Romans - Dr. Martyn-Lloyd Jones

THE EPISTLE TO THE
ROMANS

AN OUTLINED COMMENTARY

by

BARRY E. HORNER

ii

Copyright 2001
by
Barry E. Horner
North Brunswick, New Jersey
All rights reserved

Printed in The United States of America

iii

LL roads in the
Bible are seen
most clearly from
Romans, and
when the message
of Romans gets
into a mans heart
there is no telling
what may happen.

J. I. Packer

iv

TABLE OF CONTENTS

Chapter

Introduction

1. 1:1-7 Salutation in the Gospel

2. 1:8-15 Introduction to the Gospel

3. 1:16-17 Theme, the Gospel of the Righteousness of God

4. 1:18-3:20 The Unrighteousness of Man, the Bad News

5. 3:21-31 The Righteousness of God, the Good News

6. 4:1-25 The Old Testament Confirmation of the Gospel

7. 5:1-21 The Reign of Grace over the Reign of sin

8. 6:1-23 The Reign of Grace and Sanctified Liberation

9. 7:1-25 The Reign of Grace and the Law

10. 8:1-39 The Reign of Grace through the Spirit of the Gospel

11. 9:1-33 The Gospel and Israels Election

12. 10:1-21 The Gospel and Israels Defection

13. 11:1-36 The Gospel and Israels Salvation

14. 12:1-15:33 The Gospel and its Responsibilities

15. 16:1-24 Farewell Greetings in the Gospel

16. 16:25-27 Farewell benediction in the Gospel

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346
400
411
v

PREFACE

Every Christian pastor ought to preach through Romans, and the
commentary that follows represents this pastors attempt to wrestle
with this magisterial revelation of the only gospel of the saving
grace of God. Obviously editing has led to the addition of much
material that, while not being suitable for the preaching mode, yet
is helpful, indeed vital, for the discipline of preaching preparation.

THE EPISTLE TO THE
ROMANS

The Gospel of the Righteousness of God

INTRODUCTION

A. THE IMPORTANCE OF ROMANS

The Epistle to the Romans, written by the Apostle Paul, is arguably the quintessential book
of the whole Bible when it comes to discovering the Christian gospel in its most clear,
profound and soul-expanding expression. Therefore it is not surprising that the corridors of
Christian church history are strewn with exultant and powerful testimonies to the glorious
message of reigning grace that this Epistle so magnifies. Some examples are as follows.

1. Aurelius [Saint] Augustine of North Africa, that great victor over the man-centered and
heretical doctrine of Pelagius during the early fifth century, was converted in 386 AD
when he overheard a child sing in Latin, Tolle, lege! tolle, lege! meaning, Take up
and read! take up and read. Depressed over his sinful lifestyle, he picked up a scroll of
Romans where he randomly opened it to 13:13-14 and read,
not in rioting and drunkenness, not in chambering and wantonness, not in strife and
envying. But put ye on the Lord Jesus Christ, and make no provision for the flesh, to
fulfill the lusts thereof (Rom. 13:13b-14). No further would I read, nor had I any need;
instantly, at the end of this sentence, a clear light flooded my heart and all the darkness of
doubt vanished away.
1

There and then Augustine believed and was genuinely converted with the result that the
Christian church gained one of its most notable theologians.

2. Martin Luthers quest to discover a righteous God eventually found its
satisfaction in Romans. He explains:
I greatly longed to understand Pauls epistle to the Romans and nothing stood in
the way but that one expression, the justice of God, because I took it to mean
that justice whereby God is just and deals justly in punishing the unjust. . . .
Therefore I did not love a just and angry God, but rather hated and murmured
against him. . . . Night and day I pondered until I saw the connection between the
justice of God and the statement that the just shall live by his faith [Rom. 1:17].
Then I grasped that the justice of God is that righteousness by which through
grace and sheer mercy God justifies us through faith. Thereupon I felt myself to be
reborn and to have gone through open doors into paradise. The whole of

1
Aurelius Augustine, Confessions, Book 8, Chapter 12.
AN OUTLINED COMMENTARY ON ROMANS 2
Scripture took on a new meaning, and whereas the justice of God had filled me
with hate, now it became to me inexpressibly sweet in greater love. This passage
of Paul became to me a gate to heaven.
2

Later in the preface to his commentary on Romans, which passage was instrumental in
the conversion of John Wesley, Luther writes:
This Epistle is in truth the chief part of the New Testament and the purest Gospel.
It would be quite proper for a Christian, not only to know it by heart word for
word, but also to study it daily, for it is the souls daily bread. It can never be read
or meditated too much and too well. The more thoroughly it is treated, the more
precious it becomes, and the better it tastes.
3

3. John Calvin declared that, when one gains a knowledge of this Epistle, he has an
entrance opened to him to all the most hidden treasures of Scripture.
4
In the
succeeding Puritan heirs of the Genevan expositor, William Haller describes how,
they urged the people to base their understanding of the word of God upon Pauls
epistle to the Romans. If one began ones study of scripture at that point, William
Perkins advised, and then went to the gospel of John, one had the key to the whole.
5

4. Martyn Lloyd-Jones has more recently commented:
It has been the universal opinion in the Christian church throughout the centuries that
Romans is the Epistle above all which deals with fundamentals, and if you look at the
history of the church I think you will see that has been borne out time and time again.
There is a sense in which we can say quite truthfully that the epistle to the Romans has,
possibly, played a more important and a more crucial part in the history of the church
than any other single book in the whole of the Bible.
6

5. John Murray, in the preface of his superior commentary, makes the following requisite
acknowledgment:
The epistle to the Romans is Gods Word. Its theme is the gospel of his grace. And the
gospel bespeaks the marvels of his condescension and love. If we are not overwhelmed by
the glory of that gospel and ushered into the holy of holies of Gods presence, we have
missed the grand purpose of this sacred deposit. And it is only because the grace of God
has put treasure in earthen vessels that we men have been given the task and privilege of
undertaking exposition.
7

6. Robert Horn, in his clear and helpful explanation of the doctrine of justification by
faith, published under the title of God Free! gives us a contemporary and very

2
Roland Bainton, Here I Stand, pp. 49-50.
3
Martin Luther, Preface to the Epistle to the Romans, p. 1.
4
John Calvin, Epistle to the Romans, p. xxix.
5
William Haller, The Rise of Puritanism, p. 87. He further quotes Thomas Draxe who said that, The Epistle
to the Romans . . . is like to nothing less than paradise itself, enclosing the Quintessence and perfection of
saving Doctrine, and the eighth chapter . . . is like a conduit conveying the waters of life; rather it is the tree
of life in the midst of the garden, ibid.
6
Martyn Lloyd-Jones, Romans - An Exposition of Chapter 1, p. 3.
7
John Murray, The Epistle to the Romans, I, p. xi.
INTRODUCTION 3
relevant illustration of the power of Romans to challenge this modern generation,
in much the same way that Augustine and others have been challenged. He writes:
We have to come to terms with God. We may not like the thought, but this is the root
problem of living. Sometimes people recognize this almost in spite of themselves. This
happened recently in one university. The Christian Union held a book week, selling a
particular title from door to door in the student residences and also on four bookstalls
round the campus. Along with the book they distributed a free hand-out in tabloid form,
the contents of which were simply Pauls words in Romans (chapters 1 and 2) about the
wrath of God and the nature and extent of human sin.
Student reaction was very definite. One girl came up to a bookstall and said accusingly,
Youre making us all feel guilty! The Gay Society took sharp exception to Pauls plain
speaking. Some of the Student Union committee tried to get copies banned and the
Christian Union ejected. The student newspaper published irate letters. Why were people
so incensed? Why should a 1,900-year-old letter provoke them so much? Christian Union
members commented that it was not the Smile, Jesus loves you approach that prompted
these reactions. It was the truth about the basic relationship of God and man - the truths
of wrath and sin and judgment.
8

B. THE BACKGROUND TO ROMANS

1. The Historical Setting.

a. Authorship.

Both conservative and liberal scholarship, as well as the early church fathers,
agree that the Apostle Paul is the author of Romans as is plainly declared in 1:1,
though 16:22 indicates that, as was customary, he used an amanuensis or scribe
named Tertius.

b. The place of Pauls writing.

Having completed a tumultuous and fruitful ministry in Ephesus lasting near
three years, Paul has moved to Corinth for three months and there writes
Romans, approximately three years before his eventual arrival in Rome. He
composed his epistle in the home of Gaius, his host (16:22), using Tertius as an
amanuensis, 16:22, and most likely Phoebe for the purpose of hand delivery
(16:1-2).

c. The time of Pauls writing.

The aforementioned brief stay at Corinth, in the midst of Pauls third missionary
journey, was most likely during the spring of 58 AD. The Apostle is desirous of
returning to Jerusalem and prefers that he would arrive there in time for the Feast
of Pentecost (Acts 20:16).

8
Robert Horn, Go Free!, pp. 7-8.
d. The destination of Pauls writing.

(1) Evidently the church at Rome had been established for some time, though
the circumstances of its origin are unknown. The church that Paul addresses,
or at least one of its assemblies, meets in the house of Prisca [Priscilla] and
Aquila (16:3-5), who previously had met Paul in Corinth and then traveled
with him to Ephesus (Acts 18:1-3, 24-26).

(2) Although the Jews had been expelled from Rome during the reign of
Emperor Claudius, yet at the accession of Nero they were permitted to
return, about 54 AD. Acts 28:23-29 indicates a vocal Jewish community had
resettled in Rome, though this is not to suggest that anti-Semitism had
receded since, The roster of ancient writers who expressed anti-Jewish
feeling reads like a roster for a second-semester course in classics: Cicero,
Tacitus, Martial, Horace, Juvenal, Persius, Dio Cassius, Marcus Aurelius,
Apuleius, Ovid, Petronius, Pliny the Elder, Plutarch, Quintilian, Seneca,
Seutonius.
9

(3) While the constituency of the church that Paul addresses seems to include a
considerable number of Jews ( 1:16; 2:1-29; 3:29-30; 4:11; 9:1-11:36; 16:1-
23), yet there are good reasons for believing that this Christian assembly at
Rome was predominantly Gentile. First, the introduction, as would be
expected, addresses the predominant constituency, namely, we [who] have
received grace and apostleship to bring about the obedience of faith among
the Gentiles [emphasis added] for His names sake, among whom you also
[emphasis added] are the called of Jesus Christ (1:5-6; cf. the related
inference, 1:13). Second, the manner in which Jewish concerns are injected,
in an adjunct, though none-the-less significant, way (2:17-3:2; 7:1). This is
particularly so with the distinctive Jewish emphasis of 9-11 that qualifies the
universal thrust of the gospel in 1-8. Thus Gentiles are the primary
addressees. Third, the conclusion (16:1-23) addresses various church
members and associates, of which approximately 80% have Gentile names.
10

2. The social setting.

While the architectural splendor of Rome is proverbial, along with its patrician
government and polytheism, yet a broader plebeian perspective is necessary for us to
understand the profound concerns of the Apostle Paul as he writes his Epistle:
Within a circuit of little more then twelve miles more than two millions of inhabitants
were crowded. . . . The free citizens were more than a million: . . . the vast number of
these would be poor. . . . Yet were these pauper citizens proud of their citizenship, though
many of them had no better sleeping-place for the night than the public porticoes or the
vestibules of temples. They cared for nothing beyond bread for the day, the games of the
Circus, and the savage delight of gladiatorial shows. Manufactures and trade they
regarded as the business of the slave and foreigner. The number of the slaves was perhaps
about a million. . . . Every kind of nationality and religion found its representative in

9
Mark Nanos, quoting J. Meagher, As The Twig Was Bent, The Mystery of Romans, p. 65.
10
Ibid., pp. 77-9.
INTRODUCTION 5
Rome. . . . Rome was like London with all its miseries, vices, and follies exaggerated, and
without Christianity.
11

It is significant that for all of its vaunted splendor and might in worldly terms, Romans
does not contain the slightest intimation of the Apostles admiration for any of the
notable features of the imperial city, as is likewise the case in Acts when he visited
Athens (Acts 17:16).

C. THE PURPOSES OF ROMANS

Whatever the peripheral circumstances may have been, such as the state of the church at
Rome and the role of the Jews in that congregation, yet it seems to stand out with the
greatest clarity that Pauls purpose in general was doctrinal with regard to many aspects of
the gospel. In 1:11-15 he passionately desires that the saints be established or
strengthened through his gifted ministry, v. 11, that there be mutual encouragement, v.
12, that spiritual fruitfulness be stimulated, v. 13, and that preeminently these ends might be
produced through his eagerness, to preach the gospel to you also who are in Rome, v. 15.
Note that Paul desires to evangelize true believers, that is preach the gospel to the
converted here.
12
The whole of Romans is an eloquent testimony to the Apostles primary
desire that Christians in Rome should grow in their understanding and reflection of the
gospel. It may be that the lack of problems at Rome, which characterized the church at
Corinth, enabled him to present more mature doctrine in accord with his assessment that,
the report of your obedience has reached to all; therefore I am rejoicing over you. 16:19.
A summary of Pauls gospel purposes is as follows:

1. Romans is designed to edify believers with an expanded understanding of the gospel.

a. In the realm of sins exceeding sinfulness.

b. In the realm of justification through faith.

c. In the realm of vital identification with Jesus Christ.

d. In the realm of the reign of grace in contrast with the law.

e. In the realm of sanctification through walking in the Spirit.

f. In the realm of loving relationships in local church life.

2. Romans is designed to stimulate assurance with an expanded understanding of the
gospel.

3. Romans is designed to explain the integral relationship of Jew and Gentile with regard
to the gospel.

11
Conybeare and Howson, The Life and Epistles of Paul, p. 737.
12
[I]t is more natural to take you to refer to Roman Christians; in this case, preach the gospel will refer to
the ongoing work of teaching and discipleship that builds on initial evangelization. Douglas J. Moo, The
Epistle to the Romans, p. 65.
4. Romans is designed to stimulate practical Christian living as a consequence of faith in
the gospel.

D. THE KEY WORD IN ROMANS - RIGHTEOUSNESS

1. The word righteousness, dikaiosnh, dikaiosune , is Pauls key gospel term, the
dominating theme of this epistle,
13
not love, as a consideration of 1:17; 3:21-22;
4:6, 11, 13; 5:17, 18, 21; 6:13-20; 8:3-4, 10; 9:30-31; 10:3-10; 14:17 amply
indicates. The cognates justice, dkh, dike , and justification, dikawsij,
dikaio sis, likewise reflect the fundamental meaning of moral straightness or
rightness, whether essential, reflected, demanded, provided, or vindicated, that in
both the Old and New Testaments is chiefly sourced in the holy or righteous
character of God.

2. Righteousness as an Old Testament term.

a. God is righteous, that is morally, ethically straight (Ezra 9:15; Ps. 7:9; 119:138-8,
142; cf. John 17:11, 25). Righteousness is the positive aspect of Gods holiness (Is.
6:3).

b. God demands righteousness, that is he requires that man be righteous in both his
being and doing even as God is righteous (Deut. 7:9; Ps. 4:5).

c. God saves with righteousness, that is he maintains holy moral consistency in the
gracious saving of sinners (Isa. 45:8, 20-25; 46:12-13; 51:5-8; 61:1-3, 10-11).
Thus Messiah is a righteous or just Savior (Zech. 9:9).

d. God sanctifies unto righteousness, that is he communicates or imparts
righteousness unto his children to whom righteousness has been gratuitously
imputed, like a cloak (Isa. 61:10-11).

3. Righteousness as a New Testament term for the gospel.

a. The gospel is the gift of righteousness from a righteous God (Rom. 3:21-24; 4:5;
5:17, 21) to unrighteous man (Rom. 1:18, 29; 2:8).

b. The gospel is the gift of righteousness to the unrighteous that vindicates and
justifies a righteous God (Rom. 3:25-26).

c. The gospel is the gift of righteousness to the unrighteous that is productive of a
righteous lifestyle (Rom. 6:13, 18; I John 2:29; 3:7;

d. Illustration. Nicolaus von Zinzendorfs wonderful hymn well expresses the love of
Paul for Gods saving righteousness.

13
C. K. Barrett, The Epistle to the Romans, p. 29.
INTRODUCTION 7
Jesus, Thy blood and righteousness,
My beauty are, my glorious dress;
Midst flaming worlds, in these arrayed,
With joy shall I lift up my head.
O let the dead now hear Thy voice,
Now bid Thy banished ones rejoice,
Their beauty this, their glorious dress,
Jesus, the Lord our righteousness.

E. SEVEN IMPORTANT GOSPEL PRINCIPLES

1. The gospel is primarily about God, not man. Certainly the gospel is for man, but at its
heart, the gospel is good news about the being and doing of God (Rom. 3:21; I Cor.
1:30; Eph. 2:4-5).

2. The gospel is first of all a moral rather than a relational matter (Is. 59:2). The moral
chasm of alienation between God as holy and man as unholy is a result of moral
conflict; when this gulf is bridged by means of the gospel of the righteousness of God,
then a true relationship is established. Thus a sinner must be right with God before he
can be reconciled to God.

3. The bad news is essentially about mans unrighteousness and ungodliness, his thorough
pollution before a righteous God on a vertical level (Rom. 3:9-18), not his tarnished
self-image, his social imperfection, his relative righteousness on a mere horizontal level.

4. Gods grace freely offered is yet righteous grace; His salvation is righteous; He, being
absolutely righteous, saves with integrity (Rom. 3:36; I John 1:9) by means of a gospel
of righteousness.

5. Gods grace is sovereign and dynamic; it energizes, motivates, preserves, and
triumphantly reigns over the plague of sin (Rom. 5:17, 21); such a gospel of grace is
the ground of Christian sanctification.

6. Faith is non-meritorious, self-renouncing linkage with the God of the Bible who alone
is the saving hope of the believer. Hence the transitive nature of faith, not being able to
stand alone, must be gauged as true faith according the character of its object (Rom.
3:22; 4:13).

7. The grasp of the doctrine of Romans 1-11 is only proven to be genuine when the
expectations of Romans 12-16 are demonstrable, especially 12:1-21; 13:8-15:6, within
the perimeter of local church life.

CHAPTER I

ROMANS 1:1-7 - SALUTATION IN THE GOSPEL

OT only is this salutation the longest in Pauls epistles, but also it is the most evangelistic,
that is gospel-focused, and considerably more so than Galatians. There is good reason for
this emphasis since it is immediately evident that the Apostles passion is for the Christians at
Rome to be edified by the gospel. It is for this reason that Luther was so insistent that Christians
should be constantly immersed in this peerless, heartfelt composition, since he himself had been
so personally blessed by such saturation. Thus [This] letter of Paul . . . is like a stream that flows
from Paradise and is like the Nile, which inundates all of Egypt. But this inundation must have its
source somewhere. Thus the flood which the Lord creates through the apostle Paul covers the
whole world and all people.
1

Yet to take Luthers illustration further, it might be said that this gospel prologue is best
represented by a gushing spring rather than a river. B. B. Warfield points out that here Pauls
tangenital style is plainly indicated.
[H]e no sooner mentions the Gospel than off he goes on a tangent to describe it. . . . No sooner does
he mention Christ than off he goes again on a tangent to describe Christ. Thus it comes about that
this passage, formally only the Address of the Epistle, becomes actually a great Christological
deliverance, one of the chief sources of our knowledge of Pauls conception of Christ. It presents
itself to our view like one of those nests of Chinese boxes; the outer encasement is the Address of the
Epistle; within that fits neatly Pauls justification of his addressing the Romans as an authoritative
teacher of the Gospel; within that a description of the Gospel committed to him; and within that a
great declaration of who and what Jesus Christ is, as the contents of this Gospel.
2

A. PAUL, THE APOSTLE OF GODS GOSPEL, V. 1

In all thirteen of the Apostles epistles, the first word is Paul, Paloj, Paulos, a Latin
surname meaning little, perhaps reflecting his conviction that he was the least of the
apostles (I Cor. 15:9). In addition, this Gentile name may have replaced the Jewish Saul,
following conversion (Acts 13:9), for quite practical missionary reasons.

1. His commitment.

Paul perceives himself to be a bond-servant of Christ Jesus. This is his estimate as a
man who, having known the heights of scholastic achievement and religious
sophistication, has been subdued even to the dust of the Damascus road. Here, says
Luther,
[b]oth majesty and humility are comprehended in this word: Humility insofar as he does
not appoint himself lord and founder, as is the way of tyrants and of the proud, who
abuse their power in such a way that they think of nothing but that they have power, as if
their power had its origin in themselves and as if they had not received it from someone

1
Martin Luther, Works, 25, p. 156.
2
Benjamin Breckrinridge Warfield, The Person and Work of Christ, pp. 73-74.
N
SALUTATION IN THE GOSPEL 9
else. Majesty, however, is implied when he rapturously boasts that he is the servant of
such a great Lord.
3

2. His calling.

In most of his epistles Paul is careful to qualify his apostleship using such terms as
through Jesus Christ, or by means of the will of God or commandment of
God. Here he is called as an apostle, pstoloj, apostolos, simply meaning sent
one, which term in 16:7 and Philippians 2:25 most likely refers to esteemed
messengers. But for Paul, his calling has come directly from the Son of God (Gal. 1:1)
and not mere men, and as such he is under constraint to authoritatively speak as
pleasing God (II Cor. 2:17; I Thess, 2:4) because a sacred stewardship has been
entrusted to him (Acts 9:15-16; I Cor. 9:15-16). Pauls vocation is a course or race
set before him (Acts 20:24; II Tim. 4:7). As a called apostle, he did not prove
disobedient to the heavenly vision (Acts 26:19). He belongs to that special band of
foundational stones in the church of Jesus Christ that abutted, through personal
contact (Gal. 1:11-12; I Cor. 11:23), next to the Chief Corner Stone (Eph. 2:20).

3. His commission.

With regard to the appointment of the great men of God in the Bible, such as with
Abraham, Joseph, Moses, Samuel, David, Isaiah, Jeremiah, Daniel, Amos, etc., without
exception they were subject to a sense of strong divine constraint, even coercion as in
the case of Saul (Acts 26:14; Gal. 1:15), rather than mere solicitation as a volunteer. So
Paul has an overwhelming sense of consecration, except that he constantly reminds us,
as here, that it was God who did the setting apart, and not himself.

a. It is sacred.

He has been set apart or separated for a task that far transcends in
importance the responsibilities of Roman senators and Caesars. The root of
forzw, aphorizo , means to draw a line around, so that Christians are to be
separate from unbelievers and paganism (Acts 19:9; II Cor. 6:17). However, here
Paul was circumscribed by the effectual call of God (Gal. 1:15) for a cause of
unparalleled proportions. Specifically, it was not simply a summons to an office,
but to a unique message ministry of universal importance (Gal. 1:8-9), the gospel,
which is the gospel of God or Gods gospel.

b. It is evangelistic.

The expression gospel of God may more particularly be understood as (a) the
gospel belonging to God, or (b) the gospel about God, or (c) the gospel
sourced in God, or (d) the gospel sent by God, (cf. Mark 1:14; Rom. 15:16;
II Cor. 11:7; I Thess. 2:2, 8, 9; I Tim. 1:11). Both (c) and (d) seem to incorporate
the primary truth here, though the Gospel that comes from God is at the same
time His treasure to impart and very much descriptive of His glorious Being.

3
Ibid., p. 140.
(1) At the end of this twentieth century, when man in his technological and
sophisticated arrogance has made subtle yet debilitating inroads into the
Christian church and pervasively rendered it as man-centered, there is a
critical need for the gospel of God to be proclaimed in all of its purity. Of
course this presupposes that the gospel of God in the name of man must
be demolished. After all, the Christian gospel is first and foremost about
God, and this emphasis must be reinvested into faithful evangelistic ministry.

(2) Robert Haldane comments:
It is the Gospel of God, inasmuch as God is its author, its interpreter, its
subject: its author, as He has purposed it in His eternal decrees; its interpreter,
as He himself hath declared it to men; its subject, because in the Gospel His
sovereign perfections and purposes towards men are manifested. For the same
reasons it is also called the Gospel of the grace of God, the Gospel of peace,
the Gospel of the kingdom, the Gospel of salvation, the everlasting Gospel, the
glorious gospel of the blessed God.
4

(3) Martyn Lloyd-Jones comments:
The gospel! Oh! How easily we use this term! How glibly we repeat it! I am as
guilty as anybody else. It ought to be impossible for us to use the word gospel
without bursting forth, as it were, into a hymn of praise and thanksgiving.
Good news from God, that is the gospel. And that brings me to the most
important thing of all - it is the gospel of God. In other words, it is what God
has done about man, and about his salvation. And that is why, of course, it is
quite unique and quite new.
5

B. GODS GOSPEL, THE GROUND OF FELLOWSHIP, VS. 2-6

The remainder of this salutation is concerned with the summary features of the gospel of
God, such as which gospel, who is the chief gospel character, and what the gospel
accomplishes. While Pauls lack of personal familiarity with this church may have
encouraged him to commence with this authoritative gospel detail,
6
he is more likely driven
by a sense of anticipation concerning the truth he is burdened to unfold in subsequent detail.
Here is an encapsulation of the message of Romans.

1. It is one promised gospel, v. 2a.

To draw our focus toward the historic grandeur of the gospel, Paul helps us to
appreciate the cumulative revelation of this message over past centuries. This only
magnifies the recent dawning of the Savior in fulfillment of Scripture, who, in Titus
1:1-2, is the source of the hope of eternal life, which God, who cannot lie, promised
long ago.

4
Robert Haldane, Romans, p. 26.
5
Martyn Lloyd-Jones, Romans, 1:1-32, p. 59.
6
John Murray suggests this intent of Paul since he had not founded or visited the church at Rome, Epistle to
the Romans, I, p. 1.
a. In the light of human history since the fall of Adam, there has been only one
gospel that has been designed by God as the remedy for mans hopeless
predicament. This gospel of God, explicitly promised in the Old Testament,
was yet explicitly revealed in the New Testament. Thus it could be said that the
New Testament gospel is the fulfillment of the Old Testament gospel promise. The
gospel of the New Testament was not an afterthought, as if designed to be a
substitute for a failed Old Testament gospel; it was not a superior gospel of
grace designed to supplant an inferior gospel of law, as Abraham will
demonstrate in 4:1-5, 9-25. The only hope of salvation for Adam and Eve was by
grace through faith in Gods atoning provision, specifically the death, burial, and
resurrection of the Lord Jesus Christ (Gen. 3:15, 21).

b. In the Old Testament economy, amidst a world of pagan and false prophets, God
appointed My servants the prophets (Jer. 7:25; Ezek. 38:17; Dan. 9:6, 10;
Amos 3:7),
7
a divinely ordained company originating from the time of Moses, as
His spokesmen. Not only did they promise judgment, but also salvation through
Messiah (Luke 1:67-72; Rom. 3:21; 16:26). And Isaiah is representative when he
proclaims, How lovely on the mountains are the feet of him who brings good
news, who announces peace and brings good news of happiness, who announces
salvation, and says to Zion, Your God reigns! (Isa. 52:7; cf. 40:9; 61:1).

2. It is one inscripturated gospel, v. 2b.

The appointed vehicle of this promised gospel of God is the Holy Scriptures, or
Sacred Writings, that is grafaj gaij, graphais hagiais, a collection of objective,
concrete records, and not oral tradition.
8
For Paul, the essential sacredness of these
Scriptures is the fact that they have been exhaled from the truthful and unerring mouth
of God (II Tim. 3:16) through the Spirit of God (II Pet. 1:20-21). As such, the
Scriptures are unique in this world. And as a consequence, the message of the gospel is
indivisibly related to the record of the Gospel, and thus they are identically sacred. In
practical terms for today, only an infallible Word from God can reliably declare the
gospel of God.

3. It is one Christ-centered gospel, vs. 3-4

That Gods servants the prophets specifically promised the Messiah as the coming
Savior is abundantly declared throughout the Old Testament. However here this Savior
is described as His [Gods] Son, that is the Son of He who has revealed good
news, v. 1. In other words, the gospel and the Son of God are intimately related.
Haldane comments: It is of Him [Jesus Christ] that the Gospel of God, promised by
the prophets, treats; so that He is not simply a legislator or interpreter of the Divine
will, like Moses, and the Prophets, and the Apostles. . . . But it is altogether different
respecting Jesus Christ, who is exclusively the Alpha and Omega of the Gospel, its

7
Refer to Edward J. Youngs classic study of this subject, My Servants the Prophets, 224 pp.
8
While Warfield describes, concerning this verse, Pauls conception of Scripture as the crystallized voice of
God, he further states that the Apostle, explicitly declares, not of the writers of Scripture, but of the sacred
writings themselves, that they are theopneusticbreathed out, or breathed into by God (II Tim. 3:16). The
Inspiration and Authority of the Bible, pp. 317-8.
proper object, its beginning and its end.
9
However, more about the uniqueness of this
Savior is now unfolded.

a. A fully human Christ, v. 3.

(1) This Son of God, being preexistent,
10
was born into carnal, fleshly, human
existence by means of the seed of David. In other words, coming from the
bosom of the Father (John 1:1, 18), Jesus Christ was born of Mary, while
espoused to Joseph (Matt. 1:1-16), and as such is descended from King
David to whom the promise of Messiah was confirmed (Is. 11:1; Jer. 23:5-6;
John 7:42; Acts 13:22-23).

(2) More correctly, this Son of God was made (KJV) or born (NASB),
aorist of gnomai,ginomai, to take on flesh (Gal. 4:4), and to Paul this is a
significant and necessary characteristic. While in 7:5, 18, 25, the context
indicates that sinful flesh is in mind, here the context of v. 4 indicates that
sinless flesh, governed by the Spirit of holiness, rather than the spirit of
holiness, is intended. Hence this Son qualifies as the last Adam [who]
became a life-giving spirit (I Cor. 15:45). As Charles Wesley has written,
this Christ is:
Our God contracted to a span,
Incomprehensibly made man.

(3) The incarnation is clearly taught here, namely that God in heaven, having a
Son in heaven, has sent this Son from heaven to assume an earthly, human
dress (John 1:14; Phil. 2:5-8); He took on sinless humanity to save sinful
humanity (Heb. 4:15; 10:19-20). Upon this momentous event in human
history hangs the substance of the gospel; it was of such epochal significance
that the prophets long ago gave preparatory announcements of this
incomparable and wonderful event (Isa. 40:3-5).

b. A fully divine Christ, v. 4a.

(1) But more than being made of human flesh, v. 3, he was declared or
designated or marked out, aorist of rzw,orizo, as the Son of God (Ps.
2:7). This was the Fathers doing, His begettal of the eternal Son in human
flesh, His attestation, though with certain accompanying characteristics of
deity.

(2) Consequently this declared Son of God was with power, though exactly
in what way? Strictly, the order here does not say, declared with power the
Son of God NIV. Rather, he was declared the Son of God with power
KJV, NASB, as raised up again, . . . having been exalted to the right hand of
God, . . . therefore let all the house of Israel know for certain that God has

9
Haldane, Commentary on Romans, p. 27.
10
John Murray writes: There are good reasons for thinking that in this instance the title refers to a relation
which the Son sustains to the Father antecedently to and independently of his manifestation in the flesh.
Romans, I, pp. 5-6.
made Him both Lord [sovereign] and Christthis Jesus whom you
crucified (Acts 2:32-33, 36). Therefore the resurrection is the justification,
the grand vindication of Jesus Christ as the only demonstrably valid saving
object for the believing sinner (Acts 2:22-24; 13:29-33; 17:30-31).

(3) Further, in contrast with the [sinless] flesh of v. 3, the Spirit [unlikely
spirit] of holiness
11
was powerfully operative in this incarnate Christ who
was inevitably raised from the dead (Acts 13:32-33).

c. A fully human and divine Christ, v. 4b.

(1) The KJV does not follow the Greek so accurately in vs. 3-4. The NASB and
NIV are more accurate, especially as they rightly conclude this majestic
doctrinal declaration with the encompassing declaration, Jesus Christ our
Lord. Lloyd-Jones comments that this, is undoubtedly the right way to
consider it, because it forms a sort of natural climax. . . . In other words, it is
a kind of summing up of everything the Apostle has been telling us about
Him in these two great statements [vs. 3-4]; it is because they are true of Him
that He is Jesus Christ our Lord.
12

(2) This God-man then, truly perfect in humanity and fullness of deity, is Jesus
Christ our Lord (Col. 1:22; 2:9). This is the totality of his being, this
theanthropic person. In his commentary on Romans, James Montgomery
Boice devotes one whole chapter to this climactic expression.
13
He points out
that it is akin to the early church confession that Jesus is Lord, which
means that Jesus is both God and Savior; further it means that Jesus is Lord
for the believers in Rome as a whole, and not simply a smaller and more
spiritual group who have also accepted him as Savior ( Matt. 22:41-46; Luke
2:11; I Cor. 8:4-6; Phil. 2:5-11).

(3) The Athanasian Creed, c. 450 A.D., declares that, the right Faith is, that we
believe and confess: that our Lord Jesus Christ, the Son of God, is God and
man.
14
In church history, there have been two doctrinal extremes that have
frequently produced opposite heresies.

(a) Jesus Christ is more human than divine.

1) Arianism, Jehovahs Witnesses = Jesus was a god.

2) Adoptionism = Jesus was a man adopted by the Father.

11
Douglas Moo, Romans 1-8, pp. 49-43. Argument is here given that Paul has in mind the Spirit of holiness
rather than the spirit of holiness. In agreement, Bruce comments that, The spirit of holiness is the regular
Hebrew way of saying the Holy Spirit; and Paul here reproduces the Hebrew idiom in Greek. Romans, p.
73. For further support, refer to Calvin, Haldane, Morris, and Murray. Contra are Hodge and Lloyd-Jones.
12
Lloyd-Jones, Romans 1:1-32, p. 128.
13
James Montgomery Boice, Romans, I, pp. 45-52.
14
Philip Schaff, The Creeds of Christendom, II, p. 68.
3) Liberalism = Jesus was godly.

(b) Jesus Christ is more divine than human.

1) Gnosticism, Christian Science = Jesus was a phantom.

2) Docetism = Jesus seemed to be a man.

3) Marcionism = Jesus was chiefly revealed by Paul.

(4) The danger here is that in the mysteries of the truth concerning the divine
and human nature of Jesus Christ, we become more absorbed with cerebral
challenge rather than heart encounter. Yet it is obvious that here Paul is
moved in the depths of his soul at the contemplation of this Saviors glorious
person. He parallels the Apostle Johns initial exaltation of Christ in John
1:1-18. Matthew Henry captures this apostolic wonderment as follows:
When Paul mentions Christ, how he heaps up his names and titles, his Son
Jesus Christ our Lord, as one that took a pleasure in speaking of him; and,
having mentioned him, he cannot go on in his discourse without some
expression of love and honor, as here, where in one person he shows us his
two distinct natures.
15

4. It is one universal gospel, v. 5.

It is a wondrous truth that Jesus Christ is both God and man, divine and human, and
vindicated as such by his resurrection from the dead. Yet this is but glorious fact, and
beyond such truth purpose must be discovered. So in v. 5 we have revealed the design
of the incarnation as it relates to both man and God.

a. The universal proclaimer.

(1) He, Paul, has been ordained by Christ, not men (Gal. 1:1, 15-16); but
further, this divine vocation includes divine enabling. So Paul describes
himself, using the plural of indirect identity, as we [who] have received
grace and apostleship. That is, he has received particular saving grace and
particular apostolic calling, cf. v. 6.

(2) In his commentary on Romans, John MacArthur mentions the experience of
both Donald Grey Barnhouse and himself in their being ordained, with the
laying on of hands, by certain men who later departed from the faith. He
then comments, Like Dr. Barnhouse, I give thanks to God that my ministry
did not come from men but from Christ Himself.
16

15
Matthew Henry, Matthew Henrys Commentary, VI, p. 364.
16
John MacArthur, Romans 1-8, p. 23.
b. The universal purpose as it concerns man.

(1) The ordained task is the obtaining of the obedience of faith among all the
Gentiles. Note that this Epistle ends by describing this same purpose, 16:26.
Specifically, Pauls mission (Acts 9:15) is to have as its goal a definite quality
of harvested faith which is to be distinguished from a more patronizing and
casual faith that is representative of contemporary evangelism. Murray
describes the nerve of Pauls thought as follows: Faith is regarded as an act
of obedience, of commitment to the gospel of Christ. Hence the implications
of this expression obedience of faith are far-reaching. For the faith which
the apostleship was intended to promote was not an evanescent [quickly
fading] act of emotion but the commitment of wholehearted devotion to
Christ and to the truth of his gospel. It is to such faith that all nations are
called.
17

(2) So Paul has a broad missionary vision. As in 16:26, so here this obedience
of faith is to be solicited from among all the Gentiles [nations], qnoj,
ethnos. Again in 15:18, Pauls ministry has sought the obedience of the
Gentiles by word and deed, through his preaching of the gospel of Christ,
v. 19. By way of contrast, in 10:16, 21 Israel has responded with the
disobedience of faith. In other words, Pauls ministry is to seek out that
promised obedience of faith from among the Gentiles which will in turn
eventually provoke Israel to jealousy (9:30-33; 11:11, 15, 25).

c. The universal purpose as it concerns God.

While Gods purposes have levels of intent, such as his will on earth, in heaven,
and the building of His church, His ultimate purpose is His own glorification
(Eph. 1:5-6, 12; I Pet. 4:11). Jesus Christ saves sinners and gives them glory so
that they might return glory to Him (John 17:9-10, 22). So here, the saving of the
Gentiles is to bring honor and glory to Christ (Rom. 11:33-36), that is for His
names sake, or vindication. Haldane comments: The world was created for
Gods glory, and His glory is the chief end of the restoration of sinners. . . . Men
are very unwilling to admit that God should have any end with respect to them
greater than their happiness.
18

5. It is one sovereign gospel, v. 6.

The Christians at Rome are encouraged with the declaration that they are part of the
calling of the Gentiles by Jesus Christ, even as Paul has received an apostolic calling, v.
1. Such a calling here is more than an invitation; it is a potent wooing, an effectual
drawing with cords of sovereign grace (8:28; I Cor. 1:9; 26-29). All Christians, whether
Jewish or Gentile, should have a strong sense of spiritual vocation according to Gods
particular summons. As James Grindlay Small has written:

17
Murray, I, Romans, pp. 13-14.
18
Ive found a Friend; O such a Friend!
He loved me ere I knew Him:
He drew me with the cords of love,
And thus He bound me to Him;
And round my heart still closely twine
Those ties which nought can sever;
For I am His, and He is mine,
For ever and for ever.

C. GODS GOSPEL, THE GROUND OF BENEDICTION, V. 7

Here, for the Christian, both reclusiveness and worldliness are repudiated. Rather the
believer is in the midst of pagan Rome and yet consecrated or set apart from it through
divine calling as beloved by God. Such insulation without isolation qualifies for the
outpouring of grace and peace.

1. The objects of benediction, v. 7a.

In all that follows in Romans, that is the comprehensive doctrine of the gospel and
consequent exhortation to gospel living, here Paul succinctly incorporates this body of
truth within the terms of the benediction, grace to you and peace from God our
Father and the Lord Jesus Christ.

a. Beloved of God.

Pauls true ecumenism incorporates all Christians in Rome who are beloved of
God, not simply those who claim to love God. No distinction is made with
regard to Jew or Gentile, patrician or plebeian or slave, as he will elaborate upon
in greater detail, 3:9, 22-23.

b. Called as saints.

The previously mentioned calling, v. 6, is now defined in terms of purpose,
which is the setting apart, the definitive sanctification or particular consecration
of the sinner, by God. This common term of address emphasizes the believers
distinctiveness. All genuine Christians are saints, and not some special, super-
holy class.

2. The blessings of benediction, v. 7b.

Grace and peace here are not identical with initial saving grace (Eph. 2:8-9) and
peace with (from) God resulting from justification (Rom. 5:1). Here Paul, as is
customary in most of his epistles, prays for grace and peace, that is daily sanctifying
grace and peace, to be bestowed upon those who have received grace and peace. For
the progressing Christian there is an ongoing supply of grace upon grace (John
1:16).

3. The source of benediction, v. 7c.

The Father and the Son are linked here, according to an essential bosom and economic
relationship (John 1:18), and thus together mediate grace and peace. The dignity of
this relationship is but a further reflection of the exalted description of the Lord Jesus
Christ revealed in v. 4.

CHAPTER II

ROMANS 1:8-15 - INTRODUCTION TO THE GOSPEL

S the salutation has moved from definitive apostolic and gospel identification to a more
particular address of the Roman saints, so Paul now becomes far more personal and
spiritually intimate in his paving the way for instruction in the meat and marrow of the gospel.
Here is evidenced heartfelt pastoral warmth, after the manner of a tender nursing mother, . . . a
father (I Thess. 2:7, 11). Paul well knows that he intends to minister in his letter, very boldly
[daringly, tolmhrj, tolmeros, cf. II Pet. 2:10] to you on some points, 15:15, yet his anticipated
visit will be marked by spiritual enjoyment, material assistance, rest, and the fulness of the
blessing of Christ, 16:24, 29, 32. In spite of his inherent authority, Paul also looks forward to
mutual encouragement with a congregation that is in no way described as immature, 1:8, 12;
15:14.

A. PAULS PRAYERFUL DELIGHT IN THE ROMANS, VS. 8-12

His characteristic, prayerful manner of thanksgiving at the outset (I Cor. 1:4; Phil. 1:3-4;
Col. 1:3; I Thess. 1:2; II Thess. 1:3; II Tim. 1:3; Philem. 4-5) reflects his overall prayerful
style of writing, 6:17; 7:25; 10:1; 12:12; 15:30.

1. Their gospel witness to the world, v. 8.

a. The manner of Pauls grateful address is here, as elsewhere, to my God (I Cor.
1:4; Phil. 1:3; Col. 1:3, 12; 3:17) the Father through Jesus Christ, that is the
access that his atonement has obtained (Eph. 5:20; Col. 3:17; I Pet. 2:5).

b. The happy concern of Pauls address is the Roman saints evident faith, or the
faith, or personal gospel witness that has been effectively proclaimed,
kataggllw, katangello , or witnessed/announced throughout the whole world.
This expression of universal outreach is not mere hyperbole for the whole
inhabited earth, but rather, as similarly described in Acts 19:10, 20, indicative of
the pervasive gospel witness that resulted through the agencies and populace of
the Roman empire. Several years later, when imprisoned in Rome, the Apostle will
send greetings to the church at Philippi from the saints of Caesars household
(Phil. 4:22), that is converts of the imperial household, the meanest slaves as well
as the most powerful courtiers.
1

c. In these times of spiritual declension, such a commendation of the church at Rome
by Paul ought to make us feel jealous for such an authentic and effective ministry.
The Roman historian Tacitus tells us that, during the early years of the first
century, Rome was a receptacle for everything that is sordid and degrading from
every quarter of the globe.
2
Yet while suffering unspeakable persecution as the

1
J. B. Lightfoot, St. Pauls Epistle to the Philippians, p. 171.
2
Henry Bettenson, ed., Documents of the Christian Church, p. 2.
A
INTRODUCTION TO THE GOSPEL 19
objects of sadistic sport, the Christians made an indelible impression. Early in the
second century the Letter to Diognetus, by an anonymous Christian, tells of how
this holy influence challenged an unholy world. Every foreign land is their
fatherland and every fatherland a foreign land. They marry as do all; they beget
children, but they do not destroy their offspring. They have a common table, but
not a common bed. They are in the flesh but do not live after the flesh. They pass
their days on earth, but they are citizens of heaven. They obey the prescribed laws,
and at the same time surpass the laws by their lives. They love all men, and are
persecuted by all.
3

2. His pastoral prayer for the brethren, vs. 9-10.

While Paul is constantly active in prayer, yet the substance of his praying is the cause of
the gospel, and particularly those saved by the gospel and their gospel ministry. All of
this interest subsumes under his souls unqualified service of God and His gospel (1:1).
The subsequent, grand exposition of this gospel only reinforces this point.

a. It is gospel grounded praying, v. 9.

As is common with the Apostles manner of praying, he addresses God the Father
through God the Son (I Cor. 1:4; Eph. 1:16-17; Col. 1:3). Here, in the form of an
oath as a way of being emphatic (cf. II Cor. 1:23; 11:31; Gal. 1:20; I Thess. 2:5),
Paul passionately declares his commitment to the Roman saints. His service to
God is singular, in his spirit, and dominated by the gospel of the grace of God.
Such devotion is thus directed through the saints at Rome; its transparent sincerity
is intended to gain the ready acceptance of what follows. Pauls knowledge of
such ecumenical proclamation by the Roman saints throughout the whole
world indicates not only his regular contact through numerous couriers and
missionaries with various Christian churches and settlements amongst the
Gentiles, but also his promotion of this network of ministry.
However, for a man so committed to the sovereignty of God in all of his labors,
does not such an emphasis on prayer inject a conflict involving contingency?
Haldane comments:
But since all events are fixed, even from eternity, in the counsels and wisdom of
God, of what avail, it may be said are these prayers? Can they change his eternal
counsels, and the settled order of events? Certainly not. But God commands us to
pray, and even the prayers of his people are included in his decrees; and what God
has resolved to do, he often gives to their prayers. Instead of them being vain, they
are among the means through which God executes his decrees.
4

b. It is a yearning to come to Rome, v. 10.

Why did Paul travel so much? It was not to see the sights of such places as Athens,
Corinth, and Ephesus, in conjunction with his missionary endeavors, but for the
exclusive cause of the souls of men. Likewise his interest in Rome did not include

3
Michael Green, Evangelism in the Early Church, pp. 135-6.
4
Robert Haldane, Exposition of the Epistle to the Romans, p. 37.
a cultural regard for the Forum, Colosseum, Circus Maximus, Pantheon, etc., but
you, the beloved of God in Rome, called as saints, v. 7. However, his
personal desire in this regard must yield to Gods timing. Hence Pauls mention
here of the will of God indicates that he did not perceive his travels to be
arranged according to his own itinerary.

3. His pastoral desire to stimulate maturity, v. 11.

a. Paul particularly desires to impart some spiritual gift to the body of Roman
believers, and obviously this necessitated his physical presence. Better, he desired
to share, metaddwmi, metadido mi, cf. I Thess. 2:8), that is his own spiritual
ministry, cf. v. 12, with the intent of stimulating fruitfulness, v. 13. Lloyd-Jones
comments, Surely the explanation is that he wants to visit them at Rome in order
that he may do thoroughly for them what he is now doing in a summary form in
the letter that he is now writing to them. . . . And the way in which he does that is
by means of the teaching.
5

b. Whether with his letter or presence, Pauls primary interest in the Roman
Christians is the stability of their faith. The word to establish here is sthrzw,
ste rizo , and its use in 16:25 indicates that it is the gospel of the only wise God,
v. 27, mediated through Pauls preaching of Jesus Christ (cf. Acts 18:23; I
Thess. 3:2). Again we see the significance of the sanctifying effect of the gospel
and related truth.

4. His pastoral desire for mutual fellowship, v. 12.

With gentle qualification concerning, that you may be established, v. 11, Paul adds
that he desires mutual comfort/encouragement, sumparakalw, sumparakaleo . He
has no desire to convey an air of apostolic dominance such as in an hierarchical sense
represented by the papacy or episcopacy; rather he will stimulate spiritual growth with
a sweet and humble spirit. As Charles Wesley has written:
All praise to our redeeming Lord,
Who joins us by His grace,
And bids us, each to each restored,
Together seek His face.
He bids us build each other up;
And, gathered into one,
To our high callings glorious hope
We hand in hand go on.

5
Martyn Lloyd-Jones, Romans 1:1-32, p. 226.
B. PAULS RELUCTANT DELAY WITH THE ROMANS, VS. 13-15

The Apostle is like a frustrated parent who, having been separated from his children,
anxiously longs for immediate reunion. He acknowledges this church to be aligned with the
Gentiles and as such is part of his paternal concern, especially with regard to ministering the
gospel to them.

1. He is prevented from coming to them, v. 13.

a. The reason(s) are not revealed and can only be speculative, such as revelation,
persecution, travel restrictions, pastoral needs, etc. However, Haldane comments:
His [Pauls] being hindered, by whatever means, from going to Rome, when he
intended it, shows that the Apostles were sometimes thwarted in their purposes,
and were not always under the guidance of Divine inspiration in their plans.
6

b. The fruit sought, while possibly a collection for Jerusalem as received from other
Gentile churches, is most likely spiritual productivity that results in the stability
mentioned in v. 11 (cf. fruit karpj, karpos, used in this sense, 6:21, 22; Gal.
5:22; Eph. 5:9; Phil. 1:11; also John 15:16). Paul was results oriented in his
ministry, though not in any modern, carnal statistical sense; rather he longed for
spiritual maturity in the Gentiles churches (Eph. 4:13-16), even safe and sanctified
arrival before our Lord Jesus Christ at His coming (I Thess. 2:11-12, 19).

2. He is obliged to minister to them, v. 14.

a. Why is Paul under obligation?

(1) Because he has received a specific apostolic calling.

He is a minister under authority, having been sovereignly called of God (1:1;
Acts 13:2; Gal. 1:15). I Corinthians 9:16-17 best explains this weight of
responsibility, where it is described as compulsion or necessity, and
stewardship entrusted unto me or commission as a slave.

(2) Because he has received a specific apostolic mandate.

He is a minister under orders to primarily declare the gospel to the Gentiles,
though not exclusively (Acts 9:15-16; 18:1-6; 19:1-10). Ephesians 3:6-7 best
explains this universal directive where Paul is a minister, dikonoj,
diakonos, or servant commanded to preach to the Gentiles [hence the whole
inhabited earth] the unfathomable riches of Christ.

b. To whom is Paul under obligation?

The Christian assembly at Rome was undoubtedly composed of a large segment of
Gentiles, among who were representatives of the various stratas of that society,
though with the lower classes predominating. Hence Paul is intent on making

6
Haldane, Romans, p. 51.
clear that his gospel (2:16) is for sinners of every stripe without distinction; it is
not merely for the intelligentsia. Of course the question of Israels relationship to
this gospel will be dealt with in chapters 9-11. His coming will not focus merely
on patricians, as the following diagram illustrates.

So Lloyd-Jones expounds: The gospel of Jesus Christ is needed by everybody. It
does not matter whether you have been born in Great Britain or in Japan or in
one of the countries of South America; the gospel is needed by all. There is no
such thing as a Christian nation, and you are not a Christian because you are
born in a so-called Christian country. It does not matter whether people are good
or bad, morally speaking; they all need the gospel. So you need to preach it and to
talk about it to the most respectable as well as to the most profligate and
dissolute. The same gospel! And the learned people and the philosophers stand in
exactly the same need of this as the most ignorant person conceivable.
7

3. He is eager to preach to them, v. 15.

a. Not only was Paul commissioned by God, but he was eager for the cause of Gods
gospel; he was enthusiastic under orders and thus delighted in evangelistic
proclamation. Here he engages the attention of the Roman believers by expressing
his passion, his great zeal for preaching the gospel upon his anticipated arrival.
Paul was the antithesis of a professional man of religion. The word here is
eaggelzw, euangelizo , which focuses on the content of the proclamation rather
than the method, as khrssw, kerusso , would indicate; cf. 10:5 where both words
are used. Likewise Romans focuses upon the content of the gospel rather than the
manner of its communication.

b. But what does the Apostle mean when he describes his prospective audience as
you also who are in Rome? Some might feel that he has in mind the
evangelization of pagan Rome in general.
8
However the context strongly suggests

7
Lloyd-Jones, Romans, 1:1-32, p. 248.
8
Douglas Moo, while rejecting this perspective, points out that this is Pauls normal use of euangelizo ,
eaggelzw.
Greeks
llhsin
(hellesin)
articulate sinners
wise sinners
patrician sinners
upper class sinners
free sinners
bourgeoisie sinners
educated sinners
barbarians
barbroij
(barbarois)
babbling sinners
foolish sinners
plebeian sinners
lower class sinners
slave sinners
proletarian sinners
uneducated sinners
PAULS MINISTRY
TO THE NON-JEWISH WORLD
you refers to the Christian assembly in the imperial city. The overwhelming
proof here is the subsequent doctrinal exposition of the gospel that immediately
follows. In other words, Paul relished the preaching of the gospel to those who
had formerly believed on hearing the preaching of the gospel.

c. Application. To evangelize those who have been evangelized may, to some, seem
wasted effort, as if attempting to sell refrigerators to Eskimos! However, the
substance of Romans indicates that Paul regards this body of gospel doctrine as
vital for the ongoing life of the Christian. The gospel is not merely initiatory, as if
a necessary requirement for entrance into heaven. The gospel saves for time and
eternity, yet it has ongoing and sanctifying significance for the Christian. Having
been saved by the gospel, the child of God needs to grow through an expanded
understanding of the gospel. In other words the gospel, in which justification
before God is obtained, is yet also the ground of progressive sanctification.
9
The
Lords Supper is the only repeatable Christian ordinance; it is in fact a gospel
remembrance feast intended to constantly remind the believer of his reliance upon
the gospel and result in his spiritual growth.

9
J. C. Ryle makes this point crystal clear in pp. 15-33 of his classic work Holiness, and also includes the helpful
comments in this regard by Robert Trail, pp. 326-330.
CHAPTER III

ROMANS 1:16-17 - THEME, THE GOSPEL OF THE
RIGHTEOUSNESS OF GOD

HILE there is common agreement among expositors that vs. 16-17 here represent the definitive
theme of Romans, yet they should not be considered in isolation because of their connection
with the preceding and proceeding contexts. In v. 15, Pauls indefatigable boldness is sourced in the
gospel which in vs. 16-17 finds its justification in terms of its essential and glorious nature. In vs. 18-
3:20 the gospel finds its gracious necessity in the condemnation of God that continues to hover over
all of mankind. Boice comments that here, we come to sentences that are the most important in the
letter and perhaps in all literature. They are the theme of this epistle and the essence of Christianity.
They are the heart of biblical religion.
1

A. GODS GOSPEL IS DYNAMIC, V. 16a

Since the birth of the Christian church at Pentecost, biblical Christianity has always been
characterized as dynamic and never static, active and not passive, experiential as well as
doctrinal. Orthodoxy sans orthopraxy has always resulted in frigid formality that shuns
spontaneous manifestations of the life of God in the soul; such passion is condemned as
enthusiasm and pietism. During the revivalism of the eighteenth century in New England,
Whitefield, Edwards, Tennent, along with their pastoral supporters, were termed New-Lights
on account of their preaching zeal, in contrast with the more staid Old-Lights (Murray,
Jonathan Edwards, pp. 209-216). Doubtless Paul was a New-Light as well with regard to his
regenerate fervor which is now more profoundly explained.

1. Pauls negative affirmation.

Being not ashamed of the gospel is the negative expression of Pauls eagerness"
described in v. 15. The inference is that the world in general, as well as nominal believers,
regards the gospel, along with its followers, as something foolish, shameful, lowly,
beggarly, disreputable (cf. I Cor. 1:22-23; 4:10-13). Though II Timothy 1:8 indicates that
even a pastor is in need of exhortation in this regard.

a. But for what reasons does the world so despise biblical Christianity when at the same
time it will at least patronize other world religions?

(1) Christ and his disciples condemn the world, and to this it responds (John 7:7;
15:18-19).

(2) Biblical Christianity denounces humanity in total as being thoroughly corrupt
(Rom. 3:9-18).

1
James Montgomery Boice, Romans 1-4, p. 103.
W
THEME - THE GOSPEL OF THE RIGHTEOUSNESS OF GOD

25
(3) Biblical Christianity worships a crucified, non-Machiavellian Savior (Rev. 5:11-
13).

(4) Biblical Christianity pursues heavenly/spiritual rather than earthly/material goals
Matt. 6:33; Col. 1:5).

(5) Biblical Christianity praises humility, selflessness, and denounces assertiveness,
pride (Jas. 4:6).

(6) Biblical Christianity confesses personal weakness and dependence (II Cor. 12:9-
10).

(7) Biblical Christianity condemns human ability intended to impress God (Rom.
3:20, 27-28).

(8) Biblical Christianity is intolerant of moral relativism and pluralism (John 14:6;
Heb. 12:14).

b. More positively, what Paul is declaring is that when he comes to Rome, as has been
the case when he visited other notable cities, rather than being impressed with the
culture and sights, he will arrive with the most glorious message that the patricians,
plebeians and slaves have ever heard. It is a message Paul boasts and exalts in with
every part of his soul and body (Gal. 6:14).

2. Pauls positive affirmation.

Positively, the reason Paul is not ashamed is the fact that this gospel is incomparable
being the power of God for salvation. What specifically is this distinguishing
characteristic of power, dnamij,dunamis?

a. In Rome is evidenced the power of man that in fact portrays the impotence of its
religion, the bondage of its corruption that knows no deliverance. However, in
contrast with this moral void, this cause of and captivity to degradation, is something
radically different, namely Gods saving omnipotence that conquers the mighty power
of sin. Such saving power was graphically described in the Old Testament (Ex. 32:11;
Neh. 1:10; Ps. 77:14-15; Isa. 40:9-10; 52:10; 59:16).

b. It is the power of God in action, demonstrably evident in the resurrection of His Son
(1:4; Eph. 1:19-20); He has not remained fixed on a pedestal, or stood silent with
hundreds of other images under cover of a colonnade or shrine. He is the living
God (I Thess. 1:9-10) who has marched through the earth for the salvation of His
people (Hab. 3:12-13).

c. It is the power of God that effectually brings salvation. The following context
of 1:18-3:20 indicates that this salvation is from the wrath of God that hovers
over sinful and guilty mankind (cf. 5:9-10, though 13:11 indicates that there is a
consummate aspect as well (cf. 8:18-24).

AN OUTLINED COMMENTARY ON ROMANS

26
d. It is the power of God applied in a converting manner, through faith, to everyone
who believes (I Cor. 1:18, 24), that is the surpassing greatness of His power
toward us who believe (Eph. 1:19-20). Here then is something worthy of boasting
in; this gospel is matchless to such a degree that it makes the best of Roman religion
to appear tawdry and shabby.

e. Illustration. Morris comments: The gospel is not advice to people, suggesting that
they lift themselves. It is power. It lifts them up. Paul does not say that the gospel
brings power but that it is power, and Gods power at that. When the gospel is
preached, this is not simply so many words being uttered. The power of God is at
work. When the gospel enters anyones life, it is as though the very fire of God had
come upon him. There is warmth and light in his life.
2

f. Illustration. Lloyd-Jones explains: The gospel is the power of God. It does not
depend upon me and my faithfulness. If it did we would all be lost. It is Gods power
to keep, to justify and to sanctify and to glorify - to take us right into heaven itself. . .
. nothing can stop it. It is certain. The gospel works and will work, until all that God
has purposed by its means shall have been completed.
3

B. GODS GOSPEL IS UNIVERSAL, V. 16b.

1. It is to the Jew and Gentile.

It is to everyone who believes, that is Jew and Greek (non-Jew), but only to those who
believe with works renouncing faith (3:22-23; 4:11; Gal. 3:22, 26-28). Here the sola fide
(faith alone) emphasis of the Reformation is plainly and definitively stated. The power of
the gospel is not in faith but in God Himself as faiths object. Faith, divinely generated, is
non-meritorious linkage to the atonement of Christ. Here a universal gospel is offered on
account of a universal problem that transcends human distinctives. Murray states: There
is no discrimination arising from race or culture and there is no obstacle arising from the
degradation of sin. Wherever there is faith, there the omnipotence of God is operative unto
salvation. This is a law with no exceptions.
4

2. It is to the Jew first.

But why does Paul, apostle to the Gentiles, maintain that priority be given to the
proclamation of the gospel to the Jew first?

a. The inauguration of the gospel by apostolic proclamation was wholly Jewish. Jewish
disciples preached a Jewish Savior from Jewish Scriptures in the capital of Judaism
with the result that the first Christian church was Jewish. The times of the Gentiles
will conclude with the salvation of Israel (11:23-28; Luke 21:24).

2
Leon Morris, The Epistle to the Romans, p. 67.
3
Martyn Lloyd-Jones, Romans 1:1-32, pp. 286-7.
4
John Murray, Epistle to the Romans, I, p. 28.

27
b. There is a priority given to Jews and Jerusalem, grounded in grace (Deut. 7:6-8), that
is maintained in the New Testament (Matt. 15:24; Luke 24:47; John 4:22; Acts 1:8;
13:46). Paul never abandoned Judaism as a whole (9:1-5; 10:1); in fact he continued
to identify himself as a Jew (Acts 21:39; 22:3). In his missionary endeavors, he
habitually first visited the local synagogue (Acts 17:1-2) and just as regularly
experienced fierce opposition. Because of this, on two occasions he declares his
intention of subsequently ministering to the Gentiles (Acts 13:46; 18:6), but this was
only in a local sense since after spurning the Jews in Corinth (Acts 18:6), he moves to
Ephesus and first ministers at the synagogue (Acts 19:8).

C. GODS GOSPEL IS RIGHTEOUS, V. 17a

The connection here with v. 16 is rooted in the pronoun it, which clearly refers to the
gospel which Paul so exalts in. Hence, what follows is an enlargement of this enthralling
theme, though the essential term that describes this glorious gospel is the righteousness of
God. Thus in Romans 1:17 we come to that verse which for Martin Luther was, the climax
of his difficulties,
5
although it appears Psalm 31:1 had earlier raised for him the same problem.
However, it is also true that Romans 1:17 provided for the Reformer open doors into
paradise.
6

1. How is the gospel to be understood as the righteousness of God?

This phrase occurs eight times in Romans (1:17; 3:5, 21, 22, 25, 26; 10:3 twice), and its
strategic importance is obvious. For Paul this was an imposing expression that he marveled
at since it wedded with perfect harmony both Gods holiness and grace. However, the
source of this gospel truth is not so much Paul as the Old Testament. Our understanding of
this point will only enhance our understanding of Gods sole plan of salvation.

a. Righteousness in the Old Testament.

It means to be straight in a moral sense, loyal without deviation. It is the
positive aspect of Gods holiness.

(1) Essential righteousness.

God is intrinsically righteous (Ex. 9:27; Deut. 32:4; Job 4:17; Ezra 9:15; Ps.
129:), though this attribute has its active manifestation (Ps. 145:17; Dan. 9:24).

(2) Required righteousness.

God demands righteousness from man that conforms to His own righteousness,
and the law is a transcript of this expectation (Deut, 7:9; 12-13). This
requirement is for perfect, total, everlasting righteousness. Man is to respond
with righteous, active obedience (Ps. 4:5).

5
Gordon Rupp, The Righteousness of God, p. 127.
6
Introduction, p. 1.

28
(3) Judicial righteousness.

God maintains His righteousness in the economy of mankind, and while it is
remunerative (Deut. 7:9, 12-13; Ps. 58:11), the pervasiveness of sin makes it
more distinctively condemning (Lev. 19:15; Deut. 16:20; I Kings 10:9; Ps. 7:11-
16; Jer. 22:3).

(4) Saving righteousness.

The predicament of sinful man finds relief in Gods saving righteousness, that is
a righteous way of saving unrighteous man.

(a) In Genesis 15:5 concerning Abraham (Rom. 4:1-5, 9-25), and Habakkuk
2:4 as quoted in this verse, we are told of righteous standing that comes
from God to sinners through works-excluding faith.

(b) Further, David cries out to God, In Thy righteousness deliver me (Ps.
31:1; cf. 71:2). However Isaiah, notably in the second division of his
prophecy, gives repeated emphasis to saving righteousness for
unrighteous sinners (Is. 45:8; 46:12-13; 51:5-8; 56:1; 59:16-17; 61:10;
62:1).
7
In these instances we have described the righteous, saving activity of
God.

b. Righteousness in the New Testament epistles of Paul.

It is to be expected that Paul adheres to the Old Testament categories of this term.
Here it is obvious that the apostle is focusing attention upon Gods saving
righteousness. But specifically what meaning does he have in mind here?

(1) The context of Habakkuk 2:4 and Romans 4:1-5, 9-25, and the vital role here
of faith alone, indicate that in the gospel, God has provided a righteous
standing, a gift of righteousness (5:17; Phil. 3:8-9). Thus the righteousness of
God is that judicial provision of an objective righteousness which He, the
righteous God finds acceptable. In other words, the believing sinner, through
faith, receives an alien, substitute, satisfactory righteousness.

(2) Illustration. Charles Hodge comments: The righteousness of God, therefore,
which the gospel reveals, and by which we are constituted righteous, is the
perfect righteousness of Christ which completely meets and answers all of the
demands of that law to which all men are subject, and which all have broken.
8

(3) Illustration. Martyn Lloyd-Jones comments: The ultimate end and objective of
the Christian gospel is to answer the question that was propounded by Job long
centuries ago: How shall a man be just with God? That is what it comes to.
The business of the gospel is to make us righteous in the sight of God, to make
us acceptable with God, to enable us to stand in the presence of God. Now you

7
Murray, Romans, I, pp. 344-5.
8
Charles Hodge, Commentary on the Epistle to the Romans, p. 32.

29
may have comfortable feelings, you may have had marvelous experiences, you
may have had a great change in your life, and a number of wrong things may
have gone out of your life, but I say that unless you have got something that
enables you to stand before God, now, and in the day of judgment, you are not
only not a Christian, you have never understood the gospel. This is the central
purpose of the gospel - to make a man just with God, to enable us to stand with
righteousness in the presence of God.
9

(4) The context of Romans 3:21-22, 25-26 indicates that in the gospel, God actively
saves with integrity; He is both a just and a justifying God. Thus the
righteousness of God is that display or revelation as here of His holy mercy,
His just forgiveness, His righteous grace, His virtuous love. It is a righteousness
that satisfies Gods moral requirements and enables grace to abound.

(5) Concerning the above two perspectives, Moo makes the following comment of
reconciliation: Could we not take righteousness of God here to include both
Gods activity of making right saving, vindicating - and the status of those who
are so made right, in a relational sense that bridges the divine and the human?
10

2. How is the righteousness of God revealed from faith to faith?

A literal translation here declares that this gospel of the righteousness of God, is being
revealed [uncovered/unveiled] out of [from] faith into [to] faith.

a. Note the parallel with v. 18 where the wrath of God is being revealed [actively
poured out/inflicted] from heaven against all ungodliness and unrighteousness of
men. It is now more than a promised gospel, v. 2. Hence, just as Gods wrath is
being actively outpoured on account of righteous necessity, so Gods gospel of free
grace is being actively showered upon Jew and Greek on account of righteous,
universal compassion.

b. From faith to faith has been variously interpreted, but it is related to the continuity
of everyone who is believing (present participle) in v. 16, and the righteous man
shall live [emphasis added] by faith, v. 17.

(1) It is speaking, not so much of progress as continuity in faith. Having been saved
by initial faith, the genuine saved sinner continues to believe; in this earthly life
he shall be continually justified by faith; his shall be the life of faith (II Cor.
5:7).
11
Habakkuk 2:4 describes the ongoing faith of the prophet who shall
endure Assyrian captivity and national devastation (Hab. 3:17-18). For Paul, as
salvation is initially by grace, so it is also continually by grace, as he makes so
abundantly clear in Galatians 3:1-3; the same is true with regard to faith (Gal.
2:20; 3:25-26; 6:14).

9
Lloyd-Jones, Romans, pp. 300-1.
10
Douglas J. Moo, The Epistle to the Romans, p. 74, also p. 75 for further explanation.
11
H. P. Liddon comments: The Righteousness of God in Man dates from the act of faith which receives Jesus
Christ, and tends to produce faith, ij pstineis pistin, as a condition of its being continuously imparted. It is
only given to the man who continues to believe. Explanatory Analysis St. Pauls Epistle to the Romans, p. 18.

30
(2) The NIV translation here describes this gospel as being revealed by faith from
first to last. Paul inclusively describes here first faith and lasting faith.
Such a rather free rendering yet focuses on the heart of what Paul is declaring,
namely that, as the German pietist Spenner states, Faith in Christ, confidence
in the grace of God in Christ, is the beginning of our salvation, and will remain
its instrument to the end.
12

D. GODS GOSPEL IS UNIQUE, V. 17b.

1. It is confirmed in the Old Testament.

As in Romans 4:1-25, where Genesis 15:6 and Psalms 32:1-2 are quoted to uphold the one
saving gospel of justification through faith, so here Habakkuk 2:4 is referred to with the
same purpose in mind.

2. It is claimed through the faith alone sola fide principle of Habakkuk 2:4.

The prophet Habakkuk complained to the Lord, with much righteous indignation, that He
appeared to have neglected the judgment of His backslidden people (Hab. 1:1-4). In reply,
the Lord advises Habakkuk that his punishment will be mediated through the savage
Assyrians, and when it comes it will astound him with its severity (1:5-11). Habakkuk
expresses his dismay that God would use a pagan nation to inflict discipline on relatively
less godless Israel. So he awaits the Lords response to his objection (1:12-2:1). Then the
Lord replies that His plan is certain; yes, the Assyrians are proud and ungodly. However,
for the true child of God, he will pass through such a trial on the basis of faith alone in His
righteous dealings in this situation. That is, the righteous [man] will live by [his] faith
(2:2-4). Habakkuks ultimate understanding of this principle is declared in Habakkuk
3:16-19).

a. Habakkuk 2:4 is quoted three times in the New Testament, and on each occasion a
distinctive nuance is given. Nevertheless, in all three instances, blessed holy union and
acceptance with God is established and maintained through unalloyed faith in His
saving and keeping.

(1) Romans 1:17. Here justification concerns the righteousness of God received by
the unrighteous through faith in Christ.

(2) Galatians 3:11. Here justification concerns faith in Christ that totally excludes
reliance upon the works of the law.

(3) Hebrews 10:38. Here justification concerns faith in Christ that is productive of
endurance in the face of adversity.

b. However, Pauls quotation of Habakkuk 2:4 here admits of two possible renderings,
which Murray succinctly defines: Are we to render the proposition, The righteous
by faith shall live or The righteous shall live by faith? Is the proposition to the effect

12
Cited by Lange and Fay, The Epistle of Paul to the Romans, p. 77.

31
that the righteous will live or to the effect of intimating how the righteous will live,
namely by faith?
13
In more simple terms, is the emphasis to be place on faith or
live? To ask this question is, in context, to immediately opt for stress on faith, as
it relates to righteousness. Moo rightly concludes, Of greatest significance is the way
Paul in Rom. 1-8 consistently links faith with righteousness (cf. the summary in 5:1)
and shows how life is the product of that righteousness (cf. 5:18 and 8:10. These
connections favor the translation the one who is righteous by faith will live.
14

c. Of course there is a danger here that, in giving faith righteousness the place of
primary emphasis, the living as a result of this faith righteousness is lost sight of.
Nothing could be further from Pauls mind. So Luther gives balance here when he
comments: The meaning of this passage appears, then, to be as follows: the
righteousness of God is entirely from faith, yet growth does not make it more real but
only gives it greater clarity - according to II Cor. 3:18, and Ps. 84:7: They shall go
from strength to strength. And just so also from faith to faith, by always believing
more and more strongly.
15
Thus the truly justified through faith alone, those
recipients of the free and perfect righteousness of Jesus Christ, are also made alive
unto God so that they live through Him (6:11). The biblical Christian will be right
with God and alive unto God (Tit. 3:5-7).

3. Illustration. A historical perspective is to be noted here since the essence of this verse is the
very foundation of the post-medieval, western society that sprung, whatever its failings
may be, from the Reformation with resulting light and liberation from religious tyranny
and dark legalistic bondage. In devoting one whole chapter of his commentary to this verse
under the heading of, Martin Luthers Text, Boice concludes as follows: Later in life
Luther was to write many things about the doctrine of justification by faith, which he had
learned from Romans 1:17. He would call it the chief article from which all our other
doctrines have flowed. He called it the master and prince, the lord, the ruler and the judge
over all kinds of doctrines. He said, If the article of justification is lost, all Christian
doctrine is lost at the same time. He argued, It alone begets, nourishes, builds, preserves,
and defends the church of God, and without it the church of God cannot exist for one
hour. What a heritage! What a rebuke against the weak state of present-day Christianity!
If justification by faith is the doctrine by which the church stands or falls, our
contemporary declines are no doubt due to our failure to understand, appreciate, and live
by this doctrine. The church of our day does not stand tall before the world. It bows to it.
Christians are not fearless before ridicule. We flee from it. Is the reason not that we have
never truly learned to stand before God in his righteousness?
16

13
Murray, Romans, I, p. 33.
14
Moo, Romans, p. 78.
15
Martin Luther, Lectures on Romans, p. 19.
16
Boice, Romans, I, p. 126.
CHAPTER IV

ROMANS 1:18-3:20 - THE UNRIGHTEOUSNESS OF MAN,
THE BAD NEWS

N Romans 1:18-3:20 we now enter into the most devastating unveiling of man in sin and Gods
reaction to it in all of the Bible. Here sin, in both its hideous profundity and universal
inclusiveness, is laid bare in all of its naked ugliness. Further, and even more disturbing for guilty
mankind, is Gods reaction toward sin which is his manifest wrath; He is not passive in this
regard, as if benignly disturbed, but positively angry. Why does Paul, with obvious aforethought,
present such a reasoned exposure of the essential human malady? Because the glorious gospel of
the saving righteousness of God is predicated upon the loathsome leprosy, the plague of plagues,
1

that so thoroughly infects the whole race of Adam. Good news presupposes bad news; salvation
presupposes being lost; mercy presupposes misery; grace presupposes guilt; and saving
righteousness presupposes unrighteousness. Martyn Lloyd-Jones describes the vital importance of
this passage as follows:
If you understand this section you will never be in difficulties as to why it was absolutely vital that
the Son of God should leave heaven and be born as a babe, be born under the law, be born of a
woman and live life as He lived it, should go to the cross and die and be buried and rise again; you
will never have any trouble in understanding why. But if you are not clear about this section, well
then, you will always be in trouble about the gospel itself - as many people are.
2

A. THE GENTILES ARE THOROUGH SINNERS, 1:18-32

The distinction commonly made of Paul addressing the Gentiles as sinners in 1:18-32 and
the Jews as sinners in 2:1-3:8 holds true, though not absolutely, for the following reasons.
First, in writing to Rome, Paul appears in 1:18-32 to be focusing upon Roman paganism
and depravity. Second, the expression all ungodliness and unrighteousness of men in v. 18
appears to describe a universal corruption. Third, as Moo points out, the knowledge of
God rejected by those depicted in 1:18-32 comes solely through natural revelation - the
evidences of God in creation and, perhaps, the conscience. The situation with Jews is, of
course, wholly different, for Paul holds them responsible for the special revelation they have
been given in the law (cf. 2:12-13, 17-29).
3

1. Wrath is upon the ungodly who abandon God, vs. 18-23.

a. An introduction to the wrath of God.

(1) Wrath here is Gods expressed holy displeasure at mans persistent and
escalating depravity; it is His reaction to deep-dyed and perverse unholiness.

