known.
· There is no fear of God
before their eyes.
These words are taken from the Psalms and from the
Prophet Isaiah. Study Psalm 14:1-3; 53:1-3; 5:9; 140:3; 10:7; Isaiah 59:7,8;
Psa. 36:1.
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.
3:19 Though the Law was given to the Jew and has found them guilty the Jew is not alone for all the world is guilty before God. Who can honestly deny never violating the Law of the Lord?
20 Therefore by the deeds of the law there shall no flesh [man] be justified in his sight: for by the law is the knowledge of sin.
3:20 Here is a great purpose of
the Law. The Law was given that all men could have a clear knowledge of sin and
be humbled by that knowledge. As a sense of desperation sets in men could turn
their eyes from themselves to God and ask for redeeming grace. The Law cannot
redeem. The Law can only accentuate the guilt of man and condemn.
21 But now the righteousness of God without the law is manifested, being witnessed by the law and the
prophets;
3:21 “But now”. These precious words
introduce a message of hope in contrast to the desperate plight of all men who
by nature are born into a slave market of sin and the object of God’s divine
wrath having lost a righteousness that will justify. The divine remedy for the
ruin is now set forth in Romans 3:21-5:11. The good news of the glorious gospel
is set forth in two parts.
First,
the story is told as to what God has done with our sins. Secondly, the story is
told as to what God has down with our sin – the sin principle that dominates
the carnal mind of the unregenerate person.
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
[distinction]:
3:21-22 In contrast to a legal righteousness based
on works there is another righteousness revealed without the law. This
righteousness of God is rooted in faith in the person of Christ. There should
be no surprise that such righteousness exists. It too is “witnessed” or
borne testimony to by the Law and the prophets. In the Law Moses spoke through
symbolism of the Lamb who would take away sin. Isaiah wrote of One who would be
“bruised for our iniquities.’ In the Garden God provided a covering for
Adam and Eve, a righteousness not of their own doing.
3:22 “And upon all.” While these words are
not found in the Greek manuscript there is no question but that God freely and
sincerely offers righteousness to all. There is a blood covenant of grace
providing a covering for all those who believe. All men need this righteousness
of God for all men have sinned.
23 For all have sinned, and come short of the glory of God;
24 Being justified freely [without cost] by his grace through the
redemption that is in Christ Jesus:
3:24 To “justify” means to be declared righteous
in the eyes of the law. It is the verdict of the judge in favor of the
accused. No one is declared righteous because
they are righteous in heart and life. First God justifies and then by the
Spirit there is divine enablement to walk in a sanctified righteousness.
Moreover, this justification is free or without a price. A person is justified
freely, without a cause, when there is faith in Jesus. Such is the nature of
grace.
~*~
“Here’s pardon for
transgressions past,
It matter not how black
their cast,
And O my soul, with
wonder view,
For sins to come,
here’s pardon too.
Fully discharged by
Christ I am,
From Christ’s
tremendous curse and blame.”
25 Whom God hath set forth to be a propitiation [a mercy seat]
through faith in his blood, to declare his righteousness for the remission of
sins that are past, through the forbearance of God;
3:25 Faith is simply taking God at His Word. God
speaks and the heart says, “I believe.”
26 To declare, I say, at this time his righteousness: that he
might be just, and the justifier of him which believeth in Jesus.
3:26 The righteousness of God allowing Him to extend
free grace to sinners and justify the guilty has a basis. Sin cannot be
overlooked or dismissed. It must be atoned for and it has been “through the
redemption that is in Christ Jesus.” Redemption means to buy back.
By His death and with His blood Jesus bought back
those who were sold under judgment. “He bore on the tree, the sentence for
me, And now both the Surety and sinner are free.”
27 Where is boasting then? It is excluded. By what law? Of
works? Nay: but by the law of faith.