1
The expression plague of plagues, is borrowed from the title of Puritan Ralph Vennings penetrating work
on the doctrine of sin first published in 1669.
2
Martyn Lloyd-Jones, Romans 1:1-32, p. 315.
3
Douglas J. Moo, The Epistle to the Romans, p. 97.
I
In Romans it is mostly the wrath of God referred to (2:5, 8; 3:5; 4:15; 5:9;
9:22; 12:19; cf. also Eph. 2:3; 5:6; ; Col. 3:6; I Thess. 1:10; 5:9), except for
one reference to the wrath of human government (13:4-5). Paul does write of
mans wrath (Eph. 4:31; Col. 3:8; I Tim. 2:8). Murray declares: Wrath is
the holy revulsion of Gods being against that which is the contradiction of
his holiness.
4

(2) Modern theology, as represented by C. H. Dodd, has reacted against the
thought of God being angry and indignant toward sinful man since it is said
to be unworthy of the New Testament revelation of the love of God. Old
Testament expressions of the wrath of God (Num. 11:1; 25:4; Isa. 34:2; Jer.
4:8; 51:45; Zeph. 2:1-2) merely reflect a more primitive past. Hence,
wrath here is the inevitable consequence of sin, that is inbuilt punishment,
1:27, rather than a divine expression of hatred.
5
Of course intrinsic to this
aversion to the obvious teaching of Scripture is a misunderstanding of the
character of God, which gives primacy to holiness as the regulator of love.
This rationalization of the wrath of God in fact appears to be a vain
attempt to escape from it.
6

(3) But does God really get angry? Could not His wrath or anger merely be an
anthropopathism, that is a divine accommodation and representation of
the ever-blessed God to a human emotional expression? And if God is truly
angry, then how is it possible for Him to be loving at the same time? Both
questions take us to the limits of human understanding and the danger of
Stoicism on one hand and God as essentially man on the other. However,
consider:

(a) The Bible never presents Gods anger as a charade covering the reality
of non-anger. Shedd helpfully explains:
Now when the emotion of anger in a most pure spirit like God comes
into contact with moral evil, there is harmony between the feeling and its
object. It is a righteous feeling spent upon a wicked thing. When God
hates what is hateful, and is angry at that which merits wrath, the true
nature and fitness of things is observed, and he feels in himself that
inward satisfaction which is the substance of happiness. . . . The feeling
of wrath against the wickedness of man and devils, is constantly in the
Divine essence. Yet God is supremely and constantly blessed.
7

4
John Murray, The Epistle to the Romans, I, p. 35.
5
Leon Morris comments: It is of course true that God is love. But it is not true that this rules out any realistic
view of Gods wrath. We must bear in mind that the opposite of love is not wrath, but hate. Wrath is perhaps
not an ideal term, for with us it so easily comes to denote an emotion characterized by loss of self-control and
a violent concern for selfish interests. But these are not necessary constituents of wrath, and both are absent
from the righteous indignation which gives us the best human analogy. In any case, wrath is the word
the Bible uses, and we need the strongest of reasons for abandoning it . It is a term that expresses the settled
and active opposition of Gods holy nature to everything that is evil. The Epistle to the Romans, p. 76.
6
R. C. H. Lenski adds: This fact of the wrath from heaven constantly breaks through the clouds of human
perversions, false reasonings and philosophies, blatant denials and lies, beneath which men seek to hide in
helpless efforts to escape. The Interpretation of St. Pauls Epistle to the Romans, p. 94.
7
William Shedd, Dogmatic Theology, I, pp. 177-78. See also John Gill, Body of Divinity, pp. 67-72.
THE UNRIGHTEOUSNESS OF MAN THE BAD NEWS 34
(b) The Bible often describes God as both holy and gracious (Is. 6:1-7), just
and a justifier concerning sin (Rom. 3:26), and here in Romans 1:16-18
He saves sinners while at the same time being angry with sinners.
Robert Dabney illustrates this true biblical dualism from the life of
George Washington who, in determining the destiny of a Major Andre,
both loved him and signed his death-warrant.
8

(4) Application. Arthur Pink writes:
A study of the concordance will show that there are more references in
Scripture to the anger, fury, and wrath of God, than there are to His love and
tenderness. . . . The wrath of God is a perfection of the Divine character upon
which we need to frequently meditate. First, that our hearts may be duly
impressed by Gods detestation of sin. We are ever prone to regard sin lightly,
to gloss over its hideousness, to make excuses for it. But the more we study
and ponder Gods abhorrence of sin and His frightful vengeance upon it, the
more likely we are to realize its heinousness. Secondly, to beget a true fear in
our souls for God: let us have grace whereby we may serve God acceptably
with reverence and godly fear: for our God is a consuming fire (Heb. 12:28-
29). We cannot serve Him acceptably unless there is due reverence for His
awful Majesty and godly fear of His righteous anger; and these are best
promoted by frequently calling to mind that our God is a consuming fire.
Thirdly, to draw out our souls in fervent praise for our having been delivered
from the wrath to come (I Thess. 1:10). Our readiness or our reluctance to
meditate upon the wrath of God becomes a sure test of our hearts true
attitude toward Him.
9

b. The revelation of the wrath of God, v. 18a.

A more literal translation here reads, For being revealed [uncovered, cf. Luke
12:2, emphatic position] is the wrath of God. The present tense here forces us to
focus on the present rather than that future apocalyptic revelation of the wrath of
God when Jesus Christ returns (II Thess. 1:3-10; Rev. 612-17; 19:11-21). A
futuristic present is possible here, cf. Matt. 26:2, but unlikely in view of the present
emphasis of the revelation of the gospel in v. 17. But how is the wrath of God
being presently revealed?

(1) Lloyd-Jones suggests six ways in which Gods wrath is presently being
uncovered, namely: 1, in human conscience, its troubling, accusatory nature;
2, sins inbuilt punishment; 3, a cursed, savage creation; 4, universal and
inevitable death; 5, history, both biblical and general, the course of human
degeneration; 6, the atonement of Jesus Christ.
10
Two of these seem to be
most significant.

(2) Sin has inbuilt punishment; that is, whatever pleasure may be offered in
temptation, yet bitter and unavoidable consequences follow. This seems, in

8
Robert Dabney, Discussions: Evangelical and Theological, I, pp. 284-5.
9
Arthur Pink, The Attributes of God, pp. 84-5.
10
Lloyd-Jones, Romans 1:1-32, pp. 342-50.
context here, to be of prime importance to Paul where, in v. 27, men and
women involved in unnatural sexual relationships, are receiving in their
own persons the due penalty of their error. Surely this retribution includes
disease as well as an evil, unclean, depraved environment. Further, this wrath
involves Gods abandonment of gross sinners in vs. 24-32. As Thomas
Manton writes:
It may be the greatest expression of Gods anger, if he doth not check us and
suffer us to go on in our sins: Hosea 4:17, Ephraim is joined to idols, let him
alone; word, providence, conscience, let him alone: Ps. 81:12, So I gave them
up to their own hearts lusts, and they walked in their own counsels. It is the
greatest misery of all to be left to our own choices
11

God designs that the ungodly man will fall into a pit that his hands have
hollowed out (Ps. 7:12-16).

(3) Concurrently with the revelation of Gods gospel is the revelation of His
wrath. For true believers, Gods wrath, by way of substitution, was poured
out upon His Son (Is. 53:6, 10; Matt. 27:45-46). For unbelievers who spurn
the gospel, the wrath of God is abiding [present tense] on him (John 3:36).
Haldane comments: Above all, the wrath of God was revealed from heaven
when the Son of God came down to manifest the Divine character, and when
that wrath was displayed in His sufferings and death, in a manner more
awful than by all the tokens God had before given of His displeasure against
sin.
12

c. The reasons for the wrath of God, vs. 18b-23.

Immediately following the sin of Adam and Eve, we are told that they heard the
sound of the LORD God walking in the garden in the cool of the day, and the man
and his wife hid themselves from the presence of the LORD God [emphasis added]
among the trees of the garden (Gen. 3:8). As a result of this disobedience, God
revealed his anger through punishment and the expulsion of Adam and Eve from
the garden. In simple terms, sin causes man to flee from God who in turn responds
with anger. Yet in the midst of Gods wrath there was the promise of redemption
(Gen. 3:15). So here, mans perverse flight from God is graphically revealed, yet at
the same time this revelation of wrath is the precursor to His saving, righteous
grace.

(1) God in truth is suppressed, vs. 18-19.

On the surface, mans problem is described as ungodliness, sbeia,
asebeia, or active assault on Gods person, and unrighteousness dkia,
adikia, or active assault upon Gods moral order. However, these are but
symptoms of a more basic problem, that is rejection of the truth (John
3:19). The embrace of truth has moral consequences. It is truth or error
embraced that governs a mans lifestyle (John 8:32).

11
Thomas Manton, Works, XIII, p. 300.
12
Robert Haldane, Commentary on Romans, p. 64.
(a) It is evident truth about God, v. 18.

1) What specifically is this truth that man spurns? Clearly it centers
on the God of the Bible, as revealed to inward Gentile/pagan
consciousness by means of the external created order, v. 19-20.

2) It is truth that is arresting, that addresses mans soul and finds
resistance. Morris comments: Paul evidently thinks of truth as
dynamic, for it can be hindered, which means that it must be doing
something.
13

3) It is truth that frustrated man attempts to suppress, or hinder, or
sit upon. Here mans claims to fairly distinguish truth are
demolished because sin renders man warped, prejudiced toward
unrighteousness. In context, this suppression is especially in the
religious and moral spheres of life.

4) Illustration. Consider the following contemporary religious/moral
issues. In every instance the world scoffs at the plain biblical
teaching.

a) Evolution. Creations is mocked as unenlightened, rather than
the acknowledgment of a faithful Creator (Ps. 19:1).

b) Abortion. The unborn child is fetal tissue, not woven by God
in the womb (Ps. 139:13-14).

c) Divorce. A lifetime union is an old-fashioned concept that
does not allow for modern pressures; what matters is personal
feelings rather than loyalty (Matt. 19:6).

d) Deviant sexuality. Heterosexuality is passe; any sexual
relationship is legitimate provided it is loving and does not
harm others (Rom. 1:24-32).

e) Liberal Christianity. Meaning, especially in the Bible, is
subjective, existential, culturally conditioned, that which suits
the times (Matt. 22:29).

5) Application. How important it is in evangelism and personal
witnessing to be aware of this characteristic of man, of whatever
educational level. The more educated or cultured a person may be,
the more sophisticated becomes the suppression.

13
Morris, Epistle to the Romans, p. 78.
(b) It is evident truth from God, v. 19.

For what reasons is man accountable concerning the knowledge of God
which he suppresses according to v. 18? Why is it just that the wrath of
God is outpoured upon ungodliness and unrighteousness? It is because
man been given a sufficient revelation of God so that he cannot plead
ignorance or agnosticism, and thus is without excuse, v. 20b.

1) This knowledge about God is evident within them.

a) While the context of v. 20 suggests that this knowledge is
about the external created order, yet internal consciousness,
cf. 2:14-15, seems the primary intent. Man is a creature with
observatory powers, so that certain truth about God is
evidently discernable; it inescapably confronts him, is
acknowledged within, and then suppressed. Here is the root
of mans futile speculation and foolishness of heart, v.
21b.

b) Illustration. Calvin comments: Men cannot open their eyes
without being compelled to see him. . . . Upon his individual
works he has engraved unmistakable marks of his glory, so
clear and so prominent that even unlettered and stupid folk
cannot plead the excuse of ignorance.
14

c) Application. This is a vital point with regard to witnessing to
a person who professes agnosticism or atheism, which
response is in fact willful suppression. Lloyd-Jones comments:
Anthropologists and research workers who have investigated
this problem have produced this very vital bit of evidence: the
most primitive tribes amongst the pygmies in the heart of
Africa, tribes like the aborigines in Australia, and in certain
parts of the north-west of the American Continent, wherever
you find the most primitive people imaginable, even there is
found this sense of a supreme Being, of a supreme God. It is
universal in human nature. Even the man who tells you that
he does not believe in God, and who boasts in the fact that he
is an atheist, even he has got a sense of God. He has to argue
against it, and that is why he does so. Whether he likes it or
not, he has got it, and he does his best to drown it and to
ridicule it and to dismiss it, but it is still there. A universal
sense of God - that which may be known of God is manifest
in them, deep within the consciousness of mans being.
15

14
John Calvin, Institutes of the Christian Religion, I, V. 1.
15
Of course such God-consciousness is not comprehensive or
saving,
16
though it is sufficient to condemn man in his godless
manner of living and pagan worship.

2) This knowledge is from God to them.

a) Of prime importance are the questions, Does man discover
God? (Paul everywhere answers No), and Does God
reveal Himself to man? (Paul everywhere as well as here
answers Yes). Morris comments: God can be known only
as he chooses to make himself known. The initiative is with
him.
17

b) In I Corinthians 1:21 Paul reveals that the world through its
wisdom did not come to know God, that is the world, by
means of its strenuous searching and scholastic endeavor, was
not able to come to a true and saving knowledge of God. On
the other hand, Paul continues, God was well-pleased
through the foolishness of the message preached to save those
who believe. Such true knowledge and saving knowledge
was revealed by God through the Gospel and its appointed
heralds, cf. Gal. 1:11-12; 4:4; Eph. 1:9; II Tim. 1:8-11.

c) Hence, mans received God-consciousness and Gods
revelation of Himself in creation are His communication of
Himself that, unlike mans perverted conception, is wholly
authentic. So Haldane adds that, there is no one who can
manifest God to man except Himself, and consequently that
all we know of Him must be founded on His own revelation,
and not on the authority of any creature.
18
When man does
attempt to discover God, he arrives at those conceptions
described in v. 23, namely an image [of God] in the form of
corruptible man and of birds and of birds and four-footed
animals and crawling creatures.

(2) God in creation is denied, v. 20.

Specifically, what is this evident knowledge about God that confronts all
men, without exception, in their ungodliness and unrighteousness, as
mentioned in v. 19? Clearly the challenge of man, Show me God and I will
believe, is untenable, that is its intimation that God is not evident.

16
It would probably be a fair paraphrase of his [Pauls] argument to say that people have never lived up to the
highest and best that they have known. But God intends that they should. They are guilty in his eyes when
they do not. Morris, Romans, pp. 78-79.
17
Ibid., p. 80.
18
(a) His invisible essential attributes, v. 20a.

To begin with, God is described as being essentially invisible. His
fundamental attributes transcend visible definition (Ex. 33:20; John
1:18; 6:46; I Tim. 6:16; I John 4:12), and here they are described as
His invisible things [attributes], more specifically His eternal
power (infinite sovereignty and omnipotence) and divine nature (full
deity).

(b) His visible expressed attributes, v. 20b.

1) Yet Paul declares a paradox when he further explains that the
invisible God is clearly seen. How can this be? The answer is that
while God in essence is not seen, yet that expression of his
attributes in creation is a most visible display of His person. As
Calvin plainly states, God is in himself invisible; but as his
majesty shines forth in his works and in his creatures everywhere,
men ought in these to acknowledge him, for they clearly set forth
their Maker.
19

2) Psalm 19:1-6 presents a similar paradox. The creation of God
tells and declares, v. 1; it pours forth speech and reveals
knowledge, v. 2; yet, there is no speech, nor are there words;
their voice is not heard, v. 3. Hence the Psalmist is describing the
deafening proclamation of the silent heavens. As Spurgeon notes,
Sun, moon, and stars are Gods traveling preachers; they are
apostles upon their journey confirming those who regard the Lord,
and judges on circuit condemning those who worship idols.
20

3) Since the creation of the world, even before the Fall, Gods
expressed glory has been clearly seen in that same creation. It is
not a dimly perceived vista, but a brilliant display that even now
shines through even the disorder that corruption had brought
about. However, it is a clarity with limitation, for this revelation is
not of saving grace, but transcendent greatness and intricate
design.

(c) His visible obligating attributes, v. 20c.

As a consequence, man, as described in v. 18, is without excuse. The
assumption here is that man denies the force of this general revelation
by offering countless reasons for his godless lifestyle; but this denial is
unreasonable, irrational, and the greatest foolishness. In spite of these
excuses, God denies their validity in the light of the evidence in creation

19
John Calvin, Epistle to the Romans, p. 70.
20
C. H. Spurgeon, Treasury of David, I, p. 306.
alone.
21
Here then we are led to consider in the verses that follow mans
innate hatred of God which causes him to oppose the most compelling
evidence and perversely deny the natural order of things (Isa. 5:20).

(3) God in the heart is renounced, v. 21.

We now commence a descent into the vortex of the heart of sinful man. The
rebellious rejection of evidence in v. 20 leads us to enquire as to what is at
the root of this problem. It is more profound in its dark complexity that we
could possibly imagine. Man is not merely in a state of denial, but rather he
militantly opposes God at every hand (Ps. 2:1-3). Jonathan Edwards has a
significant sermon on this matter entitled, Men Naturally Are Gods
enemies in which he declares:
[Men] are enemies in the natural relish of their souls. They have an inbred
distaste and disrelish of Gods perfections. God is not such a being as they
would have. Though they are ignorant of God; yet from what they hear of
him, and from what is manifest by the light of nature [emphasis added], they
do not like him. By his being endowed with such attributes as he is, they have
an aversion to him. They hear God is an infinitely holy, pure, and righteous
Being, and they do not like him upon this account; they have no relish of such
qualifications: they take no delight in contemplating them. It would be a mere
task, a bondage to a natural man, to be obliged to set himself to contemplate
those attributes of God. They see no manner of beauty or loveliness, nor taste
any sweetness, in them. And on account of their distaste of these perfections,
they dislike all his other attributes. They have great aversion to him because he
is omniscient and knows all things; and because his omniscience is a holy
omniscience. They are not pleased that he is omnipotent, and can do whatever
he pleases; because it is a holy omnipotence. They are enemies even to his
mercy, because it is a holy mercy. They do not like his immutability, because
by this he will never be otherwise than he is, an infinitely holy God.
22

(a) Through increasing dishonor, v. v. 21a

Here is an expansion upon the thought of mans inexcusability.
Knowing God [through the witness of creation], they did not glorify
[honor] Him as God. Thus there is a vast gulf between the
acknowledgment of God and love for God; He calls for praise and
esteem, not grudging patronage. Yet to first concede that God is, and
then attempt to contrive denial of Him, is to grossly insult Him; it is
ingratitude as Paul here states , concerning our being and the world
around us, of the highest order. It is like a child attempting to deny his
known parentage and resultant upbringing. Lloyd-Jones writes: Man
does not thank God for His mercy, for His goodness, for all His
dealings with us in providence. We take the sunshine for granted; we
are annoyed if we do not get it. We take the rain for granted. . . . He is
the Father of mercies; and yet people go through the whole of their

21
Refer to James Montgomery Boice, Romans, I, pp. 153-60, where he deals with many common excuses such
as lack of evidence, the heathen, the truthfulness of the Bible, the problem of evil, etc.
22
Jonathan Edwards, Works, II, p. 131.
lives and they never thank Him; they ignore Him completely. That is
how they show their attitude towards God. In this way they suppress
the truth that has been revealed concerning God.
23

(b) Through futile speculations, v. 21b.

Mans condemnation here is heightened when it is understood that he
reasons or speculates, albeit vainly, so that the God of Scripture
might be dethroned. In other words, with premeditation, man purposely
distances himself from God. This he does by means of philosophic and
abstract metaphysical reasoning. So Edwards declares: The natural
tendency of the heart of man is to fly from God, and keep at a distance
from him, as far off as possible.
24
This attitude was evident when man
determined to eliminate the Son of God and thus gain his inheritance
(Luke 20:14; cf. John 1:10).

(c) Through darkening foolishness, v. 21c.

Foolish speculation leads to darkness which man finds acceptable. This
fellowship in darkness leads to a pursuit for increasing degrees of
darkness, as the following context suggests. Confronted with the light,
man prefers darkness (John 3:19; cf. Eph. 4:17-19). Of course to such
men, this darkness is light, and therefore the most intense and binding
darkness (Matt. 6:23; John 9:41).

(4) God in glory is debased, vs. 22-23.

More specifically, how was God dishonored by means of foolish speculation
according to v. 21? This raises the perspective of God by the Apostle Paul as
being honorable, that is glorious in incorruption, or in a word, holy. Thus
man degraded God to an unholy level, as was the case when Israel sinned at
the foot of Mount Sinai, in His very presence (Ex. 32:1-10).

(a) His glory is exchanged for foolishness, v. 22.

1) Asserting [themselves] to be wise describes man as promoting
his cleverness in the realm of theology, as he distances himself
from God.

a) Through humanistic philosophy and arrogant scholarship.

b) Through progressive, evolutionary, cultural elitism.

c) Through rhetoric, oratory, and clever reasoning.

23
24
Edwards, Works, II, p. 131.
d) Illustration. Martyn Lloyd-Jones comments:
Instead of accepting revelation they became philosophers. And
what is a philosopher? A philosopher is a man who starts by
being skeptical about everything. That he is an agnostic. I am
going to have the data, he says, and then I am going to apply
my mind to it. I am going to reason it out and I am going to
work it out. And that is exactly what such men have done;
they became foolish and wicked in their reasonings, in their
thoughts, in their own conjectures and speculations and
surmisings.
25

And surely liberal theology and much of modern biblical
criticism have been but children of this movement.

2) Yet in this boasted man-made advance comes the opposite result,
that is man-made foolishness or ungodliness. The word mwranw,
mo raino , here is used in Matthew 5:13 of salt losing its savor, and
in I Corinthians 1:20 of God making foolish the wisdom of this
world. However here it is man making a fool of himself.

3) Application. Man became like Esau, skillful in the realm of the
earthy, yet foolish in his carnal reasoning that cost him his
birthright and disfavor with God (Gen. 25:27-34; Mal. 1:2-3; Heb.
12:16-17).

(b) His incorruption is exchanged for corruption, v. 23.

In view of Pauls exalted understanding of God, the extent of mans
foolishness is now described as seemingly incomprehensible, the height
of madness, involving the most irrational transaction in the history of
the human race.

1) The only true and living creator God.

Paul speaks of the glory of the incorruptible God, which
confession is pregnant with transcendent and holy meaning (I Tim.
1:17; 6:14-16).

a) His glory.

This dxa, doxa, describes the weight of magnificence of
Gods person, that is the fulness of His attributes.

b) His incorruption.

Focus is brought upon His righteous and undefiled character,
or His holiness, so worthy of reverence and admiration.

25
2) The hierarchy of created beings.

There seems to be a descending order here whereby man is
portrayed as increasingly degenerate; he plumbs the depths of
corrupt worship seeking ever more novel ways of debauched
religion. This plunge of mankind may also be reflected in
architecture, music, art, literature, etc., though the focus here is
upon religion.

a) Man.

His worship of an image in the firm of corruptible man is
but subtle self-worship, especially evident in Greek and
Roman idolatrous human imagery. In worshiping works of
human representation made by his hands, man in fact
worships his own sinful image in his desire for non-
threatening religion; his creativity here is sinful artistry.

b) Animals.

Birds, the ibis; quadrupeds, the bull, cat, cow, hippopotamus,
wolf; crawling creatures, the crocodile, snake, scarab (dung)
beetle.

3) The incredible trade-off.

The realm of the absurd is now entered whereby man trades
wealth for rubbish, beauty for ashes, truth for error, light for
darkness. Man attempts to divorce God, to force His abdication,
and establish his own reign (Ps. 2:1-3).

a) The example of Israel.

Gods people exchanged a cast metal calf for their saving God
(Ps. 106:19-21), a fountain of living water for broken cisterns
(Jer. 2:11-13), the Son of God for thirty pieces of silver (Zech.
11:12-13; Matt. 27:3-10).

b) The exchange of God for man.

Robert Mounce comments:
The essential sin which gives rise to idolatry is selfishness.
When a man creates his own god he can control it. It exists
for his own pleasure and profit. This sort of god requires from
him no particular standard of ethical or moral behavior. To
worship an idol is ultimately to worship oneself. Idolatry is
self-deification. Disguised as a religious exercise, idolatry finds
wide approval as an acceptable form of worship. It debases

because it obscures the revealed purpose of God and leads
man to the blind conclusion that he can worship himself as a
viable substitute.
26

2. Wrath is upon the ungodly who God abandons, vs. 24-32.

Whereas vs. 20-23 describe mans active and persistent rebellion against general
revelation in creation, now Gods response is described in a three-fold declaration of
His handing over of sinful mankind to the fulfillment of unbridled desires. Such
abandonment is reminiscent of Gods handing over of Israel to its lusting for exotic
food in the wilderness (Num. 11:1-34, especially vs. 18-20). Notice that in all three
instances, vs. 24, 26, 28, outward sinful actions originate from lustful hearts, degrading
passions, depraved minds.

a. God abandons the ungodly to their lustful hearts, vs. 24-25.

There is a judicial and punitive sense involved here. God delivers men in sin over
to punishment by means of the affliction of their own sin (Ps. 7:12-16). For man,
he discovers that the supposed sweetness of his sin turns to bitterness; his pleasure
becomes a gnawing cancer. John Murray comments: Gods displeasure is
expressed in his abandonment of the persons concerned to more intensified and
aggravated cultivation of the lusts of their own hearts with the result that they
reap for themselves a correspondingly greater toll of retributive vengeance.
27

(1) Abandonment to carnal corruption, v. 24.

(a) Defilement by means of sexual perversion, lewd revelry, and cultic
prostitution seem to be indicated here. It is as if mankind, not at peace
in his sinning because of Gods troubling of his conscience, says Leave
me alone; let me indulge my sin undisturbed; cease from convicting
me. To this God eventually responds, All right, I will abandon you,
confront you no more, and withdraw the offer of grace.

(b) Notice that here we deal with lusting in the realm of the natural order,
the misuse of revealed sexual functions; but in v. 26 we descend into the
even lower regions of human depravity, that is the invention of
unnatural functions, the reversal of Gods plan for the union of a man
and a woman.

(2) Abandonment to creature worship, v. 25.

(a) Here we see how mans perversity robs himself of objectivity; where the
advancement of self is concerned, truth becomes dispensable and error
preferable. Here Paul defines mans devolution rather than evolution,
his decline into pantheistic humanism, which only the gospel can reverse
(I Thess. 1:9). Man arrogantly prefers the worship of himself and the

26
Robert Mounce, Themes From Romans, p. 31.
27
gods of his own making rather than the worship of God, and when such
self-idolatry reaches a certain extremity, God responds as He did with
Israel, Ephraim is joined to idols; let him alone (Hos. 4:17). In his
desire for autonomy, God consigns man to the tyranny of human rule.
While, It is a terrifying thing to fall into the hands of the living God
(Heb. 10:31), it is infinitely worse to then be abandoned by that same
God.

(b) However, Paul cannot allow even his mere mention of human
defamation of the great Jehovah to stand alone. Rather, by way of
contrast, he must eulogize and praise the transcendent glory of God by
calling Him blessed, eloghtj, euloge tos, and forever.

b. God abandons the ungodly to sexual perversion, vs. 26-27.

Here Paul does not merely describe another category of sin, but rather a
plummeting of mankind into the deepest crevices of human corruption, that which
is unnatural, the reversal of natural sexual functions, the defiance of Gods
creative purposes. In general, this extremity of sinning causes God to abandon
mankind to this sewer form of existence. However, this is not to deny that His
mercy reaches down even to such perverted depths, as the Apostle indicates in I
Corinthians 6:9-11, that is when the repentant cry is like that which Charles
Wesley describes:
Depth of mercy! Can there be
Mercy still reserved for me?
Can my God His wrath forbear?
Me, the chief of sinners, spare?
I have long withstood His grace,
Long provoked Him to His face,
Would not hearken to His calls,
Grieved Him by a thousand falls.
Pity from Thine eye let fall;
By a look my soul recall;
Now the stone of flesh convert,
Cast a look, and break my heart.
(1) Abandonment to unnatural lesbianism, v. 26.

(a) Why does Paul mention women first? Charles Hodge answers: Paul
first refers to the degradation of females among the heathen, because
they are always the last to be affected in the decay of morals, and their
corruption is therefore proof that all virtue is lost.
28

(b) The Apostle does not hesitate to describe this relationship as a
degrading passion, that is a lustful attraction often mistakenly called
love. Contrary to some modern opinions which give precedence to love

28
Charles Hodge, Commentary on The Epistle To The Romans, p. 42.
over holiness in the character of God, such homosexuality is illicit
because it is first unholy and an inversion of the natural order of sexual
relations. Further, it is an arrogant attempt by woman to turn from her
dependance upon man.

(2) Abandonment to unnatural homosexuality, v. 27.

(a) There may be the inference here that man neglectfully turned from his
loving headship role over woman (Eph. 5:25) with the result that
woman turned to woman.

(b) Elsewhere in the Bible homosexuality is plainly condemned (Lev. 18:22;
20:13; I Cor. 6:9; I Tim. 1:9-10). However, in contemporary
Christendom attempts have been made to avoid the obvious here,
especially with the claim that idolatrous cult prostitution is described
rather than a loving relationship.
29

(c) Note that such a relationship involves burning desire (cf. Gen. 19:5)
which Paul does not describe as natural or inherited, as if the
homosexual was not responsible for his depraved cravings, but
unnatural. On the contrary, such lusting remains unnatural, as is the
case with pedophilia and bestiality. However, it must be born in mind
that this present sensual age is more affected by the rationale of
indulgent feelings rather than truth and righteousness.

(d) Such perversion reaps a designer reward, a recompense tailored to justly
frustrate the sinner by turning his delightful sin into vexing
punishment. This was the case with Hamans commensurate
punishment when hung on the gallows he had fiendishly prepared for
Mordecai (Esther 5:14; 7:10). So homosexuals receive in their own
persons the due penalty of their error, that is a variety of consequences
including a violent and perverse lifestyle, reduced
longevity, fearful diseases including Aids that offer the prospect of an
agonizing death.

(e) Again, as with the lesbian, we do not declare Gods abandonment to be
absolute because homosexuals are converted and their desires can be
reversed as specialist Christian ministries prove.

c. God abandons the ungodly to depraved minds, vs. 28-32.

Mans fundamental problem is his mind; above all else he has a mental disease
that is the controlling influence in his existence. Everything else, his actions,
motives, pursuits all flow from this root cause, so that he is mentally futile in his

29
In this regard a most blatant and biased article titled homosexuality is published by Inter-Varsity Press in
The Illustrated Bible Dictionary. Especially note the concluding comment regarding the Apostle Pauls
teaching: His three scattered references [to homosexuality] fit together in an impressive way as an expression
of Gods will as he saw it, II, p. 657.
pursuits (Eph. 4:17), mentally hostile toward righteousness (Col. 1:21), and
mentally defiled (Tit. 1:15). His only hope is a renewed mind (Rom. 12:2), the
mind of Christ (I Cor. 2:16). However, mans predicament escalates, like a
growing tumor that spreads corruption, while at the same time he claims to be
perfectly healthy in his mind, never better. To such willful and increasingly
entrenched blindness, such intense depravity in the mind that reaches its climax in
v. 32, God eventually responds with His abandonment of man to his flaunted
lifestyle. Such an overall way of mentally perverted living is now described.

(1) Abandonment to immoral behavior, v. 28.

(a) The assumption here is that man, though fallen, yet had a basically
orthodox understanding of God in his mind (cf. 2:15). However, the
mental sin tumor enlarged causing mankind not to think it worthwhile
to focus on the true knowledge [pgnwsij, epigno sis,] of God any
more, but rather false images, mental delusions.

(b) Consequently God responds by abandoning such men to this ingrained
madness, that is those who are so advanced in their disease and
thoroughly enamored with it. Such reprobates are punished by being
left to their folly, namely consignment to innumerable wares and
enticements at Vanity Fair where, claiming to see, they are left to the
imprisonment of their darkness (John 9:40-41).

(2) Abandonment to a variety of sin, vs. 29-31.

Here is a symphony of sin comprised of various sinful symptoms or
instrumentalities that are all used to play the Satans music. They are
indications of mans mental disease. Every sinner has his skilled speciality
just as there are skilled specialists in an orchestra. That these are especially
artful sinners is indicated by their description as being filled or highly
proficient. The following three-fold division is based upon grammatical
considerations.
30

(a) Four sins commencing with unrighteousness, v. 29a.

Unrighteousness focuses on unholiness, ungodliness, essential sin,
with the following three being resultant.

(b) Five sins commencing with envy, v. 29b.

The fullness of their corruption is manifest in the way their energy is
so devoted toward these particular sins.

30
Morris, Epistle to the Romans, p. 95, n.
(c) Twelve sins commencing with gossip, v. 29c.

The focus here is upon vocal, high-handed opposition that rages against
civil standards and God Himself.

(3) Abandonment to the promotion of sin, v. 32.

(a) As pagan men indulge themselves in the aforementioned catalog of 21
representative sins, what is their moral state of mind? Certainly there is
no ground for exoneration, as if they were ignorant, since they are
knowing well [pignntej, epignontes] the righteous decree of God.
The emphasis here is upon present awareness, thus Murray observes:
The most degraded of men, degraded because judicially abandoned by
God, are not destitute of the knowledge of God and of his righteous
judgments [soul-hardening efforts notwithstanding]. In terms of 2:14-
15, conscience asserts itself.
31

(b) However this knowledge is inclusive not only of the fact of sin, but also
guilt before God and its consequences, namely death, akin to the civil
death penalty that also has spiritual ramifications (cf. 6:23). This penal
judgment is readily acknowledged by man to be his due; further, he us
unashamedly culpable, and at the same time a braggart about his
exploits.

(c) Yet the bottom of the barrel has still not been reached, for it is one
thing to be personally intoxicated with sin and quite another to boldly,
arrogantly, and enthusiastically promote such a cause amongst others.
This is most offensive of all to Paul for the reason that it reflects mans
unholy attempt to storm the holy ramparts of heaven, to instigate a
rebellion of the most insolent proportions. Certain deep-dyed sinners
are content to debase themselves in relative isolation, but not here.
Rather, the energetic advancement of human depravity is applauded. It
is like the contemporary gay pride promotion of the homosexual
community.

(d) Illustration. Dr. James Montgomery Boice relates:

Dr. John Gerstner, Professor Emeritus of Pittsburgh Theological
Seminary, was teaching about the depravity of man, and to make his
point he compared men and women to rats. After he had finished his
address there was a question-and-answer period, and someone who had
been offended by the comparison asked Gerstner to apologize. Gerstner
did. I do apologize, he said. I apologize profusely. The comparison was
terribly unfair . . . to the rats. He then went on to show that what a rat
does, it does by the gifts of God that make it ratlike. It does not sin. But
we, when we behave like rats, behave worse than we should and even
worse than rats. We are worse that beasts in our behavior.
32

31
32
James Montgomery Boice, Romans 1-4, p. 198.
B. THE JEWS ARE THOROUGH SINNERS, 2:1-3:8

The identification of the addressees of the section that follows, especially in vs. 1-16, is of
vital importance. Clearly Paul anticipates that many who have read thus far would have
been disturbed at such an ugly revelation of the pagan world. They would have been eager
to distance themselves from such revolting barbarism, as well as Greek and Roman
debauchery. Who then might react this way? Obviously the religious who are moralistic
would likely object. And it is for this reason, along with other more specific matters, that
most commentators believe that in general, Paul primarily has the Jews in mind. This is not
to deny that Paul has Gentiles in mind who are attending the church at Rome (cf. 2:9-10;
3:9; 7:1; 11:13). Yet the argument at this point strongly focuses on the self-righteous Jew for
the following major reasons. First, according to Murray, the propensity to judge the
Gentiles for their religious and moral perversity was peculiarly characteristic of the Jew.
33

Second, v. 4 suggests by implication the Jews as being the objects of Gods kindness, while
vs. 9-10 lead up to the explicit statement of v. 17. Third, as Moo points out, In 1:18-32,
Paul describes those people whom he accuses of perverting their knowledge of God
(Gentiles, primarily) in the third person: they turned away from God; God handed
them over. In chap. 2, however, it is the second person singular, you, that Paul uses in
making his accusation (2:1-5, 17-29).
34

1. The Jews accountability before God, vs. 1-16.

It is common for man to judge categories of sin according to certain outward features
and physical manifestations, and describe them as perverted, savage, disgusting, and
uncivilized. Whereas other crimes that are void of violence and brutality are regarded
to be less serious. So Paul now addresses this problem in the light of the preceding
catalog of such repulsive wickedness. The moralistic Jew would readily express self-
righteous outrage at such a loathsome scene. However, God looks on the condition of
the heart and judges intent, not mere symptoms (I Sam. 16:7). Thus it would be true to
suggest that Christs greatest condemnation fell of the Scribes, Sadducees, and Pharisees
rather than the criminal element of Jerusalem (Matt. 23:1-39).

a. The impartial judgment of the Jew, vs. 1-4.

Like Nathan the prophet who jolted King David with his accusatory declaration,
You are the man! (II Sam. 12:7), so Paul now startles the Jew with a similar
charge of serious guilt, notwithstanding his smug claim to relative civility. Dr. J.
Gresham Machen recounts a French novel titled The Disciple by Paul Bourget.
It describes . . . the simple and austere life of a noted philosopher and psychologist.
He was engrossed altogether in the things of the mind. His lodging was up four
flights of stairs. His daily existence was an inevitable routine. Coffee at six oclock,
lunch or breakfast at ten, walk until noon, work until four, visits of scholars and
students three times a week from four to six, dinner at six, short walk, bed promptly
at ten. An inoffensive, scholarly man if there ever was one, a man who, in the words
of his caretaker, wouldnt hurt a fly. But one day this peaceful routine was
strangely broken into. The philosopher was summoned to a criminal inquest. A

33
34
Moo, Epistle to the Romans, p. 125.
former pupil of his was accused of murder. He had been a brilliant young man, who
had climbed those four flights of stairs full of enthusiasm for what he regarded as
liberating doctrines only too well. In the prison he wrote an account of his life for
the eye of his revered master. In it the abstract becomes concrete. The terrible story
is told of the way in which those supposedly liberating doctrines work out in actual
practice.
35

Who was the greater sinner, the violent student of his philosopher master?

(1) For their practice, vs. 1-3.

In considering the declared similarity of the Jews sins with those of the
Gentiles, one formal difference ought to be noted and that is the Jews
penchant for cloaking their transgressions in contrast with the more open
display of the pagan world. This point is especially implicit in 2:21-23, 28-
29, Matthew 23:25-28.

(a) Of Gentile sins, v. 1.

1) The therefore probably connects us with the major thought of
1:18-19, that is that the Jews qualify for judgment since they are,
with the Gentiles, involved in all ungodliness and unrighteousness
of men. In judging they have a standard by which their own sin is
judged. Thus they are sinners of the same kind, who sin just as the
Gentiles do, and this is confirmed by their hypocritical spirit of
judgment.
36

2) The Jew is without excuse, just as is the Gentile, 1:20, though
on the grounds of greater accountability, 2:4, 9, 24.

3) But how can it be said that the Jews practice the same things as
the Gentiles? Most likely Paul is referring to the catalog of sins in
1:29-31, which he on other occasions attributed in a similar way
to society that included Judaism (Gal. 5:19-21; Col. 3:5, 8; I Tim.
1:9-10; II Tim. 3:2-4).

(b) Of God-defined sins, v. 2.

1) A more literal translation here reads, Now we know that the
judgment of God is according to truth [the real facts], on those
practicing such things. The inference is that, in contrast with the
partial judgment of the Jew in v. 1, God is impartial as v. 11
confirms. Because of Gods omniscience, there must be agreement
on the part of the Jews that God has all of the facts at hand, and
thus His verdict is more reliable, indeed unimpeachable.

35
J. Gresham Machen, The Christian Faith in the Modern World, pp. 95-96.
36
Moo, Epistle to the Romans, pp. 129-130.
2) Illustration. Following John Bunyans imprisonment for preaching
at an illegal conventicle (assembly) in 1660, his trials before several
magistrates proved to be less than the epitome of British justice.
Later his wife made an impassioned plea before several judges as
follows:
37

Wom. He preacheth nothing but the Word of God, said she.
Twis. He preach the Word of God! said Twisdon; and withal she
thought he would have struck her; he runneth up and down, and
doth harm.
Wom. No, my Lord, said she, its not so; God hath owned him,
and done much good by him.
Twis. God! said he; his doctrine is the doctrine of the devil.
Wom. My Lord, said she, when the righteous Judge shall appear, it
will be known that his doctrine is not the doctrine of the devil.

(c) Of inescapable sins, v. 3.

1) Hear me again, oh religious man! Follow my reasoning, consider
the consequences of what I just proposed, v. 2, which you
undoubtedly agree with. If you sin as the pagan does, and you
certainly do, then how can you possibly escape from the universal,
impartial Judge?

2) So Paul raises the question of the natural mans inclination to
hypocrisy, to regard himself as a modest sinner in the light of all of
the big sinners out there! Why does a man regard himself as a
modest sinner? Because he considers himself to be religious, pious,
righteous, spiritually advanced, knowledgeable, moral, according
to his own estimate.

3) But Paul pricks this empty bubble with the substance of his logic.
If the pagans wont escape according to their actions, then neither
will the Jew. The true judgment of God, v. 2, will find the religious
man wanting; his boasted flimsy covering will be stripped away so
as to leave him naked, exposed, cringing in guilt before God.

(2) For their presumption, vs. 4.

Paul now asks another rhetorical question which addresses the matter of the
history of Israel and its rebellious attitude toward God, particularly its
shameful presumption toward Gods covenant faithfulness and forbearance,
as reflected in Nehemiah 9:5-31.

(a) The Jew took Gods kindness and forbearance and patience for
granted and confused it with just acceptance. His temporary

37
John Bunyan, Works, I, p. 61.
tolerance or truce was mistakenly understood as reconciliation
and peace.
38

(b) Why did God patiently wait upon Israel while it arrogantly persisted in
sin? It was His desire that such an extended opportunity would be an
encouragement to repentance. So Peter alludes to this teaching of Paul
in II Peter 3:15, and regard the patience of our Lord to be salvation;
just as also our beloved brother Paul, according to the wisdom given
him, wrote to you. But Gods people wilfully ignored this hiatus of
grace, this long pause of mercy, being contemptuously persuaded that
repentance was not necessary

(c) What is the repentance that is sought? It is a change of thinking
regarding personal sin in particular, man, God, Christ, the Bible, etc.
that issues forth in saving faith and resultant godliness. Does God call
all men to repent? Yes (Acts 17:30). Can man naturally repent? No
(Heb. 12:16-17). Is true repentance a gift of God? Yes, even as is faith
(II Tim. 2:24-25). Is it mans responsibility to repent? Yes (Acts 26:20).
If a man will not repent, then what? Judgment (Matt. 11:20-22).

(d) Illustration. Stephen Charnock comments:
All the notices and warnings that God gives men, of either public or
personal calamities, is a continual invitation to repentance. . . . [Gods
longsuffering] doth, as it were, take us by the hand, and point us to the
way wherein we should go. . . . His patience stands between the
offending creature and eternal misery a long time, that men might not
foolishly throw away their souls, and be damned for their impenitency.
39

b. The impartial judgment of Jew and Gentile, v. 5-16.

The warning of certain judgment for all men, introduced in v. 3, now dominates
Pauls exhortation in vs. 5-16. The anomaly here is that whereas the pagan, with a
less definitive revelation of Gods righteous demands, needs no such warning, yet
the Jew, to whom belongs the adoption as sons and the glory and the covenants
and the giving of the Law and the temple service and the promises, 9:4, needs a
severe wake-up call, akin to being severely hit over the head with a piece of two
by four.

(1) Gods universal justice, vs. 5-10.

Whereas the Jew was forever making distinctions between himself and the
Gentile, that is with regard to his racial superiority according to divine right,
Paul is at pains to point out that in terms of His righteous demands, God is
not so discriminatory. His election of Israel was unto holiness (Deut. 7:6-8;
14:2).

38
Morris, Epistle to the Romans, pp. 112-113.
39
Stephen Charnock, Works, II, pp. 526, 527.
(a) This justice accumulates to the Jew first, v. 5.

1) Gods patience presents a storehouse of gracious opportunity to
the heart that is penitent. However, at the same time, the
impenitent accumulate a storehouse of indignation that shall be
inherited at the final day of judgment. For the impenitent, that day
will be the day of wrath; for the penitent, that day will usher in
glory and honor and immortality, eternal life, v. 7, cf. v. 10.

2) Paul seems to recall the proverbial obstinacy and hard-heartedness
of Israel which Stephen condemned in Acts 7:51, 53. But a day is
coming of final settlement, and no one will be excluded from
divine scrutiny (Rev. 20:11-15). Then will come that revelation
and righteous judgmentwhich is according to truth, that lifting
of the lid whereby the secrets of men will be exposed, v. 16.

3) Illustration. Martyn Lloyd-Jones comments:

That is the day. The day the books will be opened and all this
wrath that men have been treasuring up for themselves will be
produced in evidence against them. They will be punished. And
what will be revealed . . . is the righteous judgment of God.
Nobody will have any complaint; everybody will see Gods
righteous judgment. And that is why the Book of Revelation tells us
earlier that some people, when they see it, will say to the mountains
and the rocks, Fall on us and hide us [Rev. 6:16]. There will be no
excuse; there will be no plea. Gods judgment is always according
to truth, and on that great day the truth, the righteousness, the
justice will be finally revealed.
40

(b) This justice accumulates to the Jew first and the Gentile, vs. 6-10.

For the authentic Christian, these five verses have presented a seeming
serious problem since, on the surface they seem to conflict with the
essence of the Gospel, namely that the repentant and believing sinner is
saved through faith alone in Jesus Christs merits to the total exclusion
of human deeds, (3:21, 24; 4:1-25; Gal. 2:15-16; 3:11; Eph. 2:8-9).
Now undoubtedly this is the true gospel, so what in reality does Paul
mean here? Recall that, as we have already seen, Paul is addressing the
presumptuous Jew, especially as indicated in vs. 4-5. So at this point it
is no use describing judgment in gospel and grace terms to this religious
person who does not understand the gospel or grace. So leaving the
gospel aside, Paul describes the outward justification of man as the self-
righteous Jew will understand, namely the judgment of his works,
whether good or bad. The good deeds here are in fact authenticating or
external justification based on free justification (Eph. 2:8-10); the bad

40
Martyn Lloyd-Jones, Romans 2:1-3:20, p. 73.
deeds are also authenticating of judgment without grace (Rev. 20:11-
15).
41

1) It is established in the Old Testament, v. 6.

a) In quoting Psalm 62:12 and Proverbs 24:12, Paul addresses
the Jew on his own ground, that of the Hebrew Scriptures.
However the declaration concerning every man is
universally encompassing, and infers that the God of Israel is
the moral Sovereign of the universe; in view of vs. 9-10,
clearly Paul has this wider perspective. Yet for the Jew who
hears Pauls exhortation, the issue is not covenantal security
via circumcision, but deeds that are pleasing to God.

b) The New Testament makes several references to the fact that
Gods judgment will be according to human works (Matt.
7:21; 16:27; 25:31-46; John 5:28-29; II Cor. 5:10; 11:15;
Gal. 6:7-9; II Tim. 4:14; I Pet. 1:17; Rev. 2:23; 22:12).
Certainly the unbeliever will be judged by his faithless deeds,
his ungodly deeds, his unholy deeds. But so will the nominal
child of God, and even the genuine child of God. In the latter
instance, this fruit will be judged as validation, such as in
Matthew 7:15-20, where the expectation of a good fruit tree
is that it produce good fruit.

2) It recognizes heart righteousness, v. 7.

a) Gods righteous judgment delights in and approves of those
who obey the truth, in contrast with those who disobey
the truth, v. 8. To obey the truth is to respond to the
gospel (Gal. 5:7) with a life of virtue and holy affections, akin
to the obedience of faith, 1:5; 16:26.

b) This is a grace response, not a legal performance, even though
the gospel is not made prominent. Here are the distinguishing
responses of a true child of God that are reflective of the
Beatitudes (Matt. 5:3-13). There is perseverance (Matt. 24:13;
Heb. 3:14), unlike the seed that falls on rocky ground (Matt.
13:20-21); there is desire for the glory to come (5:2; 8:18-23),
honor or recognition (II Tim. 2:19-21), immortality or
incorruption (I Cor. 15:50-53 ), and eternal life in its
consummate sense as intimate union with God (I John 5:20).
Gods judgment will be, Well done, ood and faithful
servant (Matt. 5:14-30).

41
For helpful comment on this whole problem refer to MacArthur, pp. 125-130; Moo, pp. 139-144; Morris,
pp. 147-149; Shedd, pp. 38-39.
c) Leon Morris describes those approved of God as follows:
Their trust is in God, not in their own achievement. He [Paul]
refers to those whose lives are oriented in a certain way. Their
minds are not set on material prosperity or the like, nor on
happiness, nor even on being religious. They are set on glory
and honor and immortality, qualities which come from a close
walk with God. The bent of their lives is on heavenly things.
42

3) It recognizes heart unrighteousness, v. 8.

a) Gods righteous judgment is displeased with and disapproves
of those who disobey the truth, whether for the Jew it be
the Law written on tables of stone, or for the Gentile it be the
Law written on the conscience (2:12, 14-15). After the
manner of 1:25, truth is wilfully jettisoned while
unrighteousness is embraced, the inevitable result being the
outpouring of Gods wrath and indignation.

b) Here God is offended, even intensely angry with bold sinners,
not merely irritated. The focus here is upon Gods wrath,
rg, orge, reflected in active judgment (v. 5; Col. 3:5-6), His
outward emotion, and indignation, qumj thumos,
illustrated by the Jews rage against Christ at Nazareth (Luke
4:28-29), His inner revulsion. John Gill comments: The wrath
of God is the heat of his great anger (Deut. 29:24); it is his
anger not only kindled and incensed, but blown up into a
flame; it is the indignation of his anger, the fury and
fierceness of it (Isa. 30:30; 42:25; Hos. 11:9).
43
This divine
abhorrence to sin will ultimately confront all men except a
just means of placation be provided for the repentant sinner.

4) It is rewarding to the unrighteous, v. 9.

a) There is repetition here concerning Gods nondiscrim-inatory
justice, yet emphasis is placed upon the experience of His
wrath and resultant feelings. Hence the souls of the wicked
will undergo tribulation, qlyij, thlipsis, anguish and
affliction, as well as distress, stenocwra, stenocho ria,
stressful confinement (cf. Rom. 8:35; II Cor. 6:4 where
Christians have similar feelings). The fact that they will have
like company will offer no consolation, as the ungodly often
glibly claim.

b) First the Jew, on account of his high accountability (Jer.
25:29; Amos 3:2), and then the Gentile, representing the

42
Morris, Epistle to the Romans, pp. 116-117.
43
John Gill, A Body Of Doctrinal And Practical Divinity, p. 69.
whole human race, will have their sin exposed and
condemned. The Jew will not be able to claim exoneration
through Abraham; the Gentile will not be able to claim
ignorance as a mitigating circumstance.

5) It is rewarding to the righteous, v. 10.

a) Again there is repetition here, but added to glory and
honor is peace, holy contentment, the experience of soul
bliss at being the object of Gods approval. But does this
whole fulness of blessing come because a person does
good? No, in terms of doing good being a justifying
ground of obtaining acceptance with God. Yes, but only in
the sense that a father is pleased because his son does good;
however, this doing good in no way obtains sonship, it
merely reflects it.

b) Again, in blessing, the Jew is to have priority, and this may
well have prophetic significance for Paul (11:12).
Commenting on Revelation 16, Jonathan Edwards writes
concerning the future of the nation of Israel:
Without doubt, they will return to their own land; because
when their unbelief ceases, their dispersion, the dreadful and
signal punishment of their unbelief, will cease too. As they
have continued hitherto, with one consent, to dishonor Christ
by rejecting the gospel, so shall they meet together to honor
him, by openly professing of it with one mouth, and practice
it with one heart and one soul, together lamenting their
obstinacy, as it is said they shall (Zech. 12:11-12), and
together praising God for his grace in enlightening them. And
as they have hitherto continued a distinct nation, that they
might continue a visible monument of his displeasure, for
their rejecting and crucifying their Messiah, so after their
conversion will they still be a distinct nation, that they may be
a visible monument of Gods wonderful grace and power in
their calling and conversion.
44

(2) Gods nondiscriminatory justice, vs. 11-16.

In mentioning Gods certain judgment of both Jew and Gentile in vs. 8-9,
Paul has raised a problem that continues to be asserted today with the oft
heard question, What will happen to the heathen, those who have not heard
the revelation of the gospel, or even Scripture? The implication is often that
God would not judge those with diminished responsibility. So Paul responds
here with the explanation that the Gentiles are indeed responsible for their
sin.

44
Jonathan Edwards, Works, V, p. 135.
(a) It is intrinsic to His nature, v. 11.

1) Illustration. As John MacArthur comments, this impartiality is like
the popular symbolic statue of justice . . . a woman blindfolded,
signifying that she is unable to see who is before her to be judged
and therefore is not tempted to be partial for or against the
accused. Sometimes she is also pictured with her hands tied,
suggesting she cannot receive a bribe.
45
In other words, as
Abraham well understood (Gen. 18:25), God, being omniscient
and holy, is fair with all of mankind.

2) God will judge Israel according to righteousness, and not with
deference to its favored elect status or responsibility in being the
custodian of His Law. As He is (Acts 10:34), so He commands
(Lev. 19:15; Deut. 10:17). Likewise with the Gentile, Gods
righteousness will fall on him with the same impartiality.
However, note that God is partial and discriminatory in election,
the distinction being that His sovereign choice of certain sinners
unto life is always just through holy, justifying grace.

(b) It is according to appropriate revelation, v. 12.

1) The term Law here refers specifically to the Jewish Torah or
first five books of the Old Testament; this is the meaning of 90
percent of Pauls use of this term.
46
Therefore the first statement in
this verse refers to all who are not under its dominion, specifically
the pagan world. Yet in not having Moses to guide them, the
Gentiles still suffer the wages of sin, just as the Jew does. Paul is
making a categorical statement that though the Gentiles do not
have the Torah, yet they are accountable in terms of having
offended Gods righteousness. But how can this be? Clearly from
v. 11 we conclude that this judgment of perishing must be
equitable. But by what means then does the Gentile have any
knowledge of Gods righteous demands while being ignorant of the
Law?

2) On the other hand, all who have sinned under [with] the Law
obviously refers to Israel being especially accountable as a
transgressing nation. In Luke12:41-48 the Lord Jesus particularly
addresses this point of greater responsibility. But why is the Jew to
be judged while the Gentile perishes? What meaning distinguishes
these words? Lloyd-Jones answers:
It is that the standard which God applies to the Jew is a higher and
a severer standard than that which He applies to the Gentile. Now
that does not make any difference to their ultimate destiny, but it

45
John MacArthur, Romans 1-8, pp. 135-136.
46
Moo, Epistle to the Romans, p. 145 n.
does seem to indicate that there is a difference in the punishment.
God demands more of the Jew than the Gentile because He has
given him the law.
47

3) The overall point here is the reiteration of that already pressed
home in 1:18; 2:6-10, namely the inevitable judgment by God of
the whole human race. But further, as Moo concludes, It is clear
from these verses [vs. 11-12] that Paul argues for universal human
sinfulness, and a sinfulness of such a nature that condemnation
must be the outcome.
48

(c) It is based on doing rather than hearing, v. 13.

1) In simple terms, what counts is not so much having the Law as
was Israels privilege, or the reading of the Law as was the custom
in Synagogues, or even the hearing of the Law every Sabbath by
the Jewish populace, but the doing of the Law. Obviously Paul
believes that this priority has been inverted. While repeating the
essential thrust of vs. 6-10, his focus is upon the disobedient and
hypocritical Jew (Matt. 7:24-27; 12:50; 23:1-3).

2) The justification that Paul describes must be of the same sort
that is implied in vs. 6-10, though it also incorporates the
justification that James 1:22; 2:21-26 describes, that is the
outward evidence that vindicates the profession of inward saving
grace.

3) Application. Thus we might paraphrase here, It is not the hearers
of the gospel and doctrine and music and good Christian literature
and Christian radio and preaching and tape cassettes who are
acceptable before God, but those who evidence godliness resulting
from this ministry. True heart religion is consistently effecting.

(d) It regards Gentile law-keeping, v. 14-15.

These verses form a significant parenthesis that answers the question
raised, but not answered, in v. 12 concerning the Gentiles source of his
knowledge of the righteous demands of God apart from the Jewish
Torah.

1) Their law is not Mosaic, v. 14.

a) Paul posits the case of a Gentile who lives righteously as a
God-fearer such as Cornelius (Acts 10:1-2). He lives a moral
life that parallels the ethics of the Jew derived from the Law,
yet he is ignorant of the Law. The answer is that he acts by

47
Lloyd-Jones, Romans 2:1-3:20, p. 107.
48
nature or fsij, phusis, which word was used in 1:26-27
to describe natural sexual functions. Murray describes this
capacity as done by native instinct or propension, by
spontaneous impulse as distinguished from what is induced
by forces extraneous to ourselves.
49
This is a universal
capacity, and it concerns a fixed rather than a relative code.
Hence, the heathen are not ignorant of right and wrong as
some would suggest.

b) This innate moral sensitivity is to be distinguished from the
witness of nature in 1:20. Boice quotes C. S. Lewis who
perceptively recognizes this basic standard in mans everyday
manner of living. In the initial argument in his classic
defense of the faith, Mere Christianity, Lewis begins with the
observation that when people argue with one another, an
angry person almost always appeals to some basic standard of
behavior that the other person is assumed to recognize.
They say things like this: Howd you like it if anyone did the
same to you? - Thats my seat, I was there first - Leave him
alone, he isnt doing you any harm - Why should you shove
in first? - Give me a bit of your orange, I gave you a bit of
mine - Come on, you promised. People say things like that
every day, educated people as well as uneducated, and
children as well as grown-ups. What interested Lewis about
these remarks is that the people making them are not merely
saying that the other persons behavior just does not happen
to suit them, but rather that the behavior of the other person
is wrong.
50

c) Thus the Gentiles are a law to themselves, or literally,
they themselves are [a] law, that is, as distinct from the
Jews they have their own law which is still a revelation from
the same God. For this reason the Gentile is morally
accountable, not innocent.

2) Their law is internal, v. 15.

The connection here is that the moral doing of the Gentiles, v. 14,
indicates a state of moral being, v. 15. However, from whence
comes this moral being, what exactly is it, and how does it effect
the Gentile?

a) Clearly it is God who writes a moral transcript or the
work [singular, cf. plural in v. 14] of the law on their
hearts. Indeed it is Gods inscription on all hearts, even

49
50
Boice, Romans, I, p. 237.
the Jew. But what the Gentile has is sufficient to make him
accountable even if it is not as definitive as the Torah.

b) Note that it is the work [emphasis added] of the Law that
is inscribed on the heart and not the Law itself. This fine
distinction, if valid, simply avoids, as Murray states, a state
of heart and mind and will far beyond that predicated of
unbelieving Gentiles [cf. Jer. 31:33; II Cor. 3:3].
51
On the
other hand, could they do instinctively the things of the
Law, v. 14, without having the Law, at least a form of it, on
their hearts?

c) What then has God inscribed on Gentile hearts? They seem to
have no inclination to keep the Sabbath according to the
Torah, yet there is an understanding of basic righteousness
and accountability that results in a sense of guilt and a
propensity to worship. Morris adds, Theodoret pointed to
Josephs brothers and to Abimelech (Gen. 20:4-5) as people
who gave evidence of knowing right and wrong and who
lived before the giving of the law by Moses.
52
A significant
passage that may address this issue is Ecclesiastes 3:9 where
God is described as having set eternity in their [the sons of
men] heart. Concerning this Delitzsch comments that God,
has also established in man an impulse leading him beyond
that which is temporal toward the eternal: it lies in his nature
not to be contented with the temporal, but to break through
the limits which it draws around him, to escape from the
bondage and disquietude within which he is held, and amid
the ceaseless changes of time to console himself by directing
his thoughts to eternity.
53

This consideration probably incorporates not only the
internal stamp of morality in 2:15, but also the
comprehension of external omnipotence and design in 1:18.
Thus Gods revelation in these two passages is to be
distinguished as follows:

d) How then does this revelation of the work of the Law
written in their hearts effect the Gentiles? Paul attributes to

51
52
53
Franz Delitzsch, Commentary on Ecclesiastes, p. 261.
Romans 1:20
external revelation
evidence of power/design
addresses mind
knowledge of Gods being
Romans 2:15
internal revelation
evidence of law
addresses heart/conscience
knowledge of Gods law
them a conscience, sunedhsij, suneidesis, literally meaning
knowledge with, which responds to moral engraving on the
heart. This response is sometimes accusatory and sometimes
gives approval. However, the moral engraving is the standard
and not that of the conscience. Conscience is more human in
its assessment as contrasted with God described in v. 16. We
must beware of Jiminny Cricket morality, derived from the
fairy tale Pinochio, that glibly sings, And always let your
conscience be your guide. Morris warns, If we are looking
for the proper line of conduct, we should notice that in the
Bible it is the revelation God has made that is to be our guide,
not any subjective process. A conscience may be oversensitive
(I Cor. 10:25) or not sensitive enough (I Tim. 4:2).
54

e) To sum up, the Gentiles or heathen are sufficiently aware of
Gods being and His morality; therefore they are accountable,
and thus qualify to be judged. Concerning this truth being
evidenced in a wide variety of unevangelized pagan cultures,
refer to Don Richardsons Eternity In Their Hearts.

(e) It regards the secrets of mens hearts, v. 16.

The theme of judgment introduced in 2:5, and especially directed
toward the religious Jew, has veered once again toward the pagan in
2:11-15 so that Paul concludes his necessary detour with v. 16. The
connection with the preceding vs. 14-15 is one of contrast. Whereas
man is constantly judging himself via his conscience, either accusing or
approving his response to the work of the Law written on their
hearts, and such personal estimation is flawed through human
weakness and limited knowledge, God on the other hand, knowing the
secrets of men will judge impeccably according to the gospel of Christ
Jesus.

1) This day is the same as that in v. 5, the day of wrath and
revelation of the righteous judgment of God. The judgment of
man will be of no account, and especially his own religious self-
judgment. Why is this so? Because God alone truly knows the
crevices of our heart, even every hidden nook or high shelf, and
better than ourselves (Ps. 139:1-4; Heb. 4:13).

2) What will be the basis of Gods judgment? To begin with Paul
describes it as my gospel, as in 16:15. This is not a Pauline
gospel, a gospel of his own conceiving or modification, but the
one and exclusive gospel which came to him by revelation (Gal.

54
Morris, Epistle to the Romans, p. 127. Refer also to Franz Delitzsch who writes, Nothing is more commonly
read, than that conscience is a voice of God within us. Surely, literally and logically regarded, this is wrong.
A System of Biblical Psychology, p. 159.
1:6-9, 11-12) and was recognized by James, Peter and John to be
identical with the gospel they proclaimed (Gal. 2:7-9).

3) More specifically, the basis of Gods judgment will be through
Jesus Christ. The Son of God will be the appointed judge (John
5:22, 27; Acts 17:31), and his Messiahship the primary issue of
judgment (John 3:18; 5:24). However, it is erroneous to suggest
that men will be judged solely on the basis of their regard for Jesus
Christ. Such unbelief may be the supreme sin, but it is not the only
sin, otherwise the judgment of 2:3, cf. 1:28-32, would not be
valid.
55

2. The Jews hypocrisy before God, vs. 17-29.

The thrust now toward the self-righteous, hypocritical Jew is more specific than ever.
However it is one thing to observe hypocrisy and quite another to have it exposed in
such a way that the hypocrite is convicted. A classic illustration of this problem is
provided in John Bunyans The Pilgrims Progress where Christian and Faithful are
confronted with the hypocrisy of Talkative. This child of Prating Row loves to talk
about Bible doctrine when it suits, as well as base talk at the ale-bench, while at the
same time his life at home and work is as empty of religion, as the white of an egg is
of savor. So the problem for Faithful is how this religious masquerade might be
exposed. Christians suggestion is that Talkative be challenged concerning personal sin
and his own state of heart rather than that of others. This subject Talkative baulks at
and in fact withdraws from the pilgrims company claiming to be peeved at such
judgmental enquiry.
56
But a further problem arises. Suppose the Jew were to confess his
hypocrisy, at least to himself, and yet claim covenant security, especially by means of
circumcision. How then is he to be confronted as still being in jeopardy under Gods
judgment? How is a hypocritical Christian to be dealt with who yet clings to hope in
baptism?

a. What do they say? vs. 17-20.

Paul returns to the thought of v. 13, namely the anomaly of a Jew being a mere
hearer of the Law.

(1) They boast in Judaism, v. 17.

The conditional if statement here refers to a situation that is assumed to be
true. Thus Paul describes outward and confessional religious symptoms that
are very real, yet are void of any behavioral and moral parallel. Hence their
nominal characteristics involve boasting in:

(a) The name Jew. A Jew was originally a member of the tribe of
Judah, though after the Babylonian exile the name more broadly
encompassed any Hebrew or citizen of Israel. However, while Paul

55
56
Bunyan, Works, III, pp. 121-125.
continued to call himself a Jew (Acts 22:3), here the boasting is one of
racial superiority based on physical descendancy, physical signification
through circumcision, and physical nationalism. Yet he

(b) The Law of Moses. Literally the Jew reclines (cf. Luke 10:6) on the
Law, he is its exclusive custodian, he is its official interpreter, he is its
visible embodiment, he claims that it is his ground of being and doing.
Yet he does not obey the Law!

(c) The God of Abraham. Boasting in the unique and only true God of
the covenant was not in itself wrong, quite to the contrary (Jer. 9:23-
24); but such bragging was akin to the false recognition given to God by
the Pharisees in Matthew 23:14 and Luke 18:11. It was a carnal
security that neglected personal accountability. John Murray adds:
That the apostle should have referred to this in connection with what
is by implication an indictment demonstrates perhaps more than any
other prerogative enumerated how close lies the grossest vice to the
highest privilege and how the best can be prostituted to the service of
the worst.
57

(2) They are exercised in the Law, v. 18.

While being eager Bible students and knowledgeable, yet they are like the
Pharisees and Sadducees who were reprimanded for their lack of biblical
understanding (Matt. 22:29; John 5:39).

(a) They know the [Gods] will, unlike the Gentile (Ps. 147:19-20), that
is they comprehend it agreeably.

(b) They approve the things that are essential [best], that is they
especially appreciate the Shemah (Deut. 6:4), the Great Commandment
(Deut. 6:5), and the Decalogue (Ex. 20:1-17).

(c) They have been well instructed [catechized] out of the Law, by both
parents (Deut. 6:6-7) and the Jewish leaders (Lev. 10:11; Deut.
24:8:33:10; Neh. 8:8).

(3) They have the light of God, v. 19.

From privileges and status we now move to perceived responsibilities which
are inevitably corrupted. Here the Jew comprehends part of the truth, but it
is the absent portion that results in the abuse of his partial knowledge. It is
like believing in the resurrection of Jesus Christ while being ignorant of the
purpose of this event.

(a) Israel was to have been a guide to the blind and a light to those who
are in darkness, of course supremely through Messiah (Is. 42:6-7;

57
49:6; 60:1-3), though nationally as well (I Kings 8:41-43). What ought
to have been is implicit in v. 24.

(b) However, the missionary prayer of King Solomon was not heeded (I
Kings 8:57-61). For while the Jews of Pauls time wanted Gentile
admiration and recognition that their God was the only true God (I
Kings 8:60), they were not prepared to be wholly devoted to the Lord
our God, to walk in His statutes and to keep His commandments (I
Kings 8:61).

(4) They have wisdom and truth, v. 20.

There is no direct condemnation of the Jew here; rather it is implicit in terms
of the hypocrisy already stated in vs. 1-8, and his proud and lordly
presentation of the truth.

(a) Yes, the Jew ought to correct the foolish and teach the immature.
This is proper pastoral responsibility, but the Lord Jesus Christ also
revealed the hypocrisy of the Jewish leaders in this regard (Matt. 23:1-
3).

(b) Yes, the Jew ought to uphold the Law, though he should have
understood it as more than mere embodiment, or mrfwsij,
morpho sis, that is outward form or framework as used in II
Timothy 3:5.

(5) Application. Before Paul lowers the boom, so to speak, there is a fearful
reality presented here, and that of the most insidious hypocrisy. For just as
the police officer, a lawyer, and judge have sworn to uphold the law, yet
while presenting the posture of a law keeper, they actually break the law! So
it is possible for a Bible teacher, a church leader, the amen chorus of the
church, to be no less hypocritical than the Jew here described. For this
reason, as with Paul here, it is vital that doctrine always be presented along
with its necessary practical expression.

b. What do they do? vs. 21-23.

Here is Pauls sudden put-down and piercing response to the set-up of vs. 17-20.
But how does Paul know about the details of this exposure? Two areas are
significant here. First, there was his rabbinical training in Jerusalem as a Pharisee
that included tutelage under the esteemed Gamaliel (Acts 22:3; Phil. 3:5). Second,
there was his instruction by way of special revelation from the Lord Jesus Christ
(Gal. 1:11-12; I Cor. 11:23; 15:).
58

58
Cf. J. Gresham Machen, The Origin Of Pauls Religion, pp. 43-68.
(1) Knowing of teaching others, they do not teach themselves, v. 21a.

(a) Recalling the exalted roll of teaching in Judaism, even as he had
personified while being rabidly anti-Christian, Paul obviously focuses
on those exercising a responsible position of religious leadership,
especially the Rabbi, Pharisee and Scribe, who Isaiah denounced (Isa.
50:1-20) and Christ exposed (Matt. 23:1-3; cf. Jas. 3:1).

(b) Similarly, Paul would today denounce conservative Christendom in this
interrogative manner. It is the measure of sinful human nature that a
man or woman of any number or reputable professions or callings may
in fact live a life that denies the creed he or she has formally confessed,
the politician who lives one way and campaigns another, the doctor
who professes the Hippocratic oath and performs abortions, the
attorney who seeks ways to avoid the law he has sworn to uphold, the
liberal seminary professor who signs an orthodox doctrinal statement
and teaches a liberal agenda, the Sunday School teacher who sweetly
moralizes to children and is immoral during the week, , the church choir
member who sings a different song at home.

(2) Knowing of stealing, they steal, v. 21b.

(a) The Eighth Commandment is invoked with regard to the preacher or
proclaimer, who would use his position of influence to devour
widows houses (Mark 12:40), to commit sophisticated larceny, under
the guise of needy religious causes!

(b) However is Paul, in all of these situations as here, merely addressing
Jewish leaders, that is teachers and preachers, and not the common
people? No since he seems to be addressing both categories in vs. 21-23,
especially in the light of v. 24 where Israels ungodly reputation is
revealed in Isaiah 52:5 as being attributed to the house of Israel, and
the house of Israel in Ezekiel 36:17-20. There is also the possible
inference that those who listen as pupils are no better than their
masters.

(3) Knowing of adultery, they are adulterous, v. 22a.

(a) The Seventh Commandment is invoked by the sayer of the Law, that
is concerning adultery, or moicea, moicheia, the more specific term
for sexual infidelity.

(b) But what of the many who might claim not to be violators of this
commandment? Surely Paul, the special student of the Lord Jesus, has in
mind here not simply the act but also the attitude of heart (Matt.
5:27-28). In John 8:6-9, when Jesus Christ writes on the sand, it is a
reasonable suggestion that he wrote specifically of the similar sins of
these murderous Scribes and Pharisees, causing them to retreat, even
their method of legalizing prostitution by means of allowing quickie
divorces for the most insignificant marital offences.
59
Though Moos
comment is important here, that Pauls purpose in Romans 2 is to
convince Jews of the inadequacy of their works.
60
Hence the Apostle
focuses on the experts of the Law to show the demerit of their
transgressions.

(4) Knowing of idolatry, they are pseudo-idolatrous, v. 22b.

The Second Commandment is invoked by the abhorrer or loather of
such objectionably odorous idolatry. Such a person, typical of Judaism, finds
the stench of pagan worship to be revolting. But while Paul does not charge
the Jews with being overt idolaters, he does infer that they hypocritically
rob temples. The KJV is less literal, Dost thou commit sacrilege? What
does he mean here? In general, it seems that while the Jew was expressly
forbidden from gaining personal profit from a captured idol (Deut. 7:25),
yet he devised ways by which he could gain and at the same time skirt
explicit transgression, as the Talmud illustrates of a Jew taking an idol and
selling it to a Gentile.
61

(a) The actual evidence for the Jews, contemporary with Paul, literally
robbing pagan temples is quite slim. Though does not Acts 19:37
suggest this possibility?

(b) Alternatively the Jews, contemporary with Paul, did avoid paying their
tithes and temple tax, and siphoned off, as Josephus indicates, money
due to the temple treasury.
62

(5) Knowing of the Law, they break the Law, v. 23.

(a) This reiteration of vs. 17-22 is encompassing and not simply incidental.
But the final question is intended to be humiliating because of the
assumed truth that the Jew certainly does bring shame to Gods
character. Murray adds, Transgression of the law is a dishonoring of
God; it deprives him of the honor due to his name and offers insult to
the majesty of which the law is an expression.
63

(b) Application. To give a contemporary paraphrase: You who proudly
carry in your hand a gold embossed, fine leather, reliably translated, full
reference Bible, and vociferously defend its full inspiration, and at the
same time are reputed to be a cheat in your money dealings and morally
loose, do you in fact insult the God of that same book? The answer is
yes in a manifold way.

59
Alfred Edersheim, The Life And Times Of Jesus The Messiah, II, pp. 333-334.
60
61
62
MacArthur, Romans 1-8, p. 157.
63
c. What does the Law say about them? v. 24.

Paul pointedly asks, Do you in fact know what the Law you boast in [the Bible
you carry] says about you? So he quotes Isaiah 52:5, though Ezekiel 36:17-20 is
more explicit (cf. II Pet. 2:2).

(1) Their lives are watched by the Gentiles, v. 24a.

While a watching world ought to have found God commended in the
national lifestyle of Israel (I Kings 8:59-60), yet the opposite was the case.
This was the supreme shame in the midst of Gods creation.

(2) Their lives cause the Gentiles to blaspheme God, v. 24b.

In simple terms they responded: If God is reflected by these obnoxious,
complaining, hypocritical Jews who claim to be His chosen people, then we
denounce that God as being a fraud, and partner to the crimes of the Jews.
So as John MacArthur well comments concerning our parallel situation
today: It would be better for many Christians, true believers as well as
false, to hide their religious profession. Their living is such an obvious
contradiction of Scripture that the cause of Christ is mocked and scorned by
the world,
64

d. What significance is circumcision? vs. 25-29.

An observer of Pauls confrontation with the Jew might well ask the question:
How is it possible for the Jew to so shamelessly maintain his proud self-esteem
and nationalism in the face of such shameful condemnation by the Gentile? as in
v. 24. The answer, that really goes without saying, is in a word, circumcision.
Whereas the current teaching was that, no person who is circumcised will go
down to Gehenna [hell as the lake of fire],
65
so Paul now commences to destroy
the religious hypocrites last bastion, namely sacramental/ritual/covenantal
regeneration.

(1) It is significant, not effecting, v. 25.

(a) Some background on circumcision. According to Genesis 17:9-14,
circumcision was ordained of God as signification of the covenant He
had made with Abraham and his seed. For this reason the seed organ
was cut. Note that at that same time, the name Abram meaning
exalted father, was changed to Abraham meaning father of a
multitude (Gen. 17:5). As a modern conservative Jew puts it, For
Jews circumcision today, as in the past four thousand years, is not a
detail of hygiene. It is the old seal of the pledge between Abraham and
his Creator, a sign in the flesh, a mark at the source of life.
66
However,

64
65
Moo, Epistle to the Romans, p. 167; also Hodge, Romans, p. 63.
66
Herman Wouk, This Is My God, p. 140.
even Jeremiah became aware that a physically circumcised Hebrew
could yet be uncircumcised of heart (Jer. 9:25-26).