3:27 Inside the Ark of the Covenant were the
tablets of the Law present to condemn. But above the Law there was the mercy
seat where justice and judgment met. Blood, typifying the sacrifice of Christ
on the cross was sprinkled on the mercy seat and the justice of God was
satisfied. Then Jesus came as the Lamb of God to shed His precious blood. “Mercy
rejoiceth against judgment” for God found a ransom. No one need fear God’s
wrath nor may anyone boast of being worthy or producing their own salvation. It
is all of grace and apart from the deeds of the Law..
28 Therefore we conclude that a man is justified by faith without the deeds of the law.
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.
3:30 Great is the grace of God. It
is freely given to Jew and Gentile alike. The gospel has a universal appeal.
31 Do we then make void the law through faith? God forbid: yea, we establish the law.
3:31 By offering free grace to sinful men, by
justifying the guilty is the Law made void or of no effect? No, the Law is
established and in this manner. The Law condemned all that transgressed it and
demanded vengeance. Christ bore the wrath of the Law in His own body at Calvary
so the majesty of the Law is upheld. Nevertheless, sinners can be saved.
“On Christ Almighty
vengeance fell
That would have sunk
a world to hell;
He bore it for a
chosen race,
And thus became a
Hiding-place.”
~*~
Study Guide
1. What is one purpose for the
Law?
2. Clarify the distinction in Scripture
between sins in the plural and sin in the singular.
3. Give three examples of how
the gospel of God’s righteousness was witnessed to in by the law and the
prophets.
4. Define the word “faith”and
“redemption.”
5. Explain the word “justify.”
1.
2.
3.
4.
5.
1. Do you believe the offer of
the gospel by God is sincerely given to all men? Why?
2. Are you amazed that the guilty
can be declared righteous? Why or why not?
3. Would you agree that in all
the ages souls have been saved only on the basis of grace through faith?
Explain.
4. There is a teaching that the
Old Testament saints did not understand as much about salvation as
believers of the New Covenant. Do you think this is true?
5. Do you have any lingering
questions about the righteousness of God in declaring the guilty just in His
sight? If so what might they be?
Romans 4
1 What shall we say then that Abraham our father, as pertaining to the
flesh, hath found?
4:1 To prove the gospel is witnessed to by the Law
and the Prophets Paul appeals to the story of Abraham, taken from the
Pentateuch or the Law and the Psalms of David which are united to the Prophets.
2 For if Abraham were justified by works, he hath whereof to glory; but not before God.
3 For what saith the scripture? Abraham believed God, and it was
counted unto him for righteousness.
4:3 The quotation is from Genesis
15:6. and illustrates the principle of salvation by grace alone through faith
alone rooted in the righteousness of God and established by the redeeming blood
work of Christ.
4 Now to him that worketh is the reward not reckoned [considered] of
grace, but of debt.
4:4 If a person could be saved by good works
then God would be in man’s debt. He would owe it to the person who had
fulfilled the obligations to save him. But this would be contrary to grace
which is mercy shown “to him that worketh
not, but believeth on Him that justifieth the ungodly.”
5 But to him that worketh not, but believeth on him that justifieth the
ungodly, his faith is counted for righteousness.
4:5 The life of Abraham testifies to such saving
grace. It was his faith which was counted for righteousness not his works.
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.
4:6-8 The song of David, the Sweet Singer of Israel
adds his voice of praise to the grace and mercy of God apart from works. Ps
32:1-2 “Blessed is he whose
transgression is forgiven, whose sin is covered. 2 Blessed is the man unto whom
the LORD imputeth not iniquity, and in whose spirit there is no guile.”
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.
4:9-12 The blessedness of God’s righteous offer of
free grace is not just for the Jew, it is for the Gentile also for Abraham was
on Gentile ground when grace came to him. Before Abraham received the sign of
the seal of the covenant in his body he was justified, not by works but by
faith. Anyone who has the faith of Abraham can know the joy of having such
faith counted for righteousness.
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:
4:13-14 Abraham is called “the father of circumcision” for in him the ordinance was
instituted. Nevertheless, the promise that he should be heir of the world was
not given to him through the Law or based on human merit.