(b) Circumcision is significant, that is, it is an authentic sign when it
points to a practicer of the Law. But for the lawless, circumcision has
no significance and in fact is invalidated; it is not regenerative. Later in
4:9-12, the point will be made that Abraham was justified through
faith, and hence regenerated, before he was circumcised. Therefore Paul
is not repudiating circumcision as a sign of national Jewish identity, as
3:1-2 indicates. Rather he is negating a function of circumcision that
never really existed.

(c) Application. While Christian baptism does not identify with
circumcision in every regard, yet here the parallel is close. Water
baptism is significant when it points to a converted or regenerated
heart, but it is impotent in producing regeneration. Nevertheless, many
nominal Christians are vainly trusting in an outward washing or
sprinkling while their hearts remain unclean. Refer to C. H. Spurgeons
confrontation with this heresy in his famous sermon titled Baptismal
Regeneration.
67

(2) It is significant for the Gentile, vs. 26-27.

The implications of this right teaching on circumcision are encouraging for
the Gentile. Otherwise, he is ipso facto excluded from the favor and grace of
God because of an absent physical qualification.

(a) His obedience is as circumcision, v. 26.

Positing that a Gentile keeps the righteous requirements of the Law,
this expression suggests the Mosaic law which an uncircumcised God-
fearer reveres and obeys, such as Cornelius (Acts 10:1-2; cf. 13:26), or
a lesser disciple of the God of Israel. How then is he to be regarded?
God will reckon circumcision to him, even as any observer ought to do,
because God regards the doing of righteousness as the justifying
evidence of his sonship. He may not have the circumcision of Abraham,
but he is nevertheless a child of Abraham because he does the deeds of
Abraham (John 8:39).

(b) His obedience shames the transgressor, v. 27.

If a Gentile has a heart for God, a heart that is alive to God, a heart that
loves God, a heart that actively pleases God, and thus is circumcised of
heart, though he be physically uncircumcised, this man is the judge of
the ungodly, circumcised Jew, since he pronounces shame upon him, he
declares his hypocrisy (Matt. 8:5-12, especially vs. 11-12).

67
C. H. Spurgeon, Metropolitan Tabernacle Pulpit, X, 573.
1) The word judge is emphatic here, and it relates to the Jew
having the letter of the Law. This circumcised religionist has the
Bible in his hand and mind, a comprehensive data bank, doctrinal
comprehension, but his disgraceful godlessness will ensure severe
condemnation by the mere presence of the godly Gentile, without a
word being spoken (Phil. 3:2-3).

2) Illustration. In an office situation, the unbaptized member of The
Salvation Army who manifests genuine graces of the Spirit will
stand out in obvious silent judgment upon the baptized Baptist
who manifests the works of the flesh.

(3) It is significant for the real Jew, vs. 28-29.

The definition of an authentic Jew, especially for Paul here, is a matter of
different opinions by conservative Christians. Some suggest that in this
church age, it is the true Christian who is now the real and only spiritual
Jew, and that since God has finished forever with Israel as a nation, there is
no such thing in His sight as a national Jew. This I believe is not what Paul
has in mind here, especially in the light of 3:1-2; 11:1-36; Acts 22:3; Gal.
6:16. A genuine Jew is one who, having been circumcised of the heart, is also
circumcised of the flesh, and identifies geographically with those of the same
commitment, cf. 9:6.

(a) It does not signify a real Jew, v. 28.

A literal translation reads, For not the one in outward manifestation is
a Jew, neither is the one in the outward manifestation of fleshy
circumcision. What is it that essentially identifies a Jew? Negatively, it
is not the outward rite of circumcision, even though the rite itself is not
nullified (3:1-2; Acts 16:3). At best, circumcision identifies a professing
Jew.

(b) It does signify heart circumcision, v. 29.

1) The sine qua non of true Jewishness is heart circumcision which
operation is by the Spirit, which is more probable than in the
spirit, though as Morris writes, either way gives good sense,
68

(cf. 7:6; II Cor. 3:6-7). In such a case, the true Jew receives his
affirmation of Jewishness from God, which for him is what really
matters, and not as was commonly sought in Pauls time according
to the letter, the praise of man (John 5:41-44). Above all else, a
true Jew has a heart that is made by God, owned of God, and
consecrated to God.

68
Morris, Epistle to the Romans, p. 142. Spirit is supported by Calvin, Hodge, Moo, Morris, Murray,
spirit by Haldane, Lloyd-Jones, Shedd.
2) Illustration. Dr. Lloyd-Jones concludes this section as follows:
If we want to make sure that we are unlike the Jews in this respect
[that Paul is challenging], we must examine ourselves. The Jews did
not, they never would. They put up this citadel around themselves
and said, We are the Jews, you must not talk to us. Go and preach
to the Gentiles, do not preach to us. They are like the lady, if I may
say so, who once complained of my preaching in Westminster
Chapel and said, This man preaches to us as if we are sinners!
Unthinkable! You see, if you erect that kind of citadel around
yourself you will never know that you are a hypocrite. . . . So let
every man examine himself. Let us take these searching questions
which Paul addresses to these Jews of old and let us turn them upon
ourselves. . . . You can only be sure that you have answered them
truly and faced them honestly when you look at yourself and say,
In me, that is to say, in my flesh, dwelleth no good thing, when
you abhor yourself and hate yourself, and get down on your knees
quietly, in your own room, not on the street corner, not in a public
place, but in your own room with the door shut and the blinds
drawn and acknowledge it before God and break your heart before
Him, reminded again that if we do confess our sins He is faithful
and just to forgive us our sins and so cleanse us from all
unrighteousness [I John 1:9]. Oh, may God give us honesty and
truth in our inward parts that we may allow the Scriptures to
search us.
69

3. The Jews status before God, 3:1-8.

Most translations reveal a barrage of nine questions in these eight verses.
70
Clearly they
represent the anticipation of Paul to vociferous objections from the Jew who struggles
to feel secure through covenant circumcision in view of his unmasked hypocrisy. The
preceding context could especially cause the carnal Jew to question the viability of his
national existence.

a. Concerning Jewish identity, vs. 1-2.

A literal translation here reads: Therefore what advantage does the Jew have?
What is the profit of belonging to the circumcision? There are two parallel
statements here so that the circumcision is a synonym, and an appropriate one
here, for the Jew.
71

69
Lloyd-Jones, Romans 2:1-3:20 p. 158.
70
It is for this reason that many commentators, including Lloyd-Jones and Moo, regard this passage as one of
the most difficult to interpret in Romans.
71
Morris seems almost alone in pointing out the use of the definite article here so that the Jew and the
circumcision are in parallel, Epistle to the Romans, p. 152. Paul does not forget to defend circumcision;
rather he is speaking of corporate identity in both expressions, (cf. peritom, he peritome, Rom. 4:9; Gal.
2:7-9; Phil. 3:3;.1:10).
(1) Is the Jew still privileged? v. 1.

In the midst of his strong condemnation of the Jew who trusts in external
religious insignia, Paul has plainly stated in 2:25 that there is value, the
same Greek word as benefit here in 3:1, in circumcision when it identifies
the Israelite who evidently is circumcised of heart. Paul has not declared that
Judaism does not exist anymore, as he will later expound upon in chapters 9-
11.

(2) Yes, through the oracles of God, v. 2.

Concerning this forthright answer here, Murray comments that, Paul was
not afraid of being accused of bibliolatry when he thus assessed the
inscripturated Word.
72
In other words, the written Word of God is identical
to the spoken Word of God (II Tim. 3:16; II Pet. 1:19-21).

(a) Preeminently or chiefly, to Israel and no other nation has been given the
sacred trust, the great responsibility of being the custodians of the
oracles of God or literally the speakings of God, t lgia to qeo,
ta logia tou theou, and circumcision identifies those who belong to such
a privileged race. The point is that God has not only given an
inscripturated book to His people, but He has spoken to them
exclusively in a personal way giving many immutable promises (Deut.
4:7-8; Ps. 147:19-20) . Thus to the Israelites belong the adoption as
sons and the glory and the covenants and the giving of the Law and the
temple service and the promises, whose are the fathers, and from whom
is the Christ according to the flesh, 9:4-5.

(b) Thus the Christian is forever indebted to the Jew in this as well as other
numerous ways. Concerning the Jewish Masoretes who, during the
ninth century, produced the present text of the Old Testament, F. F.
Bruce writes that,
they treated it [the Old Testament text] with the greatest imaginable
reverence, and devised a complicated system of safeguards against scribal
slips. They counted, for example, the number of times each letter of the
alphabet occurs in each book; they pointed out the middle letter of the
Pentateuch and the middle letter of the whole Hebrew Bible, and made
even more detailed calculations than these. . . . and they made up
mnemonics by which the various totals might be readily remembered.
73

(c) Illustration. Martyn Lloyd-Jones comments:
But I want to emphasize this by putting it to you negatively. If the
greatest privilege that can ever come to man is to be spoken to directly by
God, it is equally true to say that there is no greater loss that a man can
suffer than that God should cease to speak to him. Behold, says the

72
73
F. F. Bruce, The Books and the Parchments, p. 117.
prophet Amos, threatening a recalcitrant people, Behold, the days are
come, saith the Lord God, that I will send a famine in the land, not a
famine of bread, nor a thirst for water, but of hearing the words of the
Lord [Amos 8:11]. . . . The Christian is a man who ought to be wretched
and miserable if he feels that he does not hear God speaking to him.
74

b. Concerning Jewish unbelief, vs. 3-4.

Pauls theoretical (? cf. v. 8) antagonist is still smarting from the condemnation of
2:17-29. Hence, at the mention of the oracles of God, he recalls that this
present state of unbelief parallels Israels past history even back to the rebellion in
the Sinai wilderness. At the same time, back of this recollection and the whole
argument is foundational trust in the Abrahamic covenant which the Jew clings
to, notwithstanding disobedience to the oracles of God. If this covenant is
unconditional, is not Israels existence guaranteed?

(1) Does unbelief nullify Gods promise, v. 3.

Translate as follows: If some of them were unfaithful [in Israels past
history], will not their unfaithfulness nullify the faithfulness of God? As
Hodge well explains:
Has he [God] not promised to be a God to Abraham and to his seed? Has he
not entered into a solemn covenant to grant his people all the benefits of the
Messiahs kingdom? This covenant is not suspended on our moral character. If
we adhere to the covenant by being circumcised and observing the law, the
fidelity of God is pledged for our salvation. We may therefore be as wicked as
you would make us out to be, that does not prove that we shall be treated as
heathen.
75

(2) No, since God remains true, v. 4.

(a) Pauls immediate response is the strongest possible Greek negative, m
gnoito, me genoito, May it never be, or, it is unthinkable, or
perish the thought. He is repulsed by such tricky reasoning, typical of
casuistry.

(b) Such reasoning impugns the character of God since it makes Him to be
indifferent to unrighteousness amongst His people, or complicit in the
tolerance of sin; it is repulsive in terms of it demeaning His holiness.
Rather, in the midst of a world where every man is a liar and godless,
let the fact reign that God alone is righteous and true. In a world of
pervasive wickedness, let the truth of Gods integrity be upheld in
judgment (as vs. 5-6 demand) along with covenant faithfulness (Neh.
9:32-33; Ps. 96:13; Amos 3:2).

74
Lloyd-Jones, Romans 2:1-3:20, pp. 168-69.
75
Hodge, Romans, p. 70.
(c) Paul quotes the Septuagint version of Psalm 51:4 to support his defense
of Gods character. David, in admitting his total guilt, was in effect
saying that should anyone rise to defend him, then let his unqualified
confession vindicate his judgment by God. In other words, let Gods
judgment stand as true and right. So here, though the whole world
should testify falsely, let Gods character stand as true and right; let
God, above all else, be vindicated as just and righteous in every
situation.

(d) Application. But is not the same sort of reasoning found in the Christian
church today? It is the attitude that clings to an evangelistic decision
and baptism and church membership and the doctrine of eternal
security as the guarantees of going to heaven, in spite of disinterest in
spiritual truth and blatant godlessness. But such belief insults Gods
character and the power of His gospel. Rather, true Christians shall be
saved and false Christians shall be judged, and God shall be vindicated
as always just.

c. Concerning Gods righteousness, vs. 5-6.

The perverse line of reasoning increases in its intensity. While the previous
argument of vs. 3-4 dealt with their unbelief in relation to Gods firm covenant
with Abraham, here, in a similar vein, the suggestion concerning our
unrighteousness is a blatant and clever attempt to justify sin, to even present it as
beneficial. Surely Paul draws from experience in personal encounter here, and is
not merely theoretical. And surely the tenor of the argument is Jewish.

(1) Does Gods faithfulness oppose His wrath? v 5.

(a) Major premise: our unrighteousness demonstrates the righteousness of
God. In other words, there are advantages to sin, and God ought not
to overlook them; He should tolerate sin.

(b) Major conclusion: therefore God would be unjust to inflict judgment
upon those sinners who instrumentally enable Gods righteousness to
shine. But this is not necessarily so since God was righteous before sin
actively originated. A rose in the midst of weeds has outstanding
beauty, yet in standing alone its beauty remains. Evil means do not
justify good ends.

(c) The prime concern of the troubled antagonist here using Rabbinical
argumentation,
76
is that of Gods inflicted wrath, which plainly
indicates that the wrath of God, cf. 1:18; 2:5, is more than an attitude;
it involves active punishment.

76
William G. T. Shedd, Commentary on Romans, p. 65.
(2) No, since He is also Judge of the world, v. 6.

Pauls revulsion at such a line of argumentation, the shamelessness of it, is
indicated by his care in personally distancing himself from it by having
declared in v. 5, I speak according to human fashion. Now follows his
repeated categorical denial of such even more obnoxious casuistry, cf. v. 4.
The logical response is to declare that such reasoning in fact paralyzes Gods
righteous dealings with man, His judgment of man. Why? Because any sin in
the universe would inevitably be confronted with Gods righteousness. But
this being so, then all sin, in enabling such a reflection, would have to be
tolerated. Thus God would never be able to in fact judge any form of sin. As
Hodge writes, Pauls answer is complete and satisfactory; it is a reductio ad
absurdum.
77

d. Concerning Gods glory, v. 7-8.

Pauls theoretical(?) antagonist, now extends the argument to a yet lower level of
reasoned depravity. For to suggest that sin should be tolerated so as to reflect
Gods righteousness is one thing; but then to recommend the propagation of sin so
that Gods greater glory and goodness be displayed is to sink to an all time low.

(1) Why judge a Jewish sinner who glorifies God? v. 7.

The argument here is similar to that of v. 5, though there seems to be a
throwback to vs. 21-23 as well. That is, Pauls Jewish opponent is reasoning,
if you charged me with law breaking, then I also charge you with law
mishandling. If I lie with the result that the contrasting truth of God being
declared upholds His glory, then why should I be judged as a sinner? Should
I not be allowed to continue being a stimulus to Gods glory?

(2) Why not allow evil to be a stimulus to good? v. 8.

We take the main thrust of this verse to be an extension of the Jewish
argument of v. 7, and not Pauls response.
78

(a) This logical extension of the thought of v. 7 suggests, perhaps with a
proud sneer, that the promotion of evil will in turn promote greater
good. So again, Pauls former condemnation of Jewish sinners is really
counterproductive; it opposes the promotion of Gods glory!

(b) In the midst of this wicked inference, Paul suddenly injects a comment
that indicates that he himself has been charged with such slander or
blasphemy, blasfhmw, blasphemeo . This recalls the charge of 6:1 and
the perverse accusation that Pauls gospel promotes licentiousness,

77
78
The commencement of v. 8 with ka rather than d is decisive here.
though the parallel is not exact.
79
In other words Paul responds, What
you recommend, I have already been charged with and strenuously
denied. The principle of your reasoning is an affront to Gods
righteousness and grace.

(c) Thus Paul curtly responds, Their judgment is just. The distortion and
absurdity of such a challenge requires no further comment, especially
since the response of v. 6 is equally applicable here. That is, if evil be
promoted for the prosperity of good, then it is impossible for evil to be
judged. As Hodge comments: By reducing the reasoning of the Jews to
a conclusion shocking to the moral sense, he thereby refutes it.
80

(3) Application. While the Jew is specifically the object of Pauls concern here, it
is also true that the religious Gentile is represented. It seems that the religious
person in particular is so adept at justifying his ungodliness; he is devilishly
clever in maintaining a cloak of righteousness while inwardly there is
nurtured every manner of evil (Matt. 23:25-28). In simple terms, the charges
that Paul has been facing in 3:3-8 fall into two timeless categories.

(a) Presumption in the face of Gods grace, faithfulness, and forbearance.

Through faith in the Lord Jesus Christ or baptism or church
membership, my sovereign covenant status with God makes me secure.
Therefore I need not worry about personal sin; in fact I should sin all
the more so as to really enter into the greater riches of grace. This is
human depravity at its worst and evidence of counterfeit faith.

(b) Making excuses for and rationalizing personal sin.

This religious person has been particularly disturbed by Pauls surgical
exposure of deep corruption in 2:17-24. He writhes in the pain of
personal guilt; but instead of expressing repentance, he uses contorted
and deceitful logic to excuse himself. This is human evil at its worst
which Isaiah 5:20-21 denounces, Woe to those who call evil good, and
good evil; who substitute darkness for light and light for darkness; who
substitute bitter for sweet, and sweet for bitter! Woe to those who are
wise in their own eyes, and clever in their own sight. Thomas Manton
comments on these verses: When men lean upon their own wisdom,
they can expect to make no better judgment. Reason is not only blind,
but mad. . . . Every sin hath a thousand shifts and fig-leaves. . . .
Therefore take heed of making your bosom your oracle and neglecting
constant application to God for wisdom.
81

79
In chapter 6 Paul is dealing with the abuse applied to the doctrine of grace, whereas in 3:5-8 he is dealing
with an assault upon the justice or rectitude of God. Murray, Romans, I, p. 98.
80
81
Manton, Works, XV, pp. 217-18.
C. THE JEWS AND GENTILES ARE THOROUGH SINNERS, 3:9-20

In all of Scripture there is surely no passage which so compactly and comprehensively indicts
the human race as being thoroughly sinful as in vs. 10-20 here, even as there is surely no
passage which so compactly and comprehensively presents the gospel to all of the human
race as in vs. 21-26 that follow. This leads us to reflect upon what is such an important
factor with regard to our basic understanding of anthropology, that is whether man is
essentially good or evil. Here biblical Christianity is adamant that mans bent is toward
unrighteousness, and upon this premise western civilization has been built. On the other
hand, the assumption of humanism, secularism, and materialism that man is essentially good
or amoral has not only required a focus that is myopic and highly selective, but is also a
stubborn refusal to face the clearest evidence on a universal scale of mans natural
corruption. Upon ones convictions in this area will be determined ones convictions
concerning government, law and order, education, child-rearing, and social relations in
general.

1. The universality of sin declared, v. 9.

a. An understanding of the main thrust of this verse is not difficult, although one
word remains exceedingly difficult.
82
We might put it this way, What then? Are
we [Jews/Christians/Gentiles?] better/more advantaged than they? or
alternatively excusing ourselves? The negative response and context suggests, as
most translations state: What then? Are we [Jews] better than they? Not at all.

b. Paul the Jew, in identifying with a common Jewish form of boasting, yet
repudiates such a claim. Thus, Are we Jews superior, in view of our covenant
standing 2:17, and advantages 3:2, and therefore qualify for judgment
concessions, which the Gentile has no hope of receiving? No, in terms of
standing before God, the only test is manifest righteousness or unrighteousness,
whatever the racial background may be. Here this prelude to the gospel knows of
no recognition of racial superiority (Gal. 3:26-29). Here there is also no place for
anti-gentilism by Jews or anti-semitism by Gentiles.

c. The reason that Paul gives for disallowing racial partiality on Gods part indicates
the grand purpose of 1:18-3:20, namely that he might charge/accuse both the
Jew and Gentile. He has intended to meticulously slay human boasting of
whatever sort and at the same time bring about a humiliation of man as being, not
only thoroughly polluted, but also wholly captive to sin.

d. Thus man, the whole human race, Jew and Gentile, are all under sin. The all
factor of total and comprehensive universality will be taken up in the proof that
follows in vs. 10-18. The fact of all being under sin, demands further
consideration. This term, p[] martan, hupo hamartian, while literally meaning
under sin, has a far stronger content, since it indicates being under captivity to
sin, under the reign and dominion of sin, under sins lordship. The point is than

82
The textual problem concerns the meaning of proecmeqa, proechometha, and whether it be interpreted as a
middle or passive voice. Older support for the middle voice, as followed here includes Luther, Calvin, then
Alford, Hodge, Shedd, and more recently Moo.
mankind is not merely on parole, he is not in a limited detention center, but
incarcerated in such a way that it is impossible for him to escape, at least humanly
speaking. In other words, human nature is wholly enslaved to sin, and according
to his nature, so man will respond. The extent of this enslavement will also be
illustrated in the verses that follow.

(1) By way of illustration, Dr. Martyn Lloyd-Jones comments:
If you visited a foreign country, the thing which would be of primary interest
to the people of that country, the first thing they would want to know about
you, is not the color of your hair or your eyes, not your bank balance, or
whether you are a nice person - the first thing they would want to know is
what country you belong to. Are you a citizen of this country or are you a
foreigner? They would want to know the realm to which you belong. And that
is something which is absolutely basic to a true understanding of the Christian
faith, the Christian gospel. It does not start with details. And that is where
many people go wrong about this gospel - the people who think that if you are
living a good life you are a Christian. You may live a very good life and not be
a Christian at all because you are not in that realm. There are good people
under sin, in the realm and dominion of Satan. It is the realm to which you
belong that really matters and really counts. Now then, Paul says - and this is
the staggering statement - all, both Jews and Gentiles, are under sin, under the
dominion of sin, and belong to the realm of sin. That statement, of course,
includes such things as this: that all mankind by nature is under the guilt of
sin, under the power of sin, and under the pollution of sin. It is his
fundamental statement, and everything else follows from this.
83

(2) In I John 5:19 we read, We know that we are of God, and the whole world
lies in the power of the evil one. Here our perspective of man under sin is
adjusted, since this subjection is also under the evil one. If man is under
sin, at the same time he is in subjection to the realm of Satan; his citizenship
is in the kingdom of darkness. Hence the child of God is an alien and
transient in this realm, and constantly subject to harassment; but the child of
this world is at home in this environment, and readily yields under its
overwhelming authority.

2. The universality of sin inscripturated, vs. 10-18.

This montage of Bible passages, drawn from the Septuagint, has every indication of
being carefully crafted, especially when the repeated emphasis on universal corruption
is noted in vs. 10-12, while a contrasting focus follows on individual body parts in vs.
13-18.
84
Alfred Edersheim describes such a collection of closely related passages of
Scripture according to the rabbinic expression, the stringing together of pearls.
85
This

83
Lloyd-Jones, Romans 2:1-3:20, pp. 189-90.
84
Murray well states the purpose here: The apostle places together various passages which when thus
combined provide a unified summary of the witness of the Old Testament to the pervasive sinfulness of
mankind. The result is the precipitate of the Biblical teaching and it is particularly relevant to the charge
made in verse 9 that all are under sin. Romans, pp. 102, 103.
85
Alfred Edersheim, The Life And Times Of Jesus The Messiah, I, p. 449.
concluding statement purposely draws attention to the finality of what God has
repeatedly declared.

a. The breadth of human depravity, vs. 10-12.

As it is written could be more literally expressed, As is has been written. The
perfect tense of ggraptai, gegraptai, as frequently used in the New Testament
regarding the timeless authority of Scripture, means that the truth was written in
the past and still stands written in the present with the same authority (Matt. 2:5;
4:6- 7, 10). This section relates directly or indirectly to Psalm 14:1-3; 53:1-3;
Ecclesiastes 7:20, and presses home the thorough pollution of the human race.
Jonathan Edwards comments concerning Pauls emphasis here:
If the words which the apostle uses, do not most fully and determinately signify an
universality [of sin], no words ever used in the Bible are sufficient to do it. I might
challenge any man to produce any one paragraph in Scripture, from the beginning to
the end, where there is such a repetition and accumulation of terms so strongly, and
emphatically, and carefully to express the most perfect and absolute universality [of
sin].
86

(1) None are righteous, v. 10.

Paul gives first place to his quintessential term, righteous/righteous-
ness/justify. The standard required of God must be His perfect
righteousness (Lev. 19:2; Matt. 5:48), and thus all men are unrighteous.
Note that concerning the use here of Psalm 14:1-3, David addresses the
atheistic fool in v. 1 to begin with; then he moves from the particular in v.
1 to the more universal in vs. 2-3. This statement is not considering or
denying particular grace, or variations in civil behavior on a horizontal level;
it simply has regard to the whole human race, as the seed of Adam (5:12), in
the sight of God, which therefore qualifies for judgment. If man attempts to
relieve his feelings of guilt by considering himself with other men, on a
relative basis, he deceives himself; there is even honor among thieves and the
Mafia. Bur what really counts is Gods estimate of myself in the ultimate
Supreme Court! Note the climactic parallelism, that is the climax of
absolute exclusiveness.
87

(2) None understand God, v. 11a.

That is, no human being has rightly discovered God, or even independently
understood God in terms of His revelation of Himself, both general and
special. The finite cannot discover the infinite; mans focus is distorted
because his perspective is always filtered through the dirty lenses in his soul.
As a result he has foolish understanding (I Cor. 2:14), that is darkened
understanding (Eph. 4:13). As Haldane states, All men are naturally

86
Edwards, Works, I, p. 194.
87
The categories of Hebrew parallelism used here are taken from Ronald Barclay Allen, Praise! A Matter Of
Life And Breath, pp. 50-54.
ignorant of God, and by neglecting the one thing needful, show no
understanding. They act more irrationally than beasts.
88

(3) None seek for God, v. 11b.

This second line completes the synthetic parallelism in v. 11, that is the
developed thought and further details added to the first line. Many in this
world seek after understanding, but we are talking exclusively about the only
living God of Abraham, and such understanding is not detached, but rather
involves the pursuit of the whole heart, a passionate and singular thirst (Ps.
119:2, 10, 58). Notwithstanding Gods particular invitations (Isa. 55:6; Jer.
29:13), man avidly seeks after religion and a pantheon of other gods,
designer gods, security blanket gods, sentimental gods, all counterfeits.

(4) None are profitable, v. 12a.

Because they are inclined to lean away from [God], kklnw, ekklino , it is
inevitable they become useless, that is like sour milk, moldy cheese, a bad
apple, bitter fruit, stale bread, rancid meat, etc. The corruption may have
variety to it, but the root cause is defection from God, just as Adam and Eve
fled from God (Gen. 3:8-9) with resulting universal consequences.

(5) None do good, v. 12b.

In 2:4, the kindness (NASB, NIV) or goodness (NKJV) of God is
described, the word being crhstthj, chrestotes. Shedd describes this
characteristic as follows. It is not the attribute by which God is good
(holiness), but by which he does good (benevolence).
89
So here, none does
that which is morally good according to Gods estimate because he has the
wrong inclination. Note that whereas v. 10 speaks of a state of righteous
being, here the conclusion of this section speaks of doing righteousness as a
result of being, and in terms of Pauls argument to this point, 2:17-24, this is
a vital matter.

(6) None is without exception, v. 12c.

Surely Paul is motivated here on account of the tendency of individuals who
claim to be exceptions to the universal rule that has been declared. Sinful
man delights in nominating himself as exceptional! The expression here
intimates the comment: But surely even just one might be the exception here
on account of a special life that has been particularly good! The response is
an absolute and emphatic, No!
90
The awful truth is that none of us is
exceptional, and just in case we think otherwise, the following vs. 13-18
force us to face ourselves individually.

88
89
Shedd, Commentary on Romans, p. 37.
90
Morris, Epistle to the Romans, p. 167n.
b. The depth of human depravity, vs. 13-18.

When you tell a man that all men, including himself, are sinners, he still attempts
to find refuge in the fact that there remains a certain camaraderie in such a
corrupt association, which is very much misplaced. Some, in jest, will express the
fact that in hell they will have plenty of company, that Satan will not be lonely,
etc. Though the foolishness of such a conclusion is well illustrated by our common
antipathy to the dentists chair. When we painfully suffer in that situation, do we
find solace in the fact that at that very time, and throughout the country,
thousands of others are in fellowship with us in our hour of trial? No, of course
not! So here Paul presses on with his conclusion in such a way that leading us
from universal guilt to particular and thorough guilt, we finally cease to contrive
excuses and shut out mouths under the weight of just condemnation.
The argument here revolves around body parts, six in all being controlled by a
bad heart, though five of these are associated with the head. The first four all
relate to speaking which is but a venting of a wicked soul. This section relates
directly or indirectly to Psalms 5:9; 10:7; 36:1; 140:3; Isaiah 59:7-8. Paul seems to
have purposely selected these verses for the reason that the distinctive body parts,
each being an instrument of corruption, plainly describe the thorough corruption
of the individual. When a man understands his own sinfulness in this light, he
realizes the absurdity, indeed the impossibility of his ability to live righteously and
acceptably in Gods sight since, a bad tree [cannot] produce good fruit (Matt.
7:18). So Lloyd-Jones warns: Are you ready for me to hold before you now the
most terrifying mirror that you have ever looked into in your life? I warn you
now, if you want to be on good terms with yourself, you had better read no
further.
91

(1) Their throat has the stench of sin, v. 13a.

The open throat, being the upper vent of the thoracic region of the human
body, is especially useful for burping, though not necessarily so for friends
when we have been eating garlic or onions! So, quoting Psalm 5:9, the
outrush of speaking from a putrid heart is likened to the foul updraught that
rushes forth from an opened grave (Matt. 15:18).

(2) Their tongues are deceptive, v. 13b.

If the throat is the vent of the inner human region, then the tongue is the
exhaust fan that thrusts the bad breath outward. Here man is described as
having spiritual halitosis! The imperfect here of doliw, dolioo , stresses that
man continually keep[s] deceiving. The fan never seems to stop! And
what, more specifically, does man have to say? Certainly gossip, profanity,
slander, and vulgarity are to be included. But surely deeper corruption is
regurgitated, including pride, arrogance, boasting, ambition, self-assertion,
atheism, rationalism, scepticism, humanism, etc.

91
Lloyd-Jones, Romans, 2:1-3:20, p. 210.
(3) Their lips are poisonous, v. 13c.

If the tongue thrusts forth mans bad breath, it is the lips that attempt to give
an attractive presentation to that which is in fact a hidden deadly poison.
Quoting Psalm 140:3b, which also presupposes the sharp tongue of Psalm
140:3a, the allusion may be to the Egyptian cobra that has poison bags
beneath its lips. So as man speaks, the venom is hidden behind smiling,
beguiling and appealing lips, that is until the unsuspecting victim draws close
and is fatally bitten. Poison here is , ios, which describes that which
corrodes metals, and in James 3:8 refers to the toxic poison of the tongue.

(4) Their mouth curses, v. 14.

Quoting Psalm 10:7, the fullness of the mouth is a result of the fullness of the
soul; here the mouth of the wicked is the megaphone of the heart, and thus it
broadcasts with vocal and public hostility. What specifically are his
grievances? With shades of the rebellion of Psalm 2:1-3, he complains of
Gods existence and thus curses and mocks Him (Ps. 10:3-4, 11); he boasts in
his autonomy (Ps. 10:5-6); he denigrates the virtuous, the unfortunate, the
afflicted, since they have not asserted themselves as he has (Ps. 10:8-10). But
how opposite is to be the mouth of the child of God (Eph. 4:29; Col. 4:6).

(5) Their feet shed blood, v. 15.

In vs. 15-17 we have selections from Isaiah 59:7-8. Here the feet, which to be
precise, are more vehicles of the arms that shed blood; further, they also give
mobility to the mouth; yet all of these bodily features are but the unfailing
servants of the sinful heart. However, the rapidity here indicates the zeal of
the ungodly. John MacArthur comments that,
a baby born in the 1980's [in the U.S.] is more likely to be murdered than an
American soldier in World War II was of being killed in combat. Whether in
peace or in war, man kills man. The mass exterminations of the Nazis and
Marxists in our own century have their counterparts in past history. The
notorious Chang Hsien-chung in seventeenth century China killed practically
all of the people in Szechwan province. During that same century in Hungary,
a certain countess systematically tortured and murdered more than six
hundred young girls.
92

(6) Their paths are warlike, vs. 16-17.

The picture here is a variety of paths before which man must choose. In The
Pilgrims Progress, for the advancing pilgrim there is the alternative path to
the Village Morality that leads away from the path to the Wicket-gate; there
is not only the straight and narrow way, but also the broad way; at the foot
of the Hill Difficulty, where the straight way ascends directly ahead, are
optional paths, one leading to Danger and the other to Destruction; there is
the alternative of the more comfortable path that leads to Doubting Castle.

92
(a) They lead to conflict, v. 16.

Job 5:4 correctly describes man as, born for trouble, as sparks fly
upward. James 4:1-2 explains the source of this turmoil, even though
he addresses wayward Christians: What is the source of quarrels and
conflicts among you? Is not the source your pleasures that wage war in
your members? You lust and do not have; so you commit murder. And
you are envious and cannot obtain; so you fight and quarrel.

(b) They dont lead to peace, v. 17.

It seems intimated that a way of peace is available, a way of truth,
93

righteousness and justice which Isaiah 59:8b, 14-15 describes. But, as
Haldane comments, the most savage animals do not destroy so many
of their own species to appease their hunger, as man destroys of his
fellows; so satiate his ambition, his revenge, or cupidity [avarice].

(7) Their eyes are void of the fear of God, v. 18.

The final quotation is taken from Psalm 36:1 to draw our attention to the
distinctive and fundamental role of the eye. This verse is concluding and
climactic, cf. with v. 10. All of the other bodily members have an expressive
function, whereas the eye receives impressions which are stored in the mind
to which the soul responds; the eye is a receptor rather than a transmitter
(Matt. 15:11). Furthermore, we have here the root cause of all of the various
sinful manifestations that have just been considered.

(a) What is it to fear God? It is to revere and rightly acknowledge His
holy being, and not momentarily but continually as the ground of a
persons living (Ps. 16:8a). Such perception is disturbing to the
unbeliever and delightful, though undiminished, to the believer.

(b) What is it here to not fear God? In context, it means to have had
some disturbing confrontation with God, cf. 1:19-21; 2:14-15, and yet
at the same time, rather than respond with appropriate terror,
94

revolt against God himself in a most determined manner. Now this is an
astonishing attitude since, as Haldane explains: They are more afraid
of man than of God - of his anger, his contempt, or ridicule. The fear of
man prevents them from doing many things from which they are not
restrained by the fear of God.
95

(c) Here is the fundamental solution to the catalogue of particular sins
enumerated from 3:18 to this point since, by the fear of the LORD one
keeps away from evil (Prov. 16:6; cf. Ps. 128:1). If a person has now

93
94
95
Ibid., p. 129.
come to see their sinfulness in a fuller and more fearful light, then
certainly the fear of the Lord has begun to dawn upon us; if we fear
God on account of our sin, then let us press on with Paul as he leads us
to that fear of God resulting from the remedy of His saving grace (Heb.
12:28-29).

3. The universality of sin accentuated, vs. 19-20.

In this summation of the consequences of the preceding indictment of the human race,
one truth rises above every other issue. In v. 19, man is to be accountable to God; in
v. 20, man is considered in His [Gods] sight. This vertical relationship is Pauls
supreme concern, and it remains the greatest issue for any person of any age, race, sex,
or social status, since the fall of Adam. To this end the law is of instrumental
significance, yet we have to be careful in discovering what exactly Paul means by the
law in these verses.

a. The law brings accountability before God v. 19.

(1) So to retranslate, Now we know [cf. 2:2], or it is common knowledge
that whatever the law says, it speaks to those in [not under] the law.

(a) In view of the preceding context where only Psalms and Isaiah have
been quoted, law here must refer to the whole of the Old Testament,
and may even include that revelation given to the heart (2:15). Consider
I Corinthians 14:21 where Paul quotes from Isaiah 28:11-12 and
designates this as the law. Hodge states,
The word nmoj, nomos, means that which binds the reason, the
conscience, the heart, and the life, whether it be revealed in the
constitution of our nature, or in the decalogue, or in the law of Moses, or
in the Scriptures. It is the word or revelation of the will of God,
considered as the norm or rule to which men are to conform their faith
and practice.
96

Law is a representation to man of Gods unchanging righteousness;
the representation may change, but never the righteousness.

(b) Who are those in the law? While Paul has just quoted the Jewish law
and the Jews remain the hardest to convict of their sin, the universality
of the following every mouth and all the world must also guide us
here. Surely if all the world is to become accountable, then Paul must
have in mind the Jew first with inscripturated law, but also the Gentile
with the law on his heart. Ultimately, both Jew and Gentile are in the
law, in a relationship with the revealed righteousness of God.

96
Hodge, Romans, p. 80. Also note Murray, Romans, I, pp. 105-6.
(2) Thus the purpose of the law is revealed in a twofold sense.

The work of the law is now clearly distinguished from that of the gospel.
Here the law of God is a merciless and relentless accuser that bludgeons the
self-righteous to the ground. To attempt to rise up in proud protest is only to
be rightly crushed.

(a) That every mouth may be closed.

Here is a courtroom scene in which the accused is so confronted with
the evidence of his crime, its enormity, ugliness and wilfulness, that he
knows he is rightly to be condemned. Any protestations are utter
foolishness. The head drops, the blush is of shame, the bubble of pride
has been shattered (Dan. 9:7). This has been Pauls purpose from 1:18
onward. Man is naturally a prolific talker and boaster. But when the
presupposition of the gospel, the bad news, is rightly preached as it
ought to be, it so confronts man that his mouth becomes closed on
account of undoubted guilt, like Job (Job 40:3-5; 42:1-6).

(b) That all the world may become accountable to God.

The evidence is so compelling concerning mans guilt that he is required
to answer. But what can he say? He is like a man whose crime is
recorded on video tape, and at his trial the recording is played before he
and the judge. So in Luke 12:2-3 we are told, But there is nothing
covered up that will not be revealed, and hidden that will not be
known. Accordingly, whatever you have said in the dark shall be heard
in the light, and what you have whispered in the inner rooms shall be
proclaimed upon the housetops. Of course the startling truth is that
God will have all men to come to this state of condemnation and
speechlessness before His bar.

b. The law brings the knowledge of sin, v. 20.

(1) The law is not an instrument of justification.

This negative reiteration of the truth of v. 19 draws attention to the Jews
perverted use of the law, that is as a means of maintaining acceptance with
God following circumcision. Pauls frequently used term the works of the
law (cf. 3:28; Gal. 2:16; 3:2, 5, 10) focuses on the requirements of the law,
97

whether moral, civil, or ceremonial,
98
and the misplaced perception that
fulfillment of such requirements, produced through cooperation with grace,
would maintain justification before God is wholly negated. Such justification
was ordained through faith (9:31-32). Such justification, or right standing

97
Moo comments, Works of the law. then, as most interpreters have recognized, refers simply to things that
are done in obedience to the law, Epistle to the Romans, p. 209.
98
These terms are mentioned merely as a concession to some popular usage even though Paul makes no such
distinctions.
with God, can only come through justification by faith in Christs atoning
righteousness (1:17; 3:21-26; cf. Ps. 143:2). The giving of the law followed
Israels redemption out of Egypt. So Why the law? It was added because of
transgressions (Gal. 3:19), that is to accentuate the reality of sin.

(2) The law is an instrument of sin diagnosis.

In other words, the law is diagnostic rather than remedial; it exposes but it
cannot heal; it accuses but it cannot pardon; it is essentially good but
functionally impotent.

(a) To all flesh.

1) All Jews, without exception.

No Jew will be justified by the law. According to the right use of
this inscripturated law revelation of the Old Testament (2:17-24),
all Jews are not only under the scrutiny of Gods law
righteousness, but also proven to be thorough sinners.

2) All Gentiles, without exception.

No Gentile will be justified by the law. According to the right use
of this internal law revelation to the heart (2:15), all Gentiles are
not only under Gods law righteousness scrutiny, but also proven
to be thorough sinners.

(b) Illustrations.

1) The x-ray machine.

An x-ray machine is an excellent diagnostic means of revealing
deep-rooted disease not previously known. But an x-ray machine is
quite useless insofar as healing the problem it exposes is
concerned.

2) The scalpel.

The surgeons knife is able to cut below the surface, usually with
resulting pain, so as to expose internal corruption, but it cannot
attempt to heal by means of eliminating vital organs.

3) The magnifying glass.

By means of close focus, a seeming small problem is shown for
what it really is, a mortal disease. However, the magnifying glass
is quite incapable of healing that which it exposes.

(c) The law is a revelation of Gods ethic (righteousness) without dynamic.

The law, whether revealed to the Jew or Gentile, is a summary of the
righteousness of God, but it is incapable of producing righteousness.
You can plaster the Ten Commandments everywhere in a nation, but
this will not in the slightest produce true heart righteousness. The law is
a summary of righteousness without any power to produce
righteousness. However, in the Lord Jesus Christ there is perfection of
ethic and fulness of dynamic. Therefore the answer to the problem of
sin in the Christian is the Lord Jesus Christ, not Moses (Rom. 7:1-4;
8:1-4).

(d) The law accentuates the knowledge of sin.

1) Therefore, through the law comes the knowledge of sin. That is,
through the revelation of the holiness and righteousness of God
comes the knowledge pgnwsij, epigno sis, of mans thorough
sinfulness. The use of pgnwsij, epigno sis, here is appropriate
since its compound form stresses an advance in the knowledge of
sin, a greater comprehension of personal corruption.
99
Without a
knowledge of this truth, the gospel of justification through faith
alone in the Lord Jesus Christ is meaningless.

2) Illustration. Lloyd-Jones comments:
When you are speaking to a highly moral, good, philanthropic
person, one who never seems to have done any harm to anybody,
and is always doing good, but who does not believe on the Lord
Jesus Christ, what you say to him is this, Is there this fear of God
before your eyes? How do you stand before God? You do not talk
about their lives, you talk about their status, their standing, their
position face to face with God in the judgment. And there they, like
everybody else, are guilty, they cannot answer. All have sinned,
and come short of the glory of God, all the world is guilty before
God. And the first thing that the gospel of Christ does is enable us
to escape from the wrath to come.
100

99
Cf. 1:28; 10:2; R. C. Trench, Synonyms of the New Testament, pp. 285-86; Hodge, Romans, p. 86.
100
CHAPTER V

ROMANS 3:21-31 - THE RIGHTEOUSNESS OF GOD,
THE GOOD NEWS

HAT which 1:17 introduced, 3:21-26 now fulfills, and especially with regard to the key term,
the righteousness of God. Concerning what exactly is the Christian gospel, here is the locus
classicus [most authoritative] passage in all of the Bible. Other passages such as John 3:14-16; I
Corinthians 15:1-5; Ephesians 2:1-10 are highly significant, but Romans 3:21-26 is both the most
compact and comprehensive portion of Scripture revealing the one and only gospel in the
canonical Scriptures. In the margin of the Luther Bible at Roman 3:23, the Reformer comments
that this passage is the chief point, and the very central place of the Epistle, and of the whole
Bible.
1
Robert Mounce rightly declares,
There is more theology compressed into these six verses than into any other comparable segment of
Pauls writing. Here we encounter the central thrust of the apostolic message. In these verses he lays
the foundation of his theology. To understand what Paul is teaching in this section is to have a firm
grasp on the essence of the Christian faith. Everything else flows from this theological center.
2

Consider that the root of righteousness, dikaiosnh, dikaiosune , occurs seven times in these
verses via four nouns as righteousness, two verbs as to justify, and one adjective as just.
Then we have the subjects of law (2), faith (4), sin (2), the glory of God, grace, redemption,
propitiation by blood. Now to some this may appear as weighty truth that is more the domain
of scholars and theologians. To this, Lloyd-Jones rightly responds:
Ah but, you say, that will not appeal to people today, they are not interested in theology. The
answer is that they must become interested in theology if they are to become Christians; they must
hear the truth and must believe it. Men have never been interested in theology, and never will be,
until the Holy Spirit deals with them. So our business is to preach the truth to them, trusting to the
Holy Spirit to open their eyes and their understanding, and to apply it to them with power. Here
then, I say, is one of these crucial passages which indeed governs the whole of our preaching. It must
always be within the bounds of this tremendous statement which we have here.
3

In terms of contemporary evangelism, and present definitions of the gospel, it is here that we find
the standard for the message proclaimed. Unfortunately, what we are about to study is not that
gospel commonly proclaimed since substance has given way to sentiment, truth has yielded to
methodology, doctrine has been supplanted by cultural relevance, and true saving faith has been
replaced by decisionism. One has only to read gospel messages proclaimed by Luther, Calvin,
Bunyan, Whitefield, Wesley, Edwards, Spurgeon, and Lloyd-Jones, to readily discern in general
today not simply a different style that suits this twentieth century, but a divergence from that
distinctive Pauline gospel which Romans so epitomizes.

1
2
Robert H. Mounce, Themes From Romans, pp. 36-37. Leon Morris writes that this passage, is possibly the
most important single paragraph ever written, The Epistle to the Romans, p. 173. C. E . B. Cranfield likewise
comments, This short section . . . is the center and heart of the whole of Romans 1:16b-15:13, A Critical
And Exegetical Commentary On The Epistle To The Romans, I, p. 199.
3
Martyn Lloyd-Jones, Romans, 3:20-4:25, pp. 31-32.
T

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Neil Postman, certainly not a confessing conservative evangelical, has yet provided a most
revealing analysis of twentieth century communication as it contrasts with past generations. He
concludes:
No clearer example of the difference between earlier forms of public discourse can be found than in
the contrast between the theological arguments of Jonathan Edwards and those of, say, Jerry Falwell,
or Billy Graham, or Oral Roberts. The formidable content of Edwards theology must inevitably
engage the intellect; if there is such a content to the theology of the television evangelists, they have
not yet made it known.
4

Perhaps the response might be made that while Edwards had a brilliant mind, yet his writings
are too ponderous and hardly represent the sort of ministry that would be effective at a practical
evangelistic level today.
The simple answer to this misunderstanding is to quote from Edwards himself concerning the
commencement of revival in Northampton, Massachusetts, with regard to the effects of his
preaching on Justification By Faith Alone based upon the text, Romans 4:5. He writes:
The following discourse of justification, that was preached (though not so fully as it is here printed)
at two public lectures, seemed to be remarkably blessed, not only to establish the judgment of many
in this truth, but to engage their hearts in a more earnest pursuit of justification, in that way that had
been explained and defended; and at that time, while I was greatly reproached for defending this
doctrine in the pulpit, and just upon my suffering a very open abuse for it, Gods work wonderfully
brake forth amongst us, and souls began to flock to Christ, as the Savior in whose righteousness
alone they hoped to be justified. So that this was the doctrine on which this work in its beginning
was founded, as it evidently was in the whole progress of it.
5

A. THIS RIGHTEOUSNESS IS APART FROM THE LAW, 3:21-24

As others have acknowledged, there seems to be a division of expressed thought between vs.
21-24 and vs. 25-26.
6
In vs. 21-24 there is reference to the fact of righteousness through
faith alone in Christ alone, that is the fact and availability of free grace. However, in vs. 25-
26 there is described how this free grace has been divinely made available.

1. It is righteousness through faith, vs. 21-22b.

It would help if the notes on 1:17a concerning GODS GOSPEL IS RIGHTEOUS on
pages 27-30 were reviewed.

a. It is now as opposed to the past, v. 21a.

(1) But now, introduces a gloriously contrasting revelation of hope in the face
of near despair. Here we are transported from death to life, darkness to light,
condemnation to justification, works righteousness to faith righteousness,
hell to heaven. We move from the Old Testament administration of shadows,
types and promise to the New Testament administration of substance,
antitypes, and fulfillment.

4
Neil Postman, Amusing Ourselves To Death, p. 56.
5
Jonathan Edwards, The Works of Jonathan Edwards, I, p. 620.
6
Refer to Boice and Lloyd-Jones.
THE RIGHTEOUSNESS OF GOD, THE GOOD NEWS

89
(2) Here But now, Nun d, Nuni de, is a great transitionary expression. Nun,
Nuni, is an adverb of time that introduces what God has now, in the
now time, v. 26, done in contrast with what has transpired in the past, v.
25. Nun, Nuni, is also emphatic,
7
so that Lloyd-Jones exuberant whole
sermon based on this expression is quite justified. He writes,
But now. There are no more wonderful words in the whole of the Scripture
than just these two words. . . . We are all of us under condemnation, we are all
under the wrath of God. We can never produce a righteousness that can stand
up to Gods searching glance and examination and investigation. We are
altogether hopeless. Are you clear about that? If you are, you are ready to
rejoice in these two words, But now.
8

(3) Note how But now, Nun d, Nuni de, is similarly used in Ephesians 2:12-
13; Colossians 1:21-22; 3:6-8 with regard to the glorious contrast of the
gospel. So William Matson has suitably penned:

Lord, I was blind, I could not see
In Thy marred visage any grace;
But now the beauty of Thy face
In radiant vision dawns on me.
Lord, I was deaf, I could not hear
The thrilling music of Thy voice;
But now I hear Thee and rejoice,
And mighty are Thy words, and dear.
Lord, I was dumb, I could not speak
The grace and glory of Thy name;
But now, as touched with living flame,
My lips Thine eager praises wake.
Lord, I was dead, I could not stir
My lifeless soul to come to Thee;
But now, since Thou hast quickened me,
I rise from sins dark sepulcher.
For Thou has made the blind to see,
The deaf to hear, the dumb to speak,
The dead to live; and lo, I break
The chains of my captivity.
b. It is apart from [the] law, v. 21b.

The emphatic position of this phrase, in relation to the prior teaching on law
and the prospective emphasis on [the] righteousness of God cannot be over
emphasized.

(1) More accurately the translation should read, apart from law, with no
definite article, the inference being that law of whatever category is

7
W. F. Arndt and F. W. Gingrich, A Greek-English Lexicon Of The New Testament, p. 548.
8
Lloyd-Jones, Roman, 3:20:4:25, pp. 25, 28.

90
eliminated. In the past economy of the Jew and Gentile, there was a law
manifestation of the righteousness of God, even wrath, 1:18. But
now has come a manifestation of the righteousness of God which, via
Jesus Christ, is the righteousness of faith, cf. vs. 22; 4:11; 10:6.
9

(2) However, in view of v. 20 where the purpose of the law is closely defined, so
here this righteousness of God excludes that wrong use of the law where it
is supposed to be a stimulus to righteousness.
10
Any attempt on mans part to
be justified by law righteousness requires the keeping of the law totally,
perfectly, and eternally (Gal. 5:3).

c. It is [the] righteousness of God, v. 21c.

This is Pauls key term in Romans, and while it has been introduced in 1:17 as a
synonym for the gospel, and in 3:5 it is differently used to describe Gods essential
moral being and its demands upon mankind,
11
here the full gospel force is
expounded.

(1) The gospel is fundamentally a moral issue.

In our contemporary evangelical climate, it might be asked as to why Paul
writes of righteousness here rather than love. The answer is that while
love speaks today of a relationship of acceptance and congeniality that is
morally unanchored, the Bible declares mans fundamental problem to be
moral; that is man is unrighteous before a wholly righteous God. The
alienation of man from God is a result of sin (Isa. 59:2), so that the moral
conflict must be dealt with for love to be expressed. As Warfield states, The
love of God is in its exercise necessarily under the control of his
righteousness.
12
Indeed, the great problem for God, as man might perceive
it, is how He can justly deal with sin and at the same time justify the sinner.
We have already seen with regard to 1:17 that Isaiah, in many passages such
as 46:12-13; 61:10, speaks of God saving in righteousness that is at the same
time pardoning and gracious. So the same thought is now expressed.

(2) The gospel is [the] righteousness of God.

(a) This phrase can be understood from four perspectives. (1) God is
essentially righteous. (2) God demands righteousness. (3) God saves in a
righteous manner. (4) God provides an imputed/declarative gift of
righteousness. Clearly, points 1 and 2 cannot apply here since Gods
essential and demanding righteousness can only condemn unrighteous
humankind and result in guilt and despair whereas the context here is of
good news. Rather, the thought is akin to that which Isaiah writes
about, as mentioned earlier. While point 3 is described in v. 26, yet the

9
Moo, Romans, pp. 222-3.
10
John Murray, The Epistle To The Romans, I, pp. 109-10.
11
As Moo, having considered several alternative views, The Epistle to the Romans, pp. 189-90.
12
Benjamin B. Warfield, The Plan of Salvation, p. 74.

91
immediately following prominence of faith in vs. 22, 26 must call for
the prime meaning being reckoned righteousness, 4:5, the gift of
righteousness, 5:17, that is, not . . . a righteousness of my own
derived from the Law, but that which is through faith in Christ, the
righteousness which comes from God on the basis of faith (Phil. 3:9).
Therefore this is an alien, perfect, objective righteousness that is sourced
in the wholly righteous Jesus Christ.

(b) John Bunyan comments: Now, this righteousness of God, whatever it
is, to be sure it is not a righteousness that flows from men; for that, as I
said, is rejected, and the righteousness of God opposed unto it, being
called a righteousness that is without the law, without our personal
obedience to it. The righteousness of God, or a righteousness of Gods
completing, a righteousness of Gods bestowing, a righteousness that
God also gives unto, and puts upon all them that believe (Rom. 3:22), a
righteousness that stands in the works of Christ, and that is imputed
only by the grace and justice of God (Rom. 3:24-26).
13

(3) The gospel is soul liberating, gratis righteousness from God.

Herein lies the glory of the saving grace of God, the emancipating news that
transforms Martin Luther and a great and growing host of sinners. Imagine
the sheer ecstasy that would erupt from the tax-gatherer of Luke 18:9-14 if
he, having through faith declared, God, be merciful to me, the sinner, then
heard the Judge of all the earth declare, this man went down to his house
justified.

d. It is manifested, v. 21d.

The perfect tense in the translation has been manifested [clearly revealed]
rightly calls attention to a prior law manifestation of Gods righteousness that
now comes in a far more glorious manner (II Cor. 3:7-11). God has, according
to His determined timing (Gal. 4:4), actively made known the gospel in its
glorious unclouded fulness, for promise has given way to fulfilment (Heb. 1:1-3).

e. It is witnessed, v. 21e.

This testimony is being witnessed [present tense] by the law and the prophets.
Hence, the emphasis here is upon the now witness in the Word of God
concerning this new revelation of Gods justifying righteousness. This term, the
Law and the Prophets refers to the united testimony of the whole of the Old
Testament, including the writings which Paul has already freely quoted (Matt.
5:17; 22:40; Luke 24:27, 44).

(1) In the Old Testament the gospel continues to be witnessed to, specifically in
Habakkuk 2:4; cf. Romans 1:17; Galatians 3:11; Hebrews 10:38, and also

13
John Bunyan, The Works of John Bunyan, I, 309.

92
with regard to Abraham and David in Rom. 4:1-8. Then consider Genesis
3:15, Psalm 22, Isaiah52-53, and Daniel 9:24-26.

(2) Thus Paul is teaching us the importance of the Old Testament since it
contains the one and only gospel of the grace of God. Hence the gospel that
Paul proclaimed was not new, but rather that which had been abiding since
the Fall. Paul has no thought of a new grace salvation revealed in his epistles
that has superceded a law salvation revealed in the Old Testament.

f. It is through faith in Jesus Christ, v. 22a.

Paul repeats his gospel phrase [the] righteousness of God, and it gives clear
proof for believing that the righteousness of God mentioned in v. 21 is the gift
of righteousness, 5:17, that is an objective righteousness.

(1) What is the right translation? The grammar here allows two legitimate
variants. The objective genitive, as in the KJV, NKJV, NIV, ESV, translates
faith in Jesus Christ, and for many reasons is to be preferred, with parallel
support from Galatians 2:16.
14
The subjective genitive translates
faith[fulness] of Jesus Christ.

(2) What is the role of faith? The gospel comes through faith and not by
faith. That is, faith is a mediate channel of salvation, not an instrumental
cause of salvation; faith is linkage, a coupling; faith is works and self
renouncing trust.

(a) J. Gresham Machen writes: Faith is not a meritorious work; the New
Testament never says that a man is saved on account of his faith. Faith
is the means which the Holy Spirit uses to apply to the individual soul
the benefits of Christs death. And faith is a very simple thing; it simply
means the receiving of a gift.
15

(b) True saving faith involves a sinner, using intellect, will, and emotions,
who first encounters gospel truth, then acknowledges this gospel truth
to be true in general and in particular regarding himself, and then
personally embraces this gospel truth, as is described in 6:17.

(c) By way of illustration, imagine that you have a problem slipping over in
the bath. A friend suggests that you need a handle to hang on to, so you
go to a hardware store and buy one. But consider how stupid it would
be for you to then sit in the bath holding on to the new handle even
though it was not attached to anything! Faith is not to be objectified; it

14
Murray, Romans, I, pp. 110-11, 363-372; Moo, Romans, pp. 224-26, especially his comment: Most
damaging to the hypothesis in either form [faithfulness of Christ, or faith exercised by Jesus Christ], is the
consistent use of pstij, pistis throughout 3:21-4:25 to designate the faith exercised by people in God, or
Christ, as the sole means of justification, p. 225.
15
J. Gresham Machen, God Transcendent, p. 91.

93
is not therapeutic in itself; faith must have an object, and it is the
character of that object that makes salvation viable or non-viable.

(3) What is objective justification? It contrasts with a subjective or internal,
infused and progressive righteousness, produced in cooperation with the
grace of the Holy Spirit, that is the ground of justification at the judgment
day; it is essential Roman Catholic doctrine. Rather, objective justification is
the guilty sinner, aware of his thorough corruption, looking away from and
outside of himself toward the completed, atoning work of Jesus (Heb. 1:3;
10:11-14). This look is faith in the invitation and promise of the Savior
Himself, that he who hears My word, and believes Him who sent me, has
eternal life, and does not come into judgment, but has passed out of death
into life (John 5:24). It is immediate justification. As Paul repeats in 3:26,
and 4:5, But to the one who does not work, but believes in Him who
justifies the ungodly, his faith is reckoned as righteousness.

g. It is for all those who believe, v. 22b.

This is not a tautology concerning faith in Jesus Christ just mentioned. There
the emphasis is about saving union with Jesus Christ, that is through faith; here
the emphasis concerns who may enter into this saving union, which is all. The
all encompasses all Jews and Gentiles in a most inclusive and absolute and non-
distinguishing sense. But the all must be those believing (present tense),
whose justification will continue to be solely mediated through faith. The implicit
invitation here is universal, notwithstanding the doctrine of particular election.

2. It is righteousness for the unrighteous, vs. 22c-23.

Logical connection is strong here. Why is the gospel offered to all who believe,
without distinction? It is because all of mankind are sinful without distinction.

a. Sinners in sinful symphony, v. 22c.

(1) For there is no difference means that there is no distinction between men
as sinners. From Gods perspective, we are all related to Adam, hence we are
sinners by nature and consequent choice. Our sins are a result of our sin
nature just as a skin eruption will often be caused by a blood infection.

(2) Illustration. Jews and Gentiles are sinners, as are street bums and statesmen,
paupers and presidents, murderers and mothers, prostitutes and nice
people. But the Scripture declares that the whole world is a prisoner of son
(Gal. 3:22 NIV), cf. 3:9.

(3) The word distinction or difference here, diastol, diastole, is used in I
Corinthians 14:7 of a musical instrument normally producing distinction in
. . . tones, while yet being a singular instrument. This well illustrates that
while sin may have variety, yet is remains a singular, universal kind. We are
all of the same moral kind, even if there is variety in our sinning. In other
words, the world of mankind is like the variety of instrumentalists within a

94
symphony orchestra. They play different sounds, yet there is no ultimate
distinction since they are playing the same music under one conductor. So
mankind sins with variety while yet playing Satans music under his
conductorship. Some sin like the base drum, loud and strong; some sin like
the flute, discreetly with culture, some prefer sin in chorus like the violins,
some sin in a bold and brassy manner like the trumpets, some sin under the
guise of religion like the harp, some sin and make a performance like a
celebrity pianist. But remember, all are sinners in sinful symphony, for there
is no distinction.

(4) Application. Some people sin with sophistication, charm, finesse, which is so
often the case with learned, wealthy and religious people. Other people sin
crudely, without polish, in an ugly manner; often they make headlines in the
media. Some people sin overtly, with great display and exhibition, using the
body. Others sin covertly, with most subtle disguise and secrecy using the
confines of the mind. Nevertheless, the whole world is lying (present tense)
in wickedness (I John 5:19). As a race, we are common sinners, even if in
our sinning we are uncommon in the way we sin.

b. Sinners in sinful shortfall, v. 23.

Thus here he have Gods perspective of the human race, being unlike that of man
who loves to make distinctions and excuses! Romans 3:23 is one of the most
commonly used texts in modern day evangelism insofar as bringing men to a
knowledge of their sinfulness is concerned. On most occasions it is only vaguely
used in context because it is so isolated and deprived of its intended content.
Several years ago I responded to a telephone number in a newspaper
advertisement that offered to declare the good news. In two minutes and fifteen
seconds the gospel was presented, including the quotation of this verse, as well
as a concluding invitation to receive Jesus Christ. Such is the banal
communication of Gods truth today. However, this passage presupposes some
knowledge of the Old Testament, especially the fall of Genesis 3 as well as some
recall of what Paul has taught thus far concerning sin in its breadth and depth.

(1) The root of mans sinfulness is his corporate identification with Adams sin,
for all have sinned, v. 23a.

(a) A more precise translation here reads, For all sinned, emphasizing the
aorist tense, which lumps together all of mankind into a single class.
Furthermore, in contrast with the present tense of, and are falling
short of the glory of God, there is strong inference here that man as a
corporate race is perceived as having sinned from the beginning with
Adam (cf. 5:12 where sin is used in the same aoristic manner).
16

(b) What is sin? Here martnw, hamartano , means to miss the mark,
coming short of reaching a defined goal, which up to this point has been

16
Lloyd-Jones and Shedd emphasize Adam here, while Moo and Murray, though not denying this aspect, yet
stress mans corporate identification with sin.

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attaining to the righteousness of God, and now is described as the
glory of God. Of course such missing here is not slight, as if an
archer just missed a bulls-eye, but by a vast degree that is way off the
mark. Man is not slightly in debt, but totally bankrupt.

(c) By way of application, what does this mean for us in this twentieth
century? When I travel the world or my neighborhood and observe
man, and am confronted with his futile and pagan ways, though often
accompanied with a civil secularity, I am not surprised or confounded
for I understand mans basic problem, his universal disease. Therefore I
repudiate evolutionary thought because it does not answer to the
problem of continuing evil on a universal scale, though Scripture
emphatically does. I repudiate materialism and relativism which in such
a shallow way sees man as merely environmentally and socially in need
of adjustment. I understand that mans problem is my problem, because
of what I know about myself in the depths. Hence, the problem is
radical and only thorough a radical solution of redemption in the heart
by means of the Son of God will a man be saved (II Cor. 5:17).

(2) The result of mans sinfulness is continuous shortfall, for all come short, v.
23b.

(a) The verb sterw, hustere o, means to lack, to come short, and it is
used in Luke 15:14 to describe the Prodigal Son who began to be in
need. In Philippians 4:12 it describes Paul suffering need in contrast
with having abundance.

(b) The continuous present tense here indicates that man sins on a day by
day basis and not merely occasionally. His sinning is an inevitable result
of sin as a principle. Because he is a child of Adam, he will sin, though
he does so agreeably. Man can only walk along a straight line in a
crooked manner; he staggers on and on as if intoxicated, and that being
under the influence of sin.

(3) The reflection of mans sinfulness is the glory of God, v. 23c.

While it is possible to consider this glory to be Gods essential holy
magnificence and outshining, before which man stands condemned,
17
yet the
more likely meaning is that this glory is that which God designed for man,
man repudiated, and Jesus Christ regains. Of course the original plan was for
man to reflect Gods essential glory. Again, man is like the Prodigal Son who,
in departing from his Fathers home, also degenerates in terms of the glory he
originally possessed. The imago Dei has been severely marred, the original
portrait has been grossly disfigured.
18

17
Robert Haldane, writes of coming short of obeying the law, Commentary on Romans, p. 151.
18
Murray lists four possibilities and cautiously opts for, to come short of reflecting the glory of God, that is, of
conformity to his image. The Epistle To The Romans, I, pp. 112-3.

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(a) Clearly, what Paul describes that man has lost, Jesus Christ restores,
first in an initial sense as a result of conversion (II Cor. 3:18; 4:6; cf.
John 17:22), but then consummately at the end of this age when Jesus
Christ returns (Rom. 5:2; 8:18, 29-30; Phil. 3:21). This emphasis upon
what redeemed man gains surely suggests what sinful man here is
described as having lost.

(b) Martyn Lloyd-Jones eloquently states: Never has the Apostle exposed
the ravages of sin and the Fall in a more wonderful manner than in this
twenty-third verse of the third chapter of the Epistle to the Romans. Sin
not only makes a man unrighteous, it robs him of the glory of God. And
if you understand that, you will realize how futile it is ever to think that
you, by your works or activities, can ever be fit to stand in the presence
of God. Before we can truly know Him, and have communion with
Him, let alone stand before the glory of His presence, we must have
something of His glory. . . . But without it we can never see God and
never stand in His presence. But the Christian, as the Apostle Peter
reminds us in the first chapter of his Second Epistle, is made a partaker
of the Divine nature. Is that true of me as a Christian? It is! . . . There is
a new man in me, as a Christian, that is glorious, and he will go on
being changed from glory to glory.
19

(4) By way of illustration, this whole verse may be likened to a rocket
programmed to head toward a certain planet that, having just been launched,
suddenly has a computer malfunction and veers off course in the opposite
direction. It might be said that the rocket initially had a program freeze or
blew a fuse (sinned) and as a consequence it continued to come short of
its design (destiny, glory). So man, having been created malfunctions and
veers off course away from his appointed destination. Like the rocket
continuously plummeting into alien outer space, so man is continuously
plunging away from his intended course; his every step takes him away from
the intended glory of God.

3. It is righteousness that is gratis, v. 24.

While Romans 3:21-26 presents the most concise and yet comprehensive declaration of
the gospel in all of Scripture, yet in v. 24 we come to the most important verse in this
passage, indeed one of the most important passages in the whole Bible in which we are
told how God saves sinners. The overall thrust here is an expansion of the thought
that, according to vs. 22-23, reconciliation with God for thorough sinners is wholly,
exclusively, gratuitously, a work of God through Christ, appropriated through faith
alone.

a. By way of illustration, imagine a man, having been justly imprisoned for a serious
crime, the penalty for which he cannot pay, being confronted by a lawyer who
hands to the prisoner a signed release from the state governor to which is attached
a receipt for payment of the penalty by the lawyer. Furthermore, the lawyer tells

19
Lloyd-Jones, Romans, 3:20-4:25, pp. 52-53.

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the pardoned man to go and live at his residence, which the son learns is in fact
the residence of the governor, for the lawyer is his son! Does this seem incredible,
unheard of? Yes, it may seem so. But read Romans 5:6-8, and consider three
aspects of v. 24 here.

(1) As a sinner with that pardon kept close to his bosom while living in the
governors residence, that man knows that he is declared to be fully
pardoned while at the same time being a privileged, honored person, living
with the rank of a son - he is justified.

(2) As he ponders his new standing, he asks himself why the governor was so
motivated to do such a thing. After all, he was certainly guilty, the penalty
was great. Yet such kindness was overwhelming at immense personal cost.
This he concludes is pure grace.

(3) Then he wonders how his new standing came about. The governor could not
declare him pardoned for no reason at all, according to mere whim. That
would be irresponsibility. Instead he sent his son to pay the price for his
release - that is redemption.

b. Free justification.

Paul has already used this verb, dikaiw, dikaioo , in 2:13; 3:4, 20 where in all
instances a judicial declaration is intended, and this same basic meaning is at the
root of the subsequent usage in 3:26, 28, 30; 4:2, 5; 5:1, 9; 6:7; 8:30, 33.

(1) Justification defined.

The fundamental meaning of Paul here is that of a legal, forensic
proclamation, to be acquitted, be pronounced and treated as righteous.
20

We might liken it to the declaration of a judge who brings down his gavel
with the verdict, I find the defendant to be not guilty! Such a statement is
bound to stimulate a response of joy in the prisoner in the dock.

(2) Biblical illustrations.

(a) Luke 7:28-29. The people justified God, that is they declared God to
be vindicated through the ministry of John the Baptist.

(b) Luke 10:25-29. The lawyer justified himself, that is he attempted to
declare himself or appear righteous, although this was not the case..

(c) Luke 16:14-15. The Pharisees have a self-declared righteousness, but
it is quite remote from actual personal righteousness.

20
Arndt and Gingrich, A Greek-English Lexicon of the New Testament, p. 196.

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(e) Luke 18:9-14. While the Pharisee boasted in a phoney personal
righteousness, the repentant tax-gatherer received the declarative
justification of Christ.

(3) Justification that is free.

(e) It is free by definition.

Salvation is free, dwren, do rean, unmerited, unprompted, unsought.
Compare John 15:25 where this same word is used; they hated Christ
without a cause, that is freely, that is without any reason found in
Christ himself. Likewise, there was no reason within the sinner why
God should justify him. Such a reason resides alone within Gods
gracious heart. Salvation is an individual Divine donation and grant.
The thought here is not to be likened to a free sample, which in
commercial terms often includes subtle tones of obligation. Rather the
meaning is free blessing to those deserving of cursing, a full and free
payment that cancels a crushing debt, liberty without price to the
incarcerated, free entry for the disqualified entrant.

(f) It is free to man, but costly to God.

Many children have, later in life, freely received a rich inheritance from
their parents, without cost to themselves. However, this same
inheritance cost their parents much sacrifice and effort. So the believing
sinners justification, although free, has yet been at great cost to the
God who gratuitously justifies, even the death of His Son, 8:32.

(g) It is free in God.

John Murray makes the point well: No element in Pauls doctrine of
justification is more central than this - Gods justifying act is not
constrained to any extent or degree by anything that we are or do which
could be esteemed as predisposing God to this act. And not only is it the
case that nothing in us or by us constrains to this act but all that is ours
compels the opposite judgment - the whole world is brought in guilty
before God (cf. vs. 9, 19). This action on Gods part derives its whole
motivation, explanation, and determination from what God himself is
and does in the exercise of free and sovereign grace. Merit of any kind
on the part of man, when brought into relation to justification,
contradicts the first article of the Pauline doctrine and therefore of his
gospel. It is the glory of the gospel of Christ that it is one of free
grace.
21

21

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(4) Roman Catholic justification.

The necessity to contrast biblical justification with that which the Roman
Catholic Church teaches is bound up with several vital matters. First, is the
fact that we are not considering a slight difference of opinion, but rather an
issue that takes us to the heart of the biblical gospel. Second is the historic
significance of this matter since the Protestant Reformation was grounded
upon the substance of the gospel, and the two divergent views have not
changed in the slightest. Third is the matter of the Roman Catholic system of
doctrine. The Roman view of justification is integral to a false gospel system.

(e) The Roman Catholic gospel.

To become a Christian, after instruction, belief, and agreement, the
candidate is baptized by means of water. In this act, ex opere operato,
the rite ensuring the result, the person is instrumentally regenerated and
becomes born again, freed from all stain of sin, and saved.
22
A person
may lose this salvation by committing a mortal as opposed to a venial
sin, even a free-will repudiation of the faith. Maintenance of this
salvation is through means of grace dispensed by the church, such as the
mass, whereby the grace of Christ is substantially ingested, digested,
and infused into the person. That person cooperates with this grace,
progressively produces good works, is progressively justified, and hopes,
though unsure, for final justification at the day of Gods final verdict.

(f) Roman Catholic definitions of justification.

1) Thus Roman Catholic justification is really a sanctifying process,
in which a person is infused with grace. However, this church
vehemently denies the biblical and Pauline gospel wherein
justification occurs at the point of initial saving faith, and such
faith is in Christs objective atonement whereby all sin is forgiven
and his perfect righteousness imputed.

2) So the Council of Trent stated in 1547, Chapter 16, Canons 11-
12: If anyone saith, that men are justified, either by the sole
imputation of the justice of Christ, or by the sole remission of sins,
to the exclusion of the grace and the charity which is poured forth
in their hearts by the Holy Ghost, and is inherent in them; or even
that the grace, whereby we are justified, is only the favor of God:
let him be anathema [accursed, excommunicated]. If any one saith,
that justifying faith is nothing else but confidence in the divine
mercy which remits sins for Christs sake; or, that this confidence
alone is that whereby we are justified: let him be anathema.
23

22
Murray significantly comments, It is symptomatic of the total discrepancy between Romes position and the
teaching of Scripture that baptism should be conceived of as the instrumental cause. The efficiency that
Scripture accords to faith Rome accords to baptism, Romans, I, p. 361.
23
Philip Schaff, The Creeds of Christendom, II, pp. 112-3.

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3) So a recent, highly authoritative Roman Catholic commentary
declares concerning Romans 3:24: As always within the symbolic
universe presupposed by Paul . . . , the justification in question is
Gods verdict of acquittal to be pronounced [sic] at the judgment.
Moreover, the contrast with the preceding statement about sin (v.
23) suggests that being justified (dikaiomenoi, dikaioumenoi)
contains a significant ethical element: believers are being made
righteous, not simply declared righteous and this is being
achieved, not by a legal fiction - which would in effect be immoral
(cf. Isa. 5:23; Prov. 17:15; Exod. 23:7) - but through a distinctive
act of Gods grace effective in the redemptive work of Christ.
24

4) Concerning the charge of legal fiction, commonly made by
Roman Catholicism, Moo responds, As Paul uses it in these
contexts, the verb justify means not to make righteous (in an
ethical sense) nor simply to treat as righteous (though is really not
righteous), but to declare righteous. No legal fiction, but a legal
reality of the utmost significance, to be justified means to be
acquitted by God from all charges that could be brought against
a person because of his or her sins. This judicial verdict, for which
one had to wait until the last judgment according to Jewish
theology [and Roman Catholic theology in a perfect sense], is
according to Paul rendered the moment a person believes.
25
. Also
note that he who God justifies is at the same time regenerated (Tit.
3:5-7), and such life from the Spirit produces holiness in the
acquitted.

c. His grace.

Here we move from the righteous character of the gospel into the realm of Gods
motivation and attitude toward the sinners He deems to justify. Why does God
freely pardon and declare to be righteous? Why does He stoop from heavens holy
glory and condescend to save thoroughly polluted individuals from their earthly
pigsty? The answer is the grace of God, which is that distinctive characteristic
of His goodness and love whereby he determines to rescue sinners.

(1) Grace adored.

For this reason, and especially for man who, in the depths of his heart finds
himself despairingly engulfed in this pigsty, this term grace becomes the
sweetest expression he has ever heard when it is personally applied. Lloyd-
Jones rightly enquires: What is your reaction to this word? In many ways
this is what it means to be a Christian.
26
It is no wonder then that Christian
hymn writers have reached their sublimest heights when attempting to

24
Brendan Byrne, S.J., Romans, Sacra Pagina Series, 6, pp. 125-6.
25
Moo, Romans, pp. 227-8 . In addition, refer to Murray, Romans, I, pp. 359-362, also the works of
Buchanan, Bunyan, Edwards, Owen, Turrettin.
26

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commend this wondrous doctrine,the acid test of any profession of the
Christian faith. . . . Do you feel that this word grace opens the very gates of
heaven to you? That is really

(e) Philip Doddridge, 1702-51, writes:
Grace tis a charming sound,
Harmonious to the ear:
Heavn with the echo shall resound,
And all the earth shall hear.

(f) Samuel Davies, 1723-61, successor to Jonathan Edwards as the
president of Princeton College, writes:
Great God of wonders, all Thy ways are
Matchless, God-like, and divine:
But the fair glories of Thy grace, more
God-like and unrivaled shine.
(g) John Newton, 1725-1807, the converted, blaspheming and debauched
slave-trader, writes:
Amazing grace! How sweet the sound,
That saved a wretch like me!
I once was lost, but now am found;
Was blind, but now I see.
Twas grace that taught my heart to fear,
And grace my fears relieved;
How precious did that grace appear
The hour I first believed!
Through many dangers, toils and snares
I have already come;
Tis grace has brought me safe thus far,
And grace will lead me home.
(2) Grace defined.

Some rather loose definitions are commonly heard such as unmerited
favor, which is true as far as it goes, but it does not go far enough. Then
there is the acronym, Gods Riches At Christs Expense, which is quite
inadequate since it gives no hint of mans condition.

(e) The word here is crij, charis, which can have a variety of meanings
including graciousness, gratitude, favor, goodwill, etc. However, it is
Pauls usage that, in cases such as here, takes on a specific meaning that
is related to the character of God and man concerning the gospel.

1) Concerning God, grace is that kindness within Himself by
which He is moved, according to the kind intention of His will, . .
. according to the riches of His grace, . . . according to His kind

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intention which He purposed in Him [Christ] (Eph. 1:5, 7, 9), to
pardon and redeem thoroughly polluted and guilty sinners, the
ungodly (4:5), those dead in trespasses and transgressions
(Eph. 2:1-10).

2) Concerning man, grace is that kindness from God which may be
defined as both unmerited favor and demerited favor. John
Murray writes, We cannot think of sinners as merely
undeserving; they are also ill deserving. The grace of God to
sinners is, therefore, not simply unmerited favor; it is also favor
shown to the ill-deserving, indeed to the hell-deserving. When Paul
says, justified freely by his grace through the redemption that is in
Christ Jesus (Rom. 3:24), the grace in view must be understood on
the background of the judgment of God referred to in v. 19.
27

a) Unmerited favor means that, in the sinner, he has nothing
to offer, even a grain of moral virtue, that will gain Gods
acceptance.

b) Demerited favor means that man has positively offered
cause for his condemnation, that is purposed rebellion, active
hostility, and a catalog of iniquity.

(3) The God of grace.

His grace, in context, must refer to God the Father, the source of grace
that is mediated through His Son. Here then we are considering the grace of
the triune God, so that the grace of the Father is essentially identical with the
grace of the Son.

(4) The grace of God.

Grace means that God is actively for prodigal man even though prodigal
man is actively against God. However, it is the particularity of the grace of
God that results in wonder, astonishment, and adoring worship. For biblical
grace is not universal, but grounded upon Gods individual choice of certain
sinners and His abandonment of others.

(e) The example of Paul.

The saving of the Apostle Paul perfectly pictures Gods eclectic grace.
God laid hold of him while he was a militant rebel, so that having been
converted he declares, But by the grace of God I am what I am (I
Cor. 15:10). From his mothers womb, God called [him] . . . through
His grace (Gal. 1:15), and on later reflection he considered this grace
of our Lord was more than abundant (I Tim. 1:14).

27
John Murray, Collected Writings of John Murray, I, p. 119.

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(f) The example of John Bunyan.

As a young believer, weighed down with the recollection of his sin, we
read in Grace Abounding To The Chief Of Sinners: [N]ow was I sick
in my inward man, my soul was clogged with guilt; now also was my
former experience of Gods goodness to me quite taken out of my mind,
and hid as if it never been, nor seen. . . . [N]ow I sunk and fell in my
spirit, and was giving up all for lost; but as I was walking up and down
in the house, as a man in a lost woful state, that word of God took hold
of my heart, Ye are justified freely by his grace, through the redemption
that is in Christ Jesus (Rom. 3:24). But oh what a turn it made upon
me. Now was I as one awakened out of some troublesome sleep and
dream, and listening to this heavenly sentence. I was as if I had heard it
thus expounded to me: Sinner, thou thinkest that because of thy sins
and infirmities I cannot save thy soul, but behold my Son is by me, and
upon him I look, and not on thee, and will deal with thee according as I
am pleased with him.
28

a. Redemption through Christ.

From the truth of free grace we move to the costliness of this free grace,
which is the redemption which is in Christ Jesus. From the why of the gospel
we now move to the how of the gospel, with the resultant explanation taking us
through to v. 26. While God may have a gracious desire to save guilty sinners, yet
His character will not allow a fickle or morally indifferent response. If He as God
is morally unchanging, then His holy character demands that all sin be punished.
And this being so, then the sin of all mankind must be satisfactorily punished.
Therefore, the problem for the manifestation of the grace of God is revealed in the
psalmists declaration, If Thou, LORD, shouldst mark iniquities, O LORD, who
could stand?(Ps. 130:3). The answer then given is encouraging, for in the next
verse we read, But there is forgiveness with Thee, that Thou mayest be feared
(Ps. 130:4). But it is in v. 7 that we learn of the how concerning this act of
pardon, for there we are told, For with the LORD there is lovingkindness, and
with Him is abundant redemption (Ps. 130:3-4).

(1) Redemption defined.

The word poltrwsij, apolutro sis, is a strengthened form of a word which,
in its classical form, meant to loose, hence to loosen clothing, armor,
animals, etc. Then it became distinctively associated with loosing by means
of a payment or price, and this ransoming aspect is its essential
characteristic. Often it refers to the ransoming of a prisoner of war or slave.
A master might, out of kindness, pay for a slaves freedom; sometimes the
slave was purchased for a heathen god, though he was regarded as free but
subject to that god.

28
Bunyan, Works, I, 257-8, p. 39.

104
(a) In the Old Testament.

The most impressive definition here concerns the redemption of Israel
from captivity in Egypt. From this representation is clearly seen three
distinct elements that comprise the meaning of redemption.

1) An assumed captivity. Here is a nation in bondage (Ex. 2:23; Deut.
15:15). Of course it is assumed that the captive nation is incapable
of freeing itself.

2) The necessity of payment of a ransom price. Here is a nation
redeemed with a price (Ex. 12:13, 25-27). Of course inherent here
is the gracious attitude of the Redeemer who is willing and able to
redeem.

3) A resultant freedom, liberation. Here is a nation with consequent
freedom (Deut. 8:7-10). Of course the possibility of returning to
former captivity is thought to be absurd.

(b) In the New Testament.

More liberal scholarship, in parallel with its rejection of a
substitutionary atonement, also rejects the payment principle of the
word redemption and simply speaks of an act of freedom. In
response to this, refer to the thorough defense of the payment of a
ransom price by Leon Morris.
29
Of course, the offering of Christ as a
sacrificial, redemption payment does not mean payment to Satan.
Rather it is the offering of God Himself, even satisfying Himself by
paying the price to Himself.
30

(2) Redemption in Christ.

(a) A presupposed bondage.

This is indicated in 3:9 where both Jew and Gentile are described as
being under sin, that is captive to sin, cf. Galatians 3:22-23. Likewise
in John 8:31-33 Jesus Christ implicitly describes man as enslaved to sin.
Even in 8:23, the believer in a corrupt body awaits for the redemption
of this body.

(b) A price to set free.

Paul will take up this point in more detail when he speaks of Christ as a
propitiatory sacrifice in v. 25. It is sufficient to point out here the
moral, righteous necessity for the payment of a satisfactory price for the

29
Leon Morris, The Apostolic Preaching of the Cross, pp. 11-64.
30
Moo, Romans, p. 229-30; cf. Leon Morris, The Epistle to the Romans, p. 179.

105
indebtedness of sinful, guilty men, so that God might be just and the
justifier of the one who has faith in Jesus, v. 26.

1) This price is also the believing sinners substitute (Mark 10:45; it is
of infinite value (I Pet. 1:18-19); it has everlasting efficacy (Heb.
7:25; Rev. 5:9-10).

2) This price is the Fathers beloved Son (Matt. 3:17); the Fathers
delight (Prov. 8:29b-30); the Fathers sole heir (Ps. 2:7-8; John
3:35); the Fathers glorious image (John 17:5; Col. 2:9).

(c) A resultant freedom.

1) We are free by Christ (John 8:34-36; Gal. 2:4; 5:1).

2) We are free under Christ (John 8:31-32; 15:14; Gal. 5:13).

3) We shall be free with Christ (Rom. 8:21: I John 3:2).

b. By way of application, what a glorious gospel is this. Free justification, delivered
from guilt and condemnation, declared as righteous as Jesus Christ. Sovereign
grace, for the sinful rebel, through Gods tender mercy. Redemption through the
payment of Christs shed blood, delivered from despairing bondage, established in
liberty. Paul describes all three elements in Ephesians 1:7 (cf. Heb. 2:3): In Him
we have redemption through His blood, the forgiveness of our trespasses,
according to the riches of His grace.

B. THIS RIGHTEOUSNESS IS CHRISTS ATONEMENT, 3:25-26

1. Introduction.

a. At the commencement of vs. 25-26, the personal pronoun whom indicates the
connection between the redemption which is in Christ Jesus of v. 24 and the
precise exposition of this matter which is to follow.

b. In vs. 25-26 we are told, more concisely and comprehensively than anywhere in
the Bible, why there was the necessity for Jesus Christ to be delivered up to death
by the Father (Luke 24:25-26; Acts 2:23; Rom. 8:32), why a divine ransom
payment should be made.

(1) We do not merely suggest there are several theories of the atonement from
which believers may select at random one view which suits their fancy. We
desire the essential biblical reason why Jesus Christ died. Consider the
evasive translation of the Good News Bible concerning Romans 3:24; I John
2:2; 4:10 where propitiation is simply, the means by which our sins are
forgiven. But such a translation purposely leaves open, for varying opinion,
the purpose of the atonement, and ignores the precise details of Romans
2:25-26.

106
(2) There are four essential reasons given in vs. 25-26 why a redemptive
payment was decreed by the Father.

(a) So that God might be propitious through the substitutionary death of
Christ, v. 25a.

(b) So that God might be vindicated through the substitutionary death of
Christ, vs. 25b

(c) So that God might be just through the substitutionary death of Christ,
v. 26a

(d) So that God might be the justifier through the substitutionary death of
Christ, v. 26b.

2. Through Jesus Christ, God is propitious toward mankind, v. 25a.

a. The display of Jesus Christ.

The phrase, whom God hath set forth KJV, is better translated whom God
displayed publicly NASB. Again we see that the gospel is essentially what God
has done in spite of man, yet for man.

(1) By way of illustration, when a man inaugurates a great plan or scheme, he
publishes it abroad with television, radio, and press publicity, so as to gain
national and international exposure. Likewise God, having designed
salvation also displays it, He exhibits it, He advertises it.

(2) In Galatians 3:1 we are told that Jesus Christ was publicly portrayed as
crucified; then in Galatians 4:4, when the fulness of the time came, God
sent forth His Son; then in I Peter 1:20, He was foreknown before the
foundation of the world, but has appeared in these last times for the sake of
you.

b. The death of Jesus Christ.

(1) As propitiation.

(a) The Greek word here is lastrion, hilasterion, and in a broad sense it
is defined by the following word blood, that is the sacrificial blood of
Jesus Christ. However, lastrion, hilasterion is an exceedingly
important word that needs to be exactly defined since the character of
God is at stake. In this regard refer to the detailed study of this word by
Leon Morris.
31

1) In classical lastrion, hilaste rion was used by pagan idolaters to
signify the appeasing of a god and the averting of his anger by

31
Morris, Apostolic Preaching of the Cross, pp. 144-213.

107
means of an acceptable, propitiatory offering. However, such gods
were capricious, moody, vindictive, arbitrary, open to bribes,
inconsistent, or simply very human. Yet even up to the time of
Christ, it is unquestioned that to placate was the primary and
predominant meaning in everyday living.

2) In the Old Testament, the family of words, of which this is one, all
continue to have this primary meaning of to placate, turn away
from wrath.

a) However, here God is morally consistent and demanding,
while there are over 580 references to His wrath, which is
placated by the shedding of blood (Lev. 16:15-16; 17:11).

b) The equivalent Hebrew word, for the Greek lastrion,
hilaste rion, is often used in the Old Testament regarding the
mercy seat in the tabernacle. So some have translated it as
mercy seat in Hebrews 9:5, where lastrion, hilasterion
is used, such as the NASB, NKJV, ESV, cf. atonement
cover NIV. In other words, the place of sprinkling was the
place of propitiation.

i) The mercy seat was a solid gold lid that was placed
over the ark (box) of the covenant, made with acacia
wood covered with gold, 3'9" long by 2'3" square.
Inside the ark was the word of the covenant, the Law
(Ex. 25:21). At either end of the mercy seat (lid) were
two golden cherubs, between which and above the mercy
seat, God dwelt.

ii) On the annual Day of Atonement, Yom Kippur, the High
Priest sprinkled the blood of a goat upon the mercy seat
as an atonement for all the sins of the children of Israel
(Lev. 16:15-16). Thus the mercy seat with the blood
intercepted between the Laws demands (Heb. 9:24-28)
and Gods consequent anger with law-breakers.

3) In the New Testament, propitiation or lastrion, hilasterion,
means likewise to turn God away from His wrath, or the
cooling of the heat of His anger when confronted with sin, based
upon an acceptable sacrifice.

a) Contemporary liberal scholars have repudiated this idea,
notably C. H. Dodd who writes concerning the New
Testament that, anger as an attitude of God to men
disappears, and His love and mercy become all-embracing.
32

William Barclay takes a similar stand.

32
Ibid., p. 179.

108
b) But what of the doctrine of the wrath of God in Romans
1:17-18; 2:5-8; 5:9, as well as John 3:36; Ephesians 5:5-6; II
Thessalonians 1:7-9; Revelation 6:15-16? If God is not angry
with sinners, then why the violence of the cross, or even its
necessity?

c) Hence, certain translations, such as the NEB and RSV,
substitute expiation for propitiation since this former
term excludes the idea of appeasing wrath, though it retains
the idea of sins forgiven, dealt with, pardoned.

(b) Hence propitiation in Romans 3:25 means the turning away of the
wrath of God by means of the atoning sacrifice of Jesus Christ.

1) Propitiation involves an attitude in God and not a change in
man. It means that Jesus Christ did not come to preach the gospel,
but that he as the gospel might be preached.

2) Propitiation in Romans 3:25 involves four major elements.

a) Satisfaction of Gods justice due to His violated holiness and
penal requirements.

b) Pacification of Gods wrath due to His being moved within
Himself to the hatred of sin.

c) Expiation of the believers guilt due to the Fathers
satisfaction with His Sons righteous, atoning payment.

d) Substitution of the believers punishment through Jesus Christ
as the acceptable substitute.

(2) As the shedding of His blood.

It is the shed blood of Christ that is propitiatory. However, blood here
does not simply mean life (Lev. 17:11), but rather life laid down in
death, hence a sacrificial death as pictured by the Levitical offerings (Lev.
17:11). The blood of Christ was as of a slain lamb (I Pet. 1:19; cf. I Cor.
11:25-26).We often sing hymns about the blood of Christ, and rightly so.
But sometimes we lose sight of the deep significance of this terminology and
move more into the realm of religious sentimentality and abstraction. We can
sing, there is power in the blood, but what really do we mean? Here the
blood of Christ is the righteous Gods instrumental means of saving
unrighteous sinners; it is His blessed Sons satisfactory offering of himself
unto a most vile death, the just for the unjust, in order that He might bring
us to God (I Pet. 3:18).


109
(3) As the object of faith.

The display of Christ crucified may be universal, but the appropriation of
His atoning righteousness is particular through faith, as John 3:16, 36 make
clear. Further, it is faith alone that links the sinner to the wonder of the
propitiated God. Therefore having been justified by faith, we have peace
with God through our Lord Jesus Christ (Rom. 5:1), that is peace from
God. God has made peace with rebellious and guilty man! As Charles
Wesley writes:
And can it be that I should gain
An interest in the Saviors blood?
Died He for me, who caused His pain?
For me, who Him to death pursued?
Amazing love! How can it be
That Thou, my God, shouldst die for me!
3. Through Jesus Christ, God is vindicated before mankind, v. 25b.

The atoning work of Jesus Christ accomplishes many things, and most prominent of all
is the display of Gods glory (Phil. 1:11; 2:9-11). From sinful mans perspective, the
gracious forgiveness of his sin is of overwhelming concern; but from Gods point of
view there is something much more important, and that is the maintenance of his holy
reputation in an unholy universe, that is His vindication, His justification when charges
are brought against Him, especially concerning ongoing wickedness.

a. Why is Paul concerned about the vindication of God?

One of the most common criticisms that is brought against Christianity and the
God of the Bible is the charge, Where is there any justice in this situation? Why
does God not intervene? If He is omnipotent and merciful, then why does He
seem remote, unconcerned? Usually this comment is designed to charge God
with negligence in bad situations, while these same critics tend to take credit for
the good situations.
However, the genuine Christian will desire to see that God is vindicated before
such challenges, and indeed, if the God of the Bible be God, then He also will be
careful to uphold his reputation. You may be interested in God, but more
importantly, are you concerned for God? Are you desirous that God be glorified,
vindicated, justified, that His name be hallowed, His kingdom come, His will be
done, that His righteousness prevail (Matt. 6:9-10)?

(1) Gods reputation in general.

The Bible frequently defends God in the face of evil, especially when
punishment and calamity seem inappropriate, and sin seems to go
unpunished; such vindication is called a theodicy. When Job feels unjustly
accused of sin, he implies that God is to blame (Job 40:8), so that God
responds to vindicate His ways (Job 38:1-40:1). When Habakkuk accuses
God of indifference when sin is rampant amongst His people (Hab. 1:2-4),

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God responds with a vindication that astounds the prophet (Hab. 1:5-11).
However, the supreme vindication of God is the atoning work of Jesus
Christ. Here Paul introduces this aspect which emphasizes the God-
centeredness of his ministry, not mere utilitarianism.

(2) Gods reputation in the face of sin.

(a) It is the redemption that is in Christ Jesus that demonstrates [shows
forth] His [the Fathers] righteousness, that is Gods just and righteous
character. John MacArthur makes this point by titling his chapter on vs.
25-26 here as, How Christ died for God.

(b) Ask the average Christian today what the atonement of Christ declares,
and the predictable answer will be the love of God. This is not
untrue, but it is a righteous love, a holy love, a satisfactory love, a love
that in no way diminishes the demands of Gods moral perfection.

(c) In other words, the atonement of Christ tells me something wonderful
about God, something that the sinners of this world ought to rejoice in.
Why? Because while the gods of this world lack integrity, the God of
the Bible has perfect integrity, and as a sinner that is the only judge I
want to confront.

(3) By way of illustration, Dr. Martyn Lloyd-Jones explains this glorious truth
about God as follows: How can God forgive and still remain God? - that is
the question. The cross is the vindication of God. The cross is the vindication
of the character of God. The cross not only shows the love of God more
gloriously than anything else, it shows His righteousness, His justice, His
holiness, and all the glory of His eternal attributes. They are all to be seen
shining together there. If you do not see them all you have not seen the
Cross.
33

b. What necessitates the vindication of God?

The KJV unfortunately translates here, the remission of sins that are past,
whereas the NASB, similar to the NKJV, is more accurate, He passed over the
sins previously committed.

(1) In that the Old Testament sacrifices did not actually take away the believers
sin, true satisfaction for sin was obtained by Christ for transgressions which
God temporarily set aside, overlooked.

(a) The Old Testament sacrifices were promissory notes, but the value
they represented was that which Christ provided for on the cross.

33
Lloyd-Jones, Romans 3:20-4:25, p. 106.

111
(b) While, according to Acts 17:29-31, God winked at KJV, or
disregarded past sin, yet Gods justice required that it be ultimately
dealt with.

(c) In Hebrews 9:11-15, the Levitical offerings were not efficacious, but
they were indicative of that which was to come.

(2) Hence, Jesus Christ is the only ground for any mans sin being forgiven,
whether he live in the Old Testament or New Testament dispensations.
Further, the Cross is the proof that God never overlooks sin in a final sense.
Further, the Cross is the great proof that God requires from men a penalty
for their sins, except they be paid for by Jesus Christ.

c. Why did God temporarily disregard mans sins?

It was because in the forbearance of God He set aside the sins previously
committed. Forbearance, noc anoch e, means a holding back, endurance,
or more technically pretermission, and in context here, temporary suspension of
wrath.

(1) In justice, God could have rightly and immediately judged the world as guilty
and implemented the penalty, even with Adam and Eve; but He exercised
self-restraint, tolerance towards man (Acts 14:16; 17:30; He proposed a plan
that would manifest both his justice and grace (Gen. 3:15).

(2) Some might be tempted to interpret this restraint as indifference, but such an
interpretation of history is utter folly as was the case during the time of
Noah (Gen. 6:3; I Pet. 3:20), even as it is today. We have only to consider
the sudden intervention of the Cross to prove this. Sin has not ultimately
been overlooked.

(3) We may take Gods mercy freely, but never lightly. Hence, in 2:4-5 is the
warning: Or do you think lightly of the riches of His kindness and
forbearance and patience, not knowing that the kindness of God leads you to
repentance? But because of your stubbornness and unrepentant heart you are
storing up wrath for yourself in the day of wrath and revelation of the
righteous judgment of God.

d. By way of application, Lloyd-Jones sums up this astonishing gospel exposition by
Paul. Test your view of the Cross. Where does this statement about declaring
His righteousness and so on, come into your thinking? Is it something that you
just skip over and say: Well, I dont know what that means. All I know is, that
God is love and that He forgives. But you should know the meaning of this. This
is an essential part of the glorious Gospel. On Calvary God was making a way of
salvation so that you and I might be forgiven. But He had to do so in a way that
will leave His character inviolate, that will leave His eternal consistency still
absolute and unbroken. Once you begin to look at it like that, you see that this is
the most tremendous, the most glorious, the most staggering thing in the universe
and in the whole of history. . . . When I survey the wondrous cross . . ., says

112
Isaac Watts, but you do not see the wonder of it until you really do survey it in
the light of this great statement of the Apostle. God was declaring publicly once
and for ever His eternal justice and His eternal love. Never separate them, for they
belong together in the character of God.
34

4. Through Jesus Christ, God is just toward mankind, v. 26a.

Here Paul is even more assertive concerning the vindication of the holy character of
God as it relates to the saving of unholy man. For the Apostle, this is a moral universe
because the moral God reigns, and in spite of the presence of widespread immorality
on earth, this same God deigns, at great personal sacrifice, to save man while
maintaining His integrity.

a. For emphasis, Paul restates the latter half of v. 25.

It again concerns why Jesus Christ, the Son of God . . . our Lord 1:4, was a
necessary propitiatory sacrifice for sinners to be justified, redeemed.

(1) To declare [emphatically] means, as in v. 25, to show forth, or
manifest, clearly reveal, exhibit the justice of God.

(2) at this time, means in the now time, cf. but now v. 21. Gods
temporary disregard of sin is past; His perfect righteousness or justice, His
settlement concerning mans condition, has now been manifest. Thus the
coming of Christ when he did was truly momentous.

(3) His righteousness, means His justice in dealing with a sinful world, that
is His just condemnation of sinners and His just salvation of sinners.

b. Why does Paul declare that God is just?

Because the God of Israel has revealed Himself as being perfectly just, and in the
face of sin in the world, this revelation may be in question. Further, as a sinner
mans understanding of Gods justice is limited and needs explanation; in his
guilty condition he sees only the condemnation that is his due. But there is another
aspect of Gods justice that the sinner ought to wonder at/

c. What does it mean that God is just through Jesus Christ?

(1) It means that all the sins of Gods children must be dealt with completely;
there is no lesser standard for them. It also means that all the sins of
unbelievers will be finally dealt with (Heb. 9:27; Rom. 1:18; 2:1-3). Hence
all and every sin will be dealt with; Gods character demands it.

(2) It means that all seeming injustice in the world will be finally sorted out
by God (Ps. 73:3, 17-19), that purity and righteousness shall prevail, that
the King of righteousness shall reign (I Cor. 15:25).

34
Ibid., pp. 107-8.

113
(3) It means that my sin and unrighteousness must be dealt with. Justice for
others demands justice for myself. Either my sin will be judged by God in
myself or in an acceptable substitute (I Pet. 3:18). But I cannot escape the
justice of God.

5. Through Jesus Christ, God is the justifier of mankind, v. 26b.

The order here is not insignificant. While God is unfailingly just, the astonishing good
news is that He, at the same time, is a justifier, a pardoner, a Magistrate in the heavens
who, in impeccably upholding the law, yet bountifully shows mercy to the guilty
prisoner at the bar.

a. The God of the Bible is fully just and fully gracious.

While a God of justice without grace leads the guilty sinner to despair, so a God
of grace without justice leads the guilty sinner to lack confidence. Further, a God
who is partially just and partially gracious is not God at all. Rather, the guilty
sinner needs a God who is both fully just and fully gracious, and this is the God of
the Bible. There is no other God like this.

(1) God is both merciful and righteous (Ps. 85:9-13).

(2) God is both righteous and a Savior (Isa. 45:21).

(3) God is both righteous and a justifier (Isa. 53:11).

(4) God is both just and a Savior (Zech. 9:9).

(5) God is both righteous and forgiving (I John 1:9).

b. But how can it be known that God is fully just and fully gracious?

By looking at the atonement of the Lord Jesus Christ, this historic display,
especially as described here in vs. 25-26.

(1) Look again at Zechariah 9:9. Who is it that manifests both justice and
salvation? It is, your king is coming to you; He is just and endowed with
salvation, humble, and mounted on a donkey.

(2) When does this King come so riding? On the Sunday commencing Passion
Week (Matt. 21:1-11). The following Friday he shall be made an offering for
sin, suffering justice yet manifesting abundant grace.

(3) Here is the most amazing of transactions, the most emancipating of all
terrestrial events, the most glorious of all truths, that God Himself meted out
the full fury of His justice upon His only beloved Son, that the believing
sinner might be justified by a just God (I John 4:10). So Lloyd-Jones
comments: Somebody has described this [vs. 25-26] as the acropolis of the
Christian faith. We can be certain that there is nothing that the human mind

114
can ever consider which is in any way as important as these two verses. The
history of the Church shows very clearly that they have been the means that
God the Holy Spirit has used to bring many a soul from darkness to light,
and to give many a poor sinner his first knowledge of salvation and his first
assurance of salvation.
35
Isaac Watts describes this gospel truth as follows in
his paraphrase of Psalm 85:10.

Mercy and truth on earth are met,
Since Christ the Lord came down from Heaven;
By His obedience so complete,
Justice is pleased and peace is given.

c. But for this truth to be savingly known, it must be personally embraced.

It is not enough to know that God is both righteous and gracious, just and a
justifier toward sinners. As sinners, even Satan and his angels know this. Rather
this truth must be personally appropriated. It must be known and experienced,
according to Gods specific and individual purpose, that He is both just and a
justifier toward me (Gal. 2:20).

(1) That God will finally be just with me, few men will doubt even though they
consider such a confrontation with dread. But how can I know that He will
also be gracious and merciful toward me (Hab. 3:2)? The answer comes at
the end of v. 26 where God is, just and the justifier of the one who has faith
in Jesus.

(2) To believe in Jesus is to put to your account his righteousness, while he took
to his account your unrighteousness. It is this transaction that is alone
acceptable to the only true and living God. To not believe in Jesus is to suffer
personally Gods justice for your sins, and supremely that of your unbelief.

C. THIS RIGHTEOUSNESS OF FAITH EXCLUDES BOASTING, 3:27-31

Man is a natural and extravagant boaster, proud to the core, that is his fallen nature leads
him to boast in himself rather than God. Notable instances take us back to the tower of
Babel (Gen. 11:4) and on to Nebuchadnezzar (Dan. 4:30). However, mans universal claim
to autonomy wedded to his penchant for religion leads him to audaciously boast before God
whether he be an aristocrat or commoner. That is, in his religion he attempts to impress
with performance; he does not deny the need of Gods help, but like the boasting Pharisee he
deceitfully declares, God, I thank Thee [emphasis added] that I am not like other people
(Luke 18:11). In the name and cover of religion, this man boasts in his own righteousness.
This attitude is precisely that which Paul has been addressing in Romans, and now
denounces in terms of the gospel he has just expounded in precise detail. Such denunciation
then asserts the antithesis of boasting in human righteousness which is justification by faith
in Christs righteousness.

35
Ibid., p. 95.

115
1. It excludes boasting in law works, vs. 27-28.

The transition of emphasis here is well described by Moo. In 3:27-4:25, Paul
expounds the great theological thesis of 3:21-26. Or to be more accurate, he expounds
one key element in that thesis. For we hear no more in 3:27-4:25 about atonement, or
the demonstration of Gods righteousness, or the provision for sins under the Old
Covenant. Rather, Paul concentrates on the vital theme stated in v. 22: the
righteousness of God through faith in Jesus Christ to all who believe. Faith is the topic
in every paragraph of this section of the letter.
36

a. Through the law of faith, v. 27.

In typical rhetorical style Paul asks, Therefore, where is the boasting? that is,
what place has the self-congratulatory fulfillment of the works of the law
according to 3:20? It has been shut out or excluded. In fact the whole
concept has been annihilated!

(1) The principle of law.

(a) Here again we see Pauls flexible use of nmoj nomos, since on both
occasions in this verse it is better translated principle, basis, or
rule.
37
Hence, in strongly affirming that boasting in law-works has
been eliminated through faith in Jesus v. 26, he then raises the
question as to the principle upon which this elimination of boasting is
based. Do law-works exclude boasting?

(b) The answer is an emphatic No! since law-works inherently
stimulate boasting; they are offered for personal praise and reward.
Further, at the root of mans sinfulness is his delight in boasting. In fact
to boast in law-works is to increase transgression, not eliminate it; such
conceit is a denial of mans dependence and the necessity of God saving
power.

(2) The principle of faith.

(a) However, the principle of faith, by its very nature, does eliminate the
human tendency to boast in human righteousness since faith is
dependent; it looks away from human ability to divine ability; it denies
human righteousness and rests upon divine righteousness.

(b) John Murray well describes the works/faith antipathy as follows: We
are required to ask how the principle of faith is so rigidly exclusive of
and antithetical to works of law in the matter of justification. The only
answer is the specific quality of faith as opposed to that of works.
Justification by works always finds its ground in that which the person
is and does; it is always oriented to that consideration of virtue

36
Moo, Romans, p. 243.
37
Leon Morris, The Epistle to the Romans, p. 185; William G. T. Shedd, Commentary on Romans, p. 85.

116
attaching to the person justified. The specific quality of faith is trust and
commitment to another; it is essentially extraspective and in that respect
is the diametric opposite of works. Faith is self-renouncing; works are
self-congratulatory. Faith looks to what God does; works have respect
to what we are. It is this antithesis of principle that enables the apostle
to base the complete exclusion of works upon the principle of faith.
Only faith has relevance within that gospel delineated in verses 21-26.
And, if faith, then it is without works of law.
38

b. Through justification by faith, v. 28.

Here, more definitively, the principle of faith described in v. 27 is set forth. This
is Pauls summary statement concerning the essence of the gospel with the word
faith [alone] being the key term.

(1) The assertion of the gospel, we.

We reckon, may allude to Pauls identification of this fundamental gospel
truth with that which the whole of Scripture has maintained since the Fall,
including the proof soon to be offered in 4:1-9 concerning Abraham and
David. This inclusive identification may also involve apostolic agreement.

(2) The object of the gospel, man.

As has already been asserted in 1:16; 2:9-10; 3:9, 22, and immediately
following in 3:29-30, that God does not discriminate within a universe of
sinners on the basis of race, whether Jew or Gentile, or sex, age, education,
etc. The human race is defiled and the gospel is for the defiled human race.

(3) The righteous kernel of the gospel, justification.

In this key gospel verse, dikaiw, dikaioo , refers to the necessity of a man or
woman having a righteous or holy relationship with God. This is mans
supreme problem on a vertical level, and Gods gracious remedy is to provide
a gratis righteousness, to declare a believing sinner to be righteous for the
sake of Jesus Christs righteous atonement.

(4) The hinge of the gospel, faith.

(a) Faith attaches the sinner to his atoning Savior; it is linkage. Faith in
itself does not save, only faiths saving object. Shedd illustrates: Faith
justifies in the same sense that eating nourishes. It is not the act of
mastication, but the food, that sustains life; and it is not the act of
believing, but Christs death, which delivers from the condemnation of
the law.
39

38
39
Shedd, Romans, p. 86.

117
(b) Luther translated here, faith alone, and while he added a word not
mentioned in the original, he added nothing to the sense. Thus the
meaning of his translation was entirely correct. Roman Catholic
objection at this point overlooks the fact that Origen, Theodoret,
Hilary, Basil, Ambrosiaster, Chrysostom, Cyril of Alexandria, Bernard,
and Theophylact, also added the word alone here.
40

(5) The antithesis of the gospel, works of the law.

The works of the law, while most clearly illustrated within Judaism, yet
refers more inclusively to any human endeavor that is intended to impress
God, as a basis for bargaining with God. But mans epidemic pride is totally
repudiated here, for it in fact concerns what are only putrid and corrupt
offerings, filthy rags (Is. 64:6). So the Christian responds as Isaac Watts has
written.
When I survey the wondrous Cross
On which the prince of glory died,
My richest gain I count but loss,
And pour contempt on all my pride.
However, while the gospel utterly excludes the works of the law as a basis
of justification, yet it demands fruit that authenticates faith alone or sola
fide (Eph. 2:8-10; Jas. 2:24).

2. It excludes racial boasting, vs. 29-30.

Paul as a Jew, anticipates the thinking of alarmed Jews concerning v. 28, namely that if
justification with the one and only God comes solely through faith alone, then racial
distinctives including circumcision are eliminated, and the door for salvation is wide
open. Their conclusion is correct; their alarm is unwarranted. Man in general over the
ages has tended to maintain belief in national and localized gods, that is the gods of the
Romans, Greeks, Assyrians, Egyptians (Ex. 12:12), even the God of the Hebrews (Ex.
9:1, 13; 10:3), which tend to have localized features, such as a temple, etc. Thus God is
marginalized. But Paul recognizes the incongruity of this tendency, especially amongst
the Hebrews who jealously claim that there is only one God, the God of Abraham,
Isaac, Jacob, and Jerusalem.

a. One God owns all races, v. 29.

(1) More literally we read, Jews only is He the God of? Jews here is in an
emphatic position. The obvious answer is No, and the Jewish Scriptures
indicate this (I Kings 8:41-43; Ps. 96:1-13; 98:2-3, 7-9).

(2) Is he not the God of the Gentiles also? Yes of the Gentiles. The principle
of faith has already established this truth. Though as Murray adds, this

40
Moo, Romans, p. 250n., quoting the Catholic scholar, Fitzmyer.

118
ethnic universalism of the gospel must have dawned also upon the Gentiles
with emotions of joy and wonderment.
41

b. One God justifies all races, v. 30.

(1) Pauls argument here takes the boasted, exclusive monotheism of Judaism
and turns it upon itself in a way that surely left the Jew scratching his head
concerning a significant truth he had not given the attention it demands.

(2) Thus, God is one, writes Paul. Biblically and logically this is an essential
characteristic of God, as the Jews jealously appreciated. He explains in I
Corinthians 8:4-6, We know that there is no such thing as an idol in the
world, and that there is no God but one [Deut. 6:4]. For even if there are so-
called gods whether in heaven or on earth, as indeed there are many gods
and many Lords, yet for us there is but one God, the Father, from whom are
all things, and we existed through Him. Further, if there is a plurality of
Gods, then none can be God.

(3) Therefore, all of creation and the human races in particular are under this
one Gods dominion and care. Hence this one God justifies the
circumcised (Jew) and the uncircumcised (Gentile) without regard to
racial distinction. For, there is no distinction between Jew and Greek; for
the same Lord is Lord of all, abounding in riches for all who call upon Him;
for Whoever will call upon the name of the Lord will be saved (Joel 2:32)
(Rom. 10:12-13).

(4) By way of application, here then is a revelation of the large-heartedness of
God which Isaac Watts has well described.
People and realms of every tongue
Dwell on His love with sweetest song;
And infant voices shall proclaim
Their young hosannas to His name.
Where He displays His healing power,
Death and the curse are known no more;
In Him the tribes of Adam boast
More blessings than their father lost.

3. It establishes the law, v. 31.

So Paul anticipates the objection of the exclusive Jew who enquires as to the remaining
role of the law in the light of this teaching; it seems to have been eliminated.

a. The law is not nullified, v. 31a.

(1) Therefore do we nullify law through the faith? But what does Paul mean
here by the term law in its emphatic position? While it can mean Scripture

41

119
broadly speaking as in 3:19, yet in 4:3 Paul asks, What does the Scripture
[not law] say? Rather it is the demand of the Mosaic law that is inherent in
the expression works of the law in 3:28.
42
It is the ethical imperative of the
decalogue and pentateuch.

(2) So Paul vigorously denies that the ethical essence of the law of Moses has
been nullified,cf. 3:3 where the same katargw, katargeo , is used. If the
moral heart of the law has been disqualified, voided, then Gods character
has been disqualified, voided as well. His m gnoito, me genoito, could be
paraphrased, perish the thought!

b. Faith establishes the law, v. 31b.

There are two aspects of this establishment of the law, and both have
convincing aspects.

(1) In terms of immediate context, the gospel of justification by faith, which is
about to be supported in the following chapter from the examples of
Abraham and David, is the fulfilment of the law by means of Christs
satisfactory obedience to it, both active and passive. Thus in Matthew 5:17
the Savior declares: I did not come to abolish, but to fulfill [the law].
Lloyd-Jones gives seven reasons in support of this point of view, declaring, I
am asserting that this way of salvation and redemption, above everything
else, honors the Law in all ways.
43

(2) On the other hand, while the law is not nullified by means of the faith,
that same the faith being the body of saving gospel truth, it in fact brings
about the true fulfillment of the law, it draws forth, through the Holy Spirit,
the righteousness of the law in authentic Christian embodiment.
44
The critical
passage in this respect is 8:3-4, where the righteousness of the law is
fulfilled in us, who walk not according to the flesh, but according to the
Spirit. Lloyd-Jones makes no reference to this passage, though in his
subsequent sermon on these verses he does maintain, contrary to Hodge, that
Paul here is emphasizing righteousness imparted and not simply
righteousness imputed.
45

(3) To sum up, Paul indicates in Romans that the power and dynamic of the
gospel fulfill the essence of the law by Christ and in the believer. Both are

42
Lloyd-Jones, Romans 3:20-4:25, p. 141; Moo, Romans, pp. 252-5; Morris, Romans, p. 189; Murray,
Romans, I, p. 126; Shedd, Romans, p. 88
43
Ibid., pp. 142-9.
44
45
Martyn Lloyd-Jones, Romans 7:1-8:4, p. 304. In other words, the righteousness of the Law is fulfilled in us
in two ways. The righteousness of Christ is imputed to us; but, thank God, the righteousness of God is also
imparted to us. The second is the process of sanctification which the Apostle begins to deal with in v. 5. . . .
There is the imparted as well as the imputed righteousness. We have to insist upon this exposition, as against
Dr. Hodge, because of the immediate context.

120
certainly true,
46
though the question remains as to whether both are involved
in the meaning of v. 31 here. In the simple terms of 1:16, the Lord Jesus
Christ is the power of God for salvation to everyone who believes, to the
Jew first and also to the Greek.

46
Morris, Romans, p. 189.
CHAPTER VI

ROMANS 4:1-25 - THE OLD TESTAMENT
CONFIRMATION OF THE GOSPEL

N the light of Pauls comprehensive exposition of the gospel up to this juncture in 3:21-31, it
now becomes abundantly clear that the essential thrust of this message is that of justification
through faith alone. The proof of this assertion is the consequent substance of the section that
now confronts us. Here the thrust of 3:24, 28-30 is upheld as a timeless gospel principle, contrary
to a perverse legalistic gospel so dominant in Israel, that has been foundational since the
commencement of the Hebrew nation. It is also evident that while the Apostle has a primary
calling to the Gentiles, yet he appreciates a secondary emphasis which the Lord Jesus described to
Ananias: He [Paul] is a chosen instrument of Mine to bear My name before the Gentiles and
kings and [emphasis added] the sons of Israel (Acts 9:15). Romans confirms this secondary
concern, not only in 1:16; 2:1-20 and substantially in chapters 9-11, but also here in 4:1-25. To
the Jewish mind, preeminently in Abraham, as well as in David, we have two of the most
impressive faithful models, and these decidedly uphold Pauls gospel.

A. JUSTIFICATION BY FAITH ILLUSTRATED, VS. 1-8.

The supreme ongoing concern of Paul is how any human being, any thorough sinner, any
earthly inhabitant, might acceptably stand just before God, 2:13 (cf. 4:2; I Thess. 3:13).
Hence we are not dealing here with a mere peripheral matter but that which concerns the
most vital interests of a human soul and the totality of the human race. Therefore a
comprehensive perspective is necessary that is based upon the fact of there being only one
God over all, 3:30. The expectation then is that this Gods gospel will have a changeless
dimension that is not temporally or racially restricted. The racial aspect has already been
dealt with, 3:29-30, and now the temporal perspective is considered which causes Paul to
look back 2000 years to the basis of Abrahams standing before God.

1. Abraham was justified by faith, vs. 1-5.

Humanly speaking, or according to the flesh as Paul puts it in v. 1, Judaism has its
origin in one man, that is Abraham, a Mesopotamian nomad of pagan ancestry
originating from Ur of the Chaldeans (Gen. 11:27-32). As the father of the faithful,
the destiny of the individual Jew was rooted in him, according to the boast, We have
Abraham for our father(Isa. 51:1-2; Matt. 3:9; Luke 1:73; John 8:39). However, by
means of accumulating tradition, extravagant and absurd legends became part of
Hebrew life.
1
One significant aspect of this fanciful adulation was the merit of
Abraham that was not only intrinsic, but also transferable. Thus, if anyone was
justified by means of his own good works, it undoubtedly was Abraham; so his seed
was to follow in these same meritorious steps! In The Apocrypha, Abraham is

1
The improbable and often unworthy and even grotesque features of Abrahams career and character in the
later rabbinical midrashim are of no religious significance, beyond the evidence they afford of the way Abra-
hams unique position and piety were cherished by the Jews. The International Standard Bible
Encyclopaedia, I, p. 21.
I
described as sinless: Therefore thou, O Lord, God of the righteous, hast not appointed
repentance for the righteous, for Abraham and Isaac and Jacob, who did not sin against
thee (Manasseh 8). Further, he was blessed on account of his obedience rather than
faith (Sirach, 44:19-22).
2
Edersheim comments, The merits of the Fathers, is one of
the commonest phrases in the mouth of the Rabbis. Abraham was represented as sitting
at the gate of Gehenna, to deliver any Israelite who otherwise might have been
consigned to its terrors. . . . In fact, the ships on the sea were preserved through the
merit of Abraham; the rain descended on account of it.
3

a. His standing in the flesh, vs. 1-2.

Paul seems to primarily have Jews in mind when he enquires about our
forefather according to the flesh. Abraham is tn proptora, to n propatora,
Greek, the forefather, according to carnal generation, in contrast with spiritual
faith generation in v. 11, and the question therefore arises as to what his natural
seed in particular can discover from investigating his life as written in the Word of
God.

(1) Question: Is it recorded that Abraham boasted in his flesh before God? v.
1.

In other words, Laying aside the the tradition of the elders (Matt. 15:1-2)
and the ancestral traditions (Gal. 1:14), what fundamentally was the
ground of Abrahams status before God? Did he offer personal works as the
ground of his justification?

(2) Answer: No, for it is recorded that he did not boast of anything for
personal justification before God. v. 2.

In other words, Hypothetically, if Abraham is described in Scripture as
being justified on account of his works, then he may well have had
something to boast about in a given situation, perhaps before man. But that
particular situation could not have involved his justification before God.

b. His standing by faith, v. 3.

What is recorded in Scripture is the primacy of faith in the life of Abraham. Hence
the quotation of Genesis 15:6 in this regard is of great importance to Pauls
argument, as in vs. 9, 22, 23, Galatians 3:6-7, for the following reasons.

(1) It is the first time that the word believe is used in the Bible., and it is
closely associated with a reckoned [not earned] righteousness,
4
as the LXX
use of logzomai, logizomai, supports.

2
The Oxford Annotated Apocrypha, ed. Bruce Metzger, pp. 187-8, 219.
3
Alfred Edersheim, The Life and Times of Jesus the Messiah, I, p. 271.
4
THE OLD TESTAMENT CONFIRMATION OF THE GOSPEL 123
(2) In the context of Abrahams life, it falls within that period of his conversion
whereby the covenant promise of God was initially given (Gen. 12:1-9) and
cut (Gen. 15:7-21).

(3) The context of Genesis 15:6 indicates that Abraham was justified through
faiths saving object, not the objectification of faith. We read that, the word
of the LORD [Jehovah] came to Abraham in a vision (Gen. 15:1). Thus his
faith was not in faith, nor was God pleased with the mere act of faith; rather,
his faith was focused upon Jehovah alone being convinced that His
sovereignty and integrity would certainly accomplish what He had promised.
Hence we read that, he [Abraham] believed in the LORD (Gen. 16:6). As a
result God was pleased that Abraham completely trusted Him for salvation.
Thomas Olivers writes:
He by Himself hath sworn, I on His oath depend:
I shall on eagles wings upborne, to heaven ascend;
I shall behold His face, I shall His power adore,
And sing the wonders of His grace for evermore.

c. His standing illustrated, vs. 4-5.

In vs. 4-8 Paul substantiates the key verse of Genesis 15:6, first by means of a
secular commercial illustration and then subsequently with the case of David. The
essential contrast remains between justification before God by means of either
self-generated works, or faith alone, by those who believe in Him who raised
Jesus our Lord from the dead, He who was delivered up because of our
transgressions, and was raised because of our justification, vs. 24-25.

(1) Works demand compensation, v. 4.

(a) This commercial illustration postulates a person, the one working
(present participle), who is continuously laboring according to an
employment contract. Hence the salary is based on reckoning at
the end of the day and not according to a grace crij, charis,
settlement, but what is due or owed or earned. Thus the
relationship of the employer to the employee is one of obligation. Hence
Morris rightly comments, It might fairly be said that Genesis does not
speak of God as owing anything to Abraham or of Abraham as meriting
anything from God, so that it was not works that saved the patriarch.
5

(b) By way of application, this contractual depiction represents the most
common misunderstanding of a relationship between man and his
Creator, namely that of God being obliged to trade acceptance and
heavenly residency for proffered merit, that is neighborliness,
philanthropy, humanitarianism, sincere effort, etc. But what arrogance
this represents on mans part who fails to recognize the corrupt and
tawdry nature of his offerings as well as the infinite holy demands that
God has revealed in His Word (Isa. 48:1; 64:6).

5
Leon Morris, The Epistle to the Romans, p. 197-8.
(2) Faith receives grace, v. 5.

(a) While the preceding illustration is drawn upon, yet the frame of refer-
ence changes from the secular to the sacred. Thus, when Paul writes of
the one not working (present participle), he is not, as Morris puts it,
canonizing laziness
6
in a secular sense but rather transposing the
commercial scene into that of the right response of the sinner toward
God. Here the analogy of v. 4 finds concrete fulfilment.

(b) However the honest sinner is to be not working, but believing on
the one justifying the ungodly (three present participles). Saving faith is
ongoing as is justification (Heb. 7:25). This principle is well illustrated
in the life of Abraham who believed initially (Gen. 15:6; Heb. 11:8-10),
and continued to believe (Rom. 4:18-21; Heb. 11:17-19). This is the life
of faith. Again the contrast is between works offered by the self-
righteous and faith offered by the ungodly. Who are the ungodly?
They are like any other member of the human race, but distinguished by
the fact that they know and frankly confess what they are in the sight of
God, such as did Job (Job 25:5-6), David (Ps. 51:3-5), Peter (Luke 5:8),
Paul (I Tim. 1:15-16).

(c) The conclusion then is that for the ungodly, just like Abraham, his
faith [alone] is reckoned as righteousness. Again, it is faith which has
its object clearly described in vs. 24-25. Thus Christs perfect
righteousness is reckoned, logzomai, logizomai, or rightly
accounted to the believing sinner; God as Judge brings down the gavel
in heavens court with a verdict of not guilty on the grounds of a
righteous settlement of the sinners sin by means of an acceptable
substitutes account payment.

(d) By way of application, the essence of the biblical gospel is embodied in
Pauls declaration that God justifies the ungodly. This is the very
antithesis of the obligatory relationship between God and man so
universally believed as described in the comments on v. 4. One of
Jonathan Edwards most notable sermons is based on v. 5 here and is
titled Justification by Faith Alone in which he states: When it is said
that God justifies the ungodly, it is absurd to suppose that our
godliness, take some goodness in us, is the ground of our justification;
as, when it is said that Christ gave sight to the blind, to suppose that
sight was prior to, and the ground of, that act of mercy in Christ; or as,
if it should be said that such an one by his bounty has made a poor man
rich, to suppose that it was the wealth of this poor man that was the
ground of this bounty towards him, and was the price by which it was
procured.
7

6
Ibid., p. 198.
7
Jonathan Edwards, The Works of Jonathan Edwards, I, p. 622. It is significant that while Edwards also
describes his experience of opposition to his proclamation of this doctrine, yet this sermon, the text here
being an expanded form, was remarkably blessed as Gods work wonderfully brake forth amongst us [at
2. David was justified by faith, vs. 6-8.

The case of David is confirmation of the case of Abraham, though perhaps in a more
obvious sense since this king of Israel was such a conspicuous sinner. Justification by
faith is not explicitly mentioned. However, the emphasis upon a reckoned/imputed
righteousness as opposed to meritorious self-righteousness leads to the inevitable
conclusion as Murray states it: When Paul speaks of God as imputing righteousness
v. 6, he must be using this expression as synonymous with justification. Otherwise his
argument would be invalid. For his thesis is justification by faith without works. Hence
to impute righteousness without works is equivalent to justification without works.
8

a. His blessing is freely reckoned righteousness v. 6.

The quotation of penitent David in Psalm 32:1-2a describes his blessed relief when
just condemnation, imposed by Gods heavy righteous hand, vs. 3-4, is relieved
through the non-imputation of guilt (forgiveness) cf. v. 5, and the covering of his
sin (imputation of righteousness). Here the essence of Davids bliss is righteous
standing before God on the basis of pure grace and not human toil, cf. v. 7. As
Augustus Toplady has writen:
Not the labors of my hands
Can fulfil Thy laws demands;
Could my zeal no respite know,
Could my tears for ever flow,
All for sin could not atone:
Thou must save, and Thou alone.

b. His blessing is Scriptural justification, vs. 7-8.

Pauls quotation of Psalm 32:1-2b from the LXX is commonly agreed to have
been Davids joyous response, cf. v. 11, to that forgiveness he received from God
following his sin against Bathsheba and Uriah. Such a setting in the Writings of
the Old Testament, in addition to the witness of Abraham in the Law, only
enhances the argument of Paul that faith alone in Gods saving mercy has always
been the repentant sinners only hope.

(1) Blessedness in transgressions forgiven, v. 7a.

Lawless deeds are transgressions of Gods revealed righteousness, espe-
cially those which are inscripturated, and not simply the Ten
Commandments. But the man who freely receives that smile from the
pardoning God he has offended is truly blessed, and sings with Samuel
Davies:

Northampton], and souls began to flock to Christ, as the Savior in whose righteousness alone they hoped to
be justified, p. 620.
8
In wonder lost with trembling joy
We take the pardon of our God;
Pardon for crimes of deepest dye,
A pardon bought with Jesus blood.
Who is a pardoning God like Thee?
Or who has grace so rich and free?
(2) Blessedness in sins covered, v. 7b.

The parallelism with v. 7a suggests a similar truth, another aspect of Gods
dealing with sin which involves it being concealed from His view, and thus
not a source of divine aggravation. Of course implicit here is the covering of
Christs atonement which Isaiah 61:10 describes. Thus Toplady
appropriately writes:
A debtor to mercy alone
Of covenant mercy I sing;
Nor fear, with Thy righteousness on,
My person and offering to bring;
The terrors of law and of God
With me can have nothing to do;
My Saviors obedience and blood
Hide all my transgressions from view.
(3) Blessedness in sin not chargeable, v. 8.

Negatively speaking, and reflective of 8:33-34, when transgressions and sins
are hid from view having been covered, then there is no possibility (double
negative) that God will condemn sin (singular). Thus happy is the man who
worships God as a pardoning rather than a condemning Judge. So Charles
Wesley has written:
No condemnation now I dread;
Jesus, and all in Him, is mine!
Alive in Him, my living Head,
And clothed in righteousness divine,
Bold I approach the eternal throne,
And claim the crown, through Christ my own.

B. JUSTIFICATION BY FAITH EXCLUDES CIRCUMCISION, VS. 9-12.

That the principle of salvation by grace through faith alone has already been forcefully
presented is abundantly obvious. The proven universality of sin has called for the response
of faith alone, in Jesus Christs satisfactory atonement, by Jewish and Gentile sinners alike,
3:9-19, 22-23, 29-30. In this context, circumcision has already been mentioned, that is its
significance when heart circumcision is the case, 2:28-29. However, the Jews trust merely in
carnal circumcision is invalidated when lawless living abounds, 2:25. But now, in continuity
with the teaching that Abraham was justified through faith alone and by implication is the
father of all believers, and in anticipation of the Jewish insistence that physical circumcision
was a distinctive medium of saving grace for a select people only, another powerful
argument is offered which must have severely jolted traditional Jewish teaching. From a
logical point of view, the zealous Jew is bound to have objected that if faith alone saved
Abraham, then his circumcision was of no vital saving importance.
It must be assumed that this crucial gospel teaching in v. 3 and here in vs. 9-10 is relatively
new to Paul, that is only understood subsequent to his conversion. Hence, from where did
this enlightenment come? The most likely explanation is that it resulted from the special
biblical teaching of the Lord Jesus Christ himself (Acts 22:12-14; Gal. 1:11-12).

1. The insignificance of circumcision, vs. 9-10.

Circumcision, peritom, peritome , is literally a cutting around of the male seed
(descendant) organ, and was first instituted by God for Abraham and his seed or
descendants (Gen. 17:10-13). The significance is that the succession of Hebrew males
visibly indicated their incorporation into the covenant first given to Abraham,
especially the promise of Genesis 12:2, 7; 13:15; 15:18, and in particular 17:8-11
where God declares, I will give to you and to your descendants after you, the land of
your sojournings, all the land of Canaan, for an everlasting possession; and I will be
their God [emphasis added].
Thus circumcision was a sign and seal of the Abrahamic covenant, 4:11, that Jere-
miah later acknowledged had become an outward form that bore no relationship with
a circumcised heart (Jer. 9:25-26). Thus, the mere rite became a mechanistic guarantee
of a right relationship with God. By the time that Paul writes, circumcision has become
a ritual that, ex opere operato, guarantees salvation, akin to the contemporary
mistaken belief of some in baptismal regeneration. Thus Jewish tradition at the time of
Christ maintained that physical circumcision ensured entrance into heaven, but only
destruction awaited the uncircumcised.

a. Abrahams faith alone gained righteousness, v. 9.

This blessedness [David describes in v. 8], of being truly right with God, [does
it come] on the circumcision alone or the uncircumcision as well? This rhetorical
question, which Paul postulates, arises in the light of the following reminder of the
implications of Genesis 15:6. Actually the answer has been made exceedingly clear
in 2:29-30. But the Apostle, knowing he has shocked the Jew, wishes to anticipate
his expected objection and face the issue of circumcision head on.

b. Abrahams faith alone preceded circumcision, v. 10.

Now follows a rhetorical setup that leads to a devastating putdown. The question
is raised as to when, in relation to his circumcision, was Abraham reckoned as
righteous according to Genesis 15:6? The obvious biblical answer is that
Abrahams circumcision in Genesis 17:9-14 followed at least fourteen years after
his justification by faith; thus Abraham was saved before he was circumcised.
Therefore salvation is solely by faith and thus circumcision has no saving
significance.

2. The significance of circumcision, vs. 11-12.

In a strict sense, Paul does not here declare that circumcision has been invalidated on
account of sola fide. Rather he establishes the true relationship that existed between
Abrahams faith and his circumcision. When rightly understood, they are not mutually
exclusive but rather related according to cause and effect. As Murray states, Paul did
not make the capital mistake of thinking that, because it [circumcision] had no
efficiency in creating faith or the blessedness attendant upon faith, it had therefore no
religious significance or value.
9

a. It signifies the blessing of righteousness by faith for the uncircumcised, v. 11.

(1) It is a sign and seal.

Sign here is in the emphatic position, shmeon, semeion, meaning that
which indicates, points or directs toward, cf. John 20:30-31. Seal here is in
parallel with sign, sfragj, sphragis, except that it adds the meaning of
authentication, confirmation. Thus circumcision pointed back to and
endorsed the righteousness of the faith which he [Abraham] had while
uncircumcised.

(2) It aligns Abraham with the uncircumcised.

For a people who so distinguished themselves from the Gentiles on the
ground of circumcision, Pauls reasoned declaration that Abraham is the
father of all who believe without being circumcised must have been
shocking indeed to the Jew. Again, he is not denying the validity of
circumcision in its rightful place as v. 12 indicates, but the primacy of faith
alone incorporates both circumcised and uncircumcised into the body of the
faithful children of God. Thus the Gentile, through faith alone, becomes an
heir of a reckoned righteousness, and equally as acceptable as the Jew!

b. It signifies the blessing of righteousness by faith for the circumcised, v. 12.

But in line with 3:1-2, the Jew as a physical descendent of Abraham with physical
signification of this relationship retains the claim that God is the father of [the]
circumcision, but not exclusively.

(1) It is a sign and seal.

For the true Jew, circumcision has significance when it points to preceding
saving faith in God who justifies by faith alone. But to trust in physical
circumcision as an instrumental means of justification is to believe in a false
gospel (Gal. 5:2-6). In other words, the physical descendent of Abraham is a
child of God through faith alone, and a true Jew through consequent
circumcision.

9
Ibid., p. 137.
(2) It aligns Abraham with the circumcised.

Thus, like the Gentile people, Abraham is also the father of the Hebrew
people. But the Hebrew can only claim this lineage by means of his having
the same faith and reckoning that Abraham did according to Genesis 15:6.
Thus a Jew is not a Jew principally because of circumcision or in any causal
sense., but rather through justifying faith (Heb. 11:1-40).

c. By way of application, in terms of the history of Israel in the Old Testament,
while God ordained certain outward forms of worship and ceremonies, yet He
repeatedly gave priority to the sincere, humble, attitude of heart with regard to
His worship above all else (I Sam. 1:22; Ps. 51:16-17; Isa. 1:10-15). When man
falls from this priority he always tends to trust in external form, and in this regard
the Jews reliance on circumcision is a classic example. That is, man takes
legitimate ordinances and perverts them into either means of salvation or magical
rites.
For instance, both Christian ordinances have suffered in this way. Instead of water
baptism witnessing to prior saving faith, it has become an instrumental means of
salvation with regard to children and adults. Likewise the Lords Table, instead of
simply portraying the significance of Jesus Christs one offering for sin, has
become, especially within Roman Catholicism, a supernatural re-enactment of
Christs sacrifice at the hands of a distinctive priesthood.
But Paul draws us back to the heart of a true relationship with God which is faith,
that is a heart for God that is wholly dependent and not contributory or trusting
in external means. Of course such faith in not merely cerebral or confessional, but
intensely heartfelt as sinner David describes, O GOD, Thou art my God; I shall
seek Thee earnestly; my soul thirsts for Thee, my flesh yearns for Thee, in a dry
and weary land where there is no water (Psalm 63:1).

C. JUSTIFICATION BY FAITH EXCLUDES THE LAW, VS. 13-15.

While the general focus remains upon the witness of the Old Testament to the only gospel of
justification by faith, the specific emphasis pans from Abraham, David, and circumcision to
the role of the law in contrast with promise, that is two opposing lines of reasoning and
hope.

1. Faith righteousness comes by promise, v. 13.

Obviously promise here refers to Genesis 12:1-3; 13:14-17; 15:5-21; 17:1-8, which,
it has already been established in vs. 1-5, was embraced according to faith alone,
exclusive of law performance. By its very nature, promise involves a sovereign,
unilateral guarantee or covenant, that is ultimately based upon the immutable holy
character of God. In Galatians 3:17-18 Paul has pointed out that the law could not
Promise Covenant Grace Faith Certain

Law Pentateuch Performance Works Conditional
have been a justification factor since it was not given until 430 years after the giving of
the Abrahamic covenant, that is the promise, previously ratified [emphasis added] by
God. But here, through to v. 15, the argument is based upon the reasoned fact that law
obedience and faith response, by their very nature, are mutually exclusive.
However, it is important for Paul that this antithesis here, which upholds faith alone,
applies not only to Abraham but also to his descendants or seed who by definition
in v. 16 are all Jewish and Gentile believers. Thus the promise, that offered
righteousness or righteous standing, solicited the response of faith alone, not
works, especially those of a Jewish character.

2. Faith righteousness is voided by the Law, vs. 14-15.

Law and faith cannot merge or mingle, as Judaism would maintain in a synergistic
sense, and was the problem with the Judaizers that Paul opposed in Galatians 3:1-29.
The gospel cannot be, believe and behave, nor is it a mixture of promise and
performance.

a. The Law nullifies faith in the promise, v. 14.

(1) Earned heirship.

A supposition is offered. What if those who trust in personal performance
and law keeping are the true recipients of the kingdom of God, that is
heirship in the family of Abraham? What if law works gain acceptance with
God? Then faith has been voided, not merely diluted, and the promise is
useless, disabled, because of the element of human contribution that has been
injected.

(2) Promise nullification.

Illustration. Suppose a kind and wealthy man promises to give a poor and
needy man $100,000 purely on a gratuitous basis. However, the needy man
insists on providing labor for the next five years to offset the free nature of
the gift. If the wealthy man accepts these terms, which tend to impugn his
kindness, then the original promise is nullified. What remains is a different,
conditional type of agreement. The poor man can always claim a degree of
worthiness.

b. The Law brings about wrath, v. 15.

(1) The purpose of the law.

Here the explanatory point is made that the person who boasts in
lawkeeping is denying the purpose of the law, which is to bring man to
wrath due to guilt, not reconciliation. The law is a condemning rather than a
saving instrument, (3:20; cf. Gal. 3:19); the law is an excellent means of
diagnosis, but it is impotent to heal.

(2) The absence of the law.

Thus law and transgression, parbasij, parabasis, not sin, are indivisibly
related. If there is no law, whether in the conscience or on tables of stone,
then there is no knowledge of sin; there can be no transgression of the law if
there is no law! But the law has obviously been given, and with great clarity
to the Jews. The reason the law was given was to reveal transgression,
lawlessness, with equal clarity, and this it effectively does.

D. JUSTIFICATION BY FAITH INCLUDES ABRAHAMS SEED, VS. 16-25.

The flow of thought continues. If the right role of the law is appreciated as stated in v. 15,
then justification by faith alone becomes the operative gospel principle in a most exclusive
and universal sense.

1. Abrahams seed all have grace through faith, vs. 16-17.

Faith, as emphasized in vs. 3, 5, 9, 11-14, and in contradistinction to law, is to be
the essential and sole response of any sinner toward God.

a. He is the father of all who believe, v. 16.

As a father produces like kind, so Abraham has produced a race of believers who
have identical faith. The children of Abraham have the vital birthmark of
justifying faith that identifies them as being authentic and not illegitimate.

(1) The gospel through faith is of grace alone.

Why? Because it is of faith alone. Grace and faith harmonize because faith is
works-renouncing in a total sense and grace can only operate where works
are totally renounced. Faith cleaves to the complete work of Another while
grace offers the complete work of Another. Faith confesses personal
bankruptcy while grace provides full payment of the debt. Human works
nullify this relationship.

(2) The gospel through faith ensures the promise for all the seed.

Why? Because faith does away with racial distinctions. Law concerns only
Jewish devotees. But faith is applicable to Jew and Gentile; it guarantees and
validates the provision of the gospel to all the seed, pant t sprmati,
panti to spermati, Greek. But how can we be sure that all the seed is a
universal term and not exclusively Jewish? What proof is there that Abraham
is the father of us all [all the saints, especially in Rome]? V. 17 explains.

b. He is a father of many nations, v. 17.

Here Paul reaches a climax in his argument that leaves no room for doubt as to
the absolute nature of salvation by faith alone that totally excludes human merit,
energy. or contribution. The work of redemption of man dead in sin is nothing
less that a new creation, the sovereign provision of life for the dead.

(1) The Word of God confirms.

The quotation of Genesis 17:5, given in proof of the applicability of faith to
all the descendantsof Abraham as comprising Jew and Gentile in v. 16, has
two important aspects. First, many nations clearly refers to the Gentiles as
heirs , with the Jews, of the Abrahamic covenant (cf. 11:17-18). Second, I
have made [appointed] you, perfect tense, tqeika, tetheika, establishes the
sovereignty of the grace that has accomplished such a saving work.

(2) The works of God confirm.

So Paul is moved to now qualify the object of Abrahams faith, namely
God, who gives life to the dead and calls into being that which does not
exist [has no being]. The allusion clearly seems to be to Gods creative
works ex nihilo (Ps. 33:6-9; Isa. 41:4; 48:12; Jer. 51:15-16). So God has
determined to make a people for himself, out of the pit so to speak (Isa.
51:1-2). Thus, the justified bring nothing; they are as dead, as those who do
not exist. But because of Gods creative call they are brought to newness of
life
10
(Eph2:1-10). As W. T. Matson has written:
Lord, I was dead, I could not stir
My lifeless soul to come to Thee;
But now, since Thou hast quickened me,
I rise from sinss dark sepulcher.

2. Abrahams faith was in Gods promise, vs. 18-21.

In religious society in general, even during the first century, the term faith is
common currency that falls from the lips of believers of every stripe and hue. Hence,
the fact that Paul has given this term primacy of place, with regard to the only saving
gospel, requires that he qualify its meaning and distinguish it from everyday parlance.
It is one thing to refer to the faith of Abraham such as in Genesis 15:6; it is quite
another to understand the specific quality and purity of this faith. In particular, it is
common for faith to be spoken of while at the same time works are incorporated
into that definition. But here Paul makes it clear that the outworking of Abrahams
faith was wholly exclusive of any performance on his part and singular in its constant
trust in God.

a. He hoped against hope, v. 18.

(1) Literally we read, Who beyond [and without] hope, [yet] on the ground of
hope, he believed. Clearly hope and faith are closely related. Hope
is not weak faith, but visionary in a concrete sense. Faith believes the
truth, but hope perceives its certain fulfilment. A prospective bride believes

10
the truth of the promise of her fianc to marry her. But beyond this belief is
hope, that is the confident envisioning of the happy day of marital union.

(2) What specifically then was this faith/hope of Abraham?

It was not, as a leap into the dark, a completely baseless, almost irrational
decision as Christian faith is pictured by some existentialist theologians
but as a leap from the evidence of the senses into the security of Gods
word and promise.
11
Physical evidence indicated no possibility of fathering
even one descendant; but Scripture truth declared in Genesis 15:5 the certain
prospect of a host of descendants, a multitude of nations. Of course, such an
astonishing expectation still required an initial descendant.

b. He contemplated his weakness, v. 19.

(1) Abrahams faith was reasonable in that it weighed up all the options. When
the promise came in Genesis 15:5, he contemplated, katanow, katanoeo ,
or clearly discerned his physical condition. The facts were that Sarah and he
were well past child bearing age (Heb. 11:12), having been dead in this
capacity, or worn out, impotent,
12
the perfect tense stressing the present
situation originating from a past condition. But while Abraham was as
good as dead humanly speaking, from Gods perspective he was, on
account of his faith, very useful. Such is the value of mature saints!

(2) The age of a hundred years draws upon Genesis 17:1, which is 13 years
after the birth of Ishmael (Gen. 16:15-16) and 14 years after the cutting of
the covenant in Genesis 15, and specifically v. 5 which Paul has just quoted.
Thus Abrahams contemplation of his impotence and the triumph of his faith
were protracted.

(3) Application. Can God prepare a table in the wilderness? (Ps. 78:19). Can
God cause the waters of the Red Sea to Part? Can God bring forth water
from a rock? Can God bring forth streams in the desert so that it blossoms as
the rose? Can God cause the barren to rejoice? Can Jesus Christ calm a
raging storm? If a man dies, shall he live again? The world in general and
man by nature answers, No! Abraham believed God, that is His clear
revelation and not mere speculation, in spite of human reasoning, and
affirmed, Yes!

c. He grew strong in faith, v. 20.

(1) The unwavering faith.

With respect to the promise of God, he did not waiver. That is, Abraham
never doubted the fulfilment of the covenant, though he did consider a

11
12
Arndt and Gingrich, A Greek-English Lexicon of the New Testament, p. 537.
variety of ways that he speculated about concerning the actual outworking of
the promise.

(2) The trials of faith.

With respect to the testing of faith, Abraham entertained a carnal means, at
the suggestion of Sarah, by which the covenant could be fulfilled (Gen.16:2-
4), and yet he accepts Gods rejection of his proposal (Gen. 17:18-19),
especially at the birth of promised Isaac, named according to Gods
command (Gen. 21:1-3).
(3) The progress of faith.

Thus Abraham grew strong in faith, but how? Just as muscles [do] when
weights are raised; holiness when temptation is successfully resisted. So
Abrahams faith gained strength from its victory over the hindrance created
by the conflict between Gods promise and the physical evidence.
13
At the
same time he was giving glory to God, that is glorying in God, or
growing in his understanding and acknowledgment of God, that is his
holiness, integrity, sovereignty, etc.

d. He believed God would perform, v. 21.

The climax of the faith/growth process is described in terms of the manner of
Abrahams glorification of God, and it is wholly attitudinal and confessional.

(1) The character of the response.

The true worship of God here is essentially in spirit and truth (John 4:24),
that is the soul fully comprehending the promise and expanding in its
confidence in it. But further, the glorification of God by Abraham here is
solely that of a faith response and exclusive of any performance. Once
again, sola fide continues to be the justifying principle. God delights in such
faith-full, self-denying worship.

(2) The character of God.

In the final analysis, it is the nature and understanding of God that
determines the ground and strength of assurance. If there is doubt as to
Gods ability to accomplish what He has promised, then there cannot be
strong faith. But Abraham believed that He [God] was able also to
perform, that is He had the power to do. In Hebrews 11:17-19,
concerning the offering up of Isaac, Abraham considered that God is able to
raise men even from the dead.

3. Abrahams faith establishes gospel faith, vs. 22-25.

The whole thrust of Romans 4 thus far has been a doctrinal argument concerning the
essence of the gospel as personified in the life of Abraham and his justification by faith

13
alone. Obviously this reasoning has the greatest force with those addressees who have
highly esteemed Abraham and the Scripture record of his life. Of further significance
has been the use of the word reckon, logzomai, logizomai, up to this point in vs. 3,
4, 5, 6, 8, 9, 10, 11 of chapter 4, which concerns the centrality of the doctrine of
imputation in a forensic sense, that is the reckoning of Gods righteousness to
Abraham on the ground of sola fide. Now in conclusion, this doctrine is pressed home
by Paul upon his readers even to the present day, and for unmistakable emphasis this
key word reckon, again as a consequence of faith, is used three times in vs. 22-24.
Thus, out of 19 uses of reckon in Romans, 11 occur in chapter 4!

a. His faith establishes justification, v. 22.

In returning to Genesis 15:6 introduced in v. 3 and repeated in v. 9, we have a
grand QED, so to speak. The cumulative effect of this evidence leaves not the
slightest room for any synthesis of faith and human performance in the minutest
proportion, or of faith even being productive of justifying works through the
enabling of grace. Since the Fall, this timeless gospel message has been both
perverted by man-centered religion and preserved by faithful heralds of God. So
Paul now exhorts his readers to continue to personally embrace and defend this
glorious, soul emancipating, God glorifying gospel message.

b. Our faith establishes justification, vs. 23-25.

Truth has consequences; doctrine calls for duty; principles require practice;
mentors are productive of models; so Abraham is the father of the truly faithful.
Of course Hebrews 11 gives a broader perspective of thisfaith lineage that
encompasses Abel onward to David and Samuel and the prophets v. 32.

(1) It is the faith of Abraham as a mentor, v. 23.

We are reminded that Genesis 15:6 was inscripturated, aorist of grfw,
grapho , and thus the purpose of this record was obviously not merely for the
benefit of Abraham or even his immediate generation (cf. I Cor. 10:8-11).
Implicit here is the useful concreteness of the written Word of God when the
perpetuation of vital truth is at stake; verbal tradition is too unreliable.
However, the vital matter for permanent documentation is that of the
principle of reckoning, that is a grace relationship through faith alone in
an able God, v. 21, as distinct from a works relationship through
participation with a cooperative God.

(2) It is the faith of Abraham that is to be modeled , v. 24a.

The Scripture record is for the saints at Rome, and beyond. They too inherit
the same gospel blessings, a reckoned righteousness through faith, and the
intimation is that such readers are to stand more solidly than ever upon this
truth; their sola fide is to be more sola than ever before. There is the
further intimation that the church at Rome should review its gospel witness
and make sure that it is precisely what Paul here declares.

(3) It is faith in Abrahams God, v. 24b.

While the reckoning is Gods gracious means of providing the gift of
righteousness (5:17), faith alone is the sinners self-renouncing
acknowledgment and embrace of sola gratia. It is for this reason that Paul
often objectifies faith, that is describes it as if it were a saving object itself
(3:28-30; 4:16), nevertheless here he makes it clear that in reality it is faiths
object that saves. The object of true saving faith is Abrahams God, who
raised the Lord Jesus from the dead, and raises the ungodly from their death
in sin, v. 17.
Note here that those who are believing in Him [God], present participle,
describes the ongoing character of justification by faith, even as the Lord
Jesus remains an ongoing intercessor (Heb. 7:25).

(4) It is faith in Gods justification, vs. 24c-25.

In this conclusion of Pauls argument and exhortation, he moves from the
occurence of the Lord Jesus atonement to its purposes (cf. I Cor. 15:3). The
truth to be believed in a personal sense is summarized in the fact of Him
[God the Father] who [bodily] raised Jesus our Lord from the dead. The
purposes of this mighty happening are twofold as he now describes them,
and according to Moo, the Apostle may well be alluding to Isaiah 53, and
especially v. 11-12.
14
These truths comprise, according to Hebrew
parallelism, both sides of the one gospel coin, namely sin remitted or
forgiven through Christs death (negative justification) and righteousness
imputed or reckoned through Christs resurrection (positive justification).