Then he would
have deserved the inheritance and faith would become a non-issue or void. No,
the promise came to Abraham on the basis of sovereign grace. His righteousness
was a by faith righteousness.
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,
4:16 Abraham is the spiritual father of all who
believe in Jesus as he first believed in the promise of a seed.
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.
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 [convinced] that, what he had promised, he
was able also to perform.
22 And therefore it was imputed [credited] to him for righteousness.
4:17-22 The faith of Abraham becomes all the more remarkable when it is remembered that he went past the age of the ability to procreate naturally.
Still he staggered not at the promise of God but believed in Him who is the God of resurrection. God works when the flesh is powerless. God kept His promise to Abraham and raised up Christ the true Seed by bringing Him into the world contrary to the laws of nature by the virgin birth and then by bringing Him back from the sphere of the dead, which is also contrary to the laws of nature. By faith Abraham saw this (John 8:56) and believed.
23 Now it was not written for his sake alone, that it was imputed
[credited] 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.
4:23-25 The story of Abraham’s faith was not preserved simply to exalt him but to demonstrate the principle of grace. God’s mercy will come to anyone if there is faith that God has raised Christ the Lord from the dead. The resurrection of Christ is proof that God is satisfied with the Lord’s sin offering. At the Cross divine justice was appeased, the demands of the Law were met, the holiness of God was established and the mercy of God was vindicated. Grace is now free to flow and the believing sinner can be declared justified in all things. Halleluiah! What a Savior! Oh how great is our God!
1.
2.
3.
4.
5.
Romans 5
A Summary of Justifying Faith: Romans 5:1-11
1 Therefore being justified by faith, we have peace with God through
our Lord Jesus Christ:
5:1 The peace of which Paul speaks does not
refer to a state of mind or heart but to the prevailing condition that now
exists between two parties once hostile to each other and alienated. “There
is no peace, saith the Lord, unto the wicked” (Isa. 48:22). But Christ has made peace through the blood of
His cross (Col. 1:20). He is our peace. The heart believes and has peace with
God.
“’Tis everlasting peace,
Sure as Jehovah’s name;
‘Tis stable as His steadfast
throne,
Forevermore the same.”
~*~
2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
5:2 When the Law was given a boundary was
established let the people draw too near to God. Ex 19:12 “And thou shalt
set bounds unto the people round about, saying, Take heed to yourselves, that
ye go not up into the mount, or touch the border of it: whosoever toucheth the
mount shall be surely put to death:”
Now, because of Christ the believer has access by
faith into grace. Access was not invited
under the legal covenant. God was hidden behind a veil.
Now the veil has been torn and the worshipper is exhorted
to draw near to God in full assurance of faith for the heart has been sprinkled
from an evil conscience (Heb. 10:22).
3 And not only so, but we glory in tribulations also: knowing
that tribulation worketh patience;
4 And patience, experience; and experience, hope:
5:3-4 While the heart rejoices in the peace the soul
has with God there is a reality that grace and glory is not complete. There are
sufferings to endure in time in order to strengthen faith and learn patience,
as Abraham had to learn patience while he waited on the promise of an heir to
be realized. In suffering and in sorrow the soul learns of its insufficiency
and the sufficiency in Christ. Only in time can some spiritual lessons be
learned.
“The touch that heals
the broken heart
Is never felt above;
His angels know His
blessedness,
His wayworn saints
His love.”
~*~
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.
5:5 As indignities and injustices are endured, as the
sorrows of life press down upon the soul the spiritual experiences blossom into
hope. The heart is turned from time to eternity and God’s love comes to the
heart by the sweet ministry of the Holy Spirit who is given to us.
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
[perhaps] 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.
9 Much more then, being now justified by his blood, we shall be saved
from wrath through him.
5:6-9 The theological debate over the
security of the believer could be resolved if all of God’s people embraced the
teaching of this passage. The God who saves and justifies is the God who is
satisfied. The Lord Jesus will never allow the justified soul to come into
judgment. A divine promise is given. “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.