(a) Jesus Christ was delivered up for our transgressions.

The agent of delivery is, from the divine perspective and according to
8:32; Isaiah 53:4, 10, the Father; from the human perspective according
to Isaiah 53:3 and Acts 4:27, it is both Jew and Gentile. Of course for
the believer it is the ultimate truth that Jesus Christ was delivered up for
my transgressions, my iniquities, my rebellion (Isa. 53:5-6), the result
being my justification, my pardon, my reconciliation (Is, 53:11-12).

(b) Jesus Christ was raised up for our justification.

The parallelism here helps us appreciate that Paul was not formally, but
rather in a complementary sense attributing the justification of the
sinner to Jesus Christs resurrection, 5:9. Stephen Charnock illustrates:
Not that we are formally justified by the resurrection of Christ, but
that thereby God declared that whosoever believes in him should be
justified upon that believing; for if Christ has not risen, there had been
no certainty of the payment of the debt. In his death he pays the sum, as

14
Ibid., pp. 288-9.
he is our surety; and in his resurrection he hath his quietus est [receipt
of proof of payment] out of Gods exchequer [treasury].
15

15
Stephen Charnock, The Works of Stephen Charnock, V, p. 442. Similarly refer to The Complete Works of
Thomas Manton, XX, p. 499.
CHAPTER VII

ROMANS 5:1-21 - THE REIGN OF GRACE OVER
THE REIGN OF SIN

HE transition from the preceding gospel teaching of 3:21-4:25 to 5:1-21 may be likened to
that situation in John Bunyans The Pilgrims Progress where Christian, having entered
through the narrow Wicket-gate, is told by Good-will, who represents Jesus Christ, An open
door is set before you, and no man can shut it.
1
In other words, having commenced the pilgrim
journey as a new convert, the way ahead to the Celestial City is one of glorious hope and
sustaining life built upon a gospel foundation. So at this point in Romans, there is much more to
the Christian life than mere entrance, that is initial justification, as vital a truth as that may be.
Thus 5:1 introduces us to assuring prospects that do not leave the gospel behind so to speak, but
rather build upon that same gospel, especially its foundational roots, so that an enlarged
perspective concerning its trunk and branches is productive of the fruit of sanctification.
Shedd concisely explains the transition here as follows: St Paul has described the necessity of the
righteousness by faith, in Romans 1:18-3:20; and the nature of it, including its harmony with the
Old Testament, in 3:21-4:25. He now proceeds to describe the effects of this righteousness, in 5-
8.
2

Among faithful commentators, there is broad agreement that at this juncture, Romans proceeds
with a distinct change of emphasis, though there is disagreement as to Pauls purposes in
continuity with regard to the sections that comprise chapters 5-8. Recollection of II Peter 3:15-16
is appropriate here where this Apostle confesses the difficulty of understanding some of the
respected Pauls teaching. A summary of this writers understanding at this point is as follows.
Romans 5 has continuity with Romans 8, while Romans 6-7 represent a hiatus that deals with
several problems which Paul anticipates with regard to the implications of his teaching.
3
Romans
5:1-11 is somewhat introductory, though it breaks into two related gospel grounded sections, vs.
1-5 and 6-11, that conclude with an a fortiori confidence and exaltation in the saving life of
Christ which is built upon the reconciliation. Thus in vs. 12-21 this saving life is heralded as a
fulness of reigning grace that is reflected by means of antitheses between the one and the many
and Adam and Christ and law and grace and death and life. The consequence of this
sovereign grace and life is expounded in Romans 8 as an exultant, triumphant certitude,
transcending temporal earthly trials, that the true believer is forever secure in the love of God.
Here we have reached the vortex of Pauls teaching that is arguably the most profound in
Romans. Moreover there is probably no other place in Scripture where the necessity of an acutely
focused and renewed mind cf. 12:2, employing logic and reasoning, is more necessary. The
implication of this fact is that biblical Christianity is based upon precise, rational truth and not
flimsy sentiment. Of course it does not stop at this juncture as indeed Paul makes abundantly

1
John Bunyan, The Works of John Bunyan, ed. George Offor, III, p. 97.
2
William G. T. Shedd, Commentary on Romans, p. 110.
3
Martyn Lloyd-Jones strongly argues for this position, Romans, Assurance, An Exposition of Chapter 5, pp. 3-
7, as does James Montgomery Boice, Romans, II, pp. 504-6, and Douglas J. Moo with more technical
support, The Epistle to the Romans, pp. 290-295.
T
THE RESULTANT ASSURANCE OF GOSPEL RECONCILIATION 139
clear in his teaching that follows; however, the obvious point here is that profound spirituality
and consequent assurance is based upon this substantial doctrinal truth and no other ground.

A. GOSPEL RECONCILIATION HAS GLORIOUS PROSPECTS, VS. 1-11.

Notice that reconciliation as a gospel synonym, first mentioned three times in this section
of Romans in vs. 10-11, is a very important term, and thus it is well to anticipate its
significance at this point. In Romans 1-4, the doctrine of justification by faith has
emphasized the objective character of the gospel, that is righteous acquittal of man for
Christs sake through faith alone. However, reconciliation stresses that the justification of
the sinner allows union with that satisfied God. Thus justification by faith must never be
separated from those more subjective and experiential elements that are integral to the
gospel as a whole. The history of the Christian church is strewn with the lifeless wreckage of
orthodoxy concerning justification that knows nothing of being alive unto God and thus
exultant concerning the glory of God.

1. The glorious hope of reconciliation, vs. 1-5.

Clearly this bracket of verses is a contained unit that proceeds from chapter 4 and
introduces the reader to the outcome of justification by faith. As a whole the spirit of
Paul here becomes animated and jubilant.

a. Peace with God through faith, v. 1.

In terms of the intense exposition of the gospel in 3:21-4:25, this verse contains
only one expression that stands out as adding new truth, and that is peace with
God. Every other concept has been dealt with in detail.

(1) Two technical matters concern we have peace with God. First, the
alternative as an exhortation, let us have peace with God, while having
better manuscript support is yet overridden by the far greater internal
evidence for the indicative above.
4
Second, peace with God is not to be
confused with the peace of God. The point here is not that we have the
peace of God (Phil. 4:7) infused within, but rather that we are at peace
with God because He is at peace with us; the barrier of sinful obstruction has
been dismantled, the chasm of separation has been bridged; hostility and
enmity between God and the justified sinner has turned to reconciliation and
concord. By implication, the believer responds with feelings of enjoyment,
bliss, and contentment at the fact of the friendship that God has established.
Murray explains: Peace of heart and mind proceeds from peace with God
and is the reflection in our consciousness of the relation established by
justification.
5

(2) Implicit here is the truth that man is not naturally at peace with God, but
rather alienated from his Creator. That is, to use a collection of Pauline

4
So Cranfield, Godet, Hodge, Moo, Morris, Murray, Shedd, etc. agree.
5
terms, he is an enemy (Rom. 5:10), subject to Gods wrath (Eph. 2:3),
alienated and hostile toward God (Rom. 8:7; Col. 1:21). Explicit is the
truth that the God of Adams fallen race has arranged a permanent truce
with sinners who yield to his faith terms. The Lord Jesus Christs day of
atonement is at the same time Gods armistice day, his just cessation of
hostilities to believing sinners. It is His doing, the terms being wholly of free
and sovereign grace.

(3) Gods verdict declared to the believing sinner not only grants full pardon and
right standing, but it also provides the ground of His intent that a glorious
adopted relationship be established by means of which the riches of His
grace will be inherited. Thus in Romans 8:31-32 we move from justification
through atonement to the hope of this spiritual wealth: If God is for us
[justification], who is against us? He who did not spare His own Son, but
delivered Him up for us all, how will He not also with Him freely give us all
things?

(4) By way of application, concerning the priority of being at peace with God,
Lloyd-Jones comments:
So we start with peace with God. Before we come to consider any blessings
we must always consider the whole question of our standing and status and
position before God. It is almost baffling to understand how anyone can miss
this. . . . There is nothing wrong in seeking blessings, and we should thank
God that He gives us such glorious blessings; but a man who starts with the
blessings is a fool, for the reason that he may not be there to enjoy the
blessings he is seeking. . . . The primary business of the Christian Gospel is not
to give us blessings. I emphasize the primary purpose. Its primary function is to
reconcile us to God.
6

b. Access with rejoicing through faith, vs. 2.

In a court of law, a man on trial before a judge is remanded or under certain
restraints until the verdict is established. Should the judge deliver a ruling of not
guilty, then the prisoner at the bar is free to enter into the enjoyment of normal
civil life; it is highly likely that he will offer profound thanks to both the presiding
judge and his attorney. So Paul here describes the consequences of biblical
justification by means of Gods gracious verdict, these all being grounded upon
faith in the sinners only effectual attorney, our Lord Jesus Christ.

(1) We have introduction, by faith.

Jesus Christ the attorney obtaining qualifying pardon is also the way,
the means of introduction and access, prosagwg, prosag oge , cf. Eph.
2:18; 3:12, by which entrance is gained into the straight highway of grace
that the progressing pilgrim is to walk upon with sure-footedness. Note that
faith here is the same faith of v. 1 that links the believing sinner to all
that God provides through Christ. As a result of entrance through

6
Lloyd-Jones, Romans, Assurance, p. 10.
justification into the kingdom of God, an ever expanding panorama presents
itself to the new believer.

(2) We have grace, in which we stand.

Thus entrance by justification is into this grace in which we have stood,
presently stand, and will continue to stand, consider the perfect tense here
of sthmi, hisetmi. While in I Corinthians 15:1 we stand in the gospel, and
here as well this stance is in the God of all grace, yet Paul has in mind the
believer being constantly grounded upon grace as a fundamental, objective
truth, literally this grace.
Moo well describes this distinction when he explains that grace here is
not the manner in which God acts, or the gift that God gives, but the state or
realm into which Gods redeeming work transfers the believer. It is the realm
in which grace reigns (5:21), a realm that is set in contrast to the realm or
domain of the law (6:14, 15: the believer is not under the law but under
grace; cf. also Gal. 5:4). Without denying the presence of Gods grace
throughout human history, Paul, along with the rest of the NT (cf. John 1:17),
so focuses on Gods work in Christ as that act in which Gods grace was
decisively and finally realized that he can picture the new status of the believer
as one in which grace is characteristic and dominant. While this state of grace
includes our justification as a key element, the notion goes beyond justification
to all that is conveyed to us by God in Christ.
7

As John Newton has written:
Tis grace has brought me safe thus far
And grace will lead me home.

(3) We have hope, in which we exult.

(a) The exultant effect of grace.

When a sinner has been regenerated (made alive unto God) and justified
(made right with God), his grasp of the truth that this saving work is all
of grace will have an inevitable effect upon his life, and that particularly
within the realm of assurance. Thus when a Christian stands upon the
grace of God, it produces the result that Paul describes here, namely
that of exulting in hope of the glory of God. To exult here is to
boast or glory in the consummation of salvation which is rooted in
Christ (Gal. 6:13, 14; cf. Rom. 2:17:23). It involves the eruption of the
soul, often in song, that cannot be contained. Thus Paul indicates here
that the biblical Christian is much more than a person who is orthodox
and cooly correct. Rather the warmed heart will desire to sing as John
Bowring has penned:

7
Moo, Romans, p. 301. Here footnote 38 also mentions that, Bengel, Murray, Cranfield, and others confine
this grace in which we stand to justification. However, Calvin, Haldane and Lloyd-Jones support the
broader understanding.
In the Cross of Christ I glory:
Towering oer the wrecks of time,
All the light of sacred story
Gathers round its head sublime.
(b) The consummate hope of grace.

To hope here is not the perspective of possibility or even probability,
but God-guaranteed, grace-generated, joyful certainty, as 8:30 affirms.
And on the horizon of that certainty is the glory of God which here
refers to the Christians final glorification by God in His presence. At
the moment the child of God is undergoing transformation, from glory
to glory (II Cor. 3:18); however, the completion or consummation of
this process shall be that time when, we will be like Him, because we
will see Him just as He is (I John 3:2). So Charles Wesley has written:
Finish then Thy new creation,
Pure and spotless let us be;
Let us see Thy great salvation,
Perfectly restored in Thee;
Changed from glory into glory,
Till in heaven we take our place,
Till we cast our crowns before Thee,
Lost in wonder, love, and praise.
Romans 8 provides particular focus upon thus future tense aspect of
salvation. The Christian is to be glorified with Him [Christ] (v. 17).
There is the prospect of the glory that is to be revealed to us (v. 18).
At the end of this age, the creation itself also will be set free from its
slavery to corruption into the freedom of the glory of the children of
God (v. 21). We are told that whom He [God] justified, [without
intervening conditions] He also glorified (v. 30).
The consequence of this teaching then is that of unshakable confidence
on the part of the Christian, and Paul will reinforce this truth over and
over again as his epistle proceeds. So Lloyd-Jones comments:
In other words, to understand the doctrine of justification rightly means
that we have assurance and certainty of salvation. . . . If you are biblical
you must take the same ground the Apostle Paul. Paul says that we must
boast of this [justification], we must exult and glory in it. But how can
you do so if you are uncertain about it? This is also the reason why any
doctrine that teaches a possibility of falling away from grace is
unscriptural. You cannot boast and exult and glory in the ultimate of
salvation if you may suddenly loose it all. The answer is that it is all of
God, it is all of Christ, it is all of grace and by faith.
8

8
Lloyd-Jones, Romans, An Exposition of Chapter 5, pp. 55-56.
c. Rejoicing in the fruit of tribulation, v. 3-5.

Whereas the focus at the end of v. 2 has been exultation at the hope of the
consummate glory of God, that is at the end of this age, Pauls mind
immediately turns to the reality of exultation as well in the darkness of the
present. Note how this same contrast is made in 8:18 between the glory that is to
be revealed to us (future) and the sufferings of this present time (present). It
could be asserted that while it is relatively easy to exult in the future it remains
difficult to exult in the depressing features of the present. In anticipation of this
estimate, Paul responds with a graduated string of spiritual pearls, so to speak,
that, like v. 2, climaxes with the thought of hope. Moo adds here: Sequences
of this kind, in which suffering inaugurates a chain of linked virtues, are
introduced as a stimulus to face difficulties with joy in two other NT texts (I Pet.
1:6b-7; Jas. 1:2-4) and must have been popular in the early church.
9

(1) Rejoice that tribulation leads to perseverence, v. 3-4a.

(a) The tribulation that Paul exults or glories in is qlyij, thlipsis, being
major and traumatic trial involving pain, ostracism, and deprivation
(8:35-39; I Cor. 4:9-13; II Cor. 1:4-10; 11:23-28; 12:10; II Tim. 3:10-
12). However it is not intrinsic rejoicing in suffering, in some
masochistic sense, but rather delight in the fruit of suffering in much the
same way that a mother rejoices in the midst of suffering because a
child has been born to her (John 16:20-22). So in I Peter 1:6, to greatly
rejoice is not with regard to various trials in themselves, but rather
the anticipated inheritance which is imperishable and the salvation
ready to be revealed in the last time, vs. 4-5.

(b) Thus there is a benefit in tribulation in that it brings about
perseverence, or alternatively, works/produces, with effort/toil
[emphatic katergzomai, katergazomai, cf. 4:15; 7:8], endurance. Thus
persecution is a profitable teacher; it is fruitful in the true child of God;
that is impatience is tempered, as with Joseph unjustly imprisoned for
two years (Gen. 40:23-41:1; cf. Heb. 5:8).

(c) However, this resultant endurance/perseverance is also a teacher, so
that it works/produces (understood) proven character, again as in the
character of Joseph. Persecution becomes the acid test that validates the
regenerate heart quality of the believer. The word here for proven
character is dokim, dokime, which is used in a similar vein in James
1:3, knowing that the testing [emphasis added] of your faith produces
endurance.

(d) At the conclusion of Grace Abounding to the Chief of Sinners, John
Bunyan bemoans his ongoing struggles concerning inward conflicts. Yet
he acknowledges the resultant benefits that obviously encourage him:

9
These things I continually see and feel, and am afflicted and oppressed
with; yet the wisdom of God doth order them for my good. 1. They make
me abhor myself. 2. They keep me from trusting my heart. 3. They
convince me of the insufficiency of all inherent righteousness. 4. They
shew me the necessity of flying to Jesus. 5. They press me to pray unto
God. 6. They show me the need I have to watch and be sober. 7. And
provoke me to look to God through Christ, to help me, and carry me
through this world. Amen.
10

Certainly of the tinker of Bedford it could be said that perseverence led
to proven character.

(2) Rejoice that proven character leads to hope, v. 4b.

The sequence continues so that proven character works/produces
(understood) hope, lpj, elpis, that is a favorable and confident
expectation. Clearly hope is a key term here, cf. vs. 2, 5, and it is Pauls
intent that this confidence be strengthened, even by means of an enlightened
appreciation of persecution. Hope then strengthens by means of its
antecedent stimulants. So Moo illustrates:
Hope, like a muscle, will not be strong if it goes unused. It is in suffering that
we must exercise with deliberation and fortitude our hope, and the constant
reaffirmation of hope in the midst of apparently hopeless circumstances [like
Abraham in 4:18-19] will bring ever-deeper conviction of the reality and
certainty of that for which we hope.
11

Hence, the question is raised as to what is the object of that hope? and v. 5,
in conjunction with v. 2, provides the answer.

(3) Rejoice that hope is confident in the love of God, v. 5.

(4) Hope, like love, must have a direct object on account of its transitive
nature. Further, it is the character of the object hoped for that determines the
legitimacy of the matter that we anticipate being realized. Many a person has
hoped for that which, on account of it being unreal, has only resulted in
disappointment and despair. Thus Paul specifies the exact direction of the
hope which he has been describing; it is a hope that does not disappoint,
kataisknw, kataischuno , literally, it does not put us to shame as if it was
an empty and impotent hope. There are two reasons why the hope that Paul
describes is genuine and effectual. First, objectively speaking, we have the
inscripturated knowledge of the glory of God 8:17-25, v. 2. Second,
subjectively speaking, we have the love of God [that] has been poured out
within our hearts through the Holy Spirit who was given to us.

10
Bunyan, Works, I, p. 50.
11
(a) The outpoured love of God.

This is the subjective love of God, that is His love for us rather than
our love for Him, as v. 8; 8:31, 35, 39 plainly indicate. The direction of
this love here is akin to the peace of God in v. 1 which is likewise
directed toward man. This is not to deny that His love for us will
generate, as a consequence through the kindling of the Holy Spirit, our
love for Him (I John 4:19). However, it is important to understand here
that mature Christian hope is grounded upon Gods sovereign initiative
rather than humanly generated feelings.
Moreover, this love of [from] God has been poured out within our
hearts. The perfect tense of kcw, ekcheo , stresses that which has and
presently continues to be outpoured into believing hearts, and more
particularly the hearts of the Christians in Rome. This word, also used
in Acts 2:17, 18, 33 concerning the outpoured Spirit at Pentecost, cf.
Titus 3:6, describes a bestowal with great abundance, unstinting
lavishness.,
12
that is to be paralleled by the abundant outpouring of
Gods wrath (Rev. 16:1-4, 7, 10, 12, 17).
It should not be forgotten that for Paul, the former Pharisee who so
narrowly conceived of the love of God in such exclusive nationalistic
terms, the result of Pentecost was an overwhelming sense of the world
being deluged with the love of God in tidal proportions that had now
drenched the church at Rome. Warfield makes a similar point when, in
distinguishing the new age of Pentecost with the past he writes:
We live in the dispensation of the Spirit, a dispensation in which the
Spirit of God is poured out upon all flesh with the end of extending the
bounds of Gods kingdom until it covers the earth; and that He is poured
out in the hearts of His people so that He reigns in their hearts and
powerfully determines them to do holiness and righteousness all the days
of their lives.
13

(b) The agency of the outpoured Holy Spirit.

Clearly, as no man can know the things of God except through the
Spirit of God (I Cor. 2:11), so no man can know of the love of God for
him except such truth is spiritually communicated. So Paul introduces
here a theme which he will expound upon more extensively in 8:1-17.
However, a question arises at this point which has led to some to
suggest that this love of God poured out within our hearts refers to a
post-conversion baptism with the Spirit, akin to the sealing of the Spirit
in Ephesians 1:13-14, not to be identified with the modern Charismatic
movement, since it could hardly be said that every believer has received
such an overwhelming effusion, especially at an experiential level

12
C. E. B. Cranfield, The Epistle to the Romans, I, p. 263.
13
B. B. Warfield, Faith And Life, pp. 144-5.
Contrary to the opinion of Lloyd-Jones at this point, it would seem that
here, as well as throughout Romans, Paul has in mind authentic
believers in general rather than a Spirit-baptized group within the
fellowship of saints.
14
This is not to deny levels of spiritual maturity
amongst Christians. However, the text here quite plainly gives no
indication that as we move from the nature of justification, the resultant
Christian life involves a distinct experience transcending the normalcy
of conversion. Whatever outstanding experiences a child of God may be
blessed with, and their authenticity is not in question, they must not be
allowed to impose themselves upon biblical exegesis.

2. The glorious life of reconciliation, vs. 6-11.

As the truth of vs. 1-5 commenced with the gospel, so vs. 6-11 also commence with the
gospel. While vs. 1-5 represent a unit that establishes assuring conclusions based on the
gospel of justification by faith alone, so vs. 6-11 likewise represent a similar unit that
establishes related assuring conclusions based on the gospel of Christs substitutionary
atonement.
Now the [objective] love of God [toward man that] has been poured out within our
hearts v. 5 is described in more effecting detail. Justification by faith is liberating truth
for the guilty soul; however the loving purpose behind such a gospel needs to be
enlarged upon since it is very stimulating in terms of reassurance of reconciliation in
the face of past alienation.

a. We are saved by the love of God in Christs death, vs. 6-8.

The emphasis in v. 6, while we were still helpless . . . Christ died for the
ungodly, and v. 8, while we were yet sinners . . . Christ died for us, suggests
that Paul may have been musing on the question as to his status at that very time
when the Lord Jesus Christ was impaled on a Roman cross. In other words, he
pondered the astonishing fact that at the very time in history when Christ was
dying for him, he was involved in rebellion and militant sin that held him
helplessly captive.
Note that the verb die occurs four times in these three verses, and this death
of Christ by his blood delivers from wrath and results in justification, v. 9.

14
Lloyd-Jones, Romans, An Exposition of Chapter 5, pp. 78-102. For Lloyd-Jones this baptism by the Spirit
takes us to the highest level of assurance and usefulness that transcends a more common variety that
immediately follows conversion. Thus he states, You cannot be a Christian without the Holy Spirit, but you
can be a Christian without having the love of God shed abroad in your heart. . . . All Christians have not had
this experience, but it is open to all; and all Christians should have it, pp. 84, 85. So he refers to some
remarkable experiences from the lives of great and lesser known saints such as Henry Venn, John Fletcher,
Richard Robarts, George Whitefield, Jonathan Edwards. Refer also to Lloyd-Jones, Romans, An Exposition
of Chapter 8:5-17, in which he expounds on this view in greater detail and gives many more historic
examples, as well as Lloyd-Jones, Gods Ultimate Purpose, An Exposition Of Ephesians One, pp. 243-311.
John Stott is correct when he writes: It is not my purpose to deny that such post-conversion deeper, richer,
fuller experiences of Gods love are authentic, for they are well documented in Christian biographies. . . . My
question is whether Romans 5:5 is primarily intended to describe unusual and overpowering experiences
which are given only to some, even if they are open to all. I think not. The Message of Romans, p. 143.
But these facts must be understood according to the loving purpose of God,
which, when truly appreciated cause the Christian to exult in God, v. 11.

(1) When helpless sinners, v. 6.

Paul focuses on man as sqenj, asthenes, literally strengthless, as a
person incapacitated by illness (Phil. 2:25-27), and the context refers to
himself as living at the time of Christs birth. Thus at that time, and of course
including fallen human history overall, man was incapable of raising himself
up from his captivity to sin as symptomatically represented. Surely this
inability is essentially internal, involving an unholy soul, affections and
choices. Greek and Roman culture had not been successful in affecting
change in mans heart; rather both empires had tended toward class
consciousness, corruption, and tyranny.
So Christ died for pr, huper,
15
on behalf of the sinner void of good,
that is the ungodly(4:5). Thus both representation and substitution are
involved, not mere assistance and coaching (Mark 10:45; Gal, 3:13; I Tim.
2:6). This love, like that of the Good Samaritan who felt compassion for
the man left for dead on the Jericho road (Luke 10:30-33), contemplates
impotence along with pagan misery, but also, unlike the priest and the
Levite, actively intervenes with saving mercy.
But what is the right time here? It is Gods appointed time in world history
suitable to His decree, the ripening state of the nations and mans
predicament (John 2:4; 7:8; 17:1; Rom. 3:21, 26; Gal. 4:4). It is the right
time according to the prophetic Scriptures, for the Jews to be provoked to
jealousy and the Gentiles to be incorporated into the promise given to
Abraham, the formation of the church, and the evangelization of the world.
As Thomas Goodwin illustrates:
There is, as you know, the first age of the world [the Old Testament], and the
latter age of the world [the New Testament]. You may justly compare it to
your hourglass, when the former age was expired, when all is run out, and the
bottom glass is filled, then God cometh and turneth up a new administration,
and beginneth another dispensation.
16

(2) When unlovable sinners, vs. 7-8.

Using human analogy and a fortiori argument from a lesser to a greater
situation, the puny, selfish, shabby love of man is mirrored against and
wonderfully eclipsed by the determined love of God. So Paul reasons for an
affecting appreciation of this love of God directed toward destitute sinners,
to the end that the Christian will, like in v. 2, assuringly exult [boast, glory]
in God, v. 11. Such an ultimate response finds its supreme expression in

15
Refer to Moo, Romans, p. 307, n. 65, where an excellent summary of the relationship between here
and is given, also Vines Expository Dictionary of Biblical Words, pp. 696-7.
16
Thomas Goodwin, The Works of Thomas Goodwin, I, p. 201.
8:37-39; 11:33-36. Thus we should sing as Elizabeth Cecilia Clephane has
written:
Content to let the world go by,
To know no gain nor loss
My sinful self my only shame,
My glory allthe Cross.

(a) The lesser love of the world, v. 7.

Here human devotion is illustrated in its best light; yet it is partial
and lacking in mercy. The major components are self-interest and
worthiness. There is no thought of grace, only love that seeks a worthy
object.

1) Analogy one, the righteous man.

Consider the man who fulfills his civic duty; he is a decent, law-
abiding person; he is a status quo citizen, trustworthy, reputable.
He has not distinguished himself in being admirable or noble, but
he is sincerely religious. However, it is unlikely that anyone would
actually sacrifice their life for him.

2) Analogy two, the good man.

He is certainly a cut above the righteous man, having
distinguished himself as a compassionate and wise benefactor. He
is good because his heart is kindly; he is considerate of the poor;
he is sensitive concerning the troubles of others and one who
would readily go the extra mile. In this case, because of virtue and
merit, someone might possibly consider dying for such a person.

(b) The greater love of God, v. 8.

1) It is unified love.

The love of God is identical with the dying love of Christ. The
atonement of Christ is Gods atonement. The Father was not
passive while the Son actively died for sinners. Rather, God was
in Christ, reconciling the world to himself (II Cor. 5:19). The
cross demonstrates, not simply the love of Christ but the love of
God (John 3:16).

2) It is superior, gracious love.

Who Christ is and what he has done and the object of his love
prove the superior quality of the love of God. But the heart of the
matter is Gods love for sinners in the person of His Son. That is,
the lover of God is essentially gracious love, as distinct from mans
which is meritorious love. So George Goodman has written:
God commends His love
Greater could not be;
While I was a sinner,
Jesus Died for me.
Jesus, Son of God,
Now your grace I see;
You who loved the sinner
Gave yourself for me.
b. We are secure by the love of God in Christs death, vs. 9-10.

The fact that Christ died for us, v. 8, introduces us to a broad vista of resultant
benefits. So Paul reverts in both verses to his favorite a fortiori form of argument,
cf. vs. 10, 15, 17, which Moo explains had its rabbinic form using light and
heavy propositions.
17
Such a perspective comprehends great dividends that result
from the investment of faith alone in Jesus Christ, the objective ground of
justification. The future aspect of much more then here in v. 9 parallels the
future aspect of we exult in hope of the glory of God in vs. 2, 4b.

(1) From wrath as well as guilt, v. 9.

The minor premise is that we have been justified by Christs [shed] blood,
and as a consequence personal sin has been justly forgiven; condemnation
has become acquittal. Whereas in 3:24 we are justified by Gods grace
(His attitude), and in 3:28; 5:1 we are justified by faith (mans answer),
here we are justified by Christs blood (Christs atonement, death, v.
10).
The major premise is that we shall be delivered from the penal consequences
of our sin, that is the wrath [of God], tj rgj, tes orges, and the
intimation is that therefore we shall be saved from the time of justification
until the time of Gods judgment day, cf. 8:30b. Shedd explains that this
wrath of God denotes a personal emotion, and not merely an abstract
attribute. A divine emotion is a divine attribute in energy.
18
For the
Christian this wrath has been placated and cooled by Christs propitiatory
offering, 3:25. However, here the wrath is future and anticipates the day
of wrath and revelation of the righteous judgment of God, 2:5; (cf. Job
21:30; Zeph. 1:14-18; I Thess. 1:10; II Thess. 1:7-8; Rev. 6:17).
While the new believer is inclined to view his salvation with a narrow field of
vision, namely justification as pardon, yet he is to grow with a broader vista
concerning the multifaceted blessings of the gospel. Such comprehension will
also result in not only wonder and praise, but also stability and assurance.

17
18
(2) By life as well as death, v. 10.

The minor premise is that, as former enemies before God, we have been
reconciled to God by God through Christs death, (blood, v. 9). The if
here assumes the statement to be true. Thus, having been regarded by God as
enemies, Murray describes it as, Gods holy hostility to and alienation from
us,
19
that same God, though offended, was moved to justly remove the
enmity, to bring about reconciliation. This is wholly Gods doing, even as we
have peace from God, v. 1 and love from God, v. 5; thus He is to be admired
and praised for it (II Cor. 5:18; Col. 1:20). As with vs. 7-8, humanly
speaking, who would think of offering a son unto death for a person who
deeply offended you, to bring about reconciliation? Charles Wesley raises
this question and gives the answer that it is God through Christ alone.
Depth of mercy can there be
Mercy still reserved for me?
Can my God His wrath forbear?
chief of sinners spare?Me, the
I have long withstood His grace,
Long provoked Him to His face,
Would not hearken to His calls,
Grieved Him by a thousand falls.
Whence to me this waste of love?
Ask my advocate above!
See the cause in Jesus face,
Now before the throne of grace.
The major premise is that, having through Christs reconciling death become
children of God the Father, we shall be saved by the life of the Son of God,
or better, in his life. Note that the relational emphasis of reconciliation
takes over from justification. Now that the enemy is a friend or son of the
once offended living Father; now that he is close at hand through the living
and interceding Son of God, Heb. 7:25, shall not the friend or son have the
guarantee of ongoing and future salvation by means of His [Sons] life?
The goodness and consistency of God demands a positive answer. But what
specifically is this future saving life of Christ? Certainly the sustaining life of
Christ is indicated here (6:8-11; Gal. 2:20), yet there is also final deliverance
by resurrection because of Christ the first fruits (I Cor. 15:20, 23) that is
equally intended (7:24-25; 8:11, 23, 30); the sustaining aspect merges into
the consummate event.
The point here is that future tense salvation, that is from now till the day of
resurrection, is secure for the Christian who is presently an authentic child of
God. Justification in a present sense is but our commencement (5:1). Thus as
Murray states, those who are the beneficiaries of Jesus death must also be
the beneficiaries of all that is entailed in his resurrection life.
20
The
guarantee of this is the sovereignty of grace (5:21).

19
20
Ibid., p. 175.
c. We are exultant in Gods reconciliation, v. 11.

Truth has consequences, and this is especially so with regard to the Christian
gospel. Paul now concludes this section with a description of what ought to be the
believers response to the doctrine he has taught. Here we distinguish between the
nominal and the regenerate child of God. The former responds to the truth of vs.
1-10 with polite agreement; the latter responds with heartfelt passion, usually
evidenced by unstoppable testimony and fervent singing.

(1) The ground of exultation.

Exultation here, kaucomai, kauchaomai, means to glory or boast, cf. 5:2-
3, and obviously excitement and exuberance of the soul are involved which
transcend personality types. However, this enthusiasm is rooted in the truth
of the gospel and not sensual stimulation for its own sake. Exultation is a
generic term; what matters is that which stimulates us to jubilation. Paul
sums up this gospel truth stimulant as the reconciliation, a significant
relational term that will find further exposition in vs. 12-21.

(a) The glorious person of God.

It is by means of the person of the Lord Jesus Christ, the arbitrator from
heaven, that we are able to exult in God. Thus to praise Christ is to
praise the Father who sent him (John 5:23).

(b) The saving work of God.

The key term for Paul here is the inclusive expression, the
reconciliation, tn katallagn, ten katallagen, which in the KJV is
translated the atonement. Shedd explains: At the time when the
[KJV] version was made, atonement = at-one-ment, or reconciliation.
The present use of the word makes it equivalent to expiation or
satisfaction.
21
The saving work of Christ, judicially bringing peace
from the holy God who was formerly hostile toward the sinner, has also
brought about rapprochement, the resumption of a harmonious
relationship with resultant concord.
It is significant that the concept of reconciliation which Paul describes
had no place in the Greco-Roman religions of the first century. Colin
Brown explains: [I]n general the thought of a personal relationship to
God is far removed from Greek thought. . . . This [subject of
reconciliation] is the theological novelty in comparison with non-
Christian religious thought, which knows the deity only as the object of
the reconciling work of man.
22
However reconciliation here is
distinctively the sovereign grace of God whereby He moves with
particular initiative toward the offending sinner (II Cor. 5:18-19) with

21
22
Colin Brown, ed., The New International Dictionary of New Testament Theology, III, pp. 166-7.
overtures of peace and love (Rom. 5:1,5). The same point is true today
with regard to Mohammedanism which knows nothing of adoption
whereby the child of God cries out, Abba! Father! (8:14-17).
When this truth is experientially grasped by the pursued sinner,
exultation is inevitable, not only by the adopted son of God, but also by
the Reconciler and the inhabitants of heaven (Luke 15:4-7).

(2) The character of exultation.

But how exactly do we exult in God as Paul here describes? By means of a
heart that responds in adoring and grateful prayer, by passionate testimony
and proclamation, by spiritual fruit that has the savor of Christ, and by
singing a new song such as Charles Wesley has taught us:
Glory be to God on high,
And peace on earth descend:
God comes down, He bows the sky,
And shows Himself our Friend:
God the invisible appears:
God, the blest, the great I AM,
Sojourns in this vale of tears,
And Jesus is His name.

B. GOSPEL RECONCILIATION HAS ASSURING ANTITHESES, VS. 12-21.

If Romans 3:21-26, as was earlier claimed, is the most important gospel passage in all of the
Bible, yet it remains true that in Romans 5:12-21 we have reached the reasoned heart of
Pauls epistle. Perhaps it is the woven intricacy of vs. 12-21 that has attracted so much
interest. Be that as it may, more importantly the former passage views the gospel with
narrow focus, whereas these latter verses perceive the gospel as through a wide-angle lens
that provides a panorama of the history of redemption. One other contrast concerns that
which John Murray mentions; whereas 3:21-26 is individualistic, here we consider opposite
corporate entities, the solidarity of the seed of Adam versus the solidarity of the seed of
Christ.
23

The concluding emphasis in v. 11 upon the reconciliation, and all the gospel doctrine that
this articular reference assumes, appears to be the connecting element between vs. 1-11 and
vs. 12-21 in the light of Pauls therefore commencing v. 12. Also consider the absence of
any justification language in this section. In essence, reconciliation involves two parties
that are presumed to be in a state of hostility, one being offended and the other being the
offender; thus they are subsequently united in holy harmony. Hence it is significant that in
vs. 12-21 there is constant reference to two parties that are in tension because of sin, Adam
and Christ, that is until through Christ grace sovereignly abounds toward the seed of Adam
and reconciliation is effected. This tension involving various antitheses is Pauls way of
lauding the superior sovereignty of grace in Christ by means of a series of a fortiori
arguments, v. 21.

23
The great emphasis given to the person of Adam, eight mentions in vs. 12-21, indicates just
how vital this personage is to the teaching of Paul, and of course the attending doctrine of
original sin. Therefore it is no little matter to consider here the fact of Adams historicity as
the original and sole father of the human race. Liberal commentator, C. H. Dodd, responds
to this problem concerning Romans 5:12 as follows: Thus Pauls doctrine of Christ as the
second Adam is not so bound up with the story of the Fall as a literal happening that it
ceases to have meaning when we no longer accept the story as such. Indeed, we should not
too readily assume that Paul did so accept it.
24
It is obvious that Dodds critical
presuppositions are in conflict with Scripture, and so much the worse it becomes for the
Word of God! However, for Paul the former Pharisee it would be unthinkable to conceive of
anything else other than an historic, biblical Adam. Further, Pauls argument here concerns
an historical Christ and requires that his antithesis be historical as well.
Therefore Lloyd-Jones is correct when he states:
We must assert that we believe in the being of one first man Adam, and in one first woman
called Eve. We reject any notion of a pre-Adamic man because it is contrary to the teaching of
the Scripture. . . . [T]hese early chapters of Genesis with their history play a vital part in the
whole doctrine of salvation. Take for instance the argument of the Apostle Paul in the Epistle to
the Romans 5:12-21. Pauls whole case is based upon that one man Adam and his one sin, and
the contrast with the other man, the Lord Jesus Christ, and His one great act.
25

Thus the importance of the creationist cause becomes evident since the biblical doctrine of
sin is inseparably joined to a literal Fall according to Genesis. The American Atheist journal
acknowledged this when it published the following comment that is essentially true:
Christianity has fought, still fights, and will fight science to the desperate end over evolution,
because evolution destroys utterly and finally the very reason Jesus earthly life was supposedly
made necessary. Destroy Adam and Eve and original sin, and in the rubble you will find the
sorry remains of the Son of God. If Jesus was not the redeemer who died for our sins, and this
is what evolution means, then Christianity is nothing.
26

1. The superiority of reconciliation through Christ over Adam, vs. 12-17.

There is common agreement that v. 12 is an incomplete sentence, that is it presents a
protasis without providing the expected apodasis. Such anacolutha are not uncommon
in the intense style of Pauls writing, cf. 9:22-24.
27
Thus what follows in vs. 13-17

24
C. H. Dodd, The Epistle Of Paul To The Romans, p. 80. C. K. Barrett makes a similar comment based upon
liberal presuppositions: It need not be said that Paul, a first-century Jew, accepted Gen. i-iii as a
straightforward narrative of events which really happened. The Epistle To The Romans, p. 111. Refer also
to John Stott, The Message of Romans, pp. 162-6, where his commitment to theistic evolution, especially
with the exegetical help of Derek Kidner, leads to a contorted explanation as to how God may possibly have
taken over a hominid and formed him into Adam! It is evident that unquestioning acceptance of an
evolutionary world view and time scale for human history necessitates the molding of Scripture to this
presupposition.
25
D. M. Lloyd-Jones, Knowing The Times, pp. 343-4. Refer also to Lloyd-Jones confrontation with an
ecumenical gathering arranged by the British Council of Churches in 1957-8 when he valiantly stood for the
historic truth of Romans 5:12. Iain H. Murray, D. Martyn Lloyd-Jones, II, pp. 316-318.
26
American Atheist, September 1978, p. 30.
27
Hence a man with the passion of Paul naturally breaks away from formal rules in the structure of the
sentence when he is greatly stirred, as in Gal. and 2 Cor. A. T. Robertson, A Grammar Of The Greek New
Testament, p. 435.
represent a parenthesis with a resumption in v. 18 of the main thought of v. 12. This
interruption concerns the guilt of all men as sinners from the time of Adam beyond
Moses who have yet lived during differing dispensations and revelations of sin.

a. Sin reigns through the one man Adam, vs. 12-14.

Again, as in 1:18-3:20, the critical doctrine of sin is considered though here not so
much as a prelude to an exposition of the gospel as an antithetical contrast with
the reigning superiority of grace. Nevertheless, the perspective here of universal
inherited sin and consequent universal death presents a horrendous scenario.
Luther graphically describes it as follows:
[T]his original sin is the very tinder of sin, the law of the flesh, the law of the
members, the weakness of our nature, the tyrant, the original sickness, etc. For it is
like a sick man whose mortal illness is not only the loss of health of one of his
members, but it is, in addition to the lack of health in all of his members, the
weakness of all of his senses and powers, culminating even in his disdain for those
things which are healthful and in his desire for those things which make him sick.
Thus this is Hydra, a many-headed and most tenacious monster, with which we
struggle in the Lernean Swamp of this life till the very day of our death. It is
Cerberus, that irrepressible barker, and Antaeus, who cannot be overcome while
loose here on earth.
28

(1) All sinned in Adam, v. 12.

The following diagram indicates the three main propositions of this verse
that are logically related and present a circular argument.

28
Martin Luther, Lectures On Romans, p. 300. Footnotes 14-16 explain that: In Greek mythology [Hydra
was] a monster that inhabited the swamps of Lerna in the Peloponnesus. When one of its nine heads was cut
off, it was immediately replaced by two new ones, unless cauterized. Hercules slew this dragon. [Cerberus
was] [t]he surly, three-headed dog that guarded the gates to Hades. In his most difficult twelfth labor
Hercules subdued this formidable beast. . . . [Antaeus was] [t]he giant whose strength was constantly renewed
so long as he remained in contact with his mother, Earth. Hercules crushed him while holding him aloft.
Sin entered the world through one man
Death entered the world through sin
Death spread to all men because all sinned
(as a consequence)
(as a consequence)
(a) Sin entered the world through one man.

We focus on Genesis 3 where sin had its entrance, as distinct from its
origin, into the human race at a point of time in history, aorist here of
esrcomai, eiserchomai. Sin, always in the singular in this chapter,
along with the transgression, describes that state of pollution
resulting from Adams original act of sin; it is an invasive cancer
contracted by serpentine infection, a principle of thorough sinful
contamination involving the totality of Adams being and faculties.

(b) Death entered the world through sin.

It seems understood that death similarly entered into human history at a
point of time following after Adams sin. This second assertion is also
plain biblical truth upon which Paul is building his case; but up to this
point we have been exclusively dealing with Adam. This death of Adam,
at the age of 930 years, involved both separation from fellowship with
God in innocence enjoyed in the garden of Eden, as well as separation
from life. Of course the lurking question that immediately follows
concerns the obvious fact that yet everyone in the human race dies? So
why then is death universal?

(c) Death spread to all men because all sinned.

Now Paul declares that because the one man Adam died, it was an
inexorable result that all of mankind should die. Because of Adam,
death spread to all men, distributed itself like a plague, a congenital
disease. Hence universal death finds its cause in the original human
death. But why is this connection so inevitable? The final clause
becomes the linchpin of the whole argument; all of mankind is locked
up to death, because all sinned.
Logic suggests a connection between Adams original sin and death, and
humankinds resultant death; that is, man dies universally because he
contracted sin from Adam. But the aorist of martnw, hamatano , cf.
the aorist of 3:23, along with the teaching of vs. 18-19 give more solid
evidence for the belief that the human race inherited sin from Adam,
that is, all sinned in, through, and with Adam.
However, while the inheritance of sin from Adam is clear Pauline
teaching, yet the means of that inheritance in Calvinistic Protestantism
has fallen into two camps. Charles Hodge and John Murray represent
the federal, corporate, covenantal understanding of imputation,
which point is upheld in vs. 15-21. Augustine and William Shedd
represent the realistic, seminal understanding of imputation. Lloyd-
Jones claims both aspects are essentially true, and he is especially
influenced by the biblical force of Hebrews 7:9-10, ignored by Hodge,
where Levi is said to have offered tithes, being in the loins of
Abraham.
29

(d) An objection is considered. Hence Lloyd-Jones rightly concludes:
What is clear then is this, that Paul is saying here quite plainly that all
sinned in Adam, and that all are guilty before God on account of that
one sin of Adam when he deliberately transgressed Gods commandment.
God has imputed to the whole of the human race, including ourselves,
that one sin of Adam. Adam sinned and we all sinned. This is an essential
part of the doctrine of Original Sin.
30

But, responds the objector, such a condition is unfairly imposed
upon mankind since we had no opportunity to resist the serpents sinful
overture. Augustus Strong and Jonathan Edwards respond to this
matter in detail.
31
In support of Edwards, Shedd explains that a man,
infected with sin, is justly and responsibly sinful when he assents and
agrees to a sinful act. In other words, when a child of Adam sins, he
does not sin reluctantly, but approves of what he does. The love of a
parent for his child is good, admirable, and responsible, but it stems
from original nature that approves of the child. So the sinner acts from
original nature and yet is to be justly condemned for that which he does
by nature and approves.
32

(e) By way of application, the practical ramifications of the doctrine of
Original Sin, and its rejection, are profound. A modern representation
of this problem of human nature is portrayed in William Goldings
novel Lord of the Flies, in which a group of schoolboys, abandoned on
a deserted island, degenerate rather than improve over the years of their
confinement. Consider the following realms of life.

1) Government. Law and order are established either to restrain
mans evil tendency and grant freedom to do the good, or to
engineer man, he being essentially neutral in morality. The former
course stems from biblical revelation. The latter course stems from
materialistic, evolutionary humanism. Inherent in law enforcement
here will be an understanding of morality that is either objective or
relative.

2) Family life. Parents, knowing themselves to be sinners, raise their
children on the premise of their like tendency to sin, and the
exhortation of the righteous God. Alternatively, the little innocents
simply need exposure to the right social environment. Thus parents

29
Lloyd-Jones, Romans 5, pp. 213-219. Cf. John Murray, The Imputation Of Adams Sin, and the opposing
view of William G. T. Shedd, II, Dogmatic Theology, pp. 59-63.
30
Ibid., pp. 218-9.
31
Augustus Strong, Systematic Theology, pp. 629-37; Jonathan Edwards, The Works of Jonathan Edwards, I,
pp. 216-33.
32
Shedd, Dogmatic Theology, II, pp. 168-257.
themselves, being inexperienced, need guidance from more
knowledgeable government that denies Original Sin.

3) Education. Shall the teacher assume a flowering sinful nature that
needs to be educated in biblical righteousness, or an environ-
mentally conditionable nature that needs to be educated in a
secular world-view? Shall the teacher assume that pupils have a
spiritual soul that is first accountable to God, or a body of flesh
that is only different from the animal world in its complexity?

4) Religious life. Original Sin requires revelation and church life that,
by means of redemption and sanctification, effect change in a
mans corrupt soul. Worship will focus on grace. On the other
hand, a fundamentally neutral human being at birth needs
platitudinous nurture that encourages the pursuit of perfectability,
with the cooperation of either God or man. In this vein, worship
will offer a degree of human worthiness.

(2) All sinned from Adam, vs. 13-14.

The concluding expression of v. 12, all sinned, appears to trigger in Paul
an anticipation that the readers of his epistle are well aware of Old
Testament history, especially the distinctive epochs separated by the giving of
the law to Moses at Mt. Sinai. Hence a parenthetical explanation is
considered necessary.

(a) From Adam to Moses, like Adam, v. 13.

It seems basic to Pauls argument here that the codified law given to
Moses was a distinctive revelation of the righteousness of God provided
for Israel, and not a continuation from creation. Otherwise the
discussion here would be quite unnecessary. On the other hand, the fact
that the Mosaic covenant was a new revelation raises the question as to
the character of the pre-Mosaic revelation of Gods moral demands.
`The logic here leads to an inescapable conclusion. We know that sin is
not chargeable if definitions and sanctions against sin have not been
promulgated. For a man to be punished he must have known about the
terms of his transgression. Therefore it follows that since death, as a
punishment for sin, had universally reigned over man from Adam to
Moses, it must be concluded that this first dispensation knew of a
revelation of Gods righteousness. Consider Gods judgment on Noahs
generation as well as the cities of Sodom and Gomorrah. Abraham,
Isaac, and Jacob were all explicit sinners.
`What specifically was this pre-Mosaic revelation of Gods righteousness
that was not identical with the Mosaic code? As Shedd puts it:
Although the decalogue was not yet promulgated, there must,
nevertheless, have been some law of some kind against which pntej
marton, pantes h emarton, [all sinned]; otherwise sin could not have
been charged to them.
33
The most common belief here is that this pre-
Mosaic law was a revelation engraved on the conscience, 2:12-16,
though in view of the numerous appearances of God in the form of a
theophany during that period, a more concrete revelation ought not to
be excluded.

(b) From Adam to Moses, unlike Adam, v. 14.

As sin became a universal inheritance as a consequence of Adams sin,
so it became inevitable that universal death would follow on from
Adams death to the generation of Moses. And this epidemic of death
was in spite of the fact that not all, sinned in the likeness of the offense
[disobedient act] of Adam. The suggestion of some that Paul here
refers to children and the mentally infirm who sin through Adam yet
not against law, though upheld by Augustine, Owen, Edwards, Shedd,
Haldane and Murray, seems unlikely. Rather, none of Adams progeny
sinned after the distinctive manner of their innocent father, especially
with regard to eating fruit from the tree of the knowledge of good and
evil (Gen. 3:1-5, cf. v. 22-24).
34

However, the distinctive nature of Adams sin ought not to lead us to
believe that there is no connection between Adams fall and, Him who
was to come. Rather, Adam was a type [pattern, representation],
tpoj, tupos, of the promised Christ, for as in Adam all die, so also in
Christ all will be made alive (I Cor. 15:22). John Owen comments on
this verse: Adam being the figure of Christ, look how it was with him,
with respect unto his natural posterity, as unto sin and death; so it is
with the Lord Christ, the second Adam, and his spiritual posterity, with
respect unto righteousness and life.
35
As John Henry Newman wrote:
O loving wisdom of our God!
When all was sin and shame,
A second Adam to the fight
And to the rescue came.
O wisest love! That flesh and blood
Which did in Adam fail,
Should strive afresh against the foe,
Should strive and should prevail.

33
34
John MacArthur writes: Because Adam and Eve were evicted from the Garden of Eden after they sinned,
they had no more opportunity to disobey Gods single prohibition. They no longer had access to the
forbidden fruit of the tree of the knowledge of good and evil, nor have any of their descendants.
Consequently, it has been inpossible for any human being, either before or after Moses, to have sinned in the
likeness of the offense of Adam. New Testament Commentary, Romans 1-8, p. 299.
35
John Owen, The Works of John Owen, V, p. 326.
b. Grace reigns through the one man Christ, vs. 15-17.

`The similarity/fulfilment relationship between Adam and Christ just mentioned at
the end of v. 14 prompts Paul to immediately counter with a number of antitheses
that describe the dissimilarity between the defiler of the human race and its
Redeemer. These contrasts are diagramed as follows.

`Here two generals, two representatives of the human race, are juxtapositioned.
There is Adam, the captive underling of the strong man Satan (Mark 3:27),
through whom the universe has been captured and thoroughly polluted. To use
John Bunyans imagery found in The Holy War, Diabolus has taken captive the
City of Mansoul. On the other hand there is the stronger man Christ who
recaptures the universe and cleanses it. At the direction of King Shaddai, Prince
Immanuel assails Diabolus and recaptures the City of Mansoul.
It should also be noted that the three antitheses presented here become the ground
upon which Paul makes his climactic declaration in vs. 18-21.

(1) Grace reigns over transgression, v. 15.

A strong contrast, ll, alla, is made here between the universal affliction of
death that Adams transgression generated upon the many, and the
universal bestowal of free grace upon the many. Note that in v. 18 the
contrast involves all men, while in v. 19 it is again the many. Not
surprisingly, those commentators who have a doctrinal proclivity toward
liberalism and neo-orthodoxy also tilt here toward universalism, the ultimate
salvation of all men.
36
However, refer to those references in Romans that
declare the final condemnation of the objects of Gods wrath, such as in
1:24-32; 2:3-5; 9:18as well as the forthright response of John Murray to Karl
Barth in this regard.
37

36
These include Barrett, Barth, and Cranfield.
37
He first makes it clear that Barth does not believe in an original historic Adam who commenced human
history. Then he comments: [I]f there is distributive universalism in the apodoses of verses 18 and 19, as
Barths interpretation demands, there must also be in the apodosis of v. 21, and the reign of grace through
righteousness unto eternal life must embrace all men without exception. This is not Pauls teaching (cf. II
Thess. 1:9; 2:10-14) and to maintain that the universalistic terms of Rom. 5:18b demand the ultimate
salvation of all is to fail to apply to this text the canons of exegesis which obviously obtain in the
interpretation of numberless universalistic expressions. Murray, Romans, I, pp. 387-8.
ADAM CHRIST
v. 15 transgression gift of grace
v. 16 condemnation justification
v. 17 death life
Moo gives the probable meaning when he writes: [I]n each case, Pauls
point is not so much that the groups affected by Christ and Adam,
respectively, are coextensive, but that Christ affects those who are his just as
certainly as Adam does those who are his. . . . 1:16-4:25 makes it equally
clear that only certain people derive the benefits from Christs act of
righteousness.
38

(a) The one man Adam = transgression of the many.

The transgression (contraction of sin?), parptwma, parapto ma, cf.
17, 18, 20, that is sin (infection of sin?) marta, hamartia, cf. v.20,
is Adams incendiary act that results in the ashes of death, even the
ravaging of the whole human race. This tragedy might be likened to one
infected immigrant entering a country who inevitably infects the whole
populace with his disease. But here, in the realm of human sin, the
plague is infinitely worse as are its devastating consequences.

(b) The one man Christ = gift of grace to the many.

However the free gift, t crisma to charisma, Christ as a complete
Savior, is the gloriously transcendent, much more . . . grace of God
antithesis that freely provides, a garland instead of ashes, the oil of
gladness instead of mourning, the mantle of praise instead of the spirit
of fainting (Isa. 61:3).This gospel is about the one man Jesus Christ,
who may be likened to an immigrant who brings with him a life-giving
pharmaceutical patent that becomes a health-giving blessing to the
whole populace. Isaac Watts describes Christ as Gods great apodosis as
follows:
Adam the sinner: at his fall,
Death like a conqueror seized us all;
A thousand new-born babes are dead
By fatal union to their head.
We sing thine everlasting Son,
Who joined our nature to his own:
Adam the second from the dust
Raises the ruins of the first.
(2) Justification reigns over judgment, v. 16.

There is both repetition and progression in this further consideration of the
antithesis introduced in v. 15, while a climactic conclusion is to follow in v.
17.

38
(a) The one man Adam = condemnation.

The singular sin of Adam warranted judgment and the verdict of his
condemnation. However, in parallel with v. 15, the participation of
the many in Adams sin brought about their condemnation as well.
Thus the whole human race, on account of Adam, is legally, judicially
condemned to death, and humanly speaking without hope. This
sentence of death is portrayed as a horrifying pall that is the downside
upon which the gospel of free grace is predicated.

(b) The one man Christ = justification.

Adam as the facilitator of condemnation now recedes in contrast, that is
the logical thought of his reception to begin with of particular grace.
Rather, the free gift arose from many transgressions resulting in
justification [of the many who by faith have believed in Christ]. In
other words, the grace of God so generously responded to the
universality of the human predicament, and not merely Adam. Murray
comments: What the judgment unto condemnation took into account
was simply the one trespass; . . . But the free gift unto justification is of
such a character that it must take the many trespasses into its
reckoning; . . . In this way we can perceive the identity which the
apostle has in view and we can see how the magnitude of grace is
exhibited by the manifold trespasses with which grace reckons.
The climax of this verse, namely the fact that the free gift results in
justification, not only confirms the sola fide character of the gospel,
but also how Paul exalts in the forensic nature of the reconciliation,
v. 11.

(3) Life reigns over death, v. 17.

If the contrast has been established in vs. 15-16, here it takes on a greater
vividness and luster that all the more enhances the glory of the sovereignty of
grace, especially as it relates to the recipient of such abundance. It is
noteworthy that as with vs. 15-16, so here both crij, charis, grace gift,
and dwre, do rea, free gift, are closely connected. Moo suggests that,
grace denotes the motive or manner in which God works, while the gift is
the specific manifestation of this grace the righteous grace and life
conferred on the many.
39

(a) The one man Adam = death.

The negative proposition is sober in the extreme, depressingly and
despairingly so. It portrays a holocaust, a paralyzing scourge effected by
one individual. Death has come to the whole human race through Adam
with the result that it has established terrifying, tyrannical dominion.

39
Ibid., p. 335n. Cf. Shedd, Romans, p. 136.
Lloyd-Jones writes: The world is a place of cemeteries; it is a place of
death and gloom and end.
40

(b) The one man Christ = life.

While the torment of death has been the underlying human affliction
introduced in v. 12 that has continued through to v. 21, in v. 10, but
more particularly here in v. 17 the essential antithesis of life is upheld
that reaches a climax as eternal life in v. 21. Cf. also 6:4, 11, 23; 8:2,
6, 10-11, 13. It is the one Jesus Christ who mediates the superior
much more blessings of grace that are so transcendently glorious
when compared with the one Adams fearful legacy. These benefits
include:

1) The abundance of grace.

Specifically this is gospel grace, as the qualifying gift of
righteousness indicates. John Bunyan describes it thus:
Thou Son of the Blessed, what grace was manifest in thy
condescension! Grace brought thee down from heaven, grace
stripped thee of thy glory, grace made thee poor and despicable,
grace made thee bear such burdens of sin, such burdens of sorrow,
such burdens of Gods curse as are unspeakable. O Son of God!
grace was in all thy tears, grace came bubbling out of thy side with
thy blood, grace came forth with every word of thy sweet mouth.
Grace came out where the whip smote thee, where the thorns
pricked thee, where the nails and spear pierced thee. O blessed Son
of God! Here is grace indeed! Unsearchable riches of grace!
Unthought-of riches of grace! Grace to make angels wonder, grace
to make sinners happy, grace to astonish devils. And what will
become of them that trample under foot this Son of God.
41

2) The gift of righteousness.

Here the abundance of grace is specified as the gift of
righteousness, which is reminiscent of 1:17; 3:22-23; Phil. 3:9;
and vs. 15-16. Therefore it is the righteousness which comes
through faith alone, the righteousness which justifies, the objective
imputed righteousness of the Lord Jesus Christ which is the
believing sinners covering according to Isaiah 61:10.

3) The reign in life.

The future result will be the reign in life, since the justified
sinner will also have been regenerated; his dead soul shall have
been transplanted with a heart of flesh. Thus the reign in life

40
Lloyd-Jones, Romans, An Exposition Of Chapter 5, p. 261.
41
Bunyan, Works, I, p. 346.
here contrasts with the earlier declaration in this verse that death
reigned. While the future tense aspect of basilew, basileuo , may
anticipate the believers reigning participation in the new order
established at Christs second coming (Matt. 19:28; I Cor. 6:3), yet
more likely it describes the future newness of life that follows
conversion. In support of this priority consider 6:9-14, and
especially v. 12 where basilew, basileuo , is used, as here, with
obvious related meaning.
What then is it for the Christian to presently reign in life through
the One, Jesus Christ? To begin with it is for the believer to
recognize the singular reign of grace in his life, that is embodied in
Jesus Christ, this being a supplanting of the former reign of death
through sin by means of Adam. Therefore, 6:12 declares that the
former tyrant is not to be heeded when he knocks seeking to gain
entrance. According to 6:11, the child of God is to acknowledge
that he is dead to Adams corporate administration and overtures,
and alive unto God in Christ Jesus. This newness of life 8:2, 10,
in spite of the condemned body of flesh, is variously described in
the New Testament (II Cor. 3:6; Gal. 5:25; Eph. 2:5-6; Col. 3:3; II
Tim. 1:1). Thus the regenerate soul lives his present life, not under
the dominion of sin and death, but as regnant, prevailing in life by
the life of God that has made him alive. Therefore in 6:17-18,
Christians, formerly slaves of sin, . . . having been freed from sin
[and death, through life become] slaves of righteousness.
So Lloyd-Jones describes what reigning in life means:
We have lost the fear of death, we are no longer under the
dominion of sin, we are no longer under the dominion of the devil,
we can resist him and make him flee. Indeed, we are no longer
under the tyranny of life itself. . . . Paul is reigning in life. He has
mastered sin, Satan, life, death, everything; he is more than
conqueror. This is true of us already in the present.
42

2. The superiority of grace over sin, vs. 18-21.

It is commonly understood that here, on account of Pauls use of two conjunctions that
combine to draw a strong inference concerning the past, we return to the continuance
of the interrupted thought of v. 12, though with a cumulative effect. In other words,
related issues concerning the main antithesis between Adam and Christ having been
dealt with, a finale concerning the triumph of grace is played with the full orchestration
of the Apostles divinely inspired ability. Variations on the theme having been played
out, now the final movement breaks forth.
With regard to emphasis, most of the key words that represent the doctrine of Romans
thus far are mentioned in these verses, namely sin, transgression, condemnation, death,
law, righteousness, justification, grace, and life, and these are all embodied in the

42
reconciliation described in v. 11. Yet it is justification, grace, life which exultantly
sit at the apex of Pauls argument.

a. In mans status before God, v. 18.

The absence of any verb in this sentence, which most translations supply, such as
resulted NASB, may suggest Pauls exclamatory enthusiasm at this point. At the
same time, we have two parallel statements here that are virtually identical in their
grammatical arrangement. The particular emphasis concerns mans standing
before God, either condemnation or justification.

(1) Sin brings universal condemnation.

The repetition here is a reflection of Pauls pastoral heart. For him the
doctrine of original sin is of the utmost importance since it is really the
foundation of the gospels universal significance. Further, it enhances our
appreciation of the sovereignty of grace. The bad news here is that on
account of Adams one sin, the whole human race falls under Gods
encompassing condemnation.

(2) Grace brings universal justification.

The one act of righteousness could be more literally translated the one
[act of] justification, and Pauls intent is to contrast this glorious and
incomparably greater work of grace with Adams shameful act of
disobedience that resulted in condemnation. The atonement of the Lord Jesus
Christ is a singular, unrepeatable, saving event (Heb. 10:10, 14), the benefits
of which are obtained through faith alone.
Furthermore, this justification is of life to all men, or better, justification
resulting in life for all men. Here justification and regeneration are
indivisibly related. The true child of God will be both right with God and
alive unto God.
However, the universality here, described as all men, incorporates all and
only those who are of saving faith and the objects of Christs designed
efficacy, not all men in totality. Murray makes a telling argument here
with reference to I Corinthians 15:22 where Paul similarly writes: For as in
Adam all die, so also in Christ all will be made alive. As the context will
demonstrate the apostle is here dealing with the resurrection to life, with
those who are Christs and will be raised at his coming. The all of the
second clause is therefore restrictive in a way that the all in the first clause
is not..
43

b. In mans state of being, v. 19.

Once again, the close grammatical parallelism is maintained. However the change
of emphasis concerns a return to the cause of mans condemnation and

43
justification as described in v. 18, that is original sin through Adam and original
grace through Christ.

(1) Sin constitutes many sinners.

Through Adams initial act of disobedience, parako, parakoe, his refusal
to heed what God had commanded (as distinct from transgression in vs.
15-18), the many, not many, were made, kaqsthmi, kathistemi, or
better, classified by declaration and constituted as sinners. But what more
precisely does this mean? Did the race issuing from Adams loins become
diseased without agreed participation? If so, how is it possible for man to be
guilty as charged? Refer back to the consideration of this matter in v. 12.
Obviously Adams progeny was not consulted concerning its fathers original
sin; nor was it consulted in terms of it coming into being. However, as there
is responsibility incumbent upon those who have unsolicited being, so there
is responsibility incumbent upon those who inherit Adams sin. As man
accepts his being in preference to nonbeing, so he accepts his nature and thus
is accountable in his agreeable acceptance of it.
Here man is classified according to his parentage; man is what he is because
of his filial roots and ethnicity; he is racially adamic and he agrees with his
parental traits. However, whereas we are her considering mans
identification with Adam, in v. 12 it was mans participation with Adam that
was emphasized. Yet here, surely identification plainly suggests participation.

(2) Grace constitutes many righteous.

The parallelism at this point seems most intentional and it is packed with
transcendent gospel truth. So through the obedience of the One, that is
Jesus Christ, the many, or those under Christs saving panoply through
faith, are made righteous, again kaqsthmi, kathistemi, or classified by
declaration and constituted as righteous.
The first contrast here concerns Adams disobedience and Christs
obedience. As Adam refused to heed the will of God, so the Son of God
declared, My food is to do the will of Him [the Father] who sent Me and to
do His work (John 4:34; cf. Heb. 10:7). Hence the active obedience of
Christ, his earthly conformity to the Fathers will, qualified him as the One
who offered passive obedience in his atonement.
The second contrast here concerns the seed of Adam being constituted
sinners and the seed of Christ being constituted righteous. Here the
larger preceding context of Romans, especially from v. 12 onward, demands
that as man has participated in the disobedience and unrighteousness of
Adam, through inheritance and imputation, so the believing sinner
participates in the saving obedience and righteousness of Christ by means of
imputation and donation, cf. v. 17, through faith alone.
44

44
Cf. Hodge, Romans, pp. 173-6; Murray, Romans, I, pp. 203-6; Shedd, Romans, pp. 139-42.
Thus as the human condition, its inescapable tyranny, its universality, does
engender despair, hopelessness, yet Paul would stimulate hope in a most
logical manner. Consider that the problem started with one man; is it true
that Adam originated the disease? Yes, the evidence of Scripture and
experience is overwhelming. Then also consider the good news that the
remedy originates with one man, the qualified Son of God. Therefore, to coin
the thought of I John 4:4, You have overcome your inheritance in Adam
because greater is your adopted Second Adam, he that is for you and in you,
than your father in the flesh, he that is in the world.

c. In mans reckoning with law, vs. 20-21.

Ever mindful of the Jew who sees the law looming between Adam and Christ,
Paul returns to Mt. Sinai since, in view of v. 19, it is the right moment to deal
with the ordained function of the law. This resolution will see Mt. Sinai as being
complementary to gospel proclamation in Christ rather than in conflict. The law,
rightly understood, only enhances the antitheses of condemnation and
justification, sin and righteousness.

(1) Law is confronted with grace, v. 20.

Law here, without the article, surely refers to that entering in of the
Mosaic administration of Gods righteousness as revealed in the Pentateuch.

(a) Law stimulates sin.

The Law entered in, pareisrcomai, pareiserchomai, that is it made
its entrance alongside, though not in the sense that it merely crept in,
so to speak. Rather it entered in the course of Israels redemptive history
so that the transgression would increase, cf. 4:15; 7:13; Gal. 3:19.
According to Gods design, the Law was given to Gods redeemed
people so that they might become sensitive about the reality of their
ongoing sinfulness. The remedy for such a revelation was found in the
ordained sacrificial system.
More specifically, the Law was intended to bring focus on the gulf
between the demands of Gods perfect righteousness and mans
universal unrighteousness in Adam; the purpose of the Law was as
Gods x-ray machine that reveals the depth and pervasiveness of
corruption, the transgression, that is all too easily hidden; while the
Law is intentionally diagnostic, in no way is it remedial.

(b) Grace abounds over sin.

As the antitheses here indicate, Law and Grace are to be understood in
a related manner rather than as separate entities. Gods desire to
manifest grace requires that it be predicated upon a confrontation with
the reality of sin in all of its hideous breadth and depth. Thus, as the
sin increased, pleonzw, pleonazo , so the grace abounded all the
more, perperissew, huperperisseuo . The history of Israel forcefully
illustrates this truth, that is the abundance of Gods grace that always
dominates in the face of repeated disobedience (Neh. 9:5-31; Hos. 11:1-
11). The emphasis here must not be thought of merely quantitatively
but rather dynamically, even as v. 21 will emphasize. The thought that
grace could super-abound only to be once again defeated by sin is
unthinkable in the context here. Rather grace reigns over a foe that has
been defeated once and for all. As John Kent has written:
Join thou my soul, for thou canst tell
How grace divine broke up thy cell,
And loosed thy native chains;
And still, from that auspicious day,
How oft art thou constrained to say,
That grace triumphant reigns.

(2) Death is confronted with life, v. 21.

Here the dynamic introduced in v. 20 is played out in full force since the
thought that grace abounded all the more now becomes that of grace
reigning in victorious power. Lloyd-Jones declares that here Paul, puts the
whole of the Gospel in one big, thrilling statement.,
45
and not surprisingly
he devotes four sermons to his exposition of this one verse.

(a) Sin reigns in death.

Here the power of sin is portrayed with such despotic force that it takes
on personal meaning, as if it were a conquering monarch who, having
taken captive a whole nation, employs this slave labor in a wide variety
of devilish vocations and pays the wages of death (6:23).

1) Sin and power.

Thus it is sin that has reigned, basilew, basileuo , that has held
sway over the whole human race, and to such a degree that none
have been able, of themselves, to escape such servitude. Man is
wholly directed by the inherited nature of Adam (John 8:34).
However, concerning the man in the street today, while he
acknowledges sin in general as a universal problem related to
imperfection, he declines to admit his helpless captivity on account
of his boast in autonomy and self-determination.

2) Death and its captivity.

As a consequence, sin reigned in [the] death [from Adam?], that
is sin reigned in the inevitable consequence of death. Man as a
sinner will debate over the matter of sin; but beyond debate in
human experience is the inevitability of death as an imposed divine

45
sentence. Although man will speak of death in naturalistic terms,
nevertheless his inner fear and loathing of death causes him at the
same time to inwardly consider his ways (Hag. 1:5, 7), whatever
empty bravado he may outwardly express. Morris significantly
points out: The mention of eternal life in the second half of the
verse indicates that we should understand death here as spiritual as
well as physical.
46
Thus, in being reminded of our inescapable
confrontation with the wages of sin, and hence the power of sin,
we have a prelude to the greater power of grace. Suddenly grace
becomes not an abstraction, a mere aid to virtue, but a mighty
conquering force!

(b) Grace reigns in life.

We are now introduced, also by way of personification, to grace as a
rival conquering monarch whose greater power presents the good news
and prospect of real emancipation to citizens of the captive nation.
However, by way of clarification, this reigning grace must be
distinguished from other differing uses of the term.
47
First, assisting
grace, according to Unitarianism, where God in general helps with grace
those who help themselves. Second amoral grace, according to
licentiousness, where God in general helps even blatant scoundrels since
he overlooks their sin. Third, infused grace, according to Roman
Catholicism, where the Church mediates grace via the sacraments to the
baptized. Fourth, universal grace, according to Arminianism, where
sufficient grace is given to all so that they might believe, if the will.
None of these come close to the glory and majesty of reigning grace.

1) Grace and power.

Thus grace reigns, again basilew, basileuo , that is it
sovereignly conquers the reign of death, including its root, and
that individually as well as corporately. Then what precisely does
Paul mean here by grace? Unmerited/demerited favor is surely
included yet not inclusive enough as the following context
suggests. Surely it must be the totality of the gospel that takes us
back to Gods eternal decree and gathers together the gracious
saving of Gods elect, as hopeless sinners, by means of the
economic working of the Father, Son, and Holy Spirit. This is not
merely grace on offer, but grace effectively saving and keeping.
John Newton has written:

46
Leon Morris, The Epistle to the Romans, p. 242. Cf. Robert Haldane, Commentary on Romans, pp. 236-7,
where death includes eternal misery in contrast with eternal life.
47
The stimulus with regard to these negative categories comes from Lloyd-Jones own classification at this
point. Romans, An Exposition Of Chapter 5, p. 317.
Grace reigns to pardon crimson sins,
To melt the hardest hearts;
And from the work it once begins
It never once departs.
Twas grace that called our souls at first;
By grace thus far were come;
And grace will help us through the worst,
And lead us safely home.
2) Grace and righteousness.

Thus grace reigns through righteousness, that is by means of the
vindication of His righteousness, 3:25-26, and principally here
the gift of righteousness, v. 17. Whereas sin corrupts through
disobedience, the dominion of grace, its effectual working, has
absolute holy integrity, according to a just and justifying God,
3:25-26; cf. 1:16-17. But further, it is not only the righteous
character of God that is upheld and evident in this gospel of
sovereign grace; rather this righteous God gratuitously imputes
and imparts His righteousness to unrighteous sinners.

3) Grace and life.

Thus grace reigns to eternal life, previously described in vs. 17-
18, it having vanquished death. Of course this life is not simply
linear and temporal, but rather the indwelling, saving life and gift
of God . . . in Jesus Christ our Lord (6:23; cf. 2:7; I Tim. 6:12,
19; Tit. 1:1-2; 3:7). So the last Adam became a life-giving spirit
(I Cor. 15:45; cf. I John 1:1-3; 5:11-12, 20). Here we arrive at the
living Gods ultimate purpose, grace through righteousness being
the means, namely bringing the dead to life so that they might
glorify Him and enjoy Him forever.

4) Grace and Jesus Christ.

Thus grace reigns through Jesus Christ our Lord, and all of its
power, righteousness, and life, are mediated through him. Thus
Haldane concludes:
Jesus Christ is that eternal life which was with the Father, and was
manifested unto us; and the Father hath given Him power over all
flesh, to give eternal life to as many as He hath given Him. My
sheep hear My voice, and I know them, and they follow me, and I
give unto them eternal life. The termination, then, of the reign of
death over those whom He [Christ] represents, and the establish-
ment of the reign of grace through the everlasting righteousness
which He has brought in, are all by Jesus Christ. He hath abolished
death. By Him came grace and truth; He brought life and
immortality to light. He is the true God, and eternal life. And to
this end Christ both died, and rose, and revived, that He might be
the Lord both of the dead and the living.
48

(c) By way of application, Lloyd-Jones comments:
Thank God for the power of the reign of grace. This is the ground of
assurance. It is because of this that we can be certain He will never let us
go. Our frail grasp often lets go of Him, but He will never let us go.
Hudson Taylor used to translate the statement in Mark 11:22 which in
most Bibles reads, Have faith in God. He said it should be, Hold on to
the faithfulness of God. . . . Oh, the blessed, the powerful reign of grace!
Do you feel it around and about you? Are you aware of its clutches and
of its hold? Do you know of your security? It is all in the power of grace.
Thank God for it!
49

Doubtless it is true that Paul intends to stimulate assurance by means of
his presentation of the sin and death vanquishing gospel of sovereign
grace. However, it would be equally true that the Apostle intends that
such understanding stimulate the fervent worship of God as appears to
be the case in 11:33-36. Genuine assurance will inevitably respond in
this manner, and of course this is what Lloyd-Jones means when he
concludes, Thank God for it!

48
49
Lloyd-Jones, Romans, An Exposition Of Chapter 5, pp. 354-5.