5:10 Five times the words “much more”
are used in this chapter.
·
In Romans 5:9 the believer is beyond the reach of God’s vengeance
against sin.
·
In Romans 5:10 the believer is reconciled to God.
·
In Romans 5:15 the believer is the object of abounding grace.
·
In Romans 5:17 the believer receives the gift of righteousness.
·
In Romans 5:20 grace is greater than sin.
5:10 While the death of Christ atones for sin and
through which the believer is redeemed and reconciled to God it is also true
that by His resurrection life the Christian is said to be saved (Heb.
7:25).
11 And not only so, but we also joy in God through our Lord
Jesus Christ, by whom we have now received the atonement.
5:11 By embracing the doctrines of grace the heart of
the believer has a reason to have joy in God. A living Christ is the pledge of
eternal redemption. There is more reason to rejoice when it is realized a
righteous atonement has been made on behalf of every believer. The sinner,
unable to make atonement finds Christ being made an offering acceptable to God
– and the soul receives the benefit by being reconciled to the Father.
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:
The
Gospel and Indwelling Sin: Romans 5:12-7:25
5:12- 21 In this section the apostle introduces two
great families and two federal heads. There is the family of faith and the
family of the flesh. There are two great federal heads which represent their
constituents. Adam represents the family of flesh while Christ represents the
family of faith.
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 [likeness] of Adam's transgression, who is the figure of him that was to come.
5:13-14 Sin was in the world dominating and condemning
individuals from the Fall of Adam to Moses. Even though sin was not confronted
with the legality of the Law written on stone it was present and so was death.
Even infants who did not sin in the same manner as Adam were subject to death
for they too were under the umbrella of the federal headship of Adam and so
suffered his judgment. In Adam all die. From the beginning it was decreed that
the soul that sinned would die, first a spiritual death and then and eternal
death (Gen. 2:17).
15 But not as the offence [Adam’s transgression], 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.)
5:15-17 Adam was a figure, an anti-type of Him who
was to come even Jesus the Righteous One. As Adam took unto him to represent
all of humanity so Christ took upon Himself to represent those who are born
again by faith in Him. Those who are born again shall live again. “Because I
live ye shall live also” is the gospel promise of Christ (John 14:19).
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.
5:18 By the single transgression of Adam judgment
came upon all men to condemnation. Individuals are born physically alive but
spiritually dead in the sight of God. No one sins and then becomes a sinner.
Each person sins because they are a sinner. Sin is
merely an expression of the natural flesh (Psa. 58:3). In contrast the
righteousness of Christ comes to all who believe. By faith a soul can be
justified in the sight of God and live not only for time but for eternity.
19 For as by one man's disobedience many were made sinners, so by the
obedience of one shall many be made righteous.
20 Moreover the law entered, that the offence might abound. But where
sin abounded, grace did much more abound:
5:20 The plight of all in Adam was made more
desperate by the coming of the Law for the Law provided a specific character to
transgressions. Nevertheless, where sin washed over humanity like a flood,
Jesus came to provide abounding grace. A promise of God was kept. “When the
enemy shall come in like a flood, the Spirit of the LORD shall lift up a
standard against him” (Isa 59:19). Flying a banner of love (Song of Sol.
2:4) Jesus challenged and defeated the despotic monarch to end the reign of
sin. Now grace is on the throne and reigns unto eternal life through
righteousness accomplished at Calvary. “O taste and see that the LORD is
good: blessed is the man that trusteth in him” (Ps 34:8).
21 That as sin hath reigned unto death, even so might grace reign
through righteousness unto eternal life by Jesus Christ our Lord.
Study
Guide
Questions on Romans 5
1. Describe the nature of the
peace that is given to the believer who is justified before God.
2. Explain what Paul meant when
he said that believers now have “access by faith in His grace.”
3. Whom does Adam represent in
a federal headship?
4. Whom does Christ represent
in a federal headship?
5. What made the plight of men
graver still?
Answers to Romans 5
1.
2.
3.
4.
5.
Personal Application and Reflection
1. Do you believe in the
eternal security of the believer? Explain.
2. Is God unjust in passing
judgment upon all? If so why?
3. What should be said to the
person who does not “feel” themselves to be a grave sinner in the sight of God?
4. Do you find Paul’s thinking
difficult to follow or is he logically making a case against the sinner and for
the reign of grace? What part of Paul’s argument is challenging to comprehend,
if any?
5. Do you believe that little
ones who die in infancy go to be with the Lord? Why or why not?
On a tombstone in St.
Andrew’s children in Scotland an engraving marks the resting place of four
young children.
“Bold infidelity, turn pale and die.
Beneath this stone
four sleeping infants lie:
Say, are they lost or saved?
If death’s by sin, they sinned,
for they are here.
If heaven’s by works,
in heaven they can’t appear.
Reason, ah, how depraved!
Turn to the Bible’s sacred page, the knot’s untied:
They died, for Adam sinned;
they live, for Jesus did.”
~*~
Romans 6
Arguments Against a Spirit
of Lawlessness: Romans 6:1-23
1 What shall we say then? Shall we continue [increase] in sin, that
grace may abound?
6:1 Knowing all too well the
innate corruption of the human heart Paul addresses the issue of anti-nomianism
or lawlessness in the life of the believer.
2 God forbid. How shall we, that are dead to sin, live any longer
therein?
6:2 There is a reason why the believer will not want to act in a lascivious manner following salvation and that reason is stated in terms of a death to sin as a ruling principle in the life. In gospel terms the link that bound the soul to Adam as federal head has been broken by a new association with Christ in His death. Therefore, the believer has a right to consider himself too as having died to the authority of sin as a master.
3 Know ye not, that so many of us as were [are] baptized into Jesus
Christ were baptized into his death?
6:3 An emphasis is placed on the word “know.” While knowledge may puff up when used
inappropriately (1 Cor. 8:1) ignorance of basic Bible doctrine is equally
dangerous (2 Tim.2: 15).
4 Therefore we are buried with him by baptism into death: that like
[just] 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:
6:4-5 Is this the Spirit’s baptism of 1 Corinthians
12:3 or water baptism? Certainly by water baptism the symbolism of death is
established. In the gospel act of obedience to being baptized the Christian
confesses, “I have died to the old life and the person I was in Adam. No
longer shall sin have dominion over me. By walking in the newness of life I
show I have been resurrected from among the spiritually dead.” A genuine confession of this nature cannot be
made apart from the Holy Spirit baptizing the believer into the body of Christ.
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.
6:6 Once more emphasis is placed on the word “know.”
A theological point is pressed with
practical application for as a man thinketh in his heart so is he (Prov. 23:7).
It is a glorious truth for a believer to comprehend that in Christ the body of
sin is destroyed.
All that a person was in the flesh was crucified
with Christ. It was not just three people that were crucified at Calvary for
Paul says in Galatians 2:20 “I am crucified with Christ”. He was there
too. And every believer by faith can declare, “My old man was crucified with
Jesus. I have died to the reign of sin. This much I know. No longer do I have
to serve sin as a reigning Master.“
7 For he that is dead is freed from sin.
6:7 It was not just the sins of Christians
that were dealt with at Calvary but themselves as sinners. So the apostle
continues in Galatians 2:20. “Nevertheless I live, yet not I, but Christ
liveth in me, and the life I now live in the flesh (that is my body) I live by
the faith of the Son of God who loved me and gave Himself for me.” What was taught to the Galatians was taught
to the saints in Rome.
8 Now if we be dead with Christ, we believe that we shall also live
with him:
6:8 The practical application is
now made. Those who have faith in Christ can believe they live with Him, not
just in eternity but also in time. Heaven has come down for glory to fill the
soul.
9 Knowing that Christ being raised from the dead dieth no more; death hath
no more dominion over him.
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.