CHAPTER VIII

ROMANS 6:1-23 - THE REIGN OF GRACE AND
SANCTIFIED LIBERATION

HREE interrelated elements confront the student of Romans 6 at this juncture that must be
considered if a true and comprehensive understanding of the mind of God is to be grasped.
They are continuity, progression, and polemic. To begin with, it ought to be obvious even from v.
1 that there is immediate continuity. Further, the vocabulary of this section covers most of the
major doctrinal themes that have been taught thus far, even if not with the same proportion of
emphasis. Here we continue to interact with grace, death, sin, law, life, righteousness/
unrighteousness, even justification in v. 7. However there is also progression with a polemical
tone that is now injected and continues through chapter 7 as well. There is a necessary negative
response that confronts the perversion of what Paul has been so passionately teaching thus far. In
this same vein there is the incorporation of the new themes of freedom vs. 7, 20, 22, and
sanctification vs. 19, 22, that necessarily result from the nature of the challenge that is brought
against the true gospel. Hence, while it is correct to state that chapter 6 formally launches us into
the realm of explicit teaching on Christian sanctification, yet chapters 6-7 emphasize this truth
reactively while in chapter 8, the air having been cleared so to speak, there is a positive, climactic,
and exalted presentation.
The broad connection here with chapter 5 concerns the fact that justification has resulted in
reconciliation, and such union has included the supremacy of eternal life in Christ over sin and
death in Adam. This triumph of Christ over Adams sinful legacy and the Laws condemnation is
climactically described in v. 21 as the reign of grace that has vanquished the reign of sin and
death. Hence, this sovereignty of grace, and the assurance it brings are yet open to gross
misrepresentation, and thus the whole matter of the ongoing sanctified life of a true child of God
is now dealt with in major detail.
Furthermore, the transition from justification to sanctification finds its fulfilment here without
the necessary order, connectedness and distinctiveness of these doctrines being lost.
1
While the
term justification is not mentioned in this chapter, yet this foundational truth undergirds the
whole of its teaching. Therefore at this juncture it cannot be too strongly stated that the study of
Romans in continuity is a most vital matter. Some holiness conventions have tended to focus only
on Romans 5-8, and the relative neglect of Romans 1-4 in this regard has surely contributed
toward a truncated understanding of biblical sanctification.

A. THE PERVERSION OF THE REIGN OF GOSPEL GRACE, VS. 1-14.

This section and vs. 15-23 are two units of thought that both commence with exclamatory
questions concerning matters of great controversy. While some claim that Pauls intent here
is one of teaching style after the manner of 3:1-8, in view of the Apostles turbulent
endeavors that have now reached the middle of his third missionary journey, it is difficult to
avoid the inference here, concerning the matter of antinomianism, that we have a passionate

1
For a succinct statement on this vital matter refer to J. C. Ryle, Holiness, pp. 29-32, as well as pp. 326-30
where an extract from Robert Trail provides added explanation.
T

172
response to a frequently encountered objection, as 3:8 seems to plainly indicate (cf. Acts
21:21, 28; 24:5-6). When the gospel is faithfully upheld in all of its purity in holy grace, it
ought to be expected that a world indulgent in sin will turn the grace of our God into
lasciviousness (Jude 4).

1. A perverse proposition, v. 1.

In the light of the sovereignty of grace in 5:21, says Pauls challenger, ought we not
logically conclude that such a doctrine gives no encouragement to quit sinning, but
rather tends to promote continuance in sin and licentiousness? Further, could we not
reason that the more we sin, the more that grace will be stimulated to rise to the
occasion? Therefore, to sin more is to exalt grace. So let us give a round of applause
for sinners and sinning! To use a human analogy, which reveals the absurdity of such
reasoning, it could be suggested: Let us encourage sickness so that healing might
increase!
Now this charge of antinomianism, which here surely envisages a disregard for law and
moral conformity in the face of the certain availability of grace, seems to be the charge
most often brought against Paul rather than legalism. And this rightly leads us to
conclude that a true presentation of the gospel of free grace should tend to provoke
such a response when the doctrine of sin is not rightly perceived. So Lloyd-Jones
comments:
There is no better test as to whether a man is really preaching the New Testament gospel
of salvation than this, that some people might misunderstand it and misinterpret it to
mean that it really amounts to this, that because you are saved by grace alone it does not
matter at all what you do; you can go on sinning as much as you like because it will
redound all the more to the glory of grace. This is a very good test of gospel preaching. If
my preaching and presentation of the gospel of salvation does not expose it to that
misunderstanding, then it is not the gospel. . . . This particular misunderstanding can only
arise when the doctrine of justification by faith only is presented.
2

2. A radical rebuttal, vs. 2-11.

It is significant that vs. 2-5, 7-11 all explicitly deal with the subject of death or dying,
and this truth is also implicit in v. 6 where the self was crucified. There is an obvious
connection here with 5:21 where the reign of death is conquered by the triumphant
reign of grace that results in eternal life. So here, the antithesis of death and dying is
eclipsed by walking in newness of life v. 4 because we live with him v. 8 and are
alive to God in Christ Jesus. v. 11.

a. Grace brings a radical breach with sin, v. 2.

Pauls strong denial m gnoito, me genoito, literally, Let it not come to pass, or
Never let it be said, unlike its usage in 3:4, 6 concerning unbelief and Gods
faithfulness, here the same Jewish casuistry confronts a warped understanding of
the grace of God.

2
Martyn Lloyd-Jones, Romans, An Exposition Of Chapter 6, pp. 8-9.
THE REIGN OF GRACE AND SANCTIFIED LIBERATION

173
The KJV less accurately declares, How shall we, that are dead to son, live any
longer therein? Rather it should read, Whoever we are who died to [the] sin [of
Adam?], how shall we still live in it? The Christians present condition is not
here described as being dead to sin. Rather the aorist of poqnskw, apothne
sko , points to a past event when we died to [the] sin [of Adam?] But when did
the believer die to sin? When he was truly converted, at that point of initial
saving faith when he became justified and was joined in union with Christ. It was
then that he was wrested from Adams clutches and engrafted into Christ, as
signified by baptism, vs. 3-4.
3
Thus Murray comments, What the apostle has in
view is the once-for-all definitive breach with sin which constitutes the identity of
the believer. A believer cannot therefore live in sin; if a man lives in sin he is not a
believer. If we view sin as a realm or sphere then the believer no longer lives in
that realm or sphere.
4

The exact meaning of this statement died to sin cannot be over stressed here on
account of the vital teaching, presumably consistent, that follows using similar
terminology in vs. 10-11. In particular v. 10 declares that Christ died [aorist
tense] to [not for] sin once for all in a most decisive manner. For this reason in v.
11 the believer is to likewise consider himself dead to sin in the same conclusive
way, and thus it is consistent to see the same finality intended here in v. 2.
5

The corollary of this truth is that it is inconceivable that such a person, being alive
unto God, should live a life that is indicative of being dead to God. Thus Paul
addresses the professing Christian, how shall we still live in sin [which signifies
deadness]? That is, how shall a child of God have a lifestyle that conforms to the
god of this worlds agenda? How shall a transient pilgrim seeking the Celestial
City yet solicit entertainment and trade at Vanity Fair? The relationship between
sin and grace is not that of necessary union, but of the widest contrast and
exclusion. A patient just delivered from a serious infection does not return to the
breeding ground of that infection. It is unthinkable that the prodigal son would
desire to return to the pig pens he formerly served in the far country so as to
stimulate more love from his father. Such reasoning is repulsive. Why would the
son not do this? Because the father declares, this son of mine was dead and has
come to life again (Luke 15:24). This then becomes the heart of Pauls
subsequent reasoning, that is of the true Christian being dead to sin [and its
lifestyle] and alive unto God [and His righteousness], v. 11.

b. Grace brings a radical identification with Christ, vs. 3-7.

Simply put, the almost cynical challenge of v. 1 evaluates Christianity in the most
shallow of terms. It has no appreciation of the transformation that results from
genuine conversion. Hence Paul responds with an explanation that involves a
transfer between two opposing worlds, from death to life, from burial to

3
Douglas J. Moo, The Epistle to the Romans, pp. 357-8; Leon Morris, The Epistle to the Romans, p. 245.
4
John Murray, The Epistle To The Romans, I, p. 213.
5
James Montgomery Boice gives an excellent summary of the various interpretations that surround the
meaning of dead to sin. Indebtedness here is to his alignment with Godet, Murray, Lloyd-Jones, and Stott
in this regard. Romans, The Reign of Grace, 5:1-8:39, II, pp. 649-656.

174
resurrection, from an old self to a new self, from bondage to sin to the
emancipation of the life of God.

(1) Being baptized into Christ, vs. 3-4.

The fundamental truth concluding v. 2, that the believer died to sin,
becomes the stimulant of, what is to Paul patently obvious, the parallel truth
of being baptized into Christ Jesus, that is being baptized into His
death. When did the believer die to sin? At his conversion. So the
baptism into Christ coincides with this conversion, and apart from
theological predisposition, it is difficult to avoid the obvious truth that
water baptism and its significance is involved in the thrust of this verse.
Therefore, Do you not know? or literally, Are you ignorant? gnow,
agnoeo , suggests that the saints at Rome ought to understand what is about
to be taught.
6
Hence it seems inconceivable that Christians, as addressees,
would conclude that, as some commentators have declared, the ordinance of
baptism has no meaning in vs. 3-4 whatsoever.
7

(a) Baptism into his death, v. 3.

Baptism is a word that suggests, to most people, the application of
water in a Christian ordinance. This being so, misplaced focus is
directed toward the sign rather than the far greater importance of its
significance. Certainly Paul has water baptism in mind here, yet only in
a secondary sense. What is of supreme concern is that which water
baptism pictures, and that is real and personal union with the Lord
Jesus Christ.

1) Baptism as thorough identification.

The English words baptize/baptism are transliterations of
baptzw, baptizo / bptw, bapto / bptisma, baptisma, and as such
give no indication of their meaning. Greek lexicons are in common
agreement that the essential meaning is to dip, immerse, wash (and
cleanse in a thorough sense), plunge, sink, drench, overwhelm.
8

Note that in the New Testament there is an alternative word for
sprinkling, antzw, rhantizo , (only Mark 7:4; Heb. 9:13, 19,
21; 10:22).
9
Thus Christian baptism, as an ordinance, is a literal
overwhelming or plunging or dipping with regard to water (Matt.

6
Moo comments: By the date of Romans, baptize had become almost a technical expression for the rite of
Christian initiation by water, and this is surely the meaning the Roman Christians would have given the
word. In a footnote he also suggests that most, perhaps even all, of Pauls references to baptzw, baptizo , are
analogous to Christian water baptism. Epistle to the Romans, p. 359.
7
Lloyd-Jones declares: I go further and suggest that to argue that the Apostle has water baptism in his mind
in any shape or form here is to give prominence to baptism that the Apostle Paul never gives to it. Romans,
An Exposition Of Chapter 6, p. 34.
8
W. Bauer, W. F. Arndt, and F. W. Gingrich, A Greek-English Lexicon of the New Testament, pp. 131-2.
9
Ibid., p. 741.

175
28:19; Acts 8:36-39). More figurative usage still retains the same
basis idea of thorough identification, whether with suffering (Luke
12:50), the Holy Spirit (I Cor. 12:13), or individuals such as Moses
(I Cor. 10:1-2), Paul (I Cor. 1:13), or Christ (Gal. 3:26-27).

2) Baptism as thorough identification with Jesus Christ.

Here the child of God was baptized [aorist tense] into Christ
Jesus, that is he has, through faith, really and intensely united to
his Savior and also ritually identified with him as well, just as
Israel intensely identified with Moses and this union was
represented by their passage through the Red Sea (I Cor. 10:1-2).
But further, the believer was also baptized [aorist tense] into His
[Christs] death, that is he who was justly under sentence of death
through sin identified with Christs substitutionary death, as if
entombed with Him. Death with Christ is a radical breach with the
former life in which sin reigned. To die with Christ in intimate
union is to renounce the dominion of the past economy of sin,
especially in a personal, though not a perfectionist, sense.
In contemporary conversation, it is often said concerning a
disputed matter: That is a dead issue! In other words, the point
under discussion has become settled; it is over with and put to rest.
That is the attitude of the Christian who, through justification by
faith in Christ, has now become joined to Christ. As Christ died
for sin, so we who are united with him have died to sin. Boice puts
it this way: [A]s a result of our union with Christ in his death and
resurrection, that old life of sin in Adam is past for us also. We can
never go back to it. We have been brought from that old life, the
end of which was death, into a new life, the end of which is
righteousness.
10
Therefore the suggestion that we can blithely put
a word in for sin since grace will be enhanced is a travesty of
gospel truth. Not surprisingly, in the history of the Christian
church, baptism has always been regarded as a radical, once and
for all, signification of Christian commitment. And dare I say it? It
is the thoroughness of immersion that best pictures the saved
sinners thorough renunciation of sin and envelopment in Christ
(Gal. 3:26-27).

(b) Baptism into his life, v. 4.

The therefore here indicates an obvious connection with v. 3, as does
the word baptism. However, added truth concerns the concept of
being buried, then raised and resultant newness of life. The most
contentious matter to be faced here concerns whether the baptism
picture of vs. 3 continues on into vs. 4, that is whether the
burial/resurrection picture is an extension of the baptism picture of the

10
Boice, Romans, The Reign of Grace, II, p. 653.

176
believers thorough identification with the Lord Jesus Christ. In
rejecting the baptism/burial/resurrection association, as we shall see,
John Murray protesteth too much when he declares: The
assumption of so many commentators, non-baptist as well as baptist, to
the effect that the apostle has in view the mode of immersion as vividly
portraying our burial with Christ and emergence with him in his
resurrection is without warrant.
11

1) Buried with Christ in his death.

Here the child of God was buried together [entombed with
Christ]
12
through [the] baptism into the death [of Christ],
presumably at conversion. That is baptism also pictures placement
in the tomb with Christ. Now the reality here is that the I, that
is my old sinful self was crucified and buried with Christ, v. 6. A
radical and thorough disjunction took place that even the new
convert probably did not fully grasp at that initial stage.
Nevertheless, in true conversion such is the overwhelming breach
that takes place. And the question that then must be faced is, in the
light of water baptism being indicated in v. 3, what mode of
baptism best preserves this thorough immersion into Christs
death?
13

2) Raised with Christ in his life.

The obvious continuity drives us to the essential point that,
negatively speaking, while the believer has thoroughly identified
with Christs death, that is his death to sin, positively speaking it is
inevitably true that the genuine child of God has been made alive,
regenerated, granted newness of life, cf. 8:9-11, even as he
thoroughly identified with Christs resurrection according to the
glory of the Father.
Christ being raised, gerw, egeiro , another aorist passive like
died v. 2, baptized v. 3, and buried here, continues the

11
Murray, Epistle To The Romans, I, p. 215. Boice is similarly dismissive when he comments that, the [6
th
]
chapter [of Romans] has nothing whatever to do with baptism. Ibid., p. 641.
12
Note that sunqptw, sunthapto , here and baptzw, baptizo , in v. 3 are not only appositional in the text but
also both are aorist passives.
13
To avoid the thrust of this argument, Murray makes a rather astonishing comment: [W]e have no more
warrant to find a reference to the mode of baptism in sunetfhmen,staurqh [crucified together] in vs. 6,
nedsasqe, [clothed] in Gal. 3:27, all of which bear no analogy to the mode of baptism. Epistle To The
Romans, I, p. 215. Yet here in vs. 4 there is the closest possible relationship drawn between burial and
baptism! Further, where is there justification for demanding that union with Christ must be tied to one
illustration? Certainly Luke 12:50 gives good reason for Christs crucifixion being understood as a baptism
to be baptized with. As for Gal. 3:27, either it has no reference to baptism at all, and in context this
perspective is difficult to digest, or else it incorporates a distinctive description of baptism into the essential
truth of union with Christ. This being the case, which mode of baptism best parallels the thorough
identification of being clothed [thoroughly outfitted] with Christ?

177
conversion identification that results in the new believer becoming
alive unto God v. 11, and therefore a slave to righteousness v.
18. The agency of Christs resurrection, and thus the regeneration
of the child of God, cf. Tit. 3:5-7, is the glory of the Father, an
encompassing term probably focusing on, the surpassing
greatness of His power toward us who believe (Eph. 1:17-19).
This being true, it is inconceivable that a new believer would
commence
14
to walk in newness of life and at the same time
direct his steps toward his former life of carnal indulgence.
Of course, if the burial proposition commencing this verse is
pictured by immersion in baptism, it is difficult to deny that the
linked resurrection proposition is likewise representative of
emergence in baptism. Thus Haldane gives an excellent description
of the relationship that exists here between Gods appointed sign
and its significance.
Christians are therefore represented as buried with Him by baptism
into His [Christs] death, in token that they really died with Him;
and if buried with him, it is not that they shall remain in the grave,
but that, as Christ arose from the dead, they should also arise.
Their baptism, then, is the figure of their complete deliverance from
the guilt of sin,
15
signifying that God places to their account the
death of Christ as their own death: it is also a figure of their
purification and resurrection and resurrection for the service of
God.
16

(2) Being united to Christ, vs. 5-7.

While the same essential truth is described as in v. 4, that of Christian
conversion bringing about a radical breach with sin, yet it is presented here
with new and developed features. The baptism representation recedes and a
new picture, not wholly unrelated, emerges of the believers close
identification with Christ, that is of growth together that results in
emancipation and resurrection. The major theme of death retains its
importance in reflecting the glory of deliverance from bondage, and
resurrection life.

14
The ingressive aorist here of peripatw, peripateo , indicates the beginning of this walk.
15
Though this statement is good in general, we would at this point side with Moos comment on v. 2: The
idea, then, is of a decisive separation from sin. This separation could be a separation from the penalty [guilt]
due because of sin [referring to Haldane at this point], but the context demonstrates that Paul is talking not
about the penalty, but about the power, of sin (cf. v. 6b). Epistle to the Romans, p. 357. Lloyd-Jones rejects
Haldanes reference here to the primacy of guilt on similar grounds. Romans, An Exposition Of Chapter 6,
p. 19.
16
Robert Haldane, Commentary on Romans, p. 253. Note that there is no explicit reference here to the mode
of baptism. However, in the light of this exposition it is hardly necessary. In support of this
baptism/burial/resurrection association, refer to C. K. Barrett, The Epistle To The Romans, p. 123; G. R.
Beasley-Murray, Baptism, p. 133; W. Sanday and A. C. Headlam, A Critical and Exegetical Commentary on
the Epistle to the Romans, p. 162.

178
(a) Raised up with him from death, v. 5.

The if clause here assumes the assertion to be true. Hence, to
paraphrase, Since we have become joined with Him in the likeness [cf.
5:14] of His [Christs] death, then certainly we shall [continue to be
joined with Him in the likeness] of His resurrection. The term
smfutoj, sumphutos, is stressing growth together while the associated
meaning of planting or grafting is not altogether out of sight.
17
Moule
well describes this union as being, vitally connected. Not implanting
but coalescence is the idea.
18
John 12:24 has application here in that
the fruit of redeemed souls that Christ produces originates from the
burial of he as a grain in the ground that then emerges as a fruit bearing
plant. That spiritual produce comes forth with Christ in fruitful union.
The likeness of the believer to his Savior in death and resurrection
must not be pressed too far any more than the analogy of John 12:24.
However, the perfect tense of become gnomai, ginomai, indicates
that this correspondence began at conversion and is ongoing, even
maturing. Suffice to say that the Son of God and His spiritual progeny
both encounter death and resurrection, even as one thief on the cross
encountered death and life with the Lord Jesus.

(b) Raised up with him from our old self, v. 6.

The death and resurrection analogy continues, except that a new
undergirding element called our old self NASB, NIV, or more literally
our old man KJV, NKJV, is introduced; compare the old man
(Eph. 4:22; Col. 3:9).

1) The old man identified.

Here and in Colossians 3:9, it is clear that this old man was put
to death in the past, that is the point of conversion. Thus a present
conflict between two natures is rejected. Rather the old man is,
as Moo well puts it, what we were in Adam the man of the
old age, who lives under the tyranny of sin and death.
19

Significantly, in John Bunyans The Pilgrims Progress, Faithful
relates that, having been converted, he later encountered and
spurned Adam the First who is further described as the old

17
C. E. B. Cranfield, The Epistle To The Romans, pp. 306-7.
18
H. C. G. Moule, The Epistle Of Paul The Apostle To The Romans, p. 113.
19
Moo, Epistle to the Romans, p. 373. Barrett similarly writes: [T]he old man is Adamor rather, ourselves
in union with Adam, and that the new man is Christor rather, ourselves in union with Christ. Compare
Gal. 3:27; I Cor. 15:22, 47 ff. The Epistle To The Romans, p. 125. Lloyd -Jones comments: The old man
is the man that I used to be in Adam. . . . It is the man I once was, but which I am no longer. Romans, An
Exposition Of Chapter 6, pp. 62-3. Likewise Stott describes the old man as, the person we used to be in
Adam. So what was crucified with Christ was not a part of us called our old nature , but the whole of us as
we were in our pre-conversion state. The Message of Romans, p. 176.

179
man.
20
Here a right understanding of the present imperatives in
Ephesians 4:22-24 is illustrated, that is a present repudiation of
the powers of that old age [that] continue to influence the
believer and must be continually resisted.
21

2) The old man crucified.

So this old man was crucified, aorist passive again of
sustaurw, sustauroo , for the purpose that, the body of sin
might be nullified [cf. 3:3], dethroned [aorist passive of katargw,
katargeo ]. This crucifixion is not to be confused with Galatians
5:24 where present mortification of the body is involved (Rom.
8:13; Col. 3:5). Rather here the decisive cleavage was made at
conversion between sins kingdom and its human head, and the
Lord Jesus Christs redemptive kingdom.
22
As a result the body of
sin, that is the present sin-dominated, earthly body, the vehicle of
the new man, is rendered de-fanged, alienated from its former
head.
23

3) The new man identified.

While the new man here is implicit, in Ephesians 4:22 and
Colossians 3:9 he is explicitly described. He is what the believer is
in Christ, that is a new creature [species] (II Cor. 5:17).
However the identifying feature here is that, according to his new
classification, he is no longer a slave to sin [and thus Adams
racial legacy]. The new man has a new Master, and therefore
he is not subject to the dominion of the former economy and its
despotic head (6:9, 14). This new transfer of allegiance is well
illustrated by Christian in The Pilgrims Progress when he informs
assailing Apollyon:
I was born, indeed, in your dominions, but your service was hard,
and your wages such as a man could not live on. . . . But I have let

20
John Bunyan, The Works of John Bunyan, ed. George Offor, III, p. 118.
21
Moo, Epistle to the Romans, p. 374. Lloyd-Jones gives a similar and longer explanation concerning Ephesians
4:22-24, as well as a helpful illustration. Romans, An Exposition Of Chapter 6, pp. 63-64.
22
John Stott puts this matter very clearly: There are in fact, two quite distinct ways in which the New
Testament speaks of crucifixion in relation to holiness. The first is our death to sin through identification
with Christ; the second is our death to self through imitation of Christ. On the one hand, we have been
crucified with Christ. But on the other we have crucified (decisively repudiated) our sinful nature with all its
desires, so that every day we renew this attitude by taking up our cross and following Christ to crucifixion.
The first is a legal death, a death to the penalty [power?] of sin; the second is a moral death, a death to the
power of sin. The first belongs to the past, and is unique and unrepeatable; the second belongs to the present,
and is repeatable, even continuous. I died to sin (in Christ) once; I die to self (like Christ) daily. It is with the
first of these two deaths that Romans 6 is chiefly concerned, although the first is with a view to the second,
and the second cannot take place without the first. The Message of Romans, p. 176.
23
Lloyd-Jones, Romans, An Exposition Of Chapter 6, pp. 68-80; Murray, The Epistle To The Romans, I, pp.
220-21.

180
myself to another, even to the King of princes. . . . O thou
destroying Apollyon! to speak the truth, I like his service, his wages,
his servants, his government, his company, and country, better than
thine; and, therefore, leave off to persuade me further; I am his
servant, and I will follow him.
24

4) The old man/new man illustrated.

There was once a rugged horseman, advanced in years and
renowned for his lusty ancestry and lifestyle. His lively horse
seemed agreeably to know of his masters every sordid and profane
haunt, so much so that where his master went, so his steed was
eager to go as well. Likewise, where the horse desired to go, so the
master was happy to comply; for the horseman and his horse were
of one mind in their travels. Arriving at a favorite haunt, it was
frequently said, Hear comes the old man riding his old
companion. But one day, this old man stopped for lunch at a
roadside inn he had never visited before. Inside he found the food
different from anything he had ever tasted in his life. There he also
conversed with a man who told of good news which he gladly
received; the result was that the old man was old no longer. He
had, in repudiating his carnal ancestry, become a new man, and
now he pondered all of the new destinations he intended to visit.
His whole itinerary would now change. Thus he went on his way,
mounted his trusty horse, only to discover an unexpected problem.
As a new man he now wanted to go to places his old companion
did not want to go (Gal. 5:16-18). So he faced the necessity of
commanding his horse to obey his orders. The horse continued to
oppose its new master. But the new man was committed to
keeping his rebellious horse in check. He learned to continually
pull in and direct with the reins this earthly vehicle so that he
might arrive at his newly assigned destination (I Cor. 9:27).

(c) Raised up with him by the power of justification, v. 7.

An accurate translation here is of vital importance. The KJV reads, For
he that is dead is freed from sin. The NASB reads, for he who has
died is freed from sin. Both correctly indicate the close connection with
v. 6, but a more literal rendering would be, for he who has died
[aorist] has been justified [perfect of dikaiw, dikaioo ] from sin. Note
that being freed as a result of justification in vs. 18, 20, 22, is a
different Greek verb, [leuqerw, eleutheroo ].
Hence Paul here has more in mind than an illustrative Hebrew proverb
declaring that a dead man is free from sin, which thought is not
ultimately true.
25
Rather, the believer who has died [with Christ],

24
Bunyan, Works, III, p. 111-12.
25
So Moo, Epistle to the Romans, p. 377, yet such a secular use of , dikaio, is so out of keeping with
the Apostles usage of this term elsewhere, namely always to justify. Lloyd-Jones argues that Pauls use of

181
who has been baptized into His death v. 3, has been buried with
Him v. 4, has become united with Him in the likeness of His death
v. 5, has been crucified with Him v. 6, has been justified from sin,
raised to newness of life, emancipated unto righteousness, vs. 4-6, 8-10,
17-18.
Murray puts the matter so well:
The decisive breach with the reigning power of sin is viewed after the
analogy of the kind of dismissal which a judge gives when an arraigned
person is justified. Sin has no further claim upon the person who is thus
vindicated. The judicial aspect from which deliverance from the power of
sin is to be viewed needs to be appreciated. It shows that the forensic is
present not only in justification but also in that which lies at the basis of
sanctification. A judgment is executed upon the power of sin in the death
of Christ (cf. John 12:31) and deliverance from this power on the part of
the believer arises from the efficacy of this judgment.
26

Simply put, the justified believer, in his sin having been crucified with
Christ, has been set free from that sin, its powerful claim, its ownership,
its dominion. Such a release directs him to respond to grace, but not
abuse it. As Isaac Watts has written:
Shall we go on to sin
Because thy grace abounds;
Or crucify the Lord again,
And open all his wounds?
Forbid it, mighty God!
Nor let it eer be said,
That we whose sins are crucified
Should raise them from the dead.
We will be slaves no more,
Since Christ has made us free;
Has nailed our tyrants to his cross,
And bought our liberty.
c. Grace brings a radical reckoning with Christ, vs. 8-11.

While the effecting union of the believer with Christ remains Pauls ongoing
concern, the focus now changes direction toward Christs vital, risen, and exalted
relationship with God. Such a perspective is then intended to enlarge the believers
appreciation of his vital participation with this risen Christ.

he here rather than the expected us suggests a general, universal, axiomatic statement, Romans, An
Exposition Of Chapter 6, p. 88. But again, it seems better to regard this as perhaps a stylistic touch rather
than blur the Pauline use of dikaiw, dikaioo . Of course it is possible that in quoting a popular epigram Paul
incorporates dikaiw, dikaioo , to make a distinctive point, as Cranfield suggests, Epistle To The Romans, pp.
310-11.
26
Murray, Epistle To The Romans, I, p. 222. In further support that v. 7 here involves the doctrine of
justification, refer to Fraser, Haldane, Hodge, Morris, Moule.

182
(1) We are alive with Christ, vs. 8-9.

The thought of walking in newness of life v. 4 is now expounded upon.
Formerly dead in sin, the Christian is now spiritually alive, awakened in his
desolate soul, regenerated. Of course such animation is inseparably
connected with Gods holy character (John 14:26), so that the imparted life
is morally pure and a stimulant to holy affections. Further, as in Ephesians
2:1-6, Christ is the initial and ongoing mediator of this life. Here is the
feature that distinguishes a genuine from a counterfeit child of God.

(a) We live because he lives, v. 8.

Paul will not leave us contemplating the benefits of death as described
in v. 7. To paraphrase here, Since we died with Christ, we believe that
we shall live in union with Him. The protasis is a repetition of the
teaching of vs. 3-6, while the apodosis is the point of new emphasis, the
transmission of sustaining life from Christ to those who are joined with
Him in His resurrection. The future tense here of suzw, suzao ,
describes the enlivening that, having commenced at conversion, yet
continues until the future day of resurrection.
Sterile evangelicalism tends to focus on Jesus Christs substitutionary,
transactional, justifying death as a notion to be acknowledged; but the
necessity of consequent new life in the saved soul united to Christ is not
accentuated as Paul does here and in the verses that follow. Such new
life has evident symptoms that concern new appetites and capacities in
much the same way as the man born blind in John 9, having received
new sight, desired to know about Christ and testify about him, one
thing I do know, that though I was blind, now I see, v. 25.

(b) He lives because he mastered death, v. 9.

The doctrine of the believers death/burial/resurrection identification
with Jesus Christ is based on objective truth, the real, historic event of
the Son of Gods encounter with and conquest of death. The life that
has come to the regenerated and justified believer, v. 8, is based upon
the resurrection life that the dead Jesus Christ subsequently manifested.
However, this divine resurrection was unique and climactic. With
regard to the raising of the widows son at Nain (Luke 7:11-17), Jairus
daughter (Mark 5:21-24, 35-43), and Lazarus (John 11:1-46), here
Jesus meets the works of death and temporarily defeats them. These
were all instances of resurrection to physical life. But at his own
crucifixion Jesus encounters death itself as the Son of God. J. Gresham
Machen appropriately comments here:
Do you not see, my friends? What we are trying to establish is not the
resurrection of an ordinary man, not the resurrection of a man who is to
us a mere x or y, not the resurrection of a man about whom we know
nothing, but the resurrection of Jesus. There is a tremendous
presumption against the resurrection of any ordinary man, but when you

183
come really to know Jesus as He is pictured to us in the Gospels you will
say that whereas it is unlikely that any ordinary man should rise from the
dead, in His case the presumption is exactly reversed. It is unlikely that
any ordinary man should rise; but it is unlikely that this man should not
rise; it may be said of this man that it was impossible that He should be
holden of death.
27

So it is in this capacity that Jesus is never to die again; death no longer
is master [kuriew, kurieuo , has lordly dominion] over Him. His
resurrection was unto eternal glory (Rev. 11"15). To Timothy the
Apostle declares that this Christ, abolished [nullified, canceled] death
and brought life and immortality to light through the gospel (II Tim.
1:10). Thus Paul exalts, thanks be to God, who gives us [in union with
His Son] the victory [over death] through our [victorious] Lord Jesus
Christ (I Cor. 15:57).

(2) We are alive unto God, vs. 10-11.

Now follows, as an expansion of v. 8, the theological truth concerning the
historic reality of Jesus Christs death, burial, and resurrection maintained in
v. 9. This doctrinal explication leads to the believers responsibility as he
intimately participates in this truth.

(a) Christ has finally broken with sin, v. 10.

`For what purpose did Christ conquer death by resurrection, never to die
again? Like I Corinthians 15:3, where Christ died for our sins, so
here, He died to sin once for all. Yet the language here suggests that
this was a death like none other, a distinguishing death.

1) He died to sin.

There is terrible encounter described here. The language, He died
to [not for] sin, is identical here with the believer having died to
sin in vs. 2, 11, cf. vs. 6-7. Yet Jesus, being sinless, could not have
died to sin indwelling his nature (II Cor. 5:21; I John 3:5).
However, ask yourself, When did Jesus Christ draw closest to sin
and death? When did he descend into the deepest abyss of
darkness? The answer is obvious, so that as the believer is to have
a radical death breach with sin, so the Son of God likewise, though
in an infinitely greater, inaugural degree, had a death breach with
sin; that is he met it, suffered by it, plunged to its very courts, yet
still died to it in his absolute repudiation of its hellish nature and
thus vanquished its overtures. Simply put, Jesus died to death,
and sin which it represents. Thus Jesus died to sin when, as he
himself declared, I have authority to lay it [My life] down, and I
have authority to take it up again (John 10:18).

27
J. Gresham Machen, The Christian Faith in the Modern World, pp. 214-5.

184
Lloyd-Jones explains that, He [Christ] died to that whole
relationship to sin into which He once put Himself voluntarily for
our salvation. He has died unto it as a power, as something that
reigns, as we have seen in chapter 5 something that has a realm
and a rule and an authority.
28

There is also decisive victory described here, for He died to sin
once for all fpax, ephapax, (cf. Heb. 7:27; 9:12; 10:10), a
strengthened form. Thus Christ so dealt death a fatal blow, he so
triumphed over sin, that his victory has an eternal finality to it, a
complete satisfaction in it, and an unrepeatable glory about it.
Therefore, that past historic triumph is also a present and eternal
triumph for the Christian who is united to Christ.

2) He lives to God.

So the resurrection of Jesus and his ascension to the Father is a
corollary of the fact that he died to death and sin. Thus he now
lives to [or for] God, that is, in an exalted sense, he continues to
do the things that are pleasing to Him (John 8:29). In other
words, that will relate to the practical thrust of v. 11, Jesus having
returned to the Father is consumed with being godly in the
presence of God.
29

(b) Christians have finally broken with sin, v. 11.

Paul has not left behind the gross proposition of v. 1. Rather he now
assaults it with new and logical vigor, except that his approach is one of
practical exhortation. Vs. 1-10 have all been concerned with doctrine;
now the application is forcefully pressed home to the Christians in
Rome
Therefore, in the light of your identification with this Christ who really
died to sin and now really lives to God, so reckon yourselves to
be dead to sin and alive to God. Here logzomai, logizomai, means
to account as true, to focus on the reality of a situation, to regard as
the actual state of affairs. It does not mean to assert what in fact is not
true, to mentally conceive above the reality of this world, to think with
determination so as to bring about change.
30
Rather it means to live in

28
Lloyd-Jones, Romans, An Exposition Of Chapter 6, p. 103. Also refer to the similar explanation of Murray,
Epistle To The Romans, I, pp. 224-5.
29
While it is true, as Lloyd-Jones states, that Christ is no longer in the realm of sin and death. He is in the
realm of God, and of glory, and of majesty, Romans, An Exposition Of Chapter 6, p. 110, yet the text here
describes a state of active being, of living to God. Thus, his [Christs] resurrection has given him new
power to carry out Gods will and purpose, Moo, Epistle to the Romans, p. 379. Morris comments: The
life that follows is a life singly devoted to God (for living to cf. 14:7-8). The Epistle to the Romans, p. 255.
30
As John Stott writes: This reckoning is no make-believe. It is not screwing up our faith to believe what we
do not believe. We are not to pretend that our old nature has died, when we know perfectly well it has not.
The Message of Romans, p. 179. Murray similarly states that, it is not by reckoning these to be facts that
they become facts. Epistle To The Romans, I, p. 226.

185
conformity with the reality of your being. Thus it is vital to understand
that Pauls address is to genuine Christians. For the counterfeit believer,
it is futile for him to attempt this accounting of ones self. Such
reckoning becomes a fatal delusion.
Thus a life is to be lived that is consistent with and appreciative of the
reality of authentic conversion, and this emphasis will be expanded
upon in vs. 12-14. But first, the life lived starts with a mental reckoning
and agreement. This is what Paul calls for here. The true child of God is
to embrace who he is; he is to know who he really is.
Consider the Prodigal Son of Luke 15. Having been reconciled to his
Father, yet imagine that his body, having been used to pig-pen living,
makes some lustful suggestions to the soul of this young man. He in
turn tells his father how disturbed he is about this. In response the
father gives a strong exhortation: My son, realize that you are dead to
the kingdom of the pig-pen and alive unto your new home with me.
You have died to that former lifestyle and are now live in my kingdom.
Wake up to your present status; then live in accord with it.

1) The reality is, you have died to sin.

Its power and reign, its condemnation and captivity, have been
dethroned. Its establishment in the heart has been cast down, as
has the law as a handmaiden (Rom. 7:4).

2) The reality is, you have become alive unto God.

As a son of God (Rom. 8:14) and new species (II Cor. 5:17), your
former life of servitude, degradation and shame has been
supplanted by a new nobility and heirship (Rom. 8:17).

3. A radical exhortation, vs. 12-14.

We know move from the realm of right reckoning, which really involves focus of the
soul and mind,
31
to consequent active response. A young man talks with a friend of
the girl he loves, though with many doubts. But his friend responds. Man, wake up!
Realize that she truly loves you! The young man, then revives. Yes, she really does
love me. How could I ever doubt it? But this is not enough, merely to reckon on this
fact. He must respond and go and ask her to marry him. So here, we are now to act
upon that which we understand to be real concerning our Christian status.
The Apostle Peter addresses this same matter. As a Christian is holy being part of a
holy nation in a declarative sense, having been called out of darkness into His
marvelous light (I Pet. 2:9), so he has to grasp this truth as a present reality. Thus in

31
John Stott is correct when he writes: So the major secret of holy living is in the mind. It is in knowing, v. 6,
that our former self was crucified with Christ, in knowing, v. 3, that baptism into Christ is baptism into his
death and resurrection, and in considering, v. 11, that through Christ we are dead to sin and alive unto God.
We are to recall, to ponder, to grasp, to register these truths until they are integral to our mindset that a
return to the old life is unthinkable. The Message of Romans, p. 180.

186
accounting or reckoning the truthfulness of this present state of being , as a
consequence he is to live a consistent lifestyle, that is die to sin and live to
righteousness (I Pet. 2:24).

a. Do not let sin reign in your body, v. 12.

In this exhortation, a right understanding of the expression, your mortal body,
is of crucial importance. In an expanded translation we have described, your
physical body that is subject to death on account of corruption, and Haldane,
Lloyd-Jones, and Murray have good reasons for strongly asserting this point.
32

Reasons for this include parallels with our body of sin in v. 6, the members of
your body, v. 13, the weakness of your flesh, v. 19, being in the flesh, [with
its] sinful passions, . . . the members of our body, 7:5, the law of sin which is in
my members. . . . the body of this death, 7:23-24.
Clearly Paul describes our physical bodies as being the source of lustful
propositioning, of desires that confront the new person in Christ Jesus, so that
a continuous conflict rages in this life (7:14-25; Gal. 5:17). These solicitations are
of the nature of the human body so that it seeks obedience to its lusts. But the
therefore here, in the light of the reckoning of v. 11, directs us not to let sin
reign in our mortal bodies. In other words, the believer, with his heavenly
nobility through being united with Christ, is to direct this vehicle of the flesh and
not be driven by it. His renewed mind is to order his steps.
Lloyd-Jones well encapsulates this whole matter as follows:
I myself as a new man in Christ am dead indeed unto sin, I have nothing more to do
with it, and it has nothing more to do with me [cf. Gal. 6:14]. I have finished with it
as such I myself. But it is here still in my mortal body, and it will continue to
worry me, and I shall have to deal with it as long as I am in the mortal body. Thank
God, I know that it can never get me back under its dominion; never again can it
master me, never again can it ruin my soul. Impossible! All it can do is to worry me
in the body. It cannot affect my salvation, it cannot affect my final destiny sin
shall not have dominion over you. Reckon ye yourselves therefore to be dead
indeed to unto sin, but alive unto God. Yes! but in the meantime it will go on
worrying you. But do not let it master, do not let it reign over your mortal body.
33

b. Do sanctify your body unto God, v. 13.

Here the relationship between the new man and his mortal [carnal] body is
expounded upon. While the KJV translates here: Neither yield ye your members .
. . but yield yourselves the NASB more accurately translates the verb as follows,
and do not go on presenting . . . but present yourselves, and thus avoids the
misunderstanding that Paul is here exhorting a passive response of yieldedness.
34

32
Haldane, contra Calvin who interprets sinful nature, Commentary on Romans, p. 263; Lloyd-Jones,
Romans, An Exposition Of Chapter 6, pp. 151-5; Murray, Epistle To The Romans, I, p. 227.
33
Lloyd-Jones, Romans, An Exposition Of Chapter 6, p. 155. Also refer to a similar exposition of this truth by
Boice, Romans, The Reign of Grace, 5:1-8:39, II, pp. 681-3.
34
A major thrust of J. C. Ryle in his classic Holiness is the repudiation of a popular view of sanctification that
claims that the Christian life is advanced by a passive, decisive act of faith, a response to let go and let God,
akin to the prior act of faith that justifies. He writes that, the word [yield yourselves] will not bear the

187
The meaning of patsthmi, paristemi, is to [actively] present, that is offer by
way of sacrificial service as 12:1 so well illustrates.
35
The members of your
body refer, in parallel with our body of sin in v. 6, to the physical components
that comprise the body as a whole that accommodates the new man. Note the
right dualism here where the person of the believer is distinct from the physical
vehicle which he temporarily inhabits in this life.

(1) Negative sanctification, v. 13a.

The present tense here of patsthmi, paristemi, refers to a pattern of ongoing
behavior that is to stop. Because of the radically new status and allegiance of
the Christian, v. 11, he is to cease offering his bodily parts as
instruments/weapons as if in the constant military service of
unrighteousness personified, that is sin as a commanding, tyrant. As Thomas
Manton suggests, this activity could be likened to spiritual treason, because
sin is a usurper, whereas God hath full and clear right both to our bodies and
our souls, for he made them both. . . . Now he is a traitor to his country that
supplieth the enemy with arms; you wrong God, and wrong your own bodies
and souls.
36

(2) Positive sanctification, v. 13b.

The (ingressive) aorist tense here of patsthmi, paristemi, refers to a pattern
of behavior, a presentation that is to be immediately commenced and
continued. The body is to be offered in the service of righteousness
personified, that is Jesus Christ the righteous one (I John 2:1; cf. I Cor. 1:30).
But from where comes the dynamic that initiates this commitment? It is the
presupposition that such a person has become alive from the dead, and
thus alive unto God. Haldane adds: Here again Christians are addressed as
those who know their state. They are already in one sense raised from the
dead. They have a spiritual life, of which they were by nature entirely
destitute, and of which unbelievers are not only altogether destitute, but
which they cannot even comprehend.
37

c. Do yield to the reign of grace, v. 14.

Here is an inclusive, grand and triumphant declaration. In an expanded form we
translate: The accomplishment of serving God with your body shall be on
account of the fact that sin shall not have lordly dominion over you. The reason

sense of placing ourselves passively in the hands of another. Any Greek student can tell us that the sense is
rather that of actively presenting ourselves for use, employment, and service. . . . But, on the other hand, it
would not be difficult to point out at least twenty-five or thirty distinct passages in the Epistles [of Paul]
where believers are plainly taught to use active personal exertion, and are addressed as responsible for doing
energetically what Christ would have them do, and are not told to yield yourselves up as passive agents and
sit still, but to arise and work. p. xvi.
35
Morris, The Epistle to the Romans, p. 258.
36
Thomas Manton, The Complete Works of Thomas Manton, XI, p. 249.
37

188
for this is that you are not subject to bondage under the laws tyrannical reign, but
rather are under the new and conquering administration of grace.
Because the obvious sense of this verse has been frequently challenged, some
definitions are in order here. Sin in context here concerns our body of sin, v.
6, that is the presenting [of] the members of your body to sin, v. 13. Be
master, kuriew, kurieuo , describes the dominion that sin normally exercises
over the mortal body, v. 12. Law is the law of God incorporated in the Old
Testament, but principally the Mosaic administration of that statutory
righteousness in terms of demand and condemnation (Gal. 3:10-12, 19; 4:21; 5:3-
4).
38
The parallel here with 7:1, 4, you also were made to die to the Law, gives
strong support for this definition. Grace in context here must refer to the reign
of grace, 5:17, 20-21, that is grace as a new gospel administration that triumphs
over sin and law.
The expressions, under law po nmon, hupo nomon, and under grace
po crin, hupo charin, describe being under, that is being subject to the
dominion and mastery of, as 3:9 illustrates where Jews and Greeks are all under
sin. The present tense here also confirms the fact that not being under law, but
under grace, is an essential truth with regard to ongoing sanctification, in
contradistinction to the emphasis of Westminster Calvinism, which promotes the
Decalogue as a sanctifying stimulus.
39
Thus spiritual growth in the Christian
involves not being under the administration of Moses, but rather under the
administration of reigning grace.
40
Jesus Christ does not embody or improve upon
Moses; He has superceded him (Matt. 17:5; John 1:17). So John Bunyan writes in
his pamphlet, Of the Law and a Christian, [T]he Christian hath now nothing to
do with the law, as it thundereth and burneth on Sinai, or as it bindeth the
conscience to wrath and displeasure of God for sin; for from its thus appearing, it
is freed by faith in Christ.
41
Joseph Hart has well written:

38
Consider the most immediate context of v. 15 which suggests Jewish casuistry, as well as 5:20 where the
Law came in and 7:1 concerning those who know the law, both of which references Murray attributes to
Moses yet not here in v. 14. Epistle To The Romans, I, pp. 207, 228-9, 240. Refer to Moo, Epistle to the
Romans, pp. 387-91.
39
The Westminster Confession of Faith describes the Moral Law, that is the Ten Commandments, as applicable
to true believers . . . as a rule of life, informing them of the will of God and their duty, it directs and binds
them to walk accordingly; . . . It is likewise of use to the regenerate, to restrain their corruptions, in that it
forbids sin. Philip Schaff, The Creeds of Christendom, III, pp. 641-2. Presbyterian Robert Dabney writes: A
third and equally essential use [of the Decalogue] appears to the believer, after his adoption. He is chosen in
Christ that he should be holy; redeemed from all iniquity to be Christs peculiar people, zealous of good
works. This great end, the believers sanctification, can only be attained in practice, by giving him a holy rule
of conduct. Such a rule is the Law. It is to be as assiduously observed, as the guide to that holiness which is
the fruit of adoption, as though its observance could earn adoption. Systematic Theology, p. 354. We would
suggest that Paul here, and elsewhere, 7:1-4; I Cor. 9:20-21; II Cor. 3:1-18; Gal. 3:23-26, is teaching the
opposite of these declarations.
40
Moo writes of not being under a force that brought condemnation of sin, that is the old Realm [of
Moses], that which meant being subject to the constraining and sin-strengthening regime of the old age.
On the other hand, to be under grace is to be subject to the new age in which freedom from the power of
sin is available [which teaching proceeds from 5:20-21]. Epistle to the Romans, pp. 389.
41
John Bunyan, The Works of John Bunyan, ed. George Offor, II, p. 388.

189
The law was never meant to give
New strength to mans lost race;
We cannot act before we live,
And life proceeds from grace.
But grace and truth by Christ are given;
To him must Moses bow;
Grace fits the new-born soul for heaven,
And truth informs us how.
By Christ we enter into rest,
And triumph oer the fall;
Whoeer would be completely blest
Must trust to Christ for all.
(1) The relationship between sin and the law.

If sin shall not be master over you, for you are not under law, then it
follows that, if you are under law, [then] sin shall be master over you (cf.
Gal. 3:22-23; 5:18). How is this so? Because the law is free to enflame sin
(7:8-9). The law locks me up to demands that cannot be personally attained;
it magnifies this cancer; it condemns my tawdry, futile efforts at self-
reformation and ethical performance that reveal my continued inability; it is
incapable of providing ability; it leaves me more miserable, that is frustrated
by a clearer perception of my pollution and captivity (John 8:34).
42

(2) Living under law and grace in the life of a local church.

James 2:1-13 provides a clear and practical illustration of two groups of
professing Christians, some of live under law and the others under grace.

(a) In vs. 1-4, 6-7, 9-11, 13a, these Christians are mastered by law, so that
they make legal distinctions, are partial according to their own
estimation, judging with evil motives. Yet they are thoroughly
condemned by that same law, even if they only stumble at one point.
They claim to be saved by grace through faith, yet are dominated by
legal performance, especially that of others.

(b) In vs. 5, 8, 12, 13b, these Christians are mastered by grace, so that they
make no judgmental distinctions; rather they are merciful without

42
John Owen writes: Wherefore, those who are under the law are under the dominion of sin. . . . Those who
are under the law will at some seasons endeavor to shake off the yoke of sin, and resolve to be no longer
under its power. . . . They will attend unto what the law saith, under whose power they are, and endeavor a
compliance therewith; many duties shall be performed, and many evils abstained from, in order to the
quitting themselves of sins dominion. But, alas! The law cannot enable them hereunto,it cannot give them
life and strength to go through with what their convictions press them unto; therefore, after a while they
begin to faint and wax weary in their progress, and at length give quite over. It may be they may break off
from some great sins in particular, but shake off the whole dominion of sin they cannot. A Treatise of the
Dominion of Sin and Grace, The Works of John Owen, VII, pp544-5. John Stott adds: To be under law is
to accept the obligation to keep it and so come under its curse or condemnation (Gal. 3:10). The Message of
Romans, p. 181.

190
discrimination even as their heavenly Father. Thus they are motivated
according to grace stimulated desire rather than legal demand (John
13:34; Rom. 7:1-4; II Cor. 5:14-15; I Pet. 4:8; I John 2:7-8; 4:19) and
fulfill the royal law, that is the law of liberty. Lloyd-Jones writes,
commenting on vs. 12-14 here: The Christian is not a man who is
looking at a code of morals outside of himself; he has them inside
himself. They are in his mind, and written in his heart [Jer. 31:3; Heb.
8:10;10:16], a vital principle of his being, within himself.
43

(3) Living under law and grace according to John Owen.

A posthumous work of John Owen titled A Treatise of the Dominion of Sin
and Grace, based on Romans 6:14, was published in 1688. The impotence of
the law is described as follows:
First, the law giveth no strength against sin. . . . Secondly, the law gives no
liberty of any kind. . . . Thirdly, the law doth not supply us with effectual
motives and encouragements. . . . Fourthly, Christ is not in the law; he is not
proposed in it, not communicated by it,we are not made partakers of him
thereby. This is the work of grace, of the gospel.
44

Owen further comments that,
to be under grace is to have an interest in the gospel covenant and state, with
a right unto all the privileges and benefits thereof, to be brought under the
administration of grace by Jesus Christ,to be a true believer. . . . [T]he
gospel, or the grace of it, is the means and instrument of God for the
communication of internal spiritual strength unto believers. By it do they
receive supplies of the Spirit or aids of grace for the subduing of sin and the
destruction of its dominion. By it they may say they can do all things, through
Him that enables them. . . . We are under grace [when] [we are in such a state
as wherein we have supplies in readiness to defeat all the attempts of sin for
rule and dominion in us.
45

B. THE PERVERSION OF THE REIGN OF GOSPEL EMANCIPATION, VS. 15-23.

The commencement here of the second major division of Romans 6 reminds us that Paul has
an ongoing polemical intent, even if only for the purpose of using this approach as a
preferred teaching method. Though as was earlier suggested concerning vs. 1-14, it is
difficult not to assume that the Apostle here responds to another casuistical challenge that
he frequently faced, particularly from the Jews (Acts 18:12-13; 21:21, 27-28; 24:5-6).
Obviously the introduction of contrast between law and grace in v. 14 is the basis of the
new outrageous hypothesis that the absence of the restraint of law encourages sin and

43
44
John Owen, The Works of John Owen, VII, pp. 542, 549-51.
45
Ibid., p. 545, 547.

191
licentiousness. Though it needs to be kept in mind that the subject of the law is not dealt
with in substance until Chapter 7.
46

1. A perverse proposition, v. 15.

An expanded translation reads as follows: What therefore [shall we say] in response
to your declaration that the Christian is not under [the reign of] law but under [the
greater reign of] grace? Shall we not find encouragement to sin with unconcerned
abandon because we are not under sin [and consequent condemnation] but rather
under ever available grace? A comparison of vs. 1 and vs. 15 is as follows:

In both instances, the expression, Let us sin . . . reveals a yearning after sinful
indulgence that, having only been held back by legal restraint, ignores the change of
heart for righteousness that true conversion brings about. In The Pilgrims Progress,
Christian disputes concerning this matter of salvation by grace alone with Ignorance,
who protests:
This conceit would loosen the reigns of our lust, and tolerate us to live as we list; for what
matter how we live, if we may be justified by Christs personal righteousness from all,
when we believe it. To this Christian responds: Ignorant thou art of what justifying
righteousness is, and as ignorant how to secure thy soul, through the faith of it, from the
heavy wrath of God. Yea, thou also art ignorant of the true effects of saving faith in this
righteousness of Christ, which is, to bow and win over the heart to God in Christ, to love
his name, his Word, ways, and people, and not as thou ignorantly imaginest.
47

2. Grace converts from sin slavery to righteousness slavery, vs. 16-19.

As Paul progresses in his teaching that is derived from the gospel, especially that which
commences at Chapter 5, he injects a series of new, connected ideas and themes such as

46
The frequency of the word law or nmoj, nomos, is 3 in ch. 5, 2 in ch. 6, 21 in ch. 7, and 5 in ch. 8 up to v.
7.
47
Bunyan, Works, III, p. 158.
Romans 6:1
Let us sin because
this causes grace to abound.
Hence we can sin freely
because grace is cheap, plentiful.
This ignores the motive of
righteousness through regeneration.
This implies the love of sin remains.
Romans 6:15
Let us sin because
we are not under law but grace.
Hence we can sin freely
because grace does not constrain.
This ignores the motive of
righteousness through regeneration.
This implies the love of sin remains.
Both propositions assail the truth of salvation by grace alone.

192
reconciliation, 5:6-11, Adam and Christ, 5:14-21, death and resurrection, 6:1-
11, and now slavery and freedom, 6:16-23. This new emphasis expands upon the
thought of v. 6, namely that Christians are no longer to be slaves to sin. In the world
in which he lived, the Apostle was able to draw a very meaningful analogy concerning
the human souls predicament and a large body of slaves, especially in Rome, that, in
their misery and captivity, confronted everyday life. However, Pauls major thrust
concerns, not the blessing of freedom in contrast with slavery, but rather the
incomparable benefit of being a slave of righteousness, inheriting eternal life, rather
than a slave of sin inheriting death. All of mankind are under one kind of slavery or
another; the question then is simply what realm of lordship we are under, and which is
best.
48

a. Christian emancipation in general, vs. 16-18.

The argument here is not simple, and it needs to be carefully followed. Consider
the situation here of a person offering himself for slavery rather than suffering
forced servitude. Secular instances of this voluntary servitude were a practice that
guaranteed a person a degree of basic security in a very insecure world. However,
there is the Old Testament practice of voluntary servitude (Deut. 15:12-17), and
the more likely allusion here to this practice may emphasize personal
responsibility. It also needs to be remembered that the perverse understanding of
not being under law, but under grace, suggested in v. 15, is here more clearly
exposed as being thoroughly fallacious. As Moo well states: Those who are
joined to Christ by faith live in the new age where grace, not the law of Moses,
reigns. . . . But Paul sees in Gods grace not only a liberating power but a
constraining one as well: the constraint of a willing obedience that comes from a
renewed heart and mind and, ultimately (cf. Gal. 5:17-24; Rom. 8:4-9), the
impulse and leading of Gods Spirit.
49

(1) Slavery options, v. 16.

No middle ground is considered here. We are either in one realm of servitude
or the other, and remember that Paul is here addressing professing Christians
about their former and present allegiance. The idea of presenting as in v.
13, that of sacrificial service, is reintroduced, and the direction of this
presenting indicates particular allegiance. The parallel here is not exactly
as we might expect.

(a) Offering servitude to sin results in death.

Our service of sin indicates our master (John 8:34); our activity
reveals our allegiance (Prov. 23:7); our speech indicates our heart (Matt.
12:34-35; 15:18-19). If you habitually sin according to the sinful
inclination of your heart, then clearly sin is your master, and he pays
wages to death. This principle ought to be obvious to all Christians,
though v. 17 indicates that such status is the norm of the unconverted.

48
Moo, Epistle to the Romans, pp. 396-7.
49
Ibid., p. 398.

193
(b) Offering servitude to obedience results in righteousness.

On the other hand, our service of obedience indicates an alternative
master and he pays wages to righteousness. But why is obedience
rather than say Christ or righteousness contrasted with sin? The
obedience of faith (1:5; 16:26; cf. v. 17; I Pet. 1:2, 22) may be in
mind, or more likely the Christian life of holy obedience which is so
contrary to the licentious suggestion of v. 15. Further, why is
righteousness rather than life contrasted with death? Again the
Apostle has a behavioral purpose in mind in answer to v. 15. Grace is
productive of righteousness (Eph. 1:4). However, notice in v. 23 how
sin is contrasted with grace (the free gift) and death is contrasted
with eternal life in Christ Jesus our Lord.

(2) Slavery transition, v. 17.

Here the process leading to conversion is described as translation from
darkness to light, death to life, sin to righteousness, that is from you were
to you became. Such a transformation is a decisive event rather than an
evolutionary development. There is also the fundamental acknowledgment
that such radical change in a man is all of grace: But thanks [free
acknowledgment] be to God, crij d t qe, charis de to theo . An
expanded translation reads: But let thankful acknowledgment be given to
God, for while you were living as obedient slaves of sin, you subsequently
obeyed, from a sincere heart, that form of teaching to which you were
sovereignly delivered. The order of Pauls thought is outlined as follows.

(a) Sovereign recruitment.

The passive expression at the end of this verse, teaching to which you
were committed/delivered, is more accurate than the KJV, doctrine
which was delivered you (John 6:44, 65; Col. 1:13). Luther, in
agreement with this passive voice translation, calls the active voice, the
wisdom of the flesh [which] is opposed to the Word of God, . . . For
even to the ungodly the doctrine of the Gospel has been delivered, but
they do not deliver themselves over to it or conform themselves to it; . .
. Very similar is this statement to the Corinthians (cf. I Cor, 13L12; Gal.
4:9).
50
Gods elect are delivered over to saving gospel truth.

(b) Exposure to teaching.

So God opens up the way for the troubled sinner to hear that tpon
didacj, tupon didaches, that specific body/pattern of gospel
teaching that includes sanctifying influence. It is the apostles

50
Martin Luther, Works, Lectures on Romans, pp. 317-8. C. K. Barrett similarly comments: Christians are not
(like the Rabbis) masters of a tradition; they are themselves created by the word of God, and remain in
subjection to it. In fact, though being a Christian means on the one hand emancipation, on the other it means
enslavement. The Epistle To The Romans, p. 132.

194
teaching (Acts 2:42; cf. Titus 1:9), my gospel . . . the revelation of the
mystery (Rom. 16:25), sound teaching (I Tim. 1:10), the standard
of sound words (II Tim. 1:13), sound doctrine (II Tim. 4:3; Titus
2:1), the faith which was once for all handed down to the saints (Jude
3). Whether in the synagogue, marketplace, house meetings, or church
assembly, the Gospel was delivered as living truth, a heaven bestowed
deposit (I Tim. 6:20; II Tim. 1:12, 14). Implicit in this teaching are the
doctrines of revelation, God, man, sin, Christ, justification, etc., not a
simple three point evangelistic message.

(c) Heart confrontation.

Clearly the truth received hits its mark and lodges deep within the soul,
that is the heart (5:5), which in the New Testament represents the
core of mans inner being that includes intellect (10:8), will (10:9-10),
and emotions (10:1). Thus Thomas Manton explains that, the doctrine
of the gospel is in conversion imprinted on . . . the heart,
51
as it were
with a receptivity of acknowledgment. Such teaching came with the
force of a form/pattern tpon, tupon, with the result that the very
heart and soul was modeled [stamped] according to the tenor of the
gospel and the truths revealed therein.
52

(d) Obedience of faith.

The obedience here is that obedience of faith (1:5; 16:26) which
more specifically contrasts with lust/sin obedience vs. 12, 16. It is
thoroughly works renouncing and Christ embracing, yet also decisive as
the aorist of pakow, hupakouo , indicates. Here the will is employed
so that is agrees with the truth that has been embedded in the heart.
Such a response is hardly casual or tentative; rather there is the
intimation of a bowing in utter submission to Christ as Lord in contrast
with a former obeisance given to Satan. This obedience represents a
transfer of allegiance as v. 16 suggests.

(e) Holy casting.

The result is a heart that is gospel-formed and sealed by the Holy Spirit
(Eph. 1:13) so that the new casting is set firm, completely different from
its former shape. So Lloyd-Jones comments: The man who is saved is a
man who has undergone this profound change. He is in the mold,
shaped by the doctrine. . . . God be thanked, that we, who were the
slaves of sin, have been taken up by God and put into the divine mold,
the form of doctrine, with the result that we now obey from the heart
His every dictate, and it is our supreme delight to do so.
53
And this
being so, the proposition of v. 15 is proved to be absurd.

51
Thomas Manton, The Complete Works of Thomas Manton, XI, p. 320.
52
Ibid. pp. 320-1.
53

195
(3) Slavery righteousness, v. 18.

The obedience of faith in v. 17, that is the faith that yields to Christs
lordship and gracious salvation according to the gospel doctrine embraced,
also admits a transfer of allegiance in terms of ownership and moral
subservience. While the soul-gratifying thought of emancipation is
introduced (cf. 8:2; Gal. 5:1), yet the necessity of the argument introduced in
v. 15 requires that it yield to the idea of a new realm of custody, that is an
inclination or captivity to righteousness. In other words, the freedom that
Christ obtains results in total servitude to that Christ. Moo significantly
comments:
In a world in which freedom has taken on all sorts of social and historical
baggage, we must remember that Pauls concept of freedom is not that of
autonomous self-direction but of deliverance from those enslaving powers that
would prevent the human being from becoming what God intended. It is only
by doing Gods will and thus knowing his truth that we can be free indeed
(John 8:31-35).
54

So George Matheson has written:
Make me a captive, Lord,
And then I shall be free;
When by myself I stand;
Imprison me within Thine arms,
And strong shall be my hand.
Force me to render up my sword,
And I shall conqueror be.
I sink in lifes alarms

Thus we expand in our translation: Therefore, [at conversion,] having been
set free [from slavery to sin], at the same time you became enslaved to
righteousness. The passive here of doulw, douloo , describes the new
convert as becoming enslaved rather than actively a slave as the KJV,
NKJV, NASB, NIV, and ESV translate.
55
The point here is not that we have
aspired to righteousness at the beginning of conversion, but rather that we
were taken captive by righteousness and thus became partakers of the
divine nature (II Pet. 1:4). Thus at the heart of Christian conversion is a
resultant change in affections that is an inevitable consequence of
justification. For the heart made right with God is also enlivened so that it is
attracted to the righteousness of God in such a way that adoration and
emulation are living principles of the heart, and not simply based upon legal
statutes and requirements. Thus Jonathan Edwards writes:
Holy persons, in the exercise of holy affections, love divine things primarily for
their holiness [hence righteousness]; they love God, in the first place, for the

54
55
In support of the passive here refer to Charles Hodge, Commentary on the Epistle to the Romans, p. 208;
Lloyd-Jones, Romans, An Exposition Of Chapter 6, pp. 225-8; Moo, Epistle to the Romans, pp. 396, 403;
Murray, Epistle To The Romans, I, p. 233. Note the parallel passive references in vs. 17, 22.

196
beauty of his holiness, or moral perfection, as being supremely amiable
[agreeable] in itself. . . . The holy nature of saints and angels in heaven (where
the true tendency of it best appears) is principally engaged by the holiness of
divine things.
56

b. Christian emancipation in the flesh, vs. 19.

The first sentence seems an interruption, an injected explanation, since Paul is
aware that he is making much of the freedom/slavery analogy, even as it relates to
the problem which the flesh presents. It is as if he were to say: This illustration
[predominant in vs. 6-18], so close to your daily lives, is necessary on account of
your human weakness and carnal fallenness that require clarification. Yes, as
already mentioned [vs. 6, 12-13], the lusting physical body in its opposition to
righteousness [Gal. 5:17] is a constant foe. But let this illustrative exhortation
direct you as follows. Especially note how Paul immediately returns to a
consideration of the problems that our lusting bodily members present, and
how these are distinguished from the new you who is alive unto God (v. 11),
and a slave of righteousness (v. 18; cf. v. 12). The opposing propositions that
follow are similar to those found in v. 13.

(1) Former bodily servitude to sin.

The concept of slavery under lordship, so prevalent in Pauls world,
continues to be an illustrative base here. The old you of the past offered its
body in active and devoted service to the tyrannical masters of impurity,
or uncleanness, kaqarsa, akatharsia, and lawlessness, noma,
anomia, upon lawlessness, that rolled on with ever-increasing infatuation
and commitment. As sin commanded, so the sinner dutifully followed with
relish and deepening involvement (1:32).

(2) Present bodily servitude to righteousness.

By way of contrast regarding the Christian norm, the new you of the
present is exhorted to offer the same body, with the same intensity of
devotion formerly offered to sin, in the singular service of righteousness or
right behavior and resultant sanctification or encompassing holiness.
Why does Paul do this? Because true Christian conversion results in a change
of heart (II Cor. 5:17; Gal. 6:15) that is ready and able to obey when such
teaching is proposed. Thus he repeats a fundamental point that destroys the
argument of v. 15, cf. vs. 4, 11, 18. Therefore the grace that saves through
faith alone also produces a radical, even revolutionary renewal of the soul
that manifests holy motives and affections. As Thomas Manton states: True
grace is an effectual principle, both to produce its own operations and to
restrain sin.
57

56
Jonathan Edwards, The Works of Jonathan Edwards, I, pp. 279-80.
57
Manton, Works, XI, p. 343.

197
Lord

Relationship

Employment

Wage/fruit
God

Slavery
(from sin
to righteousness)

Grace

Sanctification &
Eternal Life
or

or

or

or
Sin

Slavery
(from righteousness
to sin)

Works

Shame &
Death

3. Grace converts to sin freedom and righteousness slavery, vs. 20-23.

While v. 19 described the consequences of slavery to sin as increasing lawlessness and
slavery to righteousness as sanctification, Paul now expands upon the benefits [fruit]
of these opposite employments. For as a man invests, so there are inevitable dividends,
or their lack, that are dispensed if a good master holds him captive. Benefit here is
[good] fruit, karpj, karpos, since Paul never elsewhere implies [bad] fruit, cf.
1:13; 7:4, 5; 15:28, but rather the works of the flesh (Gal. 5:19-23). The intent
here is to prove the superiority of grace that results in righteousness and eternal life
rather than law that fosters sin and resultant death.
There is also intentional parallelism in these verses, further expounding upon the
paradox of freedom described in v. 18, which may be diagramed as follows:

For Paul, freedom and slavery are not opposites, but complementary elements since
perfect freedom is slavery to God while the most confining slavery is freedom to sin.
The Prodigal Son left home to seek freedom in the far country with the result that he
ended up in bondage. However, upon returning home he found perfect freedom having
yielded to captivity in his fathers house (Luke 15:11-24). Secular mans quest for
freedom from God requires slavery to human depravity (Ps. 2:1-3; Acts 4:23-28), even
as the demand for absolute free speech leads to the bondage of blasphemy, libel,
perjury, profanity, etc.

a. Slavery to sin has a death benefit, vs. 20-21.

Further reflection by the Christian, on his unconverted manner of life, is intended
to arouse his holy affections to a point of revulsion and shame concerning his
former downward course that would have reaped a hellish destiny.

(1) The absence of righteousness, v. 20.


198
To paraphrase: For when you were living as dutiful slaves to sin you
claimed to be freemen,
58
that is you boasted in your moral autonomy and
aversion to serving holiness (Matt. 6:24). However, this lifestyle only
evidenced the absence of any yielding to the lordly claims of righteousness as
mandated by the God of Abraham. While in v. 18 Paul describes the
converted state, here in reversal he describes the unconverted state and thus
adds further stimulus for obeying the exhortation of v. 19. For the sinner
here to be free in regard to righteousness is for him to have the freedom of
the rails that lead downhill to sin and death. Man has neither the power nor
the inclination of heart to go uphill in a reverse direction that has
righteousness and life for its destination.
59
Ephesians 2:1-2 describes this
slavery to sin here as being dead in trespasses and sins, while being
free in regard to righteousness is expressed as walking according to the
course of this world.

(2) The outcome of death, v. 21.

To further paraphrase: Therefore what good fruit were you having
[producing] from that former sinful lifestyle which you now look upon as
utterly shameful? There was no resultant good fruit whatsoever, only death
as a suitable wage.
60
The intensive form of utterly shameful,
paiscnomai, epaischunomai, stresses the new attitude of heart that is
now operative and thus averse to the suggestion of v. 15. But in the
past, instead of being fruitful through the operation of grace, there was
only harsh, shameless employment under sin with the resultant wages of
death. However death here is a comprehensive term that encompasses not
merely the body, but also the soul, its separation from God and ultimate
eternal confinement in hell. Thus the unbeliever, presently being alive to
sin, is dead to God in his whole being.

b. Slavery to God has a life benefit, vs. 22-23.

But now, nun d, nuni de, introduces an emphatic contrast, cf. 3:21. The
paradox of vs. 17-18, 20 reaches a climactic and enthralling explanation, namely
that mans quest for freedom can only be fulfilled when he is enslaved to God.
Further, the wonder is that whereas mans works approach to emancipation leads
inevitably to captivity to sin, Gods emancipation through grace leads to captivity
to God, or the freedom of the glory of the children of God, 8:21. Furthermore,
this gospel that results in sinners becoming captive and awakened to God is also

58
Note the contrast here between slaves, doloi, douloi, and freemen, leqeroi, eleutheroi.
59
Moo adds: Paul makes it clear that those outside Christ, to varying degrees, can recognize right and wrong
(cf. Rom. 1:18-32; 2:14-15); but the power to do the right and turn from wrong is not present. All are under
sin (3:9) and therefore incapable of doing Gods will. Epistle to the Romans, p. 406. Also cf. Lloyd-Jones,
Romans, An Exposition Of Chapter 6, pp. 273-7, where he exposes the so-called good moral man who is
not a Christian.
60
This paraphrase follows the punctuation of the NASB and assumes a negative response concerning fruit. In
support refer to Murray, Romans, I, pp. 235-6. The alternative rendering of Moo reads: Therefore, what
fruit did you have then? That of which you are now ashamed. For the end of these is death. Romans, p. 406.
Here fruit is given a negative quality and remains undefined, though shameful.

199
productive of the fruit of sanctification and eternal life, 7:4. Here is the final
answer to v. 15 since such fruitfulness stems from a heart awakened to
righteousness, not sin.

(1) The outcome of eternal life, v. 22.

The punctiliar aorists of having been freed from sin and enslaved to God
describe initial conversion. As a consequence, you have [present tense] your
fruit, that is sanctification, and then ultimately the perfection/
completion, t tloj, to telos, which is eternal life in a consummate
sense. Becoming enslaved to God is a result of being obedient from the
heart, v. 17; it is that glad submission which grace has obtained, just as a
bride offers in being joined to her bridegroom. The resultant sanctification,
identical with v. 19, is encompassing holiness that includes the holy status
that conversion brings along with consequent holiness of lifestyle. Thus such
holiness is a present reality for the Christian. Lloyd-Jones writes: You have
got it! This is true of every Christian. There is no such thing as a Christian
who does not bear fruit [holiness]; you cannot be a Christian without bearing
fruit [holiness]. . . . Holiness is not a feeling, holiness is not an experience;
holiness is to be devoted to God.
61

(2) The grace gift of eternal life, v. 23.

By way of expanded translation: For the wages that sin pays is death, but
the free, gracious gift of God is eternal life in Christ Jesus our Lord. As
described in v. 22, the superior lordship of God, in contrast with that of sin,
is even more attractively portrayed. Not only is this a conclusion of great
contrast, and a transitional statement that leads us into chapter 7, but also,
as Murray points out, it is similar to the conclusion of chapter 5.
62
In
particular, the distinction between law/sin and grace is illuminated. If we are
under the lordship of sin, then appropriate remuneration is paid, or the
wages, t ynia, ta opso nia, that is monetary compensation such as that
paid to a soldier by a general. Here sin suitably pays death to its subjects, as
if acknowledging, Here is what you have toiled for and earned. However
God bestows eternal life to repentant, justified sinners on the basis of pure
grace, t crisma to charisma, mediated through the Lord Jesus Christ. For
a man aware of his bankrupt soul, this gospel of free grace is the bargain of
human history!
As Isaiah 55:1-3 declares: Ho! Every one who thirsts, come to the waters;
and you who have no money come, buy and eat. Come, buy wine and milk
without money and without cost. Why do you spend money for what is not
bread, and your wages for what does not satisfy? Listen carefully to Me, and
eat what is good, and delight yourself in abundance. Incline your ear and

61
62
The contrast between sin and grace is maintained. . . . In 5:21 the apostle had said that grace reigns through
righteousness unto eternal life through Jesus Christ our Lord. Here in 6:23 he speaks of eternal life in Christ
Jesus our Lord. Romans, I, pp. 237-8.

200
come to Me. Listen, that you may live; and I will make en everlasting
covenant with you according to the faithful mercies shown to David.

CHAPTER IX

ROMANS 7:1-25 THE REIGN OF GRACE
AND THE LAW

ONCERNING Alexander Whyte, the Edinburgh minister, theological professor, and collector
of commentaries on Romans, there is an interesting account:
He had a standing arrangement with his bookseller that whenever a new commentary on the Letter
appeared, it should be sent to him on a sale-or-return basis. Whytes habit was immediately to open
the new work and read through the authors comments on Romans 7:14-25. If the work did not view
the passage as an exposition of Pauls Christian experience, Whyte simply re-wrapped it and returned
it with a note to the effect, This is not the commentary for me.
1

The conflicting opinions that face the interpreter of this chapter, especially vs. 13-25, present a
daunting challenge, and the reason for this is not hard to understand. A somewhat romantic view
of biblical Christianity has led many to believe that, following conversion, the problem of sin in
the believer has been substantially reduced, if not eliminated, to a benign level of difficulty. On
the other hand, a prima facie reading of the concluding verses of this chapter would lead one to
believe that the Apostle himself is profoundly troubled with sin in an ongoing manner that hardly
suggests the living of a continual victorious Christian life. For the moment, this problem must be
held in abeyance until the preceding context is dealt with, and, as Lloyd-Jones rightly suggests,
only then can the matters of contention be properly dealt with.
2

However, several matters need to be considered as introductory principles that draw upon the
argument thus far and find continuance through to the end of chapter 8. The most vital matter is
the greater emphasis here upon law than in any other place in Romans, and indeed in any
other of Pauls writings.
3
Further, in contrast with the pre-evangelism consideration of law in
1:1-3:20, here the teaching concerns law as it relates to the Christian. Thus we are confronted
with the matter of what is, in Reformation terms, the third use of the law, that is the role of
the law, if any, in the sanctification of the believer.
4
A further important matter concerns the
ongoing teaching of Paul with regard to the members of our body, vs. 5-6, cf. 6:6, 12-13, 7:19,
23-25. This is not an issue that merely arises at the end of this chapter. Hence, the earlier
teaching is to be born in mind as a key to the understanding of vs. 13-25. Finally, Pauls concern
remains for the problems raised in 6:1, 15, and he will not return, with sustained emphasis, to
the exposition of 5:21; 6:22 until ch. 8. His liking for instruction that uses contrast and

1
Cited by Dr. Sinclair Ferguson in his foreword to James Fraser, A Treatise On Sanctification, p. iv.
2
Most people who fail to understand the final section [of Romans 7] do so simply because they have never
understood the first section. Lloyd-Jones, Romans, An Exposition Of Chapter 7, p. 1. However, many
conservative evangelical commentators have accepted this premise and yet arrived at differing conclusions.
3
The frequency of law or nmoj, nomos, in Romans is as follows: ch. 2 - 19, ch. 5 - 3, ch. 6 - 2, ch. 7 - 23,
ch. 8 - 5 up to v. 7. The references in 1:1- 3:20, which mostly involve pre-evangelism, are 23.
4
These three distinctions are: one, the law is a restraint upon sin as a revelation of Gods righteousness to the
world at large; two, the law convicts of sin showing mans impotence, and thus as a tutor it directs the sinner
to Christ (Gal. 3:24); three, the law is a rule of life for the Christian, a guide in sanctification. L. Berkhof,
Systematic Theology, pp. 614-5; Robert L. Dabney, Systematic Theology, pp. 353-4. Concerning this third
use of the law as commonly defined, Calvin was supportive while Luther was not. Douglas J. Moo, The
Epistle to the Romans, pp. 416-8.
C
antitheses continues in this chapter. In ch. 5 it was distinction between Adam and Christ,
law/sin/death and righteousness/grace/life. In ch. 6 it was between crucifixion/ death/burial/
and resurrection/ life/righteousness, as well as what you were and but now. So in ch. 7
there is contrast between union with Moses and union with Christ, servitude to the flesh and
servitude to the Spirit, the law of the body and the law of the mind, the inner man and the
outer man.