6:11 The word “reckon” conveys the idea of
considering something to be true. What is true is that in the divine economy it
is a spiritual judicial fact, there has been a death unto sin. It is faith not
feelings that engages the mind to “reckon” self to be dead unto the reign
of sin.
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 [weapons] 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.
14 For sin shall not have dominion over you: for ye are not under the
law, but under grace.
6:12-14 There is a logical progression in Paul’s
argument. When a sinful impulse rises in the heart demanding the soul serve sin
the renewed mind says, “No, I will not yield my members instruments of
unrighteousness nor do I have to.” As faith lays hold of this divine power the
strong chains of lust are broken.
In this process of finding freedom from the tyranny
of evil a holy responsibility is placed upon the believer. There must be
diligent watchfulness over the soul and a constant recognition of the
believer’s union with Christ (Mark 14:37-38). The body is to be used for the
glory of God as a weapon or armor (Rom. 13:2; 2 Cor. 6:7; 10:4) in the
spiritual conflict. The Christian is a soldier in the King’s army (Eph.
6:11-18).
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?
6:15-16 If a person habitually
yields themselves unto sin to obey its call in a voluntarily manner then the
person demonstrates they are still the servant of sin and the end of that
service is death. The new man in Christ from a new heart has an innate desire
to obey the One who loved him and gave His life for him (2 Cor. 5:17).
17 But God be thanked, that ye were the servants of sin, but ye have
obeyed from the heart that form of doctrine [teaching] which was delivered
[given] you.
18 Being then made free from sin, ye became the servants of
righteousness.
6:17-18 Paul is confident that the
believers in the church of Rome had obeyed from the heart the doctrinal
teaching which was able to make them wise unto salvation and sanctification.
They were the servants of righteousness.
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 [sanctification].
6:19 What Paul had taught
doctrinally he now repeats as a pastoral exhortation. It is imperative the
believers no longer yield any part of their bodies as an instrument of
iniquity. Rather the mind, the tongue, the ears, the hands, the feet, every
member of the body must be a servant of righteousness. The heart of the
believer, yea the whole body becomes a home for the Holy Spirit (1 Cor. 6:19).
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.
6:20-21
The heart of the Christian grows heavy with shame when it remembers former sins
as the heart of David wept over his transgressions (Psa. 51). While the guilt
and pollution of sin is removed the scars of sin remain to remind the believer
why Jesus had to die. The apostle Paul never forgot that he once persecuted the
church of God, though it was done in ignorance.
22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.
23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
6:23 The Gospel Road
·
In Romans 3:10 the declaration is made that no one is righteous in the
sight of God according to the flesh.
·
In Romans 3:23 the reason why no one is righteous is declared.
·
In Romans 6:23 the penalty of sin is stated. Wages is what is earned or
deserved.
·
In Romans 5:8 the good news of the gospel is contrasted with the bad
news of the plight of man.
·
In Romans 10:9-10 the divine remedy for sin is found. Individuals must
call upon the name of the Lord.
Study Guide
Questions on Romans 6
1. Do Christians have freedom
to sin following salvation?
2. In what verse(s) does the
apostle stress the importance of knowledge of doctrine?
3. Define the word “reckon”
in Romans 6:11.
4. What doctrinal teaching does
Paul make to help believers not serve sin (Rom. 6:16)?
5. How does Psalm 51
characterize godly repentance?
Answers to Romans 6
1.
2.
3.
4.
5.
In Times Like These
“In times like these you need a Savior, In
times like these you need an anchor;
Be very sure, be very sure,
your anchor holds and grips the Solid Rock!
This Rock is Jesus, Yes,
He’s the One, This Rock is Jesus, The only One;
Be very sure, be very sure,
your anchor holds and grips the Solid Rock!
In times like these you need
the Bible, In times like these, oh be not idle;
Be very sure, be very sure,
Your anchor holds and grips the Solid Rock!
In times like these I have a
Savior, In times like these, I have an anchor;
I’m very sure, I’m very
sure, my anchor holds and grips the Solid Rock!