A. THE ROLE OF CHRIST IN SUPPLANTING THE LAW, VS. 1-6.

The supposed necessity of the sanctifying influence of the law underlies the perverse
propositions of 6:1, 15 which denigrate the sanctifying power of grace. So Paul makes
further explanation in support of 6:14b. Like 6:16-19, 22, the argument here once again
ends with the conclusion that salvation by grace inevitably results in fruit for God and
service in newness of the Spirit.
However what does Paul mean when he speaks here of law? If context is any
indication, then undoubtedly he has the Mosaic code in mind, especially the decalogue,
cf. 6:13-14, 20; 7:7-8, 12, 22, 25. Of course some, probably fearing the antinomian
implications of vs. 4, 6 in this regard, that of the Christian having died to the law and
being released from the law, attempt to qualify the obvious intent here, even as is
similarly done with 6:14b.
5
More specifically, Paul has in mind the Mosaic administration,
signified by circumcision (Acts 15:5), and briefly codified in the Ten Commandments, that
ministry of death and condemnation and fading glory, that is surpassed by the ministry of
the Spirit and righteousness and remaining glory and liberty (Cor. 3:7-11).
6

1. The reign of the law declared, v. 1.

In continuation from 6:23, with reference to the legal inference of sin paying wages
to law breakers, but more particularly 6:14b, Paul focuses upon brethren . . . those
who know the law. That the church at Rome included a proportion of Jews is
strongly suggested by the pervasive influence of at least 150 explicit Old Testament
references in this epistle, and especially the necessity of chs. 9-11. However, most likely

5
Charles Hodge, very much a Westminster Calvinist, is a case in point here. Concerning Romans 6:14b he
writes: By law here, is not to be understood the Mosaic law. The sense is not, Sin shall not have dominion
over you because the Mosaic law is abrogated. The word is to be taken in its widest sense. It is the rule of
duty, that which binds the conscience as an expression of the will of God. Commentary on the Epistle to
the Romans, p. 205. Concerning Romans 7:4 he similarly writes: [T]he law of which the apostle is here
speaking, is not the Mosaic law considered as the Old Testament economy. . . . Paul here means by the law,
the will of God, as a rule of duty, no matter how revealed. From this law, as prescribing the terms of our
acceptance with God, Christ has delivered us. It is the legal system, which says, Do this and live, that
Christ has abolished, and introduced another, which says, He that believeth shall be saved. Ibid., p. 217.
Yet the context here is sanctification whereby the law is excluded. John Murray agrees with Hodge, The
Epistle to the Romans, I, p. 243, though James Fraser is closer to the truth when de declares law here to be
that moral Sinaitic promulgation, excluding the ceremonial law, that includes light given to the consciences
of the Gentiles. A Treatise On Sanctification, pp. 107-8.
6
In support refer to Moo, The Epistle to the Romans, pp. 410-23, and the essential agreement of Barrett,
Bunyan, Cranfield, Luther, Moule.
THE REIGN OF GRACE AND THE LAW 203
Paul is simply addressing Gentiles and Jews who have been substantially taught the
gospel in the Old Testament, and the law of Moses in particular.
That the [Mosaic] law has jurisdiction over a person as long as he lives most
likely draws upon known rabbinic expressions of this idea,
7
though it would also
have been known that Roman law was of the same opinion. However more important
is the inference that upon death the law of Moses has no validity. So the stage is set for
making application of this point to 6:14b.

2. The reign of the law illustrated, vs. 2-3.

That the following illustration does not exactly parallel the applicatory thrust of v. 4 is
something that has intrigued many commentators. The death of the husband in vs. 2-3
should be paralleled by the death of the law in v. 4. However, it seems ridiculous to
suppose that the sharp intellect of Paul was unaware of this inconsistency. Hence,
Paul is governed by the principle of 7:1b where the person implicitly dies, and thus is
no longer subject to the law. In vs. 2-3, the illustration is not intended to provide
parallels at every point; rather its singular purpose is to reinforce the principle that
death negates obligation.

a. The law upholds monogamy, v. 2.

A woman is legally bound to her living husband. She is a pandroj, hupandros,
woman, literally an under man woman. This union is singular and binding.
However, should her husband die, the woman is legally free from the demands of
that former matrimonial union. The important point here is that the dead man has
absolutely no claims upon the woman; she is no longer under this man and in
union with him. The woman is released from the law that previously bound
her.

b. The law condemns adultery, v. 3.

A married woman who is in union with another man is an adulteress. Her attempt
to be in union with two men is illegal. On the other hand, if her husband dies, the
original marital union is legally void, and her subsequent union with another man
is not adulterous, but legally legitimate. The important point here is that in this
new union, the former marriage has no legal claims whatsoever upon the
subsequent marriage. The woman is free from the law that previously bound
her.

3. The reign of the law superceded by the reign of Christ, v. 4.

This pivotal verse, which establishes so clearly Pauls teaching concerning Christian
sanctification resulting from justification, is expanded in translation as follows: So
that as a consequence, my beloved brothers in Christ, you similarly were made to die to
the law, that is be disengaged from any justifying and sanctifying union with the law of
Moses, by means of the atoning body of Christ. At the same time this new covenant in

7
[I]f a person is dead, he is free from the Torah and the fulfilling of the commandments. Moo, Epistle to
the Romans, p. 412.
his blood was intended to unite you to this Christ himself who is far greater than
Moses, that is this Christ who, in being raised from the dead, gives life to those joined
to him. The end purpose of this act of death/resurrection for the believer is that, in
monogamous union with Christ, you might produce the fruit of sanctification for the
glory of God. Lloyd-Jones is correct when he writes: Here, then, we have, as it were,
the gospel in a nutshell. It is one of the great basic definitions of what it means to be a
Christian; and at the same time, and of necessity, it shows us the profound character of
the Christian life.
8

a. The believer has died to the law.

To begin with there is obvious repetition here, especially concerning the death/sin
and life/righteousness aspects of 6:5-14, 17-18, 22. However, the closer focus is
now, on the one hand, upon the sin stimulating pass law and its impotence with
regard to sanctification, and on the other hand upon a new sanctifying law,
namely fruitful union with Christ, or the law of the Spirit of life in Christ Jesus
(8:2-4).
At this point two divergent interpretations face us. Calvin, representative of much
Reformed opinion, comments:
[T]his deliverance is not from that righteousness [which] is taught in the law, but
from the severe exaction of the law, and that curse [which] proceedeth thence. Then
the rule of life which the law prescribeth is not abrogated, but that quality which is
opposed to the liberty purchased by Christ, namely, whilst it requireth absolute
perfection, because we perform it not, it holdeth us bound under the guilt of eternal
death.
9

This qualified viewpoint retains the Ten Commandments, as Calvin plainly states
it, as a rule of life.
10
The unqualified viewpoint is represented by Luther who
states:
We will not have Moses as ruler or lawgiver any longer. Indeed God himself will not
have it either. Moses was an intermediary solely for the Jewish people. It was to
them that he gave the law. . . . Moses has nothing to do with us. If I were to accept
Moses in one commandment, I would have to accept the entire Moses. . . . So, then,
we will neither observe nor accept Moses. Moses is dead. His rule ended when
Christ came. He is of no further service. . . . We will regard Moses as a teacher, but
we will not regard him as our lawgiverunless he agrees with both the New
Testament and the natural law.
11

8
9
John Calvin, Commentary upon The Epistle to the Romans, p. 170.
10
Similarly Dabney, Hodge, many of the Puritans, along with the Westminster Confession of Faith, with some
variation of thought, all desire to retain the Decalogue as a Christian rule of life.
11
Martin Luther, Works, How Christians Should Regard Moses, 35, pp. 164-5. In this same sermon Luther
does describe certain benefits of Moses writings such as selective practical admonition, promises of Christ,
and examples of faith and love. But this revelation is not a creation ordinance for all men. The Mosaic
administration was temporal and Jewish. Notice how John Bunyan has a very similar estimate when he, in
alluding to Romans 7:4, writes: [W]hen this [Sinai/Hagar] law with its thundering threatenings doth
attempt to lay hold on they conscience, shut it out with a promise of grace; cry, the inn is took up already,
the Lord Jesus is here entertained, and here is no room for the law. Indeed if it will be content with being my
informer, and so lovingly leave off to judge me; I will be content; . . . but otherwise, I being now made
Concerning the Apostle Paul, what stands out so clearly in his epistles and
ministry described in Acts is the fact that, before a critical Jewish world, he makes
no qualification such as Calvin represents, and especially here in Romans 6:14;
7:4. He means exactly what he writes, namely that the administration of the
righteousness of God as revealed via Moses has been superceded by the more
perfect revelation of Gods righteousness in the person of the Son of God (II Cor.
3:4-18).
12
In Moses we have a summary of divine righteousness without any
enabling dynamic. However in Christ we have a perfect revelation of the
righteousness of God that includes enabling dynamic. To have died to Moses in
this complete sense does not open the floodgates to antinomian licentiousness as
6:1, 15 suggest. Rather, such disjunction concerning the Law is replaced with a far
more glorious union, even marriage to the righteous Lord Jesus Christ, and that
without any bigamous recourse.

b. The believer has a new covenant.

The agent of change that transfers the believing sinner from the old to the new
administration of Gods righteousness is the body of Christ, that is his atoning
work that is based upon the death and resurrection of that body (Col. 1:22; I
Pet. 2:24). The believer, through faith, has united with Christs death and
resurrection so that he participates in the gracious terms of this new covenant of
grace. Thus the old/first/Sinai covenant is supplanted by the
second/better/new covenant (Heb. 8:6-9). Further, When He said, A new
covenant, He made the first obsolete. But whatever is becoming obsolete and
growing old is ready to disappear (Heb. 8:13). Thus it is God who also made us
adequate as servants of a new covenant, not of the letter but of the Spirit; for the
letter kills, but the Spirit gives life (II Cor. 3:6). Notice that in Hebrews 10:5-10
it is the body of Jesus Christ which takes away the first [covenant] in order to
establish the second [covenant].

c. The believer has married Christ.

There is close association between the illustration of vs. 2-3 and the new covenant
union that is here described. Only because the old union is dead is it possible for
this new union to be valid. An ambiguous relationship, as though Moses was a
concubine in the house of Christ, is unthinkable here since the believer is
monogamously joined to another. Clearly, in this relationship, the spiritual
health of the new covenant disciple is exclusively dependent on a pure marital
union. Necessary spiritual nutrition is inherent in being united to he who rose

upright without it, and that too with that righteousness, which this law speaks well of and approveth; I may
not, will not, cannot, dare not make it my savior and judge, nor suffer it to set up its government in my
conscience; for by so doing, I fall from grace, and Christ Jesus doth profit me nothing (Gal. 5:1-5). . . . [S]o
long as thou art alive to sin, and to thy righteousness which is of the law, so long thou hast them for thy
husband and they must reign over thee: But when once they are become dead unto thee . . . when thou
closest with the Lord Jesus Christ; then I say, thy former husbands have no more to meddle with thee, thou
art freed from their law. Works, II, p. 388. Also refer to Moo, Epistle to the Romans, pp. 414-8.
12
If it be maintained that the Christian will now conform to the Decalogue through new affections of the heart
that conversion has produced, such an allegiance to Moses would in no way invalidate his death sanctions
against transgressors of certain laws and required conformity to the whole sabbath system.
from the dead; such union with him guarantees life from him (v. 6; 6:4; Phil. 3:9-
10). So in Galatians 2:19-20: For through the Law I died to the Law, so that I
might live to God. I have been crucified with Christ; and it is no longer I who live,
but Christ lives in [union with] me; and the life which I now live in the flesh [the
present life of sanctification] I live by faith in the Son of God, who loved me and
gave Himself up for me.

d. The believer has a fruitful union.

Here is the end purpose of Pauls teaching, namely that the grace of justification
inevitably, inexorably leads to the grace of sanctification, or the bearing fruit for
God. The normal expectation of physical marriage is the fruit of the womb
(Ps. 127:3). So spiritual union with Christ is to produce benefit [fruit] resulting
in sanctification (6:21-22), or according to Calvin, holiness and
righteousness,
13
and specifically the fruit of the Spirit (Gal. 5:22-23). This
Spiritual fruit comes forth as a result of union with Christ (John 15:4-8), not
Moses, even though vs. 7-12 will uphold the distinctive purpose and essential
righteousness of the Law. Lloyd-Jones comments:
Here is the real purpose of the marriage; we need One whose seed is so powerful,
who can so impregnate us with His own holy nature that He will produce holiness
even in us. That is why we are married to Him, in order that we should bring forth
fruit unto God. His strength is so great, His might is so potent, that even out of us
He can bear this progeny of holiness.
14

In Hebrews 13:20-21 it is the blood of the eternal covenant that will equip
you in every good thing to do His will, working in us that which is pleasing in His
sight, through Jesus Christ, to whom be the glory forever and ever. Amen.

4. The reign of the law superceded by the Spirit, vs. 5-6.

The former union to the law, having been represented by the first husband, is now
described in greater detail. Reminiscent of 6:21-22, we are further led to another
you/we were and but now contrast that significantly introduces the first mention
of the ministry of the Holy Spirit since 1:4; 2:29. At the same time, Murray points out
that, with the possible exception of 6:19 in which there may be some reflection upon
flesh as used here, this is the first occasion in this epistle in which the word flesh is
used in its fully depreciatory [derogative] ethical sense, a sense which appears later on
in this epistle [v. 18, 25; 8:3, 8] and frequently in other epistles of Paul [Gal. 5:16-21;
Eph. 2:3].
15

a. The law aroused the flesh to sin and death, v. 5.

Prior to conversion, we agreeably lived as sinful old men in the body of flesh
polluted by sin with the result that the law, by challenge and innocent suggestion,
easily inflamed those carnal affections that inevitably reaped the fruit of death.

13
Calvin, Epistle to the Romans, p. 172.
14
15
More specifically, the we is the degenerate soul that is encased in a degenerate
body comprised of distinctively sinful members. It is the soul that has sinful
passions, t paqmata tn martin, ta pathemata to n hamartio n, that is sinful
inclinations, with which the body heartily concurs, cooperates, and contrives. The
law, in its denunciation of unrighteousness, yet is a stimulant to the unrighteous
soul. The end result is the wages that sin pays, namely the death of body and soul.
In the light of the illustration and its application in vs. 2-4, here paradoxical truth
is revealed concerning the law. Whereas it is thought by the natural man, and even
the untaught Christian, that the law promotes righteousness, in fact its ministry is
the very opposite. Consider the First Commandment, You shall have no other
Gods before Me (Ex. 20:3). Such a right mandate yet foments greater defiance
in naturally rebellious man. This truth is beautifully taught in The Pilgrims
Progress at the house of Interpreter and the scene of the thoroughly dusty room. A
man, intending to sweep the room clean with a broom, that is the polluted human
heart, in fact arouses the dust all the more. It is the lady who sprinkles the water
of gospel grace that brings cleansing. So Bunyan explains:
Now, whereas thou sawest, that so soon as the first began to sweep, the dust did so
fly about that the room by him could not be cleansed, but that thou wast almost
choked therewith; this is to show thee, that the law, instead of cleansing the heart
(by its working) from sin, doth revive, put strength into, and increase it in the soul,
even as it doth discover and forbid it, for it doth not give power to subdue.
16

b. The Spirit arouses the new man to righteousness, v. 6.

Another But now, nun d nuni de, 3:21; 6:22, further highlights the fact that a
biblical Christian is a person who is radically different from a natural citizen of
this world. The control and dominion of the law over the unbeliever is likened to
that of bondage, or captivity, katcw, katecho , meaning to hold down, to
suppress, to confine. So the language here reverts back to that of slavery and
freedom found in 6:16-19. At conversion the believer has been released,
katargw, katargeo , to render inactive, from the law which formerly held in
bondage, and such emancipation unto grace is likened to that final separation
brought by death. Hence the Christian has died to the law and works
righteousness as a justifying and sanctifying principle, and that being so, the
question arises as to how it could be possible for the child of God to have no
other Gods before Me (Ex. 20:3), which mandate must be an eternal obligation.
The answer follows, and this vital matter will be enlarged upon in 8:2-4. The
believer now serves in newness of [the] Spirit
17
and not in the oldness of [the]
letter. Through regeneration, in association with justification, has come a
recovery of the imago Dei as well as an inclination within the soul toward the
righteousness of God (Tit. 3:4-7). The contrast here is between the impotent
oldness of the letterand the potent newness of the Spirit (2:29; II Cor. 3:6-8),

16
John Bunyan, The Works of John Bunyan, III, pp. 98-9.
17
It is legitimate to translate here in newness of spirit, though such renewal of the human spirit amounts to
the same truth, that is the necessity of divine regeneration by means of the Holy Spirit.
that is between the Old Covenant and the New, the old age and the new.
18

While the law arouses the flesh to sin, the Spirit arouses the soul to holy servitude;
while Moses revelation of the law to Israel at Mt. Sinai resulted in the response of
idolatry, the revelation of Christ at Mt. Calvary resulted in a great harvest at
Pentecost through the Spirit; while the ministry of death in letters engraved on
stones came with fading glory, the ministry of the Spirit came with greater and
remaining glory (II Cor. 3:7-11); while the ministry of Moses brought the
hardening of hearts, the Spirit of Christ has brought liberty and glory (II Cor.
3:12-18). Thus, the law came in so that the transgression might increase; . . .
even so grace reigns through righteousness to eternal life (Rom. 5:20-21). In this
vein of the triumphant effectiveness of grace, its Spirit animated constraint to
righteousness as distinct from legal demand (John 13:34; II Cor. 5:14; Eph. 4:32-
5:2; I John 2:7-8), Robert Robinson has written:
O to grace how great a debtor
Daily Im constrained to be!
Let that grace, Lord, like a fetter,
Bind my wandering heart to Thee.
Hence, at this point, one could easily anticipate the continuity of thought that
Romans 8 presents. However, Paul must respond to two questions that are bound
to arise in his audience. First, if the Christian is dead to the law through the law,
are you suggesting that the law has inherent weakness? Second, supposing a
Christian attempts to be sanctified through the law, what symptoms can be
expected to arise?

B. THE RIGHT ROLE OF THE LAW IN CONVERSION, VS. 7-12.

The repeated emphasis by Paul that the gospel of free and sovereign grace has supplanted
the purported justifying and sanctifying role of the law (6:14; 7:4, 6) raises inevitable
questions for those readers who have learned of this same gospel via the Old Testament.
Further, Paul has just addressed those who know the law. Hence, his most recent
declaration in v. 6 that the Christian has been released from the law needs elaboration,
and this is now forthcoming with a defense of the laws proper role and character.
What exactly is the meaning of the law, nmoj, ho nomos, here? Primarily, v. 7 indicates
the Ten Commandments, or moral law as some distinguish, though the whole Mosaic code
of the Pentateuch is almost certainly assumed including the moral, civil and ceremonial
elements. However, when the correct use of the law is now explained in terms of its pre-
evangelism/pre-conversion usefulness, in view of the broader meaning of the Old Testament
that 3:19-20 requires, so here the law must implicitly incorporate the whole objective
revelation of the Old Testament. Hence a vital question must now be addressed. How can
the law be discarded, even spoken of so negatively, when at the same time it is
acknowledged to be a revelation from God that has been so highly venerated since the days
of Moses?

18
Moo, Epistle to the Romans, pp. 421-3. Fraser designates the letter here as the moral law. Refer to his
excellent description of the contrasting dominions of Spirit and letter, A Treatise On Sanctification, pp.
167-9.
A further controversial matter must also be considered at this point. It concerns the
identification of the conspicuous I and me of vs. 7-11, and then vs. 13-25. Doubtless
anticipation of the truth that follows is the cause of a variety of opinions at this point.
Unquestionably Paul is speaking of himself in v. 1, particularly as one deeply acquainted
with the law of the Hebrews. In v. 7 the obvious literal meaning of I would similarly
refer to the Apostle while also identifying with other Christians, even as it is generally
agreed that the testimony of v. 9 is similarly a personal recollection. So for the moment, and
until we consider v. 14 onward, we shall assert that here Paul describes his own
confrontation with the law of Israel, and that prior to his conversion as the several past
tenses here indicate.

1. The character of the law slanderously accused, v. 7a.

Reminiscent of 3:5; 6:1, 15; 9:14, Paul rhetorically asks, Is the law sin? This is a
stronger statement than, Is the law responsible for sin? Rather, the charge is more
extreme, Is the law essentially sin? So Paul responds to such an absurd proposition
with an emphatic negation that he believes should be the obvious conclusion of
anyone. However, the opponent here, whether theoretical or real, is probably intending
to argue that because the law is holy, then the real problem must be with Pauls
doctrine.

2. The character of the law variously upheld, vs. 7b-12.

Having already taught that the law arouses sin (5:20; 7:5), this point is now expounded
upon in greater detail to avoid misunderstanding. Much Bible doctrine involves dual
concepts that must be carefully distinguished, such as faith and works, justification and
sanctification, deity and humanity, flesh and Spirit, etc. So here the right relationship
between law and sin must be carefully discerned.

a. Through the law comes the knowledge of sin, v. 7b-11.

Literally we read, But I did not know [aorist] sin except through law, and in the
light of v. 9, Paul probably has in mind a past personal encounter. However, does
this statement suggest the principle that apart from the law, there is no
knowledge of sin? Most commentators agree that for several reasons the answer
must be no. First, 2:14-15 describes the law engraved on the heart. Second,
5:12-14 describes law of some kind existing from Adam to Moses; then the
law [of Moses] came in (5:20). Thus man has always had an innate sense of
Gods righteousness. But here Paul has in mind the true character and purpose of
the law, especially as he has come to be confronted by its diagnostic capacity to
reveal the profundity and gravity of sin. A man may be aware of a personal
illness, yet a prescribed x-ray analysis reveals the seriousness of the problem, even
though that diagnostic instrument has no remedial ability. Further, the x-ray
machine should not be maligned on account of the narrow confines of its
usefulness.

(1) The law of Moses informs of sin, v. 7b.

The instance here of quoting the tenth commandment (Ex. 20:17; Deut.
5:21) is one of only three specific quotations of the decalogue by Paul (cf.
13:9; Eph. 6:2-3). To covet here means to lust after, to have illicit desires,
and the selection of this commandment may well reflect Pauls personal
experience in this area, or his sensing that the saints at Rome would
particularly appreciate this point, or, as Moo demonstrates, it stands as a
representative summation of the whole law.
19
Morris describes this
commandment as, the only one that explicitly goes beyond the outward
action to the inner root of the action.
20

(2) The law of Moses is recruited by sin to stimulate, v. 8.

Sin is now personified; it is revealed to be the real and deceptive culprit for it
exploited the laws legitimate ability so as to seize the opportunity,
form, aphorme , as if using military initiative. Sin, in detecting a ripe time
to attack, grasped that occasion when the law was in operation (cf. I Tim.
5:14). Through the agency of the law, sin deceitfully produced/performed in
me [Paul] a whole catalog of lustings. Suddenly the full ugly measure of his
covetous heart was comprehended. Thus a legitimate law such as is found in
a produce store, Do not squeeze the fruit, yet inflames the sinful heart so
that it rises up in rebellion against the commandment.
The corollary then is that, apart from the law, sin is dead, or relatively
dormant, and the meaning here initiates Pauls personal recollection in v. 9.
Thus sin being implicitly dead here is somewhat defined by the Apostles
own experience, that is of being once alive apart from the law [and sins
arousal] (v. 9). In earlier days, while knowing about the law and sin
cognitively, yet he was not troubled by it. So sin being dead refers to a lack
of holy sensitivity to the demands of Gods righteousness because of the
absence of the laws revealing work.
21

(3) The law of Moses impacts the early life of Paul, v. 9.

By way of expanded paraphrase: Yes I Paul [emphatic] was once living
apart from sensitivity to the law. But having become awakened to the laws
infinite and righteous demands upon my life, sin was so aroused [revived]
that it slew me and as a result I died in despair of self-reformation. There is
general agreement that here Paul is personally testifying to his own
awakening to profound sinfulness by means of the law, though wide
disagreement as to the specific occasion. Did this enlightenment come - (a) at
his bar mitzvah on his thirteenth birthday, (b) just prior to his conversion at
Damascus, (c) just following his conversion having been instructed by
Ananias and Christ, or (d) later in his Christian life? The context of vs. 4-6,
or conversion being preceded by arousal to the law and death to the law
(cf. Gal. 2:19) would strongly suggest (b), that is Pauls arousal just prior to

19
Ibid., p. 435.
20
21
That sin was dead does not mean that it did not exist but that it was not as active or powerful before
the law or after. Moo, Epistle to the Romans, p. 437.
his conversion (Acts 7:58; 26:14), but following that proud period when he
regarded himself as blameless before the law (Phil. 3:6).
22

So the law has come to shut the mouth of the self-righteous (3:19), to
cause man to die at the revelation of his deep-rooted corruption. When a
doctor holds up an x-ray film to the light and soberly declares: Do you see
that large mass that attaches to the brain, then the patient as it were dies on
the spot; he is brought face-to-face with stark reality; denial becomes absurd!
So the law has this distinctive function of making man aware of the cancer of
his soul, and in this regard the law fulfills is divinely designated purpose
(3:20).

(4) The law of Moses results in death rather than life, v. 10.

Hence, this law that was supposed to have brought life, that was promoted
to Paul in a Pharisaic environment as an instrument stimulating
righteousness and law-keeping, in fact became an instrument of death. In v.
11 this same deceitful twist of purpose seems to be suggested. Of course the
law, not given until Sinai to a redeemed people, did promise life for those
who responded with perfect obedience (Lev. 18:5; Ezek. 20:11; Rom. 10:5;
Gal. 3:12),
23
though this offer was to a people already corrupted by Adam.
Here is revealed that moment of shocking truth that shakes a man when he,
having confidently believed that his human performance would obtain
acceptance, discovers by revelation that, in the sight of God, all of his
righteousnesses are as filthy rags (Is. 64:6). For Paul, the law that had been
identified as a friend became a savage and merciless assailant; yet the cause
of this onslaught was his own sin!

(5) The law of Moses is recruited by sin to slay, v. 11.

There is obvious similarity with the thrust of v. 8, except that here a more
comprehensive explanation is given concerning the ultimate and devious
design of sin. Whereas in v. 8 sin recruits the law so as to arouse sin, here the
more deceitful intention of sin is exposed, including its ultimate design for
death to the soul through the increasing burden of crushing guilt.
Of course underlying the idea of deceit, xapatw, exapatao , an intensive
compound meaning, to beguile thoroughly/wholly, is that of personal
intent which goes deeper than the personification of sin. In other words, it is
Satan who conspires to mislead, after the manner of the serpent in Gen. 3:1,
13 (cf. II Cor. 11:3; I Tim. 2:14, where the same Greek word is used). The
commandment, You shall not eat from it or touch it [the tree of the
knowledge of good and evil], was used by the serpent when he deceitfully
suggested to Eve that in eating the forbidden fruit she could be like God
(Gen. 3:5). The law, although impotent according to its essential character, is
yet an innocent tool that is satanically used to delude man into thinking that
by this means he may attain life and righteousness. However, this supposed

22
Supported by Augustine, Calvin, Haldane, Hodge, Luther, Murray, Owen.
23
deliverer snaps back to savagely devour its devotee so as to make it a
slaughtered victim, evicted from the garden of Eden and fellowship with
God.
So, as Lloyd-Jones writes: Sin does this work, as Paul says in Ephesians
4:17, by darkening our understanding. It prevents our thinking clearly, it
misrepresents everything; it gives us rose-tinted spectacles; it perverts
everything, changes everything, transforms everything.
24

b. Through the law come Gods good, righteous demands, v. 12.

Thus the law of Moses, having been on trial so to speak because of the charge of
v. 7, is thoroughly vindicated according to its essence and purpose. It is a
transcript of the righteous character of God insofar as He requires us to be like
him in certain ways that relate to our distinctive creatureliness. He does not
command us to be independent, omnipresent, omniscient, omnipotent; He does
command us to be holy, faithful, truthful, gracious, etc. Hence the law remains
holy in that it has been set apart by God for a specific purpose, while at the
same time it reflects the holy character of God (Is. 6:3). Clearly the fulness of the
Mosaic law has elements that are linked in time with the distinctive applicability
of this code to Israel; yet this Jewish outer framework contains the unchanging
core of the nature of God. The law remains righteous [just] in that its proper
administration or working, according to its purpose, is equitable and fair, never
partisan. The law remains good in that it is morally pure and profitable for
man, even as the tenth commandment represents.
Such a declaration does not in any way detract from the fact that the Christian is
not under law but under grace (6:14), has died to the law 7:4), or has been
released from the law (7:6); however it does eliminate any charge that mans
problem is due to the fault of the law, or indeed God, even if that law was
misused by sin. It should be borne in mind that in 8:2-3, the believer will be
informed that he has been set free from the law of sin and death, that the law
was weak through the flesh, and that a new law of the Spirit of life in Christ
Jesus has supplanted the Mosaic administration. The old code remains holy,
just, and good in its heart and setting, yet Christians [ought] never to return to
the law whether Mosaic or any other list of rules as a source of spiritual
vigor and growth.
25

C. THE FRUITLESS ROLE OF THE LAW IN SANCTIFICATION, VS. 13-25.

Paul now reverts back to his concern that the law is unproductive regarding sanctification in
the life of the Christian even if the regenerate soul agrees with its essential goodness. While
he again speaks of it as good and spiritual in vs. 13-14, 16, thus reiterating the thought
of v. 12, yet he returns to the dark side of the law insofar as, unlike Jesus Christ, it does not
produce righteousness, but rather is the law of sin and death and weak through the
flesh, vs. 23, 25; 8:2-3. Thus the key terms that must be distinctly understood here are,

24
25
firstlaw, then sin/evil, I/ego/inner man, and flesh/body/members, especially with
regard to their usage up to this point. Note that the name of the Lord Jesus Christ is not
mentioned here until v. 25, and the Holy Spirit until 8:2.
That the Apostle describes in this section the realm of his present experience is maintained
for the following reasons. 1. The conflict of vs. 14-25 is paralleled by Galatians 5:17 which
appears to describe Christian conflict. 2. The present tense emphasis of vs. 14-25 indicates
the likelihood that Paul refers to his Christian experience.
26
3. Pauls religious experience
before his conversion seems proud and confident (Gal. 1:13-14; Phil. 3:4-6), while here his
soul seems in a turmoil. 4. The preceding context of 5:1-7:7 addresses the sanctification of
the believer. 5. The triumphant cry of v. 25, surely that of a believer, yet describes the mind
serving the law of God while the flesh serves the law of sin. 6. The inner man is repeatedly
described as being inclined, according to heart and will, toward the law of God and the
good. The chief objection to this perspective,
27
which sees Paul as describing an unregenerate
seeker, concerns the seeming less than victorious reign of sin as described in vs. 14, 19, 21,
24-25, and this matter will be dealt with in subsequent comments.
28
Lloyd-Jones rightly
declares concerning v. 14: I am carnal, sold under sin. We have here what is, in many
ways, the key statement of the whole of this section; . . . all the commentators are agreed
that this is the most significant statement in the whole section.

1. The right role of the law restated, v. 13.

While this verse, with its three aorist tense verbs that are the last of this chapter,
expands upon the cumulative truth of vs. 7-12, yet the importance of its connection
with v. 14 requires that it be more closely associated with the repetitive present tense
truth that is now about to be set forth. Again Paul is emphatic, as in vs. 7-8, that the
law is essentially good even though he will continue to maintain that it is
functionally weak. Now he denies that the law is responsible for punitive death, let
alone that it is intrinsically sin and thus evil. The challenge here may be the thought,
Well, if the law is not evil in itself, yet it certainly was responsible for my
condemnation to death!
But Paul again responds, No. Rather, the culprit remains to be sin, that
manipulative foe previously described as using the law as an innocent tool so as to
slay sins victim, vs. 8-9. So here sin delights to use the law so that the sinner might
recognize his exceeding sinfulness and consequently be subject to an unwitting agent
of death through condemnation. Thus the law, while not in any way being culpable
with regard to sinful mans mortal condition and destiny, is sins x-ray machine,
magnifying glass, and scalpel, whereby the human cancerous soul is exposed in all of
its ugliness so that the patient is brought to utter despair and the only hope of death.
Hence the concluding emphasis of this verse reiterates Pauls perception of the law as
being analytical, diagnostic, and informative, not remedial and sanctifying. Further,

26
Lloyd-Jones rejects this proof on the grounds that Paul is here using the dramatic present that can in fact
refer to a past event. While this may be a possibility, yet the surrounding and predominant use of the
common temporal present, especially in contrast with the prior aoristic emphases of vs. 8-11, makes his
suggestion improbable. Romans, An Exposition Of Chapter 7, pp. 183-4.
27
Supported by Augustine, Luther, Calvin, Bunyan, Owen, Haldane, Hodge, Shed, Morris, Murray, Cranfield,
Packer, and rejected by Wesley, Sunday and Bedlam, Lloyd-Jones, Moo.
28
For an excellent survey of the opposing views here refer to Morris, The Epistle to the Romans, pp. 284-8.
there is obviously the suggestion here that the law, while being good in itself, yet can be
deceitfully used by sin; in this way a Christian is deluded into believing that the law
will encourage him to grow in his spiritual life, while in fact, like a seeming tamed
animal, it suddenly rises up to devour the one who holds it close to his breast. It is this
thought in particular that readies us to understand the truth of v. 14.

2. The work of the law in relationship to the flesh, vs. 14-20.

The ensuing conflict is perhaps best understood if we ask ourselves whether, apart
from this passage, any other parts of Pauls writings include a somewhat parallel
account. Surely our response here must be positive. Consider Romans 13:14 where the
exhortation, obviously addressed to the believer, implicitly understands the propensity
of the flesh to militantly lust against the Christ clothed new man. As a result, in I
Corinthians 9:26-27 Paul declares, I discipline [rigorously control] my body and make
it my slave [rather than my master]. Then in Galatians 5:16-17, the tension here in the
believer, which Luther associates with Rom. 7:14, 23-4,
29
is similarly described as being
between the Spirit controlled new man and his rebellious vehicle of flesh, as Colossians
3:5 likewise suggests. Also consider the groaning of Romans 8:23; II Corinthians
5:2-4. Thus we remind ourselves that, according to our study of Romans 6:6, the
implicit revelation of the new man is set against the tyranny and vanquished power of
our body of sin. Here the same biblical dualism is described in more profound detail.

a. The Christian self muses about the law and his flesh, vs. 14-16.

The connection here with v. 13 concerns the innocent holiness and sin exposing
character of the law, and now a far more intimate consideration of how sin,
inherent in the flesh, uses this law to arouse sin in the believer to an excruciatingly
disturbing level, sans any gracious remedy.

(1) The law and corrupt flesh by definition, v. 14.

For we know, in itself suggests that Paul expects his Christian audience to
appreciate, almost as an axiom now readily accepted, that what he is about
to say concerns their present common experience.

(a) The spirituality of the law.

Obviously the spirituality of the law wraps together the aspects of
holiness, righteousness, and goodness described in v. 12, yet
there are shades of II Tim. 3:16 here as well. The law has come from
God, and thus it is Spirit generated; it has an impeccable character.

(b) The believers carnality under the law.

But when the law is used by sin in the flesh, then this self-condemnation
is to be expected. What is meant by Paul being srkinoj, sarkinos,
here? This is a vital matter. The word means composed of flesh;

29
Martin Luther, A Commentary on St. Pauls Epistle To The Galatians, p. 502.
Goodspeeds translation of physical is probably best here while the
NIV having unspiritual is probably the worst.
30
Some make much of
the parallel of spirit/flesh here with spirit/flesh in I Corinthians 3:1-3,
where Pauls addresses weak believers, so that flesh here means
carnal person. It is this understanding that introduces problems here
in understanding v. 14. To be carnal in Corinth was not the same as
here being composed of flesh.
31
Rather, the related terminology and
overall picture of Romans 6:6, 12-13, 19; 7:5, 23-24, concerning our
body of sin, mortal body, bodily members, body of this
death, etc. seems far more determinative in that Paul here is primarily
describing the physical body, as Luther affirms commenting on 6:6.
32

Lloyd-Jones objects to this interpretation since Paul is saying that I
am carnal here as opposed to my body is carnal. But vs. 16, 18
indicate that the Apostle can describe I/himself as carnal when in
fact he means my flesh. In other words, the bodily component of a
Christian, as sinfully impregnated, constitutes the believer as being
carnal.
33
Thus the exposure of the law to this carnal realm will stimulate
a sense of sin, personal corruption, and groaning.

(c) The believers captivity under the law.

Pauls confession that he is sold in bondage to sin in an expanded
form means having been sold over to ownership and dominion by
sin. So it is the absolute sense here that causes Moo to write that this
statement, clinches the argument for a description of a non-Christian
here.
34
Lloyd-Jones argues at length for a similar opinion.
35
However,
it is significant that Moo defines body in 6:6, 12-13 as the whole
person. Certainly if the whole person here is sold in bondage to
sin, then a seeming insuperable problem arises with regard to that
same person being a Christian.
36
However, if it is the believer as

30
Morris, The Epistle to the Romans, p. 290.
31
James Fraser, A Treatise On Sanctification, pp. 270-1; also Murray, Romans, I, pp. 259-50.
32
Therefore the term body of sin ought not be understood as something mystical, as many people do who
imagine that body of sin refers to a whole mountain of evil works, but rather it refers to this very body
which we are carrying around. It is called the body of sin because it inclines against the spirit and toward
sin. And the seed of the devil dwells in it. Martin Luther, Works, Lectures On Romans, V. 25, p. 314;
also Theodore Zahn.
33
Let it be emphasized here that carnal or being composed of flesh must be understood according to 6:6,
our body of sin. That is, the body and its members are polluted with sin (7:18, 23, 25). Notice here in v.
14 that it is the flesh that is in bondage to sin. Thus pure material flesh is not intrinsically evil, yet it is,
according to the fall, spiritually diseased and subject to dissolution. Concerning Ephesians 6:12 where Paul
declares that, our struggle is not against flesh and blood, the context suggests conflict with external foes
that are spiritual in nature, and not mere frail men (Gal. 1:16), with all their physical and mental infirmities
(respectively I Cor. 15:50 and Matt. 16:17). William Hendriksen, Ephesians, p. 272.
34
Moo, The Epistle to the Romans, pp. 454.
35
Lloyd-Jones, Romans, An Exposition Of Chapter 7, pp. 176-257. He denies Paul is describing either the
regenerate or unregenerate state, but rather a person in transition and partially awakened, being troubled by
the law and near conversion.
36
Moo, The Epistle to the Romans, pp. 375, 382-4.
composed of flesh who is sold in bondage to sin, then such
captivity is not necessarily to be attributed to the Christian new man.
Further, the following tension between the I that wants to do the
good as opposed to what sin does vs. 19-23, makes v. 14 consistently
explicable. So Luther comments on Galatians 5:17 (cf. Ps. 38:1-10;
Matt. 26:41; Rom. 8:23; I Cor. 9:26-27; Heb. 12:1):
Here [and Rom. 7:14, 23-4], not only the schoolmen, but also some of
the old fathers, are much troubled, seeking how they may excuse Paul.
For it seemeth unto them absurd and unseemly to say, that that elect
vessel of Christ should have sin. But we credit Pauls own words, wherein
he plainly confesseth that he is sold under sin, and that he is led captive
of sin, that he hath a law in his members rebelling against him, and that
in the flesh he serveth the law of sin. Here again they answer, that the
Apostle speaketh in the person of the ungodly. But the ungodly do not
complain of the rebellion of their flesh, of any battle or conflict, or of the
captivity and bondage of sin: for sin mightily reigneth in them. This is
therefore the very complaint of Paul and of all the saints
37

Again, it needs to be stated, as John Stott confirms,
38
that the law in
particular causes the believer to make such a cry of anguish since it is
such an able stimulant of sinful flesh, which is the point that v. 13
reminded us about.

(2) The law arouses the corrupt flesh, v. 15.

The axiom of v. 14 having been established, particularly a distinction
between Paul as the representative I and his sinful flesh, there is now an
invitation for the Christian to inwardly reflect upon how the law, given its
earlier defined role in vs. 7-13, impacts upon his life as a new person in
Christ who yet inhabits a corrupt mortal body.
The I/flesh conflict is mysterious, frustrating and paradoxical. Exposed to
the law, as v. 16 suggests, there arise conflicting responses. As the law is
comprehended, the I approves of its positive and negative moral
imperatives and disapproves of its opposites. On the other hand, the sinful
body naturally acts in opposition to these imperatives and pursues that
which is unlawful. More specifically, if I pursue sanctification by looking to
the law, while I may admire the holiness that is commanded, yet that very
law stimulates the sinful flesh so that it rises up in active opposition to
that which the I approves. Thus my actions surprise me since they are in
opposition to the desires of my heart that is alive unto God. Therefore such
perplexity calls for careful analysis and understanding on the part of the
Christian. What needs to be grasped is that, as with vs. 8, 11-13, the real

37
Luther, Commentary on Galatians, p. 502.
38
The right way of applying Romans 7-8 is to recognize that some church-goers today might be termed Old
Testament Christians. The contradiction implied in this expression indicates what an anomaly they are.
They show signs of new birth in their love for the church and the Bible, yet their salvation is law, not gospel;
flesh, not Spirit; the oldness of slavery to rules and regulations, not the newness of freedom through Jesus
Christ. They are like Lazarus when he first emerged from the tomb, alive but still bound hand and foot.
They need to add to their life liberty. John Stott, The Message of Romans, p. 210.
culprit here is the law of sin which is in my members, and not the law
[that] is good, v. 16.

(3) The law is approved by the dominant new self, v. 16.

The conditional or if sentence here assumes the overall premise to be true.
Hence, Since I find myself [that is my body of sinful flesh] doing that which
I [the new self] do not approve of, then in fact I [my body of sinful flesh] is
the culprit doing that which I [the new self] disapprove of! Thus the focus
moves from the laws impeccable character, even if a carnal stimulant, to the
resultant tension that now results between the flesh and the new self. It is as
if the law, albeit good, has been used to stimulate an argument, and then
draws back to let the disputants fight it out, as vs. 17-20 relate.
What is this acknowledgment by the new self that the law is good? It is the
ready acknowledgment that the law, though functionally weak as 8:3 plainly
states, is yet essentially holy; that is the law is morally pure and unsullied; it
is just and beneficial in its prescriptions.; it is in no way a willing accomplice
in carnal crime!

b. The Christian self muses about himself and his flesh, vs. 17-20.

Here a great depth of somber, agonizing self-contemplation is reached; and while
the law is not specifically mentioned, yet its distinctive ministry of condemnation
underlies the whole of the introspective conflict thus described. For while 8:3-4
describes, what the law could not do [in terms of producing the righteousness of
the law], weak as it was through the flesh, here we observe what the law can do
as a stimulus to sinful flesh. There also needs to be a reminder of the conspicuous
absence here of mention concerning the indwelling Holy Spirit, so that we are
presently considering a more deficient form of Christian sanctification.
39
It is that
condition whereby an authentic Christian is deceived by attempting to use the law
as a means of attaining spiritual maturity (Gal. 3:1-3). Paul could presently
understand, drawing from earlier experience, the soul-chilling effect of such a
focus. This is not at all meant to subscribe here to a carnal Christian
perspective. At any time a mature believer may descend to this appreciation of
himself as a wretched man, and the law will ably help him in this plunge. But
surely Paul does not teach that he must be perpetually locked into this focus? It is
undeniable that Romans 8:1-17 describes a contrasting ascent of the smitten,
redeemed soul to a more blessed plain where, the mind set on the Spirit is life
and peace v. 6.

39
John Stott writes: Many commentators have paid insufficient attention to what Bishop Handley Moule
called this absolute and eloquent silence in Romans 7 about the Holy Spirit. He is mentioned only in verse
6. Since that verse characterizes the Christian era as the age of the Spirit, one would have expected this
chapter to be full of the Spirit. Instead, Romans 7 is full of the law (mentioned, with its synonyms, thirty-one
times). It is Romans 8 which is full of the Spirit (mentioned twenty-one times) and which calls the indwelling
of the Spirit the authenticating mark of belonging to Christ (8:9). If then we are looking for a description of
the normal Christian life we will find it in Romans 8; Romans 7, with its concentration on the law and its
omission of the Spirit, cannot be held to describe Christian normality. Ibid., pp. 208-9.
(1) I do not do what law-aroused sinful flesh does, v. 17.

The temporal emphasis here, Now, no longer am I [the new self] the one
working it [that which I hate], implies a former unconverted state when the
old self was working in agreeable conjunction with the overtures of sinful
flesh; but now any evil intent and lawlessness is caused by sin that inhabits
my fleshly body. Thus sin is again personified and described as the
corrupting guest that defiles the residence, and offends and propositions its
owner! But is this an escape from responsibility concerning personal sin?
Cannot the believer, in antinomian fashion, be unconcerned about personal
sin because, I [the new self] am not doing it, but rather it is my detached
body of sin? Consider this reasoning through to v. 20.

(2) I am willing to do good in opposition to law-aroused rebellious flesh, v.
18.

With greater clarity, description continues of the biblical dualism that
distinguishes between soul and body in the Christian. Pauls body of sinful
flesh is wholly corrupt and rebellious, yet implicit is the truth that something
good does inhabit this carcass, and that obviously is the new self. Thus
the tension is described as between the inclination of the new self toward
the good and the disinclination of the body to perform the good. What
is the good? Two different Greek words are used here. Pauls body is void
of [essential] good gaqoj, agathos, and it is not disposed to doing the
[noble, praiseworthy] good, t kaln, to kalon, both of which related
qualities are derived from God (Ps. 118:29; Mark 10:17-18).

(3) I am in active conflict with law-aroused sinful flesh, v. 19.

The polarization that the Christian endures is now clarified as a conflict
between good gaqoj, agathos, and evil, kakj, kakos, but more
particularly good as opposed to evil desire and actual [not possible] evil
practice. In other words, agreeable contemplation of the law and its
essential goodness yet results in the stimulation of sinful flesh. The
frustration is like that of a person with an itchy rash; the temptation is to
scratch the irritation, though the result is greater itching. What is really
needed is a healing balm. But why does the flesh here seem to dominate in
terms of evil being actually practiced, in spite of good desires? Because the
law is incapable of producing righteousness, as 8:3 plainly indicates; the law
in fact scratches the sinful flesh only to make it more irritated and active.
Contemplation of the law for the purpose of practicing the good, though
with the best of intentions, is utterly deceitful, and just as counterproductive
as the thought of scratching an infectious itch; the thought may seem
reasonable, but the result is greater irritation. The only healing balm is the
soul sanctifying Spirit of grace which is productive of life and peace in the
mind (6:14; 8:6; Heb. 13:9).

(4) I am not deceived by the doing of law-aroused sinful flesh, v. 20.

Another if clause assumes the premise to be true. Since I [my sinful body
of flesh] is doing the evil that I [the new self] disapprove of, then I [the new
self] am not the active perpetrator of this sin that inheres within and erupts
by means of my body. So through vs. 17-20, this dualism could be
understood as justification of avoided responsibility. Murray responds:
The following propositions are clearly implied. (1) The flesh is wholly sinful
no good thing dwells in it. (2) The flesh is still associated with his personthe
flesh is his flesh and it is in him. (3) Sin is also associated with his person, for it
is in his flesh that sin inheres. Hence verse 17 [and vs. 18-20] cannot be
interpreted as a disavowal of responsibility for the sin that dwells in him or for
the sin committed in frustration of his determinate will.
40

Further, the purpose of Paul needs to be kept in mind here, namely the
situation envisaged as to what happens when the Christian resorts to the law
for sanctification; in such a scenario, the question of responsibility is not a
matter that Paul is concerned about.

3. The work of the law in conflict with the new self, vs. 21-25.

In this conclusion of his thesis, Paul explicitly reverts to the distinctive roll of the
[Mosaic] law of God, although nmoj, nomos, used seven times in these five verses,
takes on additional meanings.

a. The law of God and the new self, v. 21.

This is acknowledged to be one of the most difficult verses to interpret in Romans.
The NASB commences, I find then the principle that evil is present with me,
while the NKJV reads, I find then a law, that evil is present with me. Yet the
principle or a law is nmoj, ho nomos, more probably referring to the law
[of Moses].
41
Thus H. C. G. Moule gives a good literal translation as follows:
So then I find the Law, with me willing to do what is good, [I find, I say,] that
with me what is evil is present.
42
Here the Christian persists in seeking
sanctification through the supposed encouragement of the law, and an element of
deception is present in that the inner appreciation of the laws essential goodness
leads him to believe that he must surely be on the right track. The only problem is
that strong solicitation to evil is present, even increasingly so as the law is
pursued. Hence the law appears to be admirable; its purity is glorious, most
desirable, especially according to the diseased; yet their malignancy only finds
encouragement, not healing.

40
Murray, Epistle to the Romans, I, p. 263.
41
The articular nmoj, ho nomos, is the predominant and frequent expression in ch. 7 here, and the context,
especially as paralleled in v. 22, strongly suggests that the definite article should be emphasized.
42
H. C. G. Moule, The Epistle of Paul the Apostle to the Romans, p. 133.
b. The law of God and the conquest of man v. 22-25.

The remainder of Pauls argument concerning misguided appreciation of the role
of the law is portrayed as a battle, or a Holy War so to speak. The conflict
described in the preceding vs. 17-20 is now illustrated, using military metaphors,
in parallel with Galatians 5:17-18.

(1) The vocal cry of the inner man that brings rejoicing, v. 22.

For I muse with inward delight in the law of God according to the inner
man. Most likely, in the light of v. 22, a broad understanding of law is in
mind here that certainly incorporates the Mosaic code. Of course this
enjoyment must be within the parameters of the right use of the law as
described by Paul (3:19-20; 4:15; 7:7; I Tim. 1:8-10), since he also warns
concerning the misuse of the law (Acts 13:39; Rom. 8:3). As a Jew in
particular, Paul reverently appreciates that the law has come, uncorrupted,
from the mouth of God, and thus is holy . . . righteous . . . good . . .
spiritual, vs. 12, 14. Thus Paul can happily reflect on the character of God
revealed in the law, as well as its ability to cause men to understand their
bankruptcy as thorough sinners. The law is excellent as a ministry of
condemnation [having fading glory] (II Cor. 3:9-11). While Paul could be
said to appreciate that the law leads to grace, yet he never speaks in terms
of the grace of law.
43

(2) The vexed cry of the smitten man that brings captivity, v. 23.

This complex statement restates the dichotomy of vs. 14-21 except that the
inner man of v. 22 is now described as the law of my mind, that is the
renewed mind 12:2.The Christian then is not a spiritual schizophrenic
having two egos designated as an old man and a new man. Rather he is a
new man, a singular regenerate ego, that, while highly esteeming the law of
God, at the same time finds an opposing law arising that is intrinsic to the
members of his body; it is the law of sin in his bodily members cf. 6:6,
that is a principle natural to all of Adams race. Indeed it would seem that,
based on v. 8, the law of God that is so admirable yet at the same time is
used by sin to arouse conflict, even wage war against the law of his mind.
Thus sin in the flesh assails the ramparts of Pauls spiritually renewed mind;
in spite of his high regard for the good law of God, Paul has a raging battle
that, should he continue to look to the law of God, will lead to his captivity.
In other words, to look to the law in neglect of gospel grace will lead to sin
overwhelming the regenerate soul. This man, while recognizing the good in

43
Ernest Kevans The Grace Of Law is an excellent study of Puritan theology. In the Foreword he comments:
The title of this book may seem to require justification, but it is my hope that this has been sufficiently
provided in the substance of the work, p. 14. The overall argument, derived from systematic Covenant
Theology, is reasoned as follows: This subservient aim of the Law [in driving sinners to Christ according to
Galatians 3:24] means that the Law is nothing less than the Divinely-appointed instrument of grace, p. 125.
However, especially in Pauls writings, there simply is no such plainly stated synthesis. For all of his love of
the law, yet the Apostle frequently and passionately distinguishes the antithetical and subordinate role of the
law with regard to grace.
the law, is yet impoverished and lacking in appropriate defense, that is gospel
accouterment and union with Christ through the Holy Spirit. The cry of v.
24 is that of a man taken captive by sin through the law; such imprisonment
is that of a Christian who is looking in the wrong direction for the keeping of
his saved soul.

(3) The vanquished cry of the wretched man in captivity, v. 24.

Now Paul admits to incarceration that inevitably results from his infatuation
with the law of God; he postulates his status as a Christian who, although
saved by the gospel, yet has suffered from a flirtatious relationship with
Moses in neglect of the gospel, which wrong bigamous relationship is
excluded in 7:1-4. The cry, O wretched man [assailed new man?] that I am
concerns this believers misery and agony that consumes his regenerate soul
or ego, with regard to longed for emancipation from the body of this
death, that is the law of sin in my members according to v. 23. This
tormented saint yearns for deliverance, expressed in the future tense of
omai, rhuomai; cf. 11:26 where Christ is the Deliverer of all Israel.
However, surely this pathetic cry, though emanating from a mature
believer,
44
is not to be understood as that of a triumphant child of God;
rather we have here the expressed pain of a soul lashed by the merciless
aggravation of the law! Yet, even for the man who rejoices in the balm of
gospel grace there remain the distressing overtures of the flesh so that
groaning continues as a periodic response (8:23; II Cor. 5:4, 8). In our
earthly pilgrimage the flesh remains a perennial problem for all believers;
nevertheless, the greatest relief will come from the application of an ointment
called the law of the Spirit of life in Christ Jesus rather than flagellation by
means of the law of sin and of death (8:2-3).
In John Bunyans The Pilgrims Progress this principle is well illustrated.
Faithful describes to Christian his encounter with aged Adam the First,
representing the flesh and the old man (6:6; Eph. 4:22; Col. 3:9), who offers
him his three daughters in marriage, the Lust of the Flesh, the Lust of the
Eyes, and the Pride of Life. At first, in a moment of carnality, Faithful is
inclined to accept this proposal; then he roundly spurns it only to be pinched
in his flesh by the old man so that he cries out in pain, O wretched man
that I am! Then Adam the First sends an assailant after Christian, in fact
Moses, who beats the pilgrim to the ground and continues to batter him.
Though Christian cries out for mercy, Moses declares, I know not how to
show mercy. Then another man comes who beats of Moses, and he is
recognized on account of the holes in his hands!
45
The point here is that
the remedy for carnality and the anguish of guilt in the Christian is not
Moses but Christ.

44
He is mature in his self-analysis and appreciation of the law even though, for a time, he has become
entangled with the law; legalism could easily ensnare Peter (Gal. 2:11-14) who had earlier confessed his
commitment to the gospel of grace for Jew and Gentile (Acts 15:11).
45
John Bunyan, The Works of John Bunyan, III, pp. 118-9.
(4) The victorious cry of the liberated man through Jesus Christ, v. 25.

The opening exultant response here may well be better joined to v. 24 so that
the subsequent comment, appearing as enigmatic to some, might stand alone
as a conclusion that is more related to the whole issue of dualism introduced
at v. 13.

(a) The triumph of the grace of God through Jesus Christ, v. 25a.

Since v. 4, the name of Christ has not been mentioned until here, and
thus it is right to conclude that a whole new emphasis is about to dawn.
Thus we might expand in paraphrase this tone of hope as follows: Let
free acknowledgment be given that God alone, through His Son Jesus
Christ, delivers from that captivity which the law ruthlessly secures.
46

But is Paul here describing a present gospel oriented deliverance, or that
which is the believers future, victorious, consummate hope when this
mortal [body] must put on immortality (I Cor. 15:53, 57; II Cor. 5:4),
or both? The answer here must surely arise from four conclusions that
have been deduced from the text thus far. First, consideration of the
triumphant reign of grace revealed in 5:15-21, having been interrupted
in chapters 6-7 by several challenges to this truth, is now about to be
resumed in 8:1-25. Second, Paul has described his own Christian
experience, and this verse adds considerable weight to this opinion.
Third, he continues to deal with conflict that arises when the Christian
attempts to be sanctified by means of the law, and this verse, along with
the explicit legal references in 8:2-7, makes this point undeniable.
Fourth, it follows then that the cry of v. 24 refers to desired rescue from
the misery of the overwhelming struggle that has been considered from
v. 13; in other words the yearned for deliverance concerns a legal
conflict and not simply carnality in general; again, 8:2-7 seems to make
this exceedingly clear.
Admittedly, many commentators have exclusively understood this
expression of triumphant hope as a confident declaration of future
emancipation from this corrupt body of flesh at the day of
resurrection.
47
Yet the connected contrast with chapter 8, while
undoubtedly incorporating this perspective, yet also appears to include
a present realization of emancipation.
48
Concerning a future aspect, the
later verses of chapter 8, specifically vs.11, 18-25, stimulate hope,
anticipation of the day of resurrection, the redemption of our body,
v. 23. However, the future tense of Who will set me free from the body
of this death? in 7:24 surely finds a present realization in the fact that,

46
Murray is correct when he concludes that, textual variants notwithstanding, [t]his is the answer to the
question of vs. 24. Epistle to the Romans, I, p. 269.
47
Haldane, Moule, Murray, Pink.
48
Morris rightly declares: Clearly Pauls words express gratitude for a present deliverance, but it is likely that
they also have eschatological significance. The deliverance we have today is wonderful, but it is partial and
incomplete. It is but a first instalment of greater things to come, and Paul looks forward to that great day
with his burst of thanksgiving. The Epistle to the Romans, p. 297.
the law of the Spirit of life has set you free from the law of sin and
death, 8:2.
49
Further, 8:1-10 as a whole appears to have a present
emphasis whereby the requirement [righteousness] of the Law might
be fulfilled in us, who do not walk according to the flesh but according
to the Spirit [of Christ], v. 4.

(b) The conflict of the legal mind with the law of sin, v. 25b.

Liberal commentators, being so perplexed by this seeming resignation to
the ongoing dominance of the flesh that so starkly contrasts with the
prior triumphant declaration juxtaposed in this verse, feel free to amend
the text without the slightest manuscript justification.
50
Of course such
arrogant scholarship is an affront to the doctrine of biblical
inspiration. A more literal translation reads: So then, on the one hand I
myself, with my mind, am serving the law of God, but on the other
hand with [my] flesh [I am serving] the law of sin. Is therefore the
ego divided here so that its affections oscillate between the good and
evil, between the law of God and the law of sin? Does indeed the
new man at times act in agreement with the flesh? The preceding
context would suggest no, especially vs. 17, 20. Hence, the inferential
ego is but a concession to the fact that the flesh is very much a part of
the overall person, though strictly it is not identical with the I myself
with my mind.
51

However Paul is not saying that the flesh is in reality regnant over his
redeemed ego, any more than this is the case in Galatians 5:17. What he
is saying is simply that while there is a measure of present deliverance
by means of the reign of grace through the Spirit in 8:1-5, yet the
conflict is ongoing and heightened when the law is sought as a helper;
there is no present truce with or final overthrow of the enemy; indeed
sin is strengthened and emboldened through the law when it confronts
the new man. The present indicative here of doulew, douleuo , to
serve, describes the reality of continuous conflict, while the subsequent
truth of 8:2 prescribes the gospel grounded means of victory over the
law of sin and of death, which here in vs. 25 is the law of sin. Thus
while v. 25a has introduced us to the glory of gospel sanctification, v.
25b sums up the conflict that attempted legal sanctification engenders
and has been described in vs. 13-24. As John Stott states: Gods
purpose is not that we should be Old Testament Christians, regenerate
indeed, but living in slavery to the law and in bondage to indwelling sin.

49
Here the verb to set free is the aorist of leuqerw, eleutheroo .
50
Moo rightly describes this subjective emasculation as, little more than desperate attempts to make the text
say what we think it ought to say, when we should be figuring our what it does say. Epistle to the Romans,
p. 466n.
51
Moule explains: In strict grammar it [I myself] belongs to both clauses; to the service with the mind and to
that with the flesh. But remembering how St. Pail has recently dwelt on the Ego as willing to obey the will
of God, it seems best to throw the emphasis, (as we certainly may do in practice,) on the first clause. Epistle
of Paul to the Romans, p. 135.
It is rather that we should be New Testament Christians who, having
died and risen with Christ, are living in the freedom of the indwelling
Spirit.
52

52
Stott, Message of Romans, p. 215.

CHAPTER X

ROMANS 8:1-39 THE REIGN OF GRACE
THROUGH THE SPIRIT OF THE GOSPEL

uperlatives abound when commentators reflect upon the esteem that has been accorded to this
eighth chapter of Romans, and such acclaim is entirely justified. James Montgomery Boice
titles his commentary on this passage, The Greatest Chapter in the Bible.
1
J. I. Packer declares:
Now, as Romans is the high peak of the Bible, so chapter 8 is the high peak of Romans.
2

Keeping in mind Pauls grand purpose in writing this epistle, which was his intent to heighten the
addressees understanding of the gospel so that both sanctification and assurance might result,
here the pinnacle of such a purpose is reached.
In appreciating the truth that a right understanding of Romans 8 is gained from first grasping the
thrust of Romans 1-7, it has become common parlance to speak, agreeably or disagreeably, of the
thought that the defeated, carnal or legal Christian ought to move from living in Romans 7 to the
more victorious realm of living in Romans 8. It is certainly true that some glib convention
ministry and perfectionist higher life writings have conveyed this idea.
3

On the other hand, it is also true that others, in attempting to uphold the normalcy of Romans 7
for the mature believer, have seemed to become blinded to the obvious triumphant contrast that
Romans 8 presents.
4
In simple terms, the determining factor here is the question as to whether the
believer of 7:24, in crying out Wretched man that I am, is responding to a general principle of
inward carnality or a more specific inflammation of his body of flesh by means of the law.
5
The
former course perceives the contrasting standards of Romans 7 and 8 as oscillating normal
experiences; the latter course perceives these standards as contrary experiences that present a
preferable standard in Romans 8. This commentary is committed to the latter course as being the
intent of the biblical text.

1
James Montgomery Boice, Romans, the Reign of Grace, 5-8, pp. 781-88.
2
J. I. Packer, Knowing God, p. 232.
3
The Keswick Convention movement originating from England gained a reputation for this emphasis in its
regular ministry format of expounding through Romans 5-8. One of its founders, Rev. W. E. Boardman, had
a perfectionist/holiness bent, and B. B. Warfield quotes him as describing deliverance from the bondage of sin
having passed out of the seventh chapter of Romans into the eighth. Perfectionism, p. 241.
4
Arthur Pink writes: To talk of getting out of Romans 7 into Romans 8 is excuseless folly. . . . This moan,
O wretched man that I am, expresses the normal experience of the Christian, and any Christian who does
not so moan is in an abnormal and unhealthy state spiritually. The man who does not utter this cry daily is
either so out of communion with Christ, or so ignorant of the teaching of Scripture, or so deceived about his
actual condition, that he knows not the corruptions of his own heart and the abject failure of his own life.
He further declares that those who disagree with him at this point, or suggest a present deliverance is
included in Romans 7:25a, are influenced by the spirit of Laodiceanism. The Christian in Romans 7, p. 00.
5
It needs to be remembered that this aggravation of the body of this death, which is arousal of the law of
sin according to 7:23, finds such stimulation to be in the instrumentality of the law as 7:7-11 has taught and
8:2-3, 7 confirms. In accepting that Galatians 5:17 presents a parallel with the expressed conflict of 7:24, it
should be noted that Galatians 5:18 also suggests that this condition is stimulated by the law.
S
A. PRESENT LIBERTY THROUGH THE SPIRIT OF GOSPEL GRACE, VS. 1-17.

While the subject of the law continues to hold a place of prominence here in vs. 1-8, and
thus could be included as part of the subject matter that precedes, as does Lloyd-Jones at
least in the title of his commentary that covers 7:1-8:4, yet the new triumphant emphasis on
the law of the Spirit of life in Christ Jesus in v. 2 leads us to retain the accepted chapter
break here.
Given that Romans 6-7 is parenthetical concerning some objections that Paul addresses with
regard to the abuse of grace and the role of the law, while Romans 5 and 8 present a degree
of continuity, does it follow that there is no connection between Romans 7 and 8? Lloyd-
Jones is quite emphatic here when he writes: You cannot deduce from what Paul has just
been saying [in chapter 7] that There is therefore now no condemnation to them that are in
Christ Jesus. There is no natural connection here.
6
However, this appears to be an
astonishing comment when the following is considered. First, the issue of the law has not
concluded at this point even though its last mention in this chapter is 8:7; rather verse 1 here
directs us to the potency of being in Christ Jesus in contrast with the impotency of the law
in sanctification described in verse 3. Second, the cry concerning felt condemnation in
7:24 finds its answer in no condemnation in 8:1. Hence the thought here of no
condemnation focuses on the fact that union with Christ delivers from the condemnation
of the Law. Thus C. K. Barrett comments concerning 8:1: It is the law that leads to
condemnation, both because sin fastens its grip upon man through the law, and because
judgment takes place on the basis of law. Christians, however, are dead to the law and
therefore escape judgment.
7
It is in this regard that Augustus Topladys verse is so
applicable here.
A debtor to mercy alone,
Of covenant mercy I sing;
Nor fear, with thy righteousness on,
My person and offerings to bring.
The terrors of law and of God
With me can have nothing to do;
My Saviors obedience and blood
Hide all my transgressions from view

1. There is life in the Spirit of Christ, vs. 1-11.

It is significant that, while in 7:7-25 the mention of life in Christ is totally absent, in
8:1-13 the concept in general is dominant. Put another way, while the doctrine of
regeneration is absent in 7:7-25, it is emphasized in 8:1-13 as being especially
important in terms of the believers present sanctified life.

6
D. M. Lloyd-Jones, Romans, 7:1-8:4, p. 259.
7
C. K. Barrett, The Epistle to the Romans, p. 154. Murray similarly comments at this point: In this context, .
. . the apostle is not dealing with justification and the expiatory aspect of Christs work but with sanctification
and with what God has done in Christ to deliver us from the power of sin. Hence what is thrust into the
foreground in the terms of no condemnation is not only freedom from guilt but also freedom from the
enslaving power of sin. If . . . this view of condemnation is adopted, then this verse, as inference, can be
connected with what immediately precedes, either restrictedly (7:25) or more inclusively (6:1-7:25). The
Epistle to the Romans, I, p. 275.
THE REIGN OF GRACE THROUGH THE SPIRIT OF THE GOSPEL 227
a. Walking in the Spirit of Christ, vs. 1-4.

Focusing on the present, Paul transfers us from the realm of legal dominion and
sanctification, the laws condemnation, carnal arousal, and weakness, to the realm
of spiritual union with Christ, that is the relationship of being in Christ by
means of the Spirit. This spiritual realm is a pilgrimage in which the believer is to
progress toward heaven with a spiritual gait that distinguishes him from a carnal
style of walking (Gal. 5:16; 25).

(1) There is no condemnation in Christ, v. 1.

The KJV includes a segment, identical to that found at the end of v. 4, which
is strongly believed to be a scribal addition, and thus is excluded from the
NASB and NIV.
It is difficult to avoid the impact here of, as Morris puts it, a different
atmosphere from that in chapter 7.
8
The emphatic conclusion and the
immediacy of now both add to the impact. Further, the reintroduction of
Pauls favorite term for union with Christ, that is being, in Christ, last
mentioned in 6:11 as the conclusion of vs. 1-10, paves the way for the
emphasis of 8:2, 10, 39. Charles Wesley has well conveyed this joyous status:
No condemnation now I dread;
Jesus, and all in Him, is mine!
Alive in Him, my living Head,
And clothed in righteousness divine,
Bold I approach the eternal throne,
And claim the crown, through Christ, my own.
It is true that no condemnation is a negative declaration of justification;
but it needs to be asked why Paul uses this expression since the preceding
broad context appears to provide a ready answer, including 5:16, 18 where
katkrina, katakrina, is used, as well as 7:1-25 where the tenor of the
struggle is bound up with legal condemnation. Mans fundamental problem
is that he qualifies for condemnation, chiefly at the hand of God, even as Job
rightly understood (Job 15:14-16). The law only aggravates this truth; it
presses it home remorselessly; it increases the misery; it helps not one whit in
providing a sanctifying remedy. But to those in Christ, to those who are
justified, who are clothed with a perfect and acceptable righteousness,
condemnation is obliterated; God will not hear it in His court! His verdict is
final, total, and binding for eternity (Ps. 34:22)! Surely this causes the
prisoner in the dock to jump for joy and sing as Philip Bliss has taught us:
My sin, O the bliss of this glorious thought!
My sin, not in part but the whole,
Is nailed to the cross and I bear it no more;
Praise the Lord, praise the Lord, O my soul!

8
(2) There is freedom from the law of sin and death, v. 2.

Clearly following on from v. 1, Paul describes the liberated status of me
(NKJV, NIV) rather than you (NASB, ESV),
9
which the context of 7:21-25
would support. Here is the reason why the condemnation of the law does not
fall upon those in a saving union with Jesus Christ. It is true that much
perfectionist/holiness ministry has stressed that here a higher level of
sanctification is reached through the now dominant Holy Spirit. However,
while a blessed change is evident here in comparison with 7:13-25, it is the
result of the free grace of the Spirit communicated and liberating gospel that
is now uncompromised and unrestricted by legal interference (Gal. 3:1-3;
5:25).

(a) The instrument of liberation, the law of the Holy Spirit.

The [new gospel] law of the Spirit is intended to contrast with the
[old Mosaic] law of sin and death described at the end of this verse,
which comparison will be heightened in v. 3. Indeed the law of the
Spirit of life in Christ Jesus is given expanded definition in v. 3b-4.
This is the superceding law of the gospel of Spirit communicated grace,
embodied in Jesus Christ (II Cor. 3:7-18). In other words, Paul is now
focusing on the importance of regeneration as it relates to justification.
10

These doctrines are distinct yet vitally related, both with regard to
conversion and sanctification, the latter mentioned being considered at
this juncture. This emphasis, while having been more implicitly
broached in 5:5; 6:4, 11; 7:6, is now pressed home with explicit force
through to v. 27.
Thus it is the law of the gospel that regulates the Christians
sanctification, and especially as that gospel is an internal reality through
the Holy Spirit, not merely some external testimony. Beyond the
objectivity of the gospel in terms of historic reality, inscripturation, and
true confession, there must be a soul, formerly of stone, made flesh that
throbs with life and holy affections.
11
Thus the gospel here takes on
fuller dimensions than those perceived when we first believed. Jesus
Christ is the root and ground of the gospel, yet here there are explained
the facts of life and union with this Savior. To savingly believe is to be
made alive unto Christ and engrafted into Him. Such a relationship is
the real ground of Christian fruitfulness (7:4; John 6:63; 15:4-5; Gal.
5:16-26) and not the administration of Moses. Thus, in a sermon on
Romans 8:2, Thomas Manton declares:

9
To decide here on which pronoun is correct is difficult. The UBS Greek text, second edition, opts for me
with a low C rating. Then in the third edition it changes to you with a lower D rating!
10
Many commentators differ as to whether the law of the Spirit here refers to the gospel or the Holy Spirit.
However, it appears that for Paul these entities are not unrelated (Tit. 3:5-7). Refer to Morris, Romans, p.
301.
11
The thought [here] moves in the realm of internal operation and not in that of objective accomplishment. We
must not assume, however, that the basis upon which it derives its power is far from the apostles thought.
[T]he new covenant is the law of the spirit of life in Christ Jesus. . . .
[T]he new covenant giveth liberty (to all that are really under it) from the
slavery of sin, and the condemning power of the law. . . . The gospel,
which is both our rule and charter, is the law which in Christs name is
given to the world. . . . It is his [Christs] law that is written upon our
hearts by the Spirit.
12

(b) The emancipation, the past act of justification and regeneration.

Has set me free, is correct with its perfect tense connotation,
according to Pauls intent, though set me free most accurately
translates the aorist of leuqerw, eleutheroo . In other words, Paul
refers to the decisive act of justification when the Holy Spirit was given
at that same point of conversion and thus presently indwells, the past
event, that obtained emancipation in terms of right standing and
newness of life, which continues to have sanctifying effect (Gal. 5:1).

(c) The instrument of captivity, the law of sin and death.

What is this enslavement by means of the law of sin and death?
Surely 7:23-25, but especially v. 24, presents the obvious answer. In the
context of sanctification, this law is the law of Moses
13
which
stimulates sin and death and the cry of agony, Wretched man that I
am! Here is the Christian whose dalliance with Moses is productive,
not of hoped for holy improvement, but a revelation of misery
producing unholiness and condemnation.

(3) There is fulfillment of the righteousness of the law, v. 3-4.

The contrasting laws of v. 2 are now described in more practical and
dynamic terms. The inability of the law, according to its misuse and wrong
expectations, is eclipsed by the ability of the Spirit of the gospel.

(a) Christ is stronger than the law, v. 3.

Here God the Son is the obedient administrator of the Fathers plan of
redemption, while in vs. 2, 4, God the Holy Spirit is both the
communicator of the Redeemers work and the enabler of the redeemed.

1) The laws impotence through the flesh.

For what the [Mosaic] law [of God] could not do supports the
contention that in chapter 7 there was a false assumption
concerning the purpose of the law and its ability. Further, the
obvious reference here to the Mosaic code supports the same
identification of the law of sin and death in v. 2. This law is an
excellent ethic without dynamic. Morris quotes T. W. Manson:

12
Thomas Manton, Works, XI, pp. 397, 399, 408. Cf. Barrett, Romans, p. 155.
13
So Barrett, Haldane, Hodge, Lloyd-Jones, Moo, Stott.
Moses law has right but not might; Sins law has might but not
right; the law of the Spirit has both right and might.
14
But why
does Paul not say, For what the flesh could not do, weak as it
was, in the face of the law . . ., which statement is in fact true?
Because the law has been misunderstood as an instrument of
sanctification and it must be exposed in all of its sanctifying
impotence. Thus the law is dnatoj, adunatos, without power.
In this regard it is vital to again appreciate that the context here
concerns sanctification and not justification.
Luthers initial comment on this verse is a follows: Where now is
free will? Where are those people who are trying to affirm that we
of our own natural powers can produce the act of loving God
above all things?
15
Of course Paul has already argued concerning
mans moral impotence through corruption (3:9-18) so that here it
is couched in terms of [sinful] flesh being weak and lacking
strength [ability to acceptably obey the law], that is apart from
the renewing and enabling ministry of the Holy Spirit. Mans
ultimate problem is not simply the fact of sin but rather its
congenital root that produces incapacitating paralysis. How
pathetic then is man, as the paralytic, when he claims ability that
he manifestly does not have.

2) Gods potency through His Son.

God did, is in fact saying God the Father had power to do
what neither the law nor sinful flesh could accomplish. These two
words sum up the Christian gospel which is principally about God,
that is who He is and what He has done. Here the evangel is again
encapsulated for the sake of grasping more fully its sanctifying
effect.

a) His sending of His Son.

It is His own Son, the Son of His heart (John 1:1-2), the
Son rich in heavenly glory (II Cor. 8:9), the Son in whom He
delights (Prov. 8:30), His only one (darling, KJV) (Ps.
22:20), directed in the counsels of eternity (Ps. 2:7-8; Heb.
10:5-7) to leave His Fathers bosom (John 1:18; 17:5); this
was divine forfeiture that is astonishing when the intent to
save sinners is kept in mind.

b) His identification with sinful flesh.

This was condescension, beyond christophany in the Old
Testament, when the Son of God took on humanity and was
made in the likeness of men (Phil. 2:5-8). Here this Son,

14
15
Martin Luther, Works, XXV, p. 344.
not unsympathetic regarding our infirmities (Heb. 4:15),
was sent in the likeness/resemblance of literally, according
to Stott, [the] flesh of sin, but not in sinful flesh.
16

True humanity was revealed in Adam before the Fall, hence
Christ being perfected in humanity (Heb. 5:8; Luke 2:51-52)
did not necessitate a yielding to the temptations of Satan, as if
sympathy for thieves could only come from thieves., or only a
thief could judge a thief. Rather Jesus Christ was of David
according to the flesh (1:3) or descended from the fathers .
. . according to the flesh (9:5). In the same way he mingled
with publicans and sinners without the slightest participation
in their sinful lifestyles. Thus he closely identified with sinful
and leprous human flesh in the colony of this world while in
no way knowing the contagion.

c) His sacrifice for sin.

Jesus Christ not only confronted the diseased of this world,
but also the disease itself in the sense of himself being offered
as the only effective antidote. The language here may well
convey the more specific idiomatic Hebrew thought of Christ
being offered as a sin offering NIV.
17
This truth naturally
leads to the next thought of sin being vanquished.

d) His subduing of sin allied to the flesh

This is the point that Paul wishes us to dwell upon, namely
that by means of his atoning sacrifice, Jesus Christ decisively
judged/condemned/passed sentence upon [aorist of katakrnw
katakrino ] sin in its unholy alliance with the flesh, cf. 7:8,
11, 13. However, the ongoing context concerning walking in
accord with the Spirit, v. 4, surely demands more than an
objective and judicial meaning, for the fact of such a
conquering judgment also requires a conquering ability. So
Toplady describes the necessity of sin being not only
sentenced, but subdued.
Be of sin the double cure,
Cleanse me from its guilt and power.
Thus Murray explains at length that the forensic term
condemn can be used in this instance to express the judicial
judgment executed upon the power of sin in the flesh of
Christ, so that sin is both sentenced, and its power
overthrown, vanquished, (John 12:31; I Cor. 11:32; Col.
2:15; II Pet. 2:6).
18

16
John Stott, The Message of Romans, p. 219.
17
Moo, Romans, p. 480; Morris, Romans, 303.
18
Murray, Romans, I, p. 279, with support from Alford.
(b) The Spirit is stronger than the flesh, v. 4.

The resultant, dynamic, effectual saving work of Christ is now
explained. Thus, Christ wrought judgement against the power of sin in
the flesh so that the righteous requirement of the law of Moses might be
fulfilled for us and in us, that is the Christian whose pilgrim life is now
directed by the indwelling Holy Spirit rather than carnal overtures.

1) The fulfillment of the law.

The expression the righteous requirement of the law [of
Moses],
19
refers to Gods demand for righteousness that ought to
be expressed in the believers lifestyle, his manifest life of practical
righteousness. Of course the vital matter here concerns how these
demands are met and this life is inaugurated and maintained.
Further, is the result that of the Christian now inwardly suffused
with a specific commitment to the keeping of the Ten
Commandments or the law written on the heart? In other words,
what exactly is this expression or fulfillment of righteousness to
be?
Moo first points to the singular form of righteousness, cf. 2:26,
in contrast with the more common plural usage in the Septuagint,
which strongly suggests a more essential principle, such as love
being the fulfillment of the law, 13:8-10; Gal. 5:14. Then he
emphasizes the passive aspect of fulfilled, namely what is
fulfilled for us rather than by us.
20
Morris makes a similar point
Notice that Paul does not say, we fulfill the laws righteous
requirement, but that the righteous requirement of the law is
fulfilled in us, surely pointing to the work of the Holy Spirit in the
believer.
21
Hence the believers personal performance is not so
much the initial emphasis here as Christs performance. It is Christ
who has done the fulfilling for us, even as v. 3 describes his
condemnation of sin in the flesh. This being so, Christ has
fulfilled all righteousness for us and in us, that is Christ has
perfectly satisfied the laws essential demands for those in saving
union with him through the Spirit. So Moo translates, that the
righteousness of the law might be fulfilled in us, who walk not
according to the flesh but according to the Spirit.
22
Christ has
settled all accounts with the law through our union with him, 7:1-
4; now the superceding New Covenant law of the Spirit of life in
Christ Jesus, v. 2, has been established (John 13:34) and the
believer now walks under this new administration of the Spirit.

19
Literally, the righteousness of the law, except that we have dikawma, dikaio ma, here focusing on expressed
righteousness, 1:32; 2:26; 5:16, 18, rather than dikaiosnh, dikaiosune, meaning the standard of what is
right, 3:5, 25-6.
20
21
22
Moo, Romans, pp. 470, 484-5.
2) The regeneration of the Spirit.

We might have thought concerning the preceding emphases of
Romans that Paul assumes the act of regeneration to be implicit in
the act of justification. The new birth is not dealt with so
categorically as justification in the early chapters, yet at this point
the doctrine of Christian vitality, at a personal and experiential
level, takes on a primacy that sharply transfers us from the
objective truth of being right with God to the subjective truth of
being alive unto God. Of course both truths, while being distinct,
yet are also indivisibly related. Thus, if anyone [claiming to be
justified by grace through faith] does not have the Spirit of Christ
[the Spirit of God], he does not belong to Him [God], v. 9.
Life is a pilgrimage, and the Christian walks a narrow way
directed by the Holy Spirit in contrast with the broad way where
pilgrims are directed by the flesh (Matt. 7:13-14). For Paul the
flesh is the source of dynamic carnality, with its seductive lustings;
this is because the body is captive to sin (7:5, 18, 25; 8:3; Gal.
5:17);
23
the Holy Spirit is the source of dynamic spirituality, with
its energizing unto righteousness. Thus the Christian is walking
(present tense) according to the Spirit.
Here the negative and positive aspects of holiness are plainly
described, and this contrast between flesh and Spirit will be
enlarged upon through to v. 17. The marks of such spiritual
journeying will focus on the arena of the mind which embraces
either life or death, peace or hostility, adoption or slavery.

b. Thinking in the Spirit of Christ, vs. 5-8.

Up to this point, sin in the flesh has been acknowledged as not only the driving
force behind the walk of the natural man, but also the irritating force of the
Christian dominated by the impotent law. Now we are taken to a deeper level
where the power of the renewed/regenerate mind is acknowledged as having
potency over sin in the flesh. As in Romans generally (7:23, 25; 12:2, 16), so
here Paul upholds the vital role of the mind in the life of the Christian. Four
references in four verses to the mind describe the activity of thinking, of
rational interaction with knowledge, especially in the New Testament, with regard
to revealed moral truth.
24
Such thinking is to be both a ground of sanctification

23
Moo defines flesh here as, not the flesh of our bodies, or the bodies themselves, but the this-worldly
orientation that all people share. Romans, p. 478. But such disassociation from the actual body, which Paul
has considered since 6:6, is too vague and extreme. In 6:6 he referred to our body of sin and in 8:3 it is sin
in the flesh. Thus flesh as distinct from the Spirit is our sinfully polluted, influential humanity; in the
unbeliever it has an agreeable alliance with the old man in Adam, while in the believer it has a disagreeable
alliance with the new man in Christ. This latter relationship is especially evident in 7:18, 24 where a clear
distinction is made between me and my [sinful] flesh.
24
The root of fronw, phroneo / frnhma, phronema, is frn, phren, meaning diaphragm, since this part of
the body was regarded, in early times, to be the seat of intellectual and spiritual activity, Kittel, Friedrich,
eds., Theological Dictionary of the New Testament, IX, p. 220.
as here, as well as unity amongst believers who are exhorted to be of the same
mind (15:5; II Cor. 13:11; Phil. 2:2; 4:2). This emphasis does not sit well with
the modern Christian who is more inclined to be directed by sensuality and
sentiment. But for Paul, gospel truth rightly apprehended in the mind, through the
agency of the Holy Spirit, is foundational for a resultant spiritual walk. Hence,
practical Christian living has its genesis in the mind (I Pet. 1:13-15), even as
does carnal behavior (Eph. 4:17; Col. 1:21).

(1) Spiritual thinking repudiates the flesh, v. 5.

It is the carnal/natural mind of the unbeliever that prompts him to vigorously
trade at Vanity Fair which is under the patronage of Beelzebub,
Apollyon, and Legion, . . . [also their friends] Lord Old Man, the Lord
Carnal Delight, the Lord Luxurious, the Lord Desire of Vain Glory, my old
Lord Lechery, Sir Having Greedy.
25
It is the spiritual/heavenly mind of the
believer that prompts him, in traversing Vanity Fair, to respond to the
innumerable solicitations, Turn away mine eyes from beholding vanity [Ps.
119:37]and look upwards, signifying that [his] trade and traffic [are] in
heaven; . . . . [declaring] We buy the truth [Prov. 23:23].
26
Here is the root
of Christian sanctification. Moo significantly points out that Paul Ais not
warning Christians about two possibilities they face [since] . . . being in the
flesh (vs. 7-8) is not a possibility for the believer. . . . Paul is contrasting two
groups of people: the converted and the unconverted.
27
Thus the carnal
Christian/spiritual Christian dichotomy of recent days is clearly repudiated
here.

(2) Spiritual thinking results in life and peace, v. 6.

Mental contemplation has consequences so that knowledge digested,
depending upon its quality, effects destiny, in much the same way that the
food we eat effects our health and longevity. Hence a carnal or spiritual
mentality produces inevitable results, even as specific sowing produces a
predictable harvest (Gal. 6:7-8). Again, here are not options but
consequences. The carnal person, with a mind-set, a bent toward carnality,
surely is death (6:23), that is presently exists as dead to God in the mind
(Eph. 2:1-3). He sees but is blind; he hears but is deaf; he lives but is dead; he
is exposed to the truth but has no appetite or thirst for it; his body has a
pulse, but his soul is cold as a stone.
But on the other hand, the regenerate mind that presently focuses on spiritual
truth is alive unto God, 5:17-18; 6:4, 8, 11, 22-23; 8:2, not hostile, 8:7, is at
peace with God, 5:1; 8:1; 15:17, not subject to His condemnation and wrath,
3:16-17. Here then is the fulness of true conversion. Lloyd-Jones significantly
comments:

25
John Bunyan, Works, III, pp. 127, 130.
26
Ibid., p. 128.
27
Moo, Romans, p. 486. Also Lloyd-Jones, Romans 8:5-17, p. 11.
In many ways this [life from Christ and life in Christ] is the major theme of the
New Testament; everything, including justification, leads up to it, and centers
in it. The doctrine of regeneration is absolutely foundational. It is because so
many do not realize this that they have a wrong view of evangelism, and
become interested overmuch in decisions, and they believe that people can fall
away after they have become Christians. It is all because of a failure to
understand the idea of regeneration and of life, that we really are born again as
the result of the operation of the Spirit, and are made partakers of the divine
nature [II Pet. 1:4].
28

(3) Carnal thinking results in hostility toward God, vs. 7-8.

Why is the mind that is set on the flesh described as death (v. 6)? Because
that mind is militantly opposed to God and thus proves its deadness. Thus
men reveal their deadness with regard to God by their attitude toward God.

(a) Carnal thinking is averse to God, v. 7.

By the mind set on the flesh is meant the souls chief focus, its
primary interest through mental activity, contemplation and consequent
affection concerning this worlds varied menu. Thus such a person
proves to be a militant opponent and enemy of God. Here is no
neutrality, no slight acknowledgment or token appreciation of God
(Col. 1:21; I John 2:15); the natural man is not even tinged with regard
for the Divine. Rather he wars against God and His holy demands in
particular (Ps. 2:1-3). Like Judas, he may well fraternize with the friends
of God and mingle close to the courts of God, yet he would nevertheless
crucify God for thirty pieces of silver!
Further proof of this defiance is the carnal minds lawlessness, its
opposition to the law of God in contrast with the Christians inner
man (7:22). In other words, the carnal mind, faced with the
unavoidable demands of Gods moral universe, His essential
righteousness which is intrinsic to the Decalogue, the Pentateuch, the
Old Testament, the two great precepts (Matt. 22:37-39), and human
conscience, chafes at the bit or bucks, so to speak, at Gods moral
imperatives.
But why is this mental attitude against the righteousness of God so
intractable, so invariable, so thoroughly pervasive in this world? It is
because the carnal mind is not able, od gr dnatai, oude gar
dunatai, it does not have the innate power and ability to reverse its bias
so as to love that holy will of God which it formerly regarded with
contempt. In other words, the natural man does not have the capacity
for self-renovation in his soul, that is with regard to a reversal of moral
affections, any more than a pig can reverse his love of the pig-pen or a
dog can reverse his taste for his own vomit (II Pet. 2:22). Here is no free
will, no seed of goodness in human nature, no universal prevenient
grace, for thorough depravity produces total moral inability. Herein lies

28
the necessity of a gospel of sovereign, effectual saving power since a
gospel merely on offer has not the slightest prospect of being fruitful.
Jesus Christ does not merely call men out of the human pig-pen, but
rather enters that realm of corrupt human debris for the purpose of
actually, individually delivering them, their nature, intellect, will and
affections, from their hopeless, leprous captivity.

(b) Carnal thinking displeases God, v. 8.

Logically, because the carnal man is incapable of obeying the righteous
demands of God, it follows that he is also incapable, is not able, o
dnantai, ou dunantai, of pleasing the righteous God. But further,
consider that the essence of his carnality is, as Luther describes it,
[T]his crookedness, this depravity, this iniquity whereby man turns
in upon himself and thus seeks his highest good.
29
So that those
who are in the flesh, view themselves as being at the center of the
universe; they pamper themselves, their physical, sensual, intellectual
and Adamic beings, and at best allow God a peripheral role. Thus if
man shunts God to one side, it is impossible for that same God to have
pleasure in the one who attempts to dethrone Him. This is especially
true concerning religious and social liberalism, for any token
acknowledgment of a revisionist and man-shaped god is overwhelmed
by vaunted and humanitarian concerns which are but sophisticated
carnality that stimulates no heavenly pleasure.

c. Living in the Spirit of Christ, vs. 9-11.

Contrariwise, the only people who please God are those who are in the Spirit,
as these verses now explain. To them, God is the center of the whole universe,
indeed they belong to God, are alive to God, and identify with His righteousness.
This contrast marks out the radical distinction between a true believer and an
unbeliever.

(1) The Spirit of God indwells, v. 9.

Now the doctrine of regeneration takes on a significance that ranks equally
with the doctrine of justification that so dominated the earlier part of
Romans. Likewise in the life and ministry of a Christian, both doctrines
should be regarded as being of equal importance.
30
Here we come to

29
30
In the early part of his ministry, Lloyd-Jones, like George Whitefield, gave greater emphasis to preaching on
the need of regeneration while the doctrine of the atonement and justification by faith were more
assumptions. However it was a Calvinistic Methodist minister who made the Welsh preacher aware of this
lack. D. Martyn Lloyd-Jones, The First Years 1899-1939, pp. 190-2. In the case of Whitefield, apparently it
was John Wesley who helped his fellow field preacher in a similar way. Today we have likewise witnessed the
born again movement, although many preachers err in the opposite direction by emphasizing a sterile
justification at the expense of regeneration. Biblically speaking, the true Christian must be both alive unto
God and right with God. J. C. Ryle adds: You need not only the atonement of Jesus Christ, but the
quickening, sanctifying work of the Holy Ghost, to make you a true Christian, and deliver you from hell.
Old Paths, p. 275.
understand that regeneration is very much integral to the gospel (Tit. 3:5-7),
and should be regarded as coterminous with justification and conversion. We
expand in translation, However, you are not now living according to the
dominion of the flesh but rather that of the indwelling Spirit of God, that is
if (and it is assumed to be the case) this same Holy Spirit is presently
dwelling in you believers who congregate in Rome.

(a) Positively, the Spirit inhabited Christian lives in the Spirit.

It is the indwelling Spirit of God that marks out a believer from an
unbeliever, not a carnal from a Spiritual believer, or a regular Christian
from a Spirit baptized Christian. For Paul, it is conversion that brings
both death to sin in justification and renewal of the heart in
regeneration, through the Spirit and the water and the blood (I John
5:7-8). Thus John Stott writes, To know Christ and to have the Spirit
are one. Bishop Handley Moule was wise to write that there is no
separable Gospel of the Spirit. Not for a moment are we to advance, as
it were from the Lord Jesus Christ to a higher or deeper region, ruled by
the Holy Ghost.
31
Here is the distinguishing dynamic of a true
Christian since the residency of this Spirit is eclectic (II Pet. 1:3-4), and
it is this life of God that makes him distinguishable in his contrast with
the common carnality of this world.

(b) Negatively, the person vacant of the Spirit of God is not owned of God.

Here the Spirit of Christ must be synonymous with the Spirit of
God.
32
The inference is akin to that of Johns Gospel where the
ministry of the Holy Spirit is, to bring to your remembrance all that I
[Christ] said to you. . . . [That] He will testify about Me. . . . He will
glorify Me (John 14:26; 15:26; 16:14; cf. I John 3:24). Note the triune
inference here in which Christ through the Spirit brings union with the
Father. Categorically, to have the Spirit of God is to have the Spirit of
Christ and thus a saving, living appreciation of this Son of God. To be
void of this Spirit of Christ is to be void of any saving union with the
God of Abraham.

(2) The Spirit of Christ indwells, v. 10.

Expanded translation: If (and it is assumed to be true that) Christ through
the Spirit indwells you, then on the one hand the body is dead on account of
sin, but on the other hand the S(s?)pirit is life on account of righteousness.
As the preceding context indicates, literally Christ in you (cf. Gal. 2:20;
4:19; Eph. 3:17; Col. 3:11) does not equate Christ with the Spirit or declare
that the second person of the Trinity indwells the believer. Rather Jesus

31
Stott, Romans, p. 225; also Moo, Romans, p. 490.
32
Note that Paul does not use the title Holy Spirit in this eighth chapter. Here he is concerned about the Spirit
sourced in the Father and the Son rather than the sacred character of the third person of the Trinity.
Christ, seated at the right hand of the Father, is represented by the person of
the Holy Spirit (I John 3:24). J. C. Ryle comments:
I do not say that the expression, Christ in us is unscriptural. But I do say that
I see great danger of giving an extravagant and unscriptural importance to the
idea contained in the expression; and I do fear that many use it now-a-days
without exactly knowing what they mean, and unwittingly, perhaps, dishonor
the mighty work of the Holy Ghost.
33

That the body, sma, so ma, as distinct from flesh, srx, sarx, is dead means
that the physical vehicle of the redeemed soul is intrinsically defiled, judged,
and decaying on account of sin, 6:6, 13. As such it is unresponsive to God
and on a course of dissolution; it is a corpse with only the motion of death
throws!
34
On the other hand, the Spirit of Christ is the life of God that has,
through grace, invaded this condemned carcass because of the gospel of the
righteousness of God, that which is both imputed and imparted.
35
Such a
conquest means that the death throws are under the dominion of the Holy
Spirit.

(3) The Spirit of resurrection indwells, v. 11.

Here is glorious, irresistible logic that builds upon the reality of the Spirit of
God indwelling the Christian. Thus, by expansion, But if (and it is assumed
to be true that) the Spirit, that is of He who raised Jesus from the dead, is
dwelling in you, then that same One who raised Christ from the dead will
also make alive your mortal bodies through His Spirit who dwells in you.
Thus the matter of the saving of the body is taken up in view of the prior
description in v. 10 of its seeming consignment to inevitable and just decay.
Consequently the Spirit that instrumentally saves the soul will also save the
body rather than replace it. Hence this mortality will be clothed with
immortality which transformation is simply the culmination of gospel
victory (I Cor. 15:53-57; II Cor. 5:4). Yet also note here that while the Spirit
is the agent of indwelling and enabling, even so the Father commands this
gospel work while the Son is its holy executor.
Again Stott quotes Bishop Handley Moule: Wonderful, is this deep
characteristic of Scripture: its gospel for the body. In Christ, the body is seen
to be something far different from a mere clog, or prison, or chrysalis, of the
soul. It is its destined implement, may we not say its mighty wings in
prospect, for the life of glory.
36
For Paul, the term mortal bodies, t
qnht smata, ta thneta so mata, that is our bodies subject to corruption
through sin, surely has in mind much of his earlier emphasis introduced in

33
J. C. Ryle, Holiness, pp. xiii-xiv.
34
The body is, as it were, the seat of death; there is a principle of decay and of death in the bodies of all of us,
and the process of decay is increasing and growing. Ever since the Fall, the moment we enter into this world
and begin to live we begin to die. Your first breath is one of the last you will ever take! Lloyd-Jones, Romans
8:5-17, p. 69.
35
Both Lloyd-Jones and Morris understand this broader meaning; Haldane, Moo, Shedd, Stott, an objective
righteousness; Hodge, a subjective righteousness.
36
Stott, Romans, p. 227.
6:6 regarding our body of sin that has continued to be a major concern up
to this point. Indeed this focus is ongoing, except that it now concerns the
anticipation of triumph when we, who presently groan within ourselves,
finally experience the redemption of our body, v. 23, which indeed shall
be transformation into conformity with the body of His [Christs] glory
(Phil. 3:21).

2. There is life in the Spirit of adoption, vs. 12-17.

Thus this indwelling Spirit is a mighty Spirit in terms of our present interim
pilgrimage (Eph. 1:19; 3:7, 16, 20; Col. 10-11), and the expectations of holy Christian
living are now presumed to be based upon this fact, especially as the doctrine of
adoption incorporates such truth. In practical terms, Thomas Manton comments:
Now the Spirit would not put us upon the labors of the body, and take no care for the
happiness of the body; these two always go together: The body is for the Lord, and the
Lord for the body (I Cor. 6:13). Christ expecteth service from the body, and gave up
himself for the redemption of it, as well as the soul (I Cor. 6:20).
37

a. The obligations of sonship, vs. 12-13.

Like the strong inference commencing v. 1, here there are emphatic and weighty
consequences with regard to the Christian so potently indwelt by the Spirit of
God. As the well equipped soldier is responsible, under obligation in terms of
using those accouterments which are designed for his safety, so the child of God is
indebted to the reign of the Spirit of God in his life with regard to an appreciation
of His might, holy dominion and exclusive claims. The word feilthj,
opheilete s, describes a person in debt; for Paul in 1:14 it is divine obligation
according to his calling; in 15:27 it is the Gentiles material obligation to
Jerusalem for their spiritual inheritance; in Gal. 5:3 it is the legalists obligation to
keep the whole law. So here it is the weight of responsibility which the indwelling
Holy Spirit brings, as a Master who although capable of being grieved (Eph.
4:30) and quenched (I Thess. 5:19), yet here upholds His rightful demands
upon the children He has adopted.

(1) Not to the flesh, vs. 12-13a.

Implicit is the understanding that while the flesh was formerly the governing
lord of the Christian when unconverted (7:5; 8:3; Eph. 2:3), now the
indwelling lordship of the more potent Holy Spirit has supplanted this reign.
Therefore a new allegiance is incumbent upon the child of God, in two
realms. First, in the realm of Scripture knowledge, we are to yield to the
truth lodged in the mind concerning the Spirits dominion. Second, in the
realm of regenerate experience, we are to yield to the dynamic concerning the
Spirits indwelling life and influence . Thus the Christian is not merely a
person who has, through a commitment of will, spurned carnal overtures;
rather he is under constraint of the life of God in his soul God, a new bias, a

37
Thomas Manton, The Complete Works of Thomas Manton, XII, p. 24.
new tilt of affections, to repudiate the lustings of the flesh by means of the
new resources bestowed at conversion.
But does the warning here imply the possibility of defection? The if
proposition can be translated: For if, and this axiom is certainly true, you
are living [present tense] according to the dictates of the flesh, then you are
destined to a damnable death. Lloyd-Jones responds that Paul uses, a form
of speech which we use when we say to a person, If you put your finger into
that fire you will be burned.
38
That is, here we have a warning which the
true child of God will certainly heed. The present tense focus here, as well as
that of the deeds, prxeij, praxeis, of the flesh in v. 13b, is reminiscent of
I John 3:8-9 where a similar concern describes those practicing sin as
being of the devil. Yes a Christian can and will sin according to the
promptings of the flesh (I John v1:8, 10), but not as a matter of habitual
routine. Rather he will truly repent, seek cleansing and forgiveness (I John
1:9), and pursue a course of mortification, that is a putting to death the
deeds of the body.

(2) But to the Spirit, v. 13b.

An opposite destiny awaits those who actively pursue mortification of the
body through the Spirit, namely that of life. Surely this incorporates both
a present perspective as vs. 14-17 describe, though primarily a future hope as
vs. 18-25 anticipate.
Mortification or putting to death is poqnskein, apothneskein, a
present active infinitive describing a continuous process that the believer
initiates, in contrast with the death resulting from carnality just mentioned.
Moo explains Pauls point here as, you will not die if you cause your sin to
die.
39
However it is vital to note here that such responsible activity is that of
a regenerate child of God by the Spirit, that is the Spirit of God the Father
who raised Jesus from the dead. This subject of mortification has been the
object of much perverse teaching, especially by the Roman Catholic Church
in terms of physical containment and even flagellation. On the other hand,
Puritans in particular have contributed greatly to our understanding of Pauls
teaching here, perhaps preeminently in John Owens work, Of The
Mortification of Sin in Believers, Etc. based on this verse.
40
In summary he
declares:

(a) There is no sin killing unless a person be a true believer. There is no
death of sin without the death of Christ. . . . All attempts, then, for
mortification of any lust, without an interest in Christ, are vain.
41

38
39
Moo, Romans, p. 495n.
40
John Owen, The Works of John Owen, VI, pp. 5-86. In a similar vein, also refer to Owens The Nature,
Power, Deceit, and Prevalency of the Remainders of Indwelling Sin in Believers, ibid., pp. 153-322.
41
Ibid., pp. 33, 35.
(b) There must be universal sincerity or a thorough concern regarding
sin. So, then, it is not only an intense opposition to this or that
peculiar lust, but a universal humble frame and temper of heart, with
watchfulness over every evil and for the performance of every duty, that
is accepted.
42

(c) There must be faith in the succor of Christ. Set faith at work for the
killing of thy sin. His blood is the great sovereign remedy for sin-sick
souls. Live in this and thou wilt die a conqueror; yea, thou wilt,
through the good providence of God, live to see thy lust dead at thy
feet.
43

(d) Particular directions to follow. 1. Be alert to symptoms of lust, 2. Be
aware of the results of sin, hardening, loss of peace and strength,
wounding, loss of usefulness, discipline. 3. Allow guilt its full
dimensions. 4. Cultivate the longing for deliverance. 5. Consider the
nature of the body (I Cor. 9:27). A man may have leanness of body and
soul together. 6. Watch for situations that cause eruptions. 7. Quickly
oppose the first actings of sin. 8. Let the soul contemplate the excellence
and majesty of God. 9. Seek peace only from God, not self delusion.

Of course, such a disciplined Christian life is ever the fruit of justification, as
the order here in Romans clearly indicates. However, the Christian saved by
sovereign grace is to vigorously consider [put to death]
44
the members of his
earthly body with regard to immorality, impurity, passion, evil desire, and
greed (Col. 3:5). Or, he is to crucify the flesh with its passions and
desires (Gal. 5:24).
45
Notice the paradox that Paul describes as resulting
from our investment in either the flesh or the Spirit. Living in the flesh brings
death; inflicting death on the flesh brings life (S. of S. 2:15; Matt. 5:29-30).
So Morris well describes these fundamental options that confront us in this
modern era when he concludes: There is a living that is death and there is a
putting to death that is life.
46

b. The marks of sonship, vs. 14-17.

As Paul has recently given sudden focus to an aspect of sanctifying truth that
receives concentrated emphasis, namely that of the role of the mind in vs. 5-8,
so here the doctrine of adoption is given the same abrupt prominence. The
reason for this injection of teaching concerning the believers sonship with the
Father through Christ appears to be further explanation about the Spirits
effective operation in sanctification, but especially mortification. In other
words, the dominant leading of the Spirit, v. 14, is that by which mortification

42
Ibid., p. 42.
43
Ibid., p. 79.
44
Here Paul uses to put to death, nekrw, nekrow , probably emphasizing the condition of death whereas
poqnskein, apothneskein refers to the act that brings death about.
45
Here Paul uses crucify, staurw, stauroo , emphasizing the strictness and severity of the mortification.
46
becomes a possibility, reality, and evidence of adoption; but further, this is in fact
the Spirit of adoption, v. 15, by which an array of reassuring inheritance
privileges have been obtained, vs. 16-17.
The concept of adoption is described by the terms of sonship, v. 14, son
placement, v. 15, and children, vs. 16-17. In vs. 14-15 the root term concerns
uj, huios, while in vs. 16-17 it is tknon teknon, the distinction perhaps being
the relation of nature in the former and the position of honor in the latter.
47

(1) Living sonship from the Spirit of the Father, v. 14.

Since v. 13 was very much concerned with lifestyle, whether according to the
flesh or Spirit, here Paul further declares and qualifies who are really the sons
of God. Confession of this relationship is one thing, but manifestly being
led by the Spirit of God is quite another. So, and the text is emphatic at this
point, only those who are being led [present tense, passive voice] by the
Spirit of God are authentic Christians. Thus, such teaching indicates that all
men are not universally, in terms of salvation and thus distinct from Acts
17:28, children of God, according to the brotherhood of man under the
fatherhood of God. The fact that Jesus Christ charged certain Jews with
being children of the devil (John 8:44) is sufficient proof of this point.
Further, the like father like son principle applies here. As the natural child
bears the physical likeness of his parentage, so the child of God inherits the
spiritual likeness of his heavenly Father, and that of His Spirit in particular.
Children of God are spiritual by inevitable derivation because God is
S[s?]pirit (John 4:24). Now when such a child of God becomes aware of
such a relationship, especially its internal witness, then great confidence
results, as v. 15 indicates.
But more specifically, what is this leading? The word gw, ago , in its basic
form simply means to lead, as in Luke 4:1 where Christ was led around
by [under the influence of] the Spirit in the wilderness. But here the context,
as well as the passive force, suggests a more personal constraint. So Lloyd-
Jones comments: What [the Spirit] does is to persuade them. He leads us by
persuasion; not by brute force, not against our will. He persuades the will,
which is a very different thing. . . . What the Spirit does is to enlighten and
persuade. . . . It is a matter of powerful persuasion.
48

(2) Adoptive access through the Spirit to the Father, v. 15.

Paul continues to use antithesis, as in vs. 4-6, 9, 12-14 to stress the radical
character of a regenerate child of God, who, previously under the dominion
of the flesh, is now under obligation, that is inevitable constraint to live
confidently according to the indwelling Spirit of God, v. 11. Here flesh
seems paralleled with spirit of slavery and Spirit with spirit of
adoption, though now heightened passion is injected based upon a
privileged filial relationship.

47
Frederic L. Godet, Commentary on Romans, p. 311.
48
(a) The spirit of slavery leads to fear.

The term spirit of slavery refers to a former inward principle or
guiding mind set which, according to the preceding context,
especially 7:14, 23, would be a legal dominion that has captivated the
unwary Christian (Gal. 2:4; 4:1-7; 5:1-2; Col. 2:16-23; I Tim. 4:1-5;
Heb. 12:18-24).
49
Lloyd-Jones best captures the thrust here when he
writes of those believers who are subject to this bondage:
I am thinking of people who are quite clear about their relationship to
the law the Ten Commandments, or the moral law as a way of
salvation. They have seen clearly that Christ has delivered them from
that; . . . they are quite clear about their justification. However, they now
begin to look positively at the Christian life, and in a very subtle way
quite unconsciously to themselves they turn it into a new kind of law,
with the result that they get into a spirit of bondage and of serfdom. . . .
In other words, holiness becomes a great task to them, and they begin to
plan and organize their lives and introduce certain disciplines in order to
enable them to carry it out. . . . We can easily impose upon ourselves a
new law.
50

Sometimes a child lives in a spirit of slavery before its parents; it lives
in the household, in submissive, trembling fear, addressing the father as
Sir, in military style, but not as one who confidently cries Abba!
Father! and runs toward his gracious embrace. So here Paul is
concerned that the slavish Christian is robbed of the joy of his secure
standing through sovereign grace, his ready welcome, his privileged
inheritance; he lacks confidence; he has doubts concerning his
acceptance and approval before God. Now he distinguishes true sonship
as being based, not upon conformity to principle, but vital constraint of
the Spirit of adoption.

(b) The Spirit of adoption leads to access.

As is Pauls frequent method (6:11;Col. 3:3-5), so here he reminds the
Christian of his real status; it is as if he were to say: Child of God!
Wake up to your high calling! Being an authentic Christian, you have
received the Spirit of adoption who mediates sonship. Therefore be
bold, even as you sense the constraint! Confidently address Him as,
Abba! Father! The key term here is pnema uoqesaj, pneuma
huiothesias. We opt for the Holy Spirit here based upon Galatians
4:6, who communicates and seals the new adoptive relationship, which
is literally, son placement. Bruce explains:
The term adoption may smack something what of artificiality in our
ears; but in the first century AD an adopted son was a son deliberately
chosen by his adoptive father to perpetuate his name and inherit his
estate; he was no whit inferior in status to a son born in the ordinary

49
Surely this slavery is not a reference to the unconverted state as Hodge and Murray maintain, which, as we
have earlier considered, is not the concern of Romans 7.
50
Lloyd-Jones, Spiritual Depression, Its Causes And Cure, pp. 165-6.
course of nature, and might well enjoy the fathers affection more fully
and reproduce the fathers character more worthily.
51

So the Christian is crying out, present tense of krzw, krazo , being
onomatopoeic, sounding like its meaning, as the call of a raven (Gal.
4:6; cf. Rom. 9:27; John 7:28, 37; 12:44). The actual cry is Abba! The
Father.
52
Abba is also onomatopoeic, an Aramaic term expressing a
childs parental affection, though forbidden to be used by household
slaves. Its use in Mark 14:36 by Christ indicates fervent, intimate
relationship rather than distress. Thus the believer responds with
intimate, confident, albeit respectful, fondness for God who he knows
with a depth of experience. But is this a normative description here?
Lloyd-Jones does not believe so. We respectfully disagree since, while
not denying a gradual heightening of assurance following conversion,
the context here does not support a higher level of assurance, akin to
Lloyd-Jones understanding of a post-conversion baptism of the Spirit.
53

Such a view must describe the sons of God in v. 14 as a distinct
group of believers, whereas the context of vs. 9-13 distinguishes
between the spiritual believer and the carnal unbeliever.
54
Furthermore,
a natural child is not always crying out Abba, father, though it does
so periodically. So the Christian has not only intervening valleys of
diminished confidence but also periodic seasons of heightened
assurance, of course initially at conversion. t those times he delights to
sing Charles Wesleys verse:

51
F. F. Bruce, Romans, p. 166.
52
Israel was to regard Jehovah as Father (Deut. 32:6; Isa. 63:16), in contrast with Mohammedanism.
53
At this point in Lloyd-Jones commentary, he deals at length with the view that Romans 8:14-17, in parallel
with Romans 5:5 and Ephesians 1:13-14, describes the assured, Spirit baptized Christian. However not all
believers have this depth of experience or Spirit baptism. He writes, that the Spirit of adoption is not
essential to salvation, for a person can be a Christian and yet know little or nothing about this Spirit of
adoption. As I say this I am well aware that the majority of the Protestant Reformers would not have agreed
with my statement, for they tended to teach B Luther and Calvin in particular, but others also B that
assurance of salvation was necessary to salvation. They failed to draw a distinction between salvation itself
and the assurance of salvation. So they tended to teach that a man was not saved unless he knew he was
saved, that is to say, unless he had assurance. Romans, 8:5-17, p. 246. On Romans 5:5 he writes: You
cannot be a Christian without the Holy Spirit, but you can be a Christian without having the love of God
shed abroad in your heart. Romans 5, p. 84. He musters numerous testimonies in support, including
Thomas Brooks, Philip Doddridge, Jonathan Edwards, Charles Finney, John Flavel, Thomas Goodwin,
Howell Harris, D. L. Moody, John Owen, Edward Payson, J. Philpot, Charles Simeon, C. H. Spurgeon, John
Wesley, and George Whitefield.
54
More contemporary commentators who would not agree with Lloyd-Jones at this point include Boice,
Haldane, Hendriksen, Hodge, Moo, Morris, Murray, Shedd. Stott comments, I have no wish whatever to
call in question the authenticity of the experiences described [by Lloyd-Jones]. Nor do I doubt that many
Christian people continue to be granted similar profound encounters with God today. Nor is there any
problem in affirming that the ministry of the Spirit of adoption (v. 15) and the inner witness of the Spirit (v.
16) are designed to bring us assurance. My anxiety is whether the biblical texts have been rightly interpreted.
I have the uneasy feeling that it is the experiences which have determined the exposition. For the natural
reading of Romans 8:14-17 is surely that all believers are led by the Spirit (v. 14), have received a Spirit of
adoption (v. 15), and cry Abba, Father as the Spirit bears witness to them that they are Gods children (v.
16) and therefore also his heirs (v. 17). There is no indication in these four verses that a special, distinctive or
overwhelming experience is in mind, which needs to be sought by all although it is given only to some.
Romans, p. 236.
My God is reconciled,
His pardoning voice I hear;
He owns me for His child,
I can no longer fear;
With confidence I now draw nigh,
And Father, Abba, Father! Cry.

(3) Internal witness by the Spirit from the Father, v. 16.

Here is the quintessential verse concerning the highest category of Christian
assurance. A believer may be assured from reading the Bible that he is an
adopted child of God, yet if that Bible is taken from him, what then? But if
that same believer be in prison, none can take from him that witness of the
Holy Spirit engraved upon his soul that speaks in biblical terms of adoptive
blessings. John Wesley warns us: How many vain men, not understanding
what they spake, neither whereof they affirmed, have wrested this scripture
to the great loss, if not the destruction, of their souls! How many have
mistaken the voice of their own imagination for this witness of the Spirit of
God, and thence idly presumed they were the children of God, while they
were doing the works of the devil! . . . [I]t is the more necessary to explain
and defend this truth, because there is a danger on the right hand and on the
left. If we deny it, there is a danger lest our religion degenerate into mere
formality; lest having a form of godliness, we neglect, if not deny, the
power of it. If we allow it, but do not understand what we allow, we are
liable to run into all the wildness of enthusiasm.
55

The context concerns being led by the Spirit of God in v. 14 and the
exuberant cry of Abba! Father! in v. 15. The initiative rests with the Holy
Spirit, for it is He himself who testifies with out spirit that we are the
children of God. The word summarturw, summartureo , cf. 9:1, means to
witness with. Whereas in the context of justification 5:5 declares the love
of [from] God has been poured out within out hearts through the Holy
Spirit, here the witness of the Spirit is portrayed as a constant presence.
Moo comments that Paul explains, how it is that receiving the Spirit of
adoption enables us to cry out Abba, Father! The Holy Spirit is not only
instrumental in making us Gods children; he also makes us aware that we
are Gods children.
56
Here is the impetus that constrains the exclamatory,
familial cry of being owned of God, as Charles Wesley expresses:
My God I am thine; what a comfort divine,
What a blessing to know that my Jesus is mine!
In the heavenly Lamb thrice happy I am,
And my heart it doth dance at the sound of His name.
Hence Paul defines a fundamental, normative attitude of the Christian which
marks out true conversion. Lloyd-Jones teaching at this point, though
unintentional, suggests a lesser standard that is rectified by a baptism of the

55
John Wesley, Fifty-Three Sermons, pp. 123, 136-7. Refer also to B. B. Warfields dealing with this problem in
Faith And Life, pp. 187-9.
56
Spirit. Rather, we agree here with Calvin who comments: Therefore, this
sentence standeth sure, that none can be called the son of God who doth not
acknowledge himself to be such [an] one (I John 5:19).
57
This is not to
suggest that initial conversion has assurance in full bloom; but it is to affirm
that there must be some budding of confidence that declares, one thing I do
know [is] that though I was blind, now I see (John 9:25).

(4) Glorious inheritance with Christ from the Father, v. 17.

The witness of the Spirit does not stop at reassuring the Christian of his
adoption; there is so much more that is to be appreciated as a consequence of
being a child of God, and this involves future inheritance and glorification
preceded by inevitable suffering, all of which is associated with Christ.

(a) The child of God has an inheritance with Christ.

Probably drawing on the Old Testament concept of inheritance that
commenced with Abraham, 4:4, and focused on the land under
future Messianic reign (Ps. 25:13; 37:9;Is. 60:21), the child of God now
has a more glorious prospect. Having received the Holy Spirit only as
a pledge of our inheritance, with a view to the redemption of Gods
own possession (Eph. 1:14), as an heir the Christian is to confidently
anticipate the fulness, or the riches of the glory of His inheritance in
the saints (Eph. 1:18). Thus the believer, as an heir of God (cf. Gal.
4:7), is the future recipient of all of the riches of His grace (Eph. 1:7;
2:7). But further, the language here suggests that we, together with
Christ, inherit God himself. Haldane comments: God is the portion of
His people; . . . God is all-sufficient; and this is an all-sufficient
inheritance; It is God Himself, then, who is the inheritance of His
children. . . . Whom have I in heaven but Thee? And there is none upon
earth that I desire besides Thee! (Ps. 73:24).
58

(b) The child of God has present suffering with Christ.

With the assurance and hope that adoption stimulates, the believer is
able to traverse the inevitable sufferings that he experiences, for Christ
and like Christ. As Christ anticipated his inheritance of the Father and
endured earthly trial for this cause (John 17:1, 4-5), so his disciples
tread the same path. They persevere because of an inheritance
perspective (Heb. 12:1-2).

(c) The child of God has the hope of glory with Christ.

Travail culminates in triumph so that co-glorification, like unto Christs
glorious body (Phil 3:21), becomes the moment of inheritance. Peter
describes the sufferings of Christ and the glories to follow (I Pet.

57
John Calvin, Commentary on Romans, p. 214.
58
Robert Haldane, Commentary on Romans, p. 373. Also refer to Murray in support, Romans, I, pp. 298-9.
1:11) which the child of God is to likewise anticipate. So Paul in v. 18
declares, that the sufferings of this present time are not worthy to be
compared with the glory that is to be revealed to us. This is the
appointed pathway for the church of Jesus Christ.
Mid toil and tribulation and tumult of her war,
She waits the consummation of peace for evermore;
Till with the vision glorious Her longing eyes are blest,
And the great Church victorious shall be the Church at rest.

B. FUTURE GLORY THROUGH THE SPIRIT OF GOSPEL GRACE, VS. 18-25.

There is an obvious connection with v. 19b that is at the same time transitional concerning
the whole of vs. 1-19a. The present reign of the Holy Spirit in the believer, the present
dominion of the godly mind over sin, the present life of God in the soul, the present
adoptive relationship with the Father, the present internal witness of the Spirit, these are all
experienced in an environment of present suffering and persecution. Nevertheless the best is
yet to come when we shall be glorified with Him [Christ].So Paul launches forth from this
point with the assurance that, for the Christian, future prospects are incomparably glorious.
For the child of God, like Job, his future blessings will far transcend present trials (Job
42:10-17). In The Pilgrims Progress, John Bunyan portrays the authentic pilgrim as
frequently anticipating the transcendent glory of the Celestial City. When the prospect of
persecution tempts Christian to retreat, it is his assessment and vision of his final destination
that encourages him to press forward. So here Paul presents a vision of the freedom of the
glory of the children of God, . . . the redemption of our body, vs. 21, 23, that is intended
to cause spiritual salivation.

2. There is hope of incomparable glory, v. 18.

The consideration or reckoning, logzomai, logizomai, here, cf. 2:3; 3:28; 6:11;
14:14; II Cor. 10:11; 11:5; Phil. 4:8, is the focused activity of the Spirit animated mind
of vs. 5-8. First, as with any normal Christian, it is sensitive to the sufferings of this
present [now] time. While our self-inflicted troubles are excluded, and persecution
may be a subsidiary concern, yet the primary cause of anxiety here is the inherent
corruption of the human condition, as 7:18, 23-24; 8:20-23 indicate. These struggles
include sickness, the aging process, poverty, bereavement, etc. Now the believer with
poor or short-sighted focus will be a spiritual hypochondriac, much like Little Faith in
The Pilgrims Progress, who was more complaining than forward looking pilgrims. But
the child of God whose clear vision is set heavenward will be transported to a more
blessed plain of existence that finds the impact of earthly trials to be greatly
diminished.
For Paul, it is the glory that is to be revealed in [ej not prj] us, that is glory
imparted to thee believer and not merely beheld by him. This glory or dxa, doxa,
especially its Hebrew equivalent, dobK* , kabod, includes the idea of weight of honor
that a king would display. So in II Corinthians 4:16-17, we do not loose heart, but
though our outer man is decaying, yet our inner man is being renewed day by day. For
[our] momentary, light affliction is producing for us an eternal weight of glory far
beyond all comparison. So here Paul describes this glory as incomparable insofar
as earthly glory is concerned. But more specifically, what is this glory yet to be
received? Surely it is the fact that, we shall be like Him, because we will see Him just
as He is (I John 3:3).
Two days before Dr. Martyn Lloyd-Jones passed away, having refused further life-
sustaining medication, he wrote a note to his wife and family members: Do not pray
for healing. Do not hold me back from the glory.
59
David Brainerd responded
similarly on his deathbed: I am almost in eternity. I long o be there. My work is done:
I have done with all my friends: all the world is nothing to me. I long to be in heaven,
praising and glorifying God with the holy angels. All my desire is to glorify God.
60

This is what Paul writes of here, and it is intended to make us be more reassured in our
faith as we look beyond ourselves to the anticipated privileges and delights of the
Celestial City.

3. There is hope of creation redemption, vs. 19-22.

The following extension of thought now encompasses the creation, or whole
creation, v. 22, which term seems to contrast with we ourselves in v. 23, so that the
subhuman creation is envisaged.
61
In other words, a polluted universe will be the
object of Gods saving power. The effects of the Fall will be fully reversed so that the
original creation will be redeemed as a whole so as to vindicate God.
62

a. The creation yearns for redemption, v. 19.

An expanded translation reads: For the intense, absorbing, neck-stretching
expectation [pokaradoka, apokaradokia] of the subhuman creation is eagerly
awaiting the apocalyptic revelation of the sons of God. This unveiling of the
sons of God looks to that future time of fulfilled glory when those presently
saved are then consummately saved. Such redemptive perfection (I Thess. 5:23),
when this perishable will have put on the imperishable, and this mortal will have
put on immortality (I Cor. 15:54), when there will no longer be any mourning,
or crying, or pain; . . . [when] there will no longer be any curse (Rev. 21:4; 22:3),
is fervently awaited by a creation under human dominion (Gen. 1:27-28).
Since v. 18 has spoken of the glory that is to be revealed in us, so here that
future glory is assumed when the revealing of the sons of God is described, as
does I John 3:2: We know that when He appears, we will be like Him, because

59
Iain Murray, D. Martyn Lloyd-Jones, The Fight Of Faith, 1939-1981, II, p. 747.
60
Jonathan Edwards, The Works of Jonathan Edwards, II, p. 384.
61
Moo, Romans, pp. 513-5, also Cranfield, Hendriksen, Lloyd-Jones, Stott. Haldane adds that, the prophets
introduce the earth as groaning, and the animals as crying to God, in sympathy with the condition of man
(Joel 1:10-20; Jer. 12:4; Isa. 13:13; 24:4-7; 33:9; 34:9; . . . . On the other hand, the Prophet Isaiah (49:13; )
predicates] . . . a better state of things. [So also] in Psalm 98:4-8, Romans, pp. 378-9.
62
Such redemption of the material universe or the whole creation is basic to a premillennial eschatology.
Erich Sauer comments: God does not abandon His plan for His creation, and even as in the beginning there
was an earthly condition before sin broke in, so will there be finally a renewed and transfigured earthly
creation, a perfected condition of the earth after sin has been overcome; and the last will surpass the first.
From Eternity To Eternity, p. 19. Refer also to Carl Hocks defense of new heavens and a new earth (II
Pet. 3:13; Rev. 21:1) as renovation rather than re-creation, All Things New, pp. 197-200, also George Peters,
The Theocratic Kingdom, II, pp. 479-93.
we will see Him just as He is. The strong inference here is that the creation is
longing for that time when it can applaud, clap its hands (Ps. 98:7-9; Isa.
55:12-13), at that time when the sons of God will be revealed with Him [Christ]
in glory (Col. 3:4).
63
Thus Lloyd-Jones makes application:
We have already considered Paradise lost. But Paradise is to be regained. This is a
part of the great salvation, and the whole creation is involved. . . . But this is literally
what is going to be true of all of us who are the children of God. Can we ever again
allow anything to get us down in this world? Will you ever grumble and complain
again? Will it worry you very much what man may do to you? You are being
prepared for this indescribable glory which is awaiting the children of God. It is to
be manifested and revealed. Lift up your heads, life up your hearts, by faith keep
your eye on the coming glory. Set your affection on things above, not on things on
the earth [Col. 3:2]. All here is passing and temporary; but we belong to the
kingdom which cannot be moved, the kingdom which God has prepared for His
people, His children, before the foundation of the world [Eph.1:4].
64

b. The creation has need of redemption, vs. 20-21.

For Paul, the material creation is not a carnal diversion that should yield to a
more lofty spiritual mode of comprehension. His understanding of the Old
Testament hope must incorporate the anticipation of a renovated world, a true,
righteous theocratic utopia that triumphs, through the agency of Christ, over a
past fallen era.

(1) Due to bondage to assigned failure, v. 20.

Why is the material, sub-human creation in this state of pining for full
human redemption? Because it also has suffered degeneration since it was
subjected to futility, that is God consigned it to vanity or
purposelessness, mataithj, mataiotes, as frequently used in the Septuagint
version of Ecclesiastes, to dissolution and decay and death, when He
declared, Cursed is the ground because of you [dam]; in toil you will eat of
it all the days of your life (Gen. 3:17). Haldane adds: For as the leprosy
not only defiled the man who was infected with it, but also the house he
inhabited, in the same way, sin, which is the spiritual leprosy of man, has not
only defiled our bodies and our souls, but, by the just judgment of God, has
infected all creation.
65
Therefore the creation in its agony (Is. 24:4-7; 34:4)
longs for similar redemption; it does not have thoughts of evolutionary
improvement, of progress from randomness to ordered complexity.

(2) Due to bondage to inevitable freedom, v. 21.

Yet this appointment to corruption by God purposed not only degradation
but also deliverance, so that the hope KJV at the end of v. 20 anticipates

63
Shedd comments: Material nature is metaphorically in sympathy with redeemed man, and shall be restored
with him. . . . Such personification of material nature is common in Scripture. Cf. Deut. 32:1; Job 12:7-9; Ps.
19:1-6; 96:11-12; 148:3-10; Isa. 1:2; 14:8; 56:12. Romans, p. 252.
64
Lloyd-Jones, Romans, 8:17-39, pp. 76, 81.
65
the emancipation described in v. 21, that is the regeneration,
paliggenesa, palingenesia, or earthly rebirth of Matthew 19:28. Thus the
creation, the material universe including the flora and fauna, will know
emancipation from its former slavery to corruption, a world of entropy
and dissolution that is red in tooth and claw. Just as the children of God
will experience glorious renovation, so the world at large will undergo
similar conversion. Charnock comments:
As the world, for the sin of man, lost its first dignity, and was cursed after the
fall, and the beauty bestowed upon it by creation defaced, so it shall recover
that ancient glory, when he shall be fully restored by the resurrection to that
dignity he lost by his first sin. As man shall be freed from his corruptibility, to
receive that glory which is prepared for him, so shall the creatures be freed
from that imperfection or corruptibility, those stains and spots upon the face
of them, to receive a new glory suited to their nature, and answerable to the
design of God, when the glorious liberty of the saints shall be accomplished. . .
. The earth hath both thorns and thistles and venomous beasts, the air hath
had its tempests and infectious qualities, the water hath caused its floods and
deluges. . . . It is convenient that some time should be allotted for the
creatures attaining its true end, and that it may partake of the peace of man,
as it hath done of the fruits of his sin; otherwise it would seem that sin had
prevailed more than grace, and would have had more power to deface, than
grace to restore things into their due order.
66

c. The creation groans for redemption, v. 22.

For we know suggests a specific Christian appreciation and sympathy
concerning the present state of the universe, the whole creation exclusive of
believers, due not merely to dissolution, but innate disturbance. The groaning
here, represented by the compound, sustenzw, sustenazo , literally to groan
together,
67
suggests intertwining fellowship in distress, whether by means of
flood, earthquake, fire, and hurricane, or famine, pestilence, plague, and chaos, or
rust, corrosion, decay, and resultant dust, or war, rape, pillage, and all manner of
evil. Yet this anguish is not to be comprehended in terms of futility as the world is
prone to do; rather the child of God has an opposite perspective, that of birth
pangs that will usher in glorious deliverance ( Isa. 24:1-23; Matt. 24:6-8, 29-31),
which principle v. 18 introduced.

4. There is hope of human redemption, vs. 23-25.

Reverting to the thought of v. 18, Paul now associates birth pangs with the believer
who, like the expectant mother, hopefully anticipates or waits eagerly for
consummated adoption, that is the redemption of our body. More specifically, the
whole creation is the womb that shall, after much writhing, eventually usher forth
the revealing of the sons of God, v. 19. Conception has taken place; troublesome
gestation is in progress; but the glory that is to be revealed to us, v. 18, is yet future.

66
Stephen Charnock, Works, I, pp. 377-8. Peters also quotes Tyndale, Henry, Toplady, Wesley, Gill, Delitzsch
who express similar opinions. Theocratic Kingdom, II, pp. 484-5.
67
For Cranfield it is an intensity and accord in groaning, Romans, I, pp. 416-7.
a. We groan for completed redemption, v. 23.

The tension which the Christian experiences between the indwelling Spirit and his
mortal flesh, 7:21-8:8, his present earthly endurance and future glorious hope,
receives yet further clarification.

(1) The believer has present first fruits..

The believer presently has the first fruits of the Spirit, an initial bestowal
of the Holy Spirit that both anticipates and promises the full harvest. Note
the use of park, aparche, here also in 11:16; 16:5; I Cor. 15:20. In the
same way God has provided a down-payment or pledge of the Spirit to
begin with, an rrabn, arrabo n, (II Cor. 1:22; 5:5; Eph. 1:14).

(2) The believer has present groaning.

Like creation in general, though contrary to expectation, the Christian
groans due to his participation in Gods curse upon a fallen race. He too
experiences inevitable, inescapable bodily dissolution (Eccles. 12:1-8) Thus
at conversion, the believer does not receive all of his inheritance, that is
perfection and glory in every regard, though he constantly longs for its
reception. Hence, the groaning here has a twofold aspect. First there is the
groaning that results from the conflict that the human condition presents (II
Cor. 5:2, 4), and was distinctively described in 7:14-25.
68
So Stott
comments:
[I]t is not only our fragile body (so ma) which makes us groan; it is also our
fallen nature (sarx), which hinders use from behaving as we should, and would
altogether prevent us from it, were it not for the indwelling Spirit (7:17, 20).
We long, therefore, for our sarx to be destroyed and for our so ma to be
transformed. Our groans express both present pain and future longing.
69

Second there is the groaning that anticipates, that longs for the redemption
of Gods own possession (Eph. 1:14).

(3) The believer has future adoption.

The encompassing term here is the yearned for adoption as sons, the
accomplishment that fulfills original appointment, which climactic event
includes fully realized union with God, total glorification, the plenitude of
the Spirit, and reigning participation in new heavens and a new earth. Then

68
We reject as too categorical Lloyd-Jones statement that, the groaning of Romans 8:23 has nothing to do
with the wretched man of Romans 7:24. . . . So there is nothing in common between the groaning of
Romans 8:23 and that of the wretched, miserable man of Romans 7:24. It is an entirely different matter. This
groaning is the result of certainty, that wretchedness was the result of uncertainty which cries out Who
shall deliver me? Romans, 8:17-39, p. 92. It is true that the man of Romans 7 is aggravated by his dalliance
with the law, yet his accentuated problems are of the same character as that groaning which Paul presently
describes.
69
Stott, Romans, p. 242. In basic agreement are Calvin, Haldane, Moo, Moule, Shedd. Surely the forward
looking groan in hope is stimulated by the present groan in travail over conflict with the flesh.
shall the Son of Man say, Come, you who are blessed of My Father, inherit
the kingdom prepared for you from the foundation of the world (Matt.
25:34). The specific future focus is the redemption of our body, that
transformation from mortality to immortality, from the perishable to the
imperishable (I Cor. 15:51-53), which has repeatedly been Pauls concern
since 6:6. The Christian does not simply receive a new body that displaces
the old. Rather redemption indicates that God will reclaim that which was
formerly abandoned; He will have holy triumph over that which was defiled
(Phil. 3:21). And thus such a prospect becomes the ground of waiting
eagerly for the best that is yet to come, of indomitable hope.

b. We hope for completed redemption, v. 24.

So we are saved by hope KJV, or better, in hope we have been saved [aorist]
NASB. Thus hope is not an instrument of salvation, but rather the sphere in
which salvation first came to us. Thus hope is a fundamental characteristic of
being a Christian from the point of conversion onward. Moo comments: Always
our salvation, while definitively secured for us at conversion, has had an element
of incompleteness, in which the forward look is necessary.
70
Hence the present
does not incorporate that consummation of our salvation just described as
adoption/redemption, otherwise it would be realization rather than hope. Rather
we hope for that which is revealed and promised as future, and yet is not
presently observable.

c. We await completed redemption, v. 25.

However, in hoping for that which is not presently observable and realized, our
understanding of the substance of this hope causes us to persevere with eager
expectation. The child of God is like the engaged bride, looking hopefully at her
engagement ring. She perseveres with eager expectation; she endures the days of
preparation; she is saved in hope, that is she lives the days of her engagement in
the sphere of hope, longingly awaiting that which she only perceives through the
eye of faith, namely the wedding celebration, the day of consummated union. So
the child of God eagerly awaits his consummated union with Christ, while at
the same time contemplating the pledge/token of his engagement (Eph. 1:14).
Such contemplation involves being led by the Spirit, . . . walking by the Spirit, . .
. sowing to the Spirit (8:14; Gal. 5:16; 6:8).

C. INTERIM SECURITY THROUGH THE SPIRIT OF GOSPEL GRACE, VS. 26-39.

Whereas in vs. 1-17 we considered the believers present liberty that the dominion of the
Holy Spirit has established, and in vs. 18-25 that same token Spirit encouraged us by means
of the promised future glory that shall have dominion over this groaning human and sub-
human creation, now we revert back to that present intimate dominion of the Holy Spirit
which is productive of triumphant assurance, vs. 26-39.

70
1. Through the help of the Spirits intercession, vs. 26-27.

In the midst of a world evidencing violent death throws, the child of God not only
exercises hope but also a prayerful disposition in that hope. Such an attitude is one of
expressed longing while personal conflict continues. Thus the Christian prays in the
Spirit, Jude 20, yet so often his cry to heaven seems feeble, and thus, as Morris
comments, we become discouraged in our praying, for we are conscious that we do it
so badly. But here, too, we are not left to our own devices. The Spirit intercedes for
us.
71

a. The Spirit intercedes with intensity, v. 26.

The expression, In the same way, satoj, ho sauto s, connects us to the
parallel encouragement that hope engenders in v. 25, and the aspect of forward
looking groaning, v. 23, that accompanies such anticipation.
72
Thus, as we have
groaning expectation concerning our consummate adoption, so in the same
manner we are further assisted by the groaning of the Holy Spirit in the realm
of our poverty in prayer.

(1) Our weakness for which the Spirit of God intercedes

The believers weakness or lack of strength, sqneia, astheneia, is that
we do not know how to pray as we should, a specific manifestation of his
overall frailty (cf. II Cor. 12:5, 9-10). But this is not a lack with regard to
desire as much as prudent knowledge. Dana and Mantey more accurately
translate: we know not what we should pray for as we should.
73
Warfield
rightly comments on Paul here: It is not lack of purposeit is a lack of
wisdom, that he intimates. We may have every desire to serve God and every
willingness to serve Him at our immediate expense, but do we know what
we need at each moment?
74
We often pray glibly, generally, remotely, even
searchingly, concerning the will of God, yet without certainty. Consider
Pauls prayer in II Corinthians 12:7-8.

(2) The Spirit of Gods intercession for our weakness.

Even as Jesus Christ promised, I will not leave you as orphans (John
14:18), so the Holy Spirit as the Helper (John 14:26) will similarly be the
one who helps our weakness in prayer, and specifically in that the Spirit
Himself intercedes for us with groanings too deep for words. This help,
sunantilambnw, sunantilambano , literally means to assist alongside by
bearing in the place of(cf. Matt. 11:28-29). Murray adds:

71
Morris, Romans, p. 326

72
Lloyd-Jones associates v. 26 here with vs. 16-17, that is the Spirit also helps our weakness in a manner
similar to that in which the Spirit Himself testifies with our spirit that we are children of God. Thus vs. 18-
25 present a digression. Romans, 8:17-39, p. 121. However, Pauls use of this connecting adverb in seven
other instances is always with reference to the immediate preceding context.

73
Dana and Mantey, A Manual Grammar of the Greek New Testament, p. 146.

74
B. B. Warfield, Faith & Life, p. 198.

The children of God have two divine intercessors. Christ is their intercessor in
the court of heaven (cf. vs. 34; Heb. 7:25; I John 2:1). The Holy Spirit is their
intercessor in the theatre of their own hearts (cf. John 14:16-17). . . . The glory
of Christs intercession should not be allowed to place the Spirits intercession
in eclipse.
75

Hence, the Holy Spirit helps the believer in his quest to pray according to
the will of God. Thus the Holy Spirit intercedes for us, or petitions on
our behalf since His pleading is better able to direct our praying according
to the will of God. Warfield adds that,
it is not an intercession through us as mere conduits, unengaged in the
intercession ourselves; it is an intercession made by the Spirit as our helper and
not as our substitute.
76
Further, the Spirits support is with groanings too
deep for words, literally nonverbal, incomprehensible, profound stirrings
and longings, even as the whole creation and the believer presently
groans, vs. 22-23.
77

Thus the Christian, in his weakness in prayer, yet will have promptings,
gracious inclinations according to John Owen,
78
originating from the
indwelling person of the Holy Spirit that will give him both constraint and
direction. It is as James Montgomery has written:
Prayer is the souls sincere desire,
Uttered or unexpressed,
The motion of a hidden fire
That trembles in the breast
Prayer is the burden of a sigh,
The falling of a tear,
The upward glancing of an eye
When none but God is near.
So when the impulse to pray comes with regard to a specific situation or
person, he should not hesitate but rather immediately respond to this divine
stimulation. Consider Peter in mortal danger in Acts 12. Yet the church is
praying for him in prison, vs. 1-5, and upon his supernatural deliverance, he
finds the saints praying for him as he arrives at their gathering, vs. 11-12.

b. The Spirit intercedes with knowledge, v. 27.

Now we consider the divine perspective of God the Father with regard to what we
have just understood in terms of human deficiency in prayer. An expanded
translation reads: and God the Father, who searches the hearts of all men

75

76
Warfield, Faith & Life, p. 199.

77
Lloyd-Jones, as with Morris and Murray, identifies this groaning with that of the believer, such as when in v.
15 and Galatians 4:6 he crys out, Abba! Father! Romans, 8:17-39, p. 136. However, this understanding is
gramatically improbable, Cranfield, Romans, I, p. 423; Hendriksen, Romans, pp. 275-7. Glossalalia or
speaking in tongues is excluded here since it was verbally understood in Acts 2:8, or otherwise called for
verbal interpretation (I Cor. 14:13, 26-28).
78
John Owen, Works,

IV, p. 259-60; also refer to pp. 271-6.

universally, certainly knows with appreciation the mind and petitions of God the
Holy Spirit, because that same Spirit intercedes in prayer, according to God the
Fathers good will, on behalf of the saints in particular.
The expression, and He who searches the hearts, recalls the universal truth of I
Kings 8:39; I Chronicles 28:9; Proverbs; 15:11; Jeremiah 17:9-10; Acts 1:24;
Hebrews 4:13. It is not a pretty picture, that is the heart interests of the human
race in general. However, He, God the Father, also knows the purposes of God
the Holy Spirit, and in particular His groaning concern and intercession for those
who He savingly indwells. Therefore the Father is aware of the Spirits holy
intentions concerning His holy will, even as they are channeled through the soul
of a weak yet redeemed sinner. This aspect of divine omniscience is of special
delight to the Father, and consequently suggests that such Spirit directed praying
will certainly be heeded, even if so much vain prayer in the world is spurned.

2. Through the assurance of certain glory, vs. 28-30.

Here we confront a well known verse that is commonly understood in isolation, rather
than retrospectively and prospectively, and in so doing a wonderful panorama of
gospel truth is neglected. The overall point is that God, in delighting in the Spirits
intercessory pleading concerning His holy will for the groaning Christian, has an
expansive and glorious agenda for that same believer which will never be thwarted,
weakness notwithstanding. Further, this course is safely guarded for the Christian, and
such security is guaranteed by the Spirits sovereign participation. So Luther comments:
On this text depends the entire passage which follows to the end of the chapter. For He
wills that to the elect who are loved by God and who love God the Spirit works all things
for good, even things which in themselves are evil. He approaches , yes, from this point on
begins to discuss the matter of predestination and election, which is not as deep a subject
as is commonly thought, but rather is a wonderfully sweet thing for those who have the
Spirit, but a bitter thing and harsh above all things for the prudence of the flesh.
79

a. A good end for the called, v. 28.

An expanded literal translation reads: And we know that, to those who are
loving the only true God, all things are working together toward a good,
consummate and glorious end, that is to those who are the called ones according
to His electing purpose. We could also say, To those who are the called
according to the predestined purpose of God and thus love Him, to such ones only
all the particulars of life are presently working together so as to ultimately
coalesce when Gods good and holy objective is obtained, that is glory.
We know declares an expectation concerning firm Christian assurance at this
point, doubtless because it is the indwelling and shepherding Holy Spirit who
witnesses concerning such a secure relationship. But what is the good here?
Surely it is the climactic glorification of vs. 29-30, or the blessings of the
coming age,
80
to which terminus the Holy Spirit safely and certainly transports.
Thus Joseph could declare to his trembling brethren, As for you, you meant evil

79
Luther, Works, 25, p. 371.
80
Moo, Romans, p. 529n.
against me, but God meant it for good in order to bring about this present result,
to preserve many people alive. The particulars of Josephs life were often
troublesome, yet an overriding providence ordered that they coalesce at a point of
ultimate salvation.
What then are the all things that are eventually eclipsed by the good? Not
simply the adversities of life in general that unendingly confront the Christian. But
rather the conflicts that Paul has recently detailed, namely the opposition of the
flesh described in ch. 7, as well as the groaning and weakness more
recently described in ch. 8. Warfield comments:
He [God] will so govern all things that we shall reap only good from all that befalls
us. All, though for the present it seems grievous; all, though it be our sin itself, as
Augustine properly saw and as the context demands (for is not the misery of the
seventh chapter the misery of indwelling sin, and is not the joy of the closing verses
of the eighth chapter the joy of salvation from sin?)all, there is no exception
allowed: in all things God cooperates so with us that it can conduce only to our
good . . . our eternal good obviously.
81

Who then participates in this divinely planned journey? Only those who are the
called (1:7) according to His purpose, that is His prqesij, prothesis, or
setting/placing before(Eph. 1:11; 3:11; II Tim. 1:9). They are those effectually
called, according to sovereign appointment, who consequently love [the] God.
Again, it is the Holy Spirit who conducts safe passage so that He has no defections
(John 17:12; Phil. 1:6; II Thess. 2:13-14). He is the administrator of the Fathers
sovereign will. Warfield further adds:
The fundamental thought here is the universal government of God. All that comes to
you is under His controlling hand. The secondary thought is the favor of God to
those that love Him. If He governs all, then nothing but good can befall those to
whom He would do good. The consolation lies in the shelter which we may thus
find beneath His almighty arms. . . . [Nevertheless] [i]t is concerning sinners that he
[Paul] is writing .
82

Certainly Josephs brethren, participants in an earthly salvation, qualified in this
respect.
Thus we recall the present situation of Christians to whom Paul writes. They
suffer without and experience conflict and weakness within. But reassurance is
stimulated by the thought that the sovereign indwelling Spirit will preserve them
unto a good and glorious end. Through the indomitable perseverance of the Spirit,
they shall consequently persevere. Hence the authentic Christian can join with
Paul in agreeing, Yes, this blessed truth we do assuredly believe and know!

b. Predestined conformity to the image of Christ, v. 29.

The striking certainty of Pauls preceding assertion, and his expectation that
Christians generally should appreciate such truth, prompts explanation that has
been called the Golden Chain comprised of five aorist verbs or links, namely
foreknowledge, predestination, calling, justification, and glorification. The

81
Warfield, Faith & Life, pp. 204-5, 210. Also Haldane, Romans, pp. 401-2.
82
Ibid., pp. 204, 210.
sequence here may be likened to an architect who first conceives of an attractive
building project in his mind (foreknowledge); then he produces specific plans
based upon this thinking (predestination), after which construction materials are
selected (calling); then the foundation is laid (justification) that inevitably leads to
completion of the edifice (glorification). The sovereign connectedness here
expounds in greater detail upon Gods good purpose for the called who love Him.

(1) Foreknowledge, proginskw, proginosko , can mean simply to know in
advance (Acts 26:5; II Pet. 3:17), yet other references ( Acts 2:23; Rom. 11:2;
I Pet. 1:2, 20) suggest that here Paul describes Gods forelove (Deut. 7:7-8;
Jer. 1:5; Amos 3:2). As Murray contends in rejecting prescience or the mere
foresight of saving faith, It should be observed that the text says whom he
foreknew; whom is the object of the verb and there is no qualifying
addition. . . . It means whom he set regard upon or whom he knew from
eternity with distinguishing affection and delight and is virtually equivalent
to whom he foreloved.
83

(2) Predestination, prorizw, proorizo , logically, if not chronologically, describes
setting a boundary around beforehand, akin to foreordination, whereby
God marks out in eternity past those who he set His love upon (Acts 4:28;
Eph. 1:4-5, 11; I Cor. 2:7). Pauls doctrine here is rooted in, as Warfield
states,a personal God . . . according to whose will . . . all that comes to pass
must be ordered [by Him]. But further, he [Paul] too was a predestinarian
because of his general doctrine of salvation, in every step of which the
initiative must be taken by Gods unmerited grace.,
84
as Ephesians 1:5-6
indicates. Further, the Apostle reveals a motive of love and not some
dispassionate decree concerning why He chooses who He chooses (Eph. 1:4-
5; 2:4; Col. 3:12; I Thess. 1:4; II Thess. 2:13, 16).
85

But the distinct point here is the design of Gods predestinating love which is
that those particularly chosen unto salvation might become conformed to
the image of His Son. In other words, He [God the Father] chose us in
Him [Christ] before the foundation of the world, that we would be holy and
blameless before Him [God the Father]. (Eph. 1:4). Thus election is not
unto presumption, but inner as well as outer conformity, smmorfoj,
summorphos, to the ekn, eiko n, or likeness of the glorified Christ. While
present spiritual metamorphosis is not excluded here (12:1-2), yet the thrust
of encouragement is that future hope of vs. 18-19 (cf. Phil. 3:21; I Cor.
15:49). So at that climactic occasion, Christ shall be acknowledged as the
firstborn [high ranking, honored heir, most blessed] among many brethren
(cf. I Cor. 15:20), that is the head of the body, the church (Col. 2:18), the
Bridegroom who receives His purchased bride (Rev. 19:7-9).

83
84
B. B. Warfield, Biblical and Theological Studies, p. 308. Refer also to the whole article on predestination,
pp. 270-333.
85
John Murray, Collected Writings, 1, pp. 70-71.
c. Predestined glorification, v. 30.

The resumption of the argument reminds us that we are considering these whom
He [God] predestined, that is the called and we or saints of v. 28, indeed
the sons of God, vs. 14-15.

(1) Calling bridges predestination and justification; it is directed by the plan of
God toward those whom He foreloved so that by it the elect might be
gathered for their salvation and incorporation into the body of the redeemed;
here God moves out of the arena of His decree so as to address this polluted
world and focus His word of sovereign grace upon the elect presently
dwelling in the far country. Therefore calling involves that particular
prevenient grace of God whereby the chosen are drawn with cords of love to
the embrace, through faith, of Christ crucified. Again, this is effectual
calling that is ultimately irresistible since the thought of forfeiture is not
consistent with the obvious certainty that is essential to Pauls argument here
(cf. I Cor. 1:1, 2, 9, 24, 26; II Tim. 1:9). This calling is addressed to the
predestined, not the world at large. It is as Packer defines, God summoning
men by his word, and laying hold of them by his power, to play a part in and
enjoy the benefits of his gracious redemptive purpose.
86

(2) Justification, notwithstanding the earlier emphasis on faith alone as the
linkage to salvation, is the work of God, as the other four links and v. 33
amply support. It is He who brought the Christians at Rome to this point of
righteous standing with their Maker. The backward linkage suggests that
such decisive reconciliation is associated with the wooing and regenerating
Spirit (II Thess. 2:13; I Pet. 1:1-2); the forward linkage suggests that such
abiding reconciliation will result in inevitable glorification. Hence, the
Christian is to reflect, not merely on the fact of his justification, as significant
as it is, but rather the continuum of Gods dealing with him from eternity
past to eternity future since this panoramic perspective will be far more
reassuring.

(3) Glorification refers to the glory that is to be revealed to us, v. 18, the