~*~
Personal Application and Reflection
1. What place does knowledge
have in the Christian’s life? A gifted and well-educated pastor was once rebuked
by a church member who sneered, “God does not need your education.” To
which the pastor wisely responded, “Neither does God need a person’s
ignorance.”
2. What manner and mode of
baptism do you believe is most Scriptural and representative of the doctrinal
truth found in Romans 6:4-5?
3. Make a chain reference in
your Bible of the Roman’s Road. Go to Romans 3:10 and at the end of the verse
write See next Romans 3:23. At the end of Romans 3:23 write See next
Romans 6:23. At the end of Romans 6:23 write, See next Romans 5:8. At the end
of Romans 5:8 write See Romans 10:9-10. Practice with someone sharing the plan of
salvation following the Roman’s Road. Explain the gospel in a simple manner.
4. What should be said to the
professing Christian who lives a life apart from the fellowship of the local
assembly, ignores communion and is willfully and obviously disobedient to
biblical commandments to be holy?
5. How can the teachings of
Romans 6:6ff help a professing Christian struggling with addictive behavior?
Romans 7
The Rule of Life for the Redeemed: Romans 7:1-25
1 Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion [is in legal force] over a man as long as he liveth?
7:1 In considering the ethical nature of the
Christian life it would be natural for the place of the Law of Moses in the
life of the believer to come into question. Anticipating Jewish concerns in
particular Paul proceeds to teach that the believer does not look to Law
keeping as a means of obtaining a right standing before God. In fact, legally,
the believer is not bound to the Law but to Christ. How did this new
relationship come into existence? Using a human analogy Paul teaches that a
spiritual death has occurred thereby freeing the heart of the believer to be
married to Another, even Jesus Christ the Righteous One.
2 For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if
the husband be dead, she is loosed [set free] from the law of her husband.
3 So then if, while her
husband liveth, she be married to another man, she shall be called an
adulteress: but if her husband be dead, she is free from that law; so that she
is no adulteress, though she be married to another man.
4 Wherefore, my brethren, ye also are become dead to the law by the
body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth
fruit unto God.
7:4 The doctrinal teaching of the believer
being dead to the Law is followed by the practical spiritual application. The
believer is married to Another, even to Him who is raised from the dead, Jesus
Christ. Because of this wonderful mystical union with Jesus, the Christian is
not lawless. Rather the believer is “under
the law to Christ” (1 Cor. 9:21) which means the Christian is legitimately
subject to Christ as the Head of the body and the Husband of the heart (Eph. 5:
23).
7:4 Paul stresses the fact that death has ended the
relationship of the believer to the Law. It is not the death of the Law that is
in view but the believer’s death with Christ which has brought an end to the
old order with freedom to be married to another, Jesus Christ in order to bring
forth fruit unto God.
5 For when we were in the flesh, the motions [desires] of sins, which were by the law, did work in our members [body] to bring forth fruit unto death.
7:5 The term “flesh”
is used by Paul to refer to the natural state, the unsaved man. Prior to
salvation the Christian was married to the Law and sought to bring forth
acceptable fruit unto God.
But tragedy struck. Instead of bringing forth-good
fruit, only that which was worthy of death ensued. The child of works
righteousness was stillborn.
6 But now we are delivered from the law, that being dead wherein we
were held; that we should serve in newness of spirit, and not in the oldness of the letter.
7:6 As horrific as a stillborn child of works righteousness was, divine deliverance came from the Law in order to allow a marriage to Christ. The new relationship brought a view of serving the Lord with a new spirit, a spirit of love thereby replacing the old spirit of legal servitude.
7 What shall we say then? Is the
law sin? God forbid. Nay, I had not known sin, but by the law: for I had not
known lust, except the law had said, Thou shalt not covet.
7:7 A familiar question appears again. Is the believer to become lawless because the soul is no longer under Law? Is the Law itself sin? The familiar answer is no. The Christian is not lawless and the Law is not sinful. Rather, the Law is holy, just and good and has a unique ministry. The Law has the ministry of condemnation as it defines evil and gives shape to the various lust patterns of the heart. Using himself as an illustration of what he means
Paul confesses, “ I had not known lust, except the law had said, Thou shalt not covet.” The apostle explains what happened next.
8 But sin, taking occasion by the commandment, wrought [produced] in me
all manner of concupiscence [strong passions]. For without the law sin was dead [inert, unrecognizable].
9 For I was alive without the law once: but when the commandment came,
sin revived, and I died.
10 And the commandment, which was ordained to life, I found to be unto death.
7:10. The initial divine objective for the
Law was to give life. “Do this and live”
was the great promise underlying Law keeping. As a devout Pharisee, Paul
believed he could and was keeping the Law in the same manner the people of the
Exodus generation thought they could and would keep the Law. “And all the people answered together, and
said, All that the LORD hath spoken we will do” (Ex 19:8). However, no one
had ever or could ever keep the Law perfectly. Honest individuals discovered
that because they could not keep the Law perfectly they were subject to eternal
death for the wrath of God is revealed from heaven against all who violate His
commandments.
11 For sin, taking occasion [opportunity] by the commandment, deceived
me, and by it slew me.
7:8-11
Paul admits that his sin nature rebelled against the commandment in the moral
law of Exodus 20 prohibiting covetousness. Though physically alive, the moment
came when Paul realized he was spiritually dead in the sight of God for he had
to confess, he was a covetous man. Such spiritual honesty and insight was
electrifying. By the illuminating grace of God the Holy Spirit, Paul realized
sin had deceived him by offering him works righteousness as the basis of
salvation. By this manner of deceit sin actually slew him. In a state of
spiritual death Paul, the former Saul of Tarsus, suddenly realized he needed a
Savior. If he was to know salvation Paul came to understand he would need an
alien righteousness imputed to his account.
12 Wherefore the law is holy,
and the commandment holy, and just, and good.
7:12
Was Paul angry at the Law for condemning him and exposing the true nature of
his soul? No, he considered the Law to be what it was— holy, just and good.
13 Was then that which is good made death unto me? God forbid. But sin,
that it might appear sin, working death in me by that which is good; that sin
by the commandment might become exceeding sinful.
7:13 Was the law evil because it produced death? No. It was not the Law that was evil but sin which took advantage of the Law and tried
to
transform it into a basis for works righteousness. In this manner the exceeding
sinfulness of sin was displayed.
Conflict in the Conscience: The Man of Romans 7:14-25
14 For we know that the law is spiritual: but I am carnal, sold under
sin.
7:14 Having defended the Law as holy, just and good
and blameless in the matter of producing spiritual death in his soul, Paul
turns attention to himself declaring, “I
am carnal, sold under sin.”
15 For that which I do I allow not: for what I would, that do I not;
but what I hate, that do I.
7:17 Verses
14-25 have been understood by many to be Paul’s personal testimony of his own
continuing struggle with sin as a saved man. The words are said to represent
the legitimate experience of the believer throughout his whole life. Others
understand Paul to be describing the conflict that arises in the conscience
prior to salvation. It is not probable that Paul is writing in retrospect as an
unconverted man nor is he writing about one for the overall theme of this
section is the deliverance of a believer from the power and dominion of sin.
The desire of the unbeliever to be converted and to
be delivered from his sins is not in view. In addition, no unsaved man could
ever say in honesty, “I delight in the
law of God after the inward man” (Rom. 7:22). Only a heart that has been
born of God could say that. However, this section should not be regarded as the
normal Christian experience thought it is certainly the temporary experience of
the renewed heart moving towards spiritual maturity. In the process of
sanctification the believer grows in grace and knowledge of our Lord and Savior
and how the Messiah sets the captives free (Luke 4:18).
16 If then I do that which I would not, I consent [agree] unto the law
that it is good.
17 Now then it is no more [not really] I that do it, but sin that dwelleth [lives] in me.
18 For I know that in me (that is, in my flesh,) dwelleth no good
thing: for to will is present with me; but how
to perform that which is good I find not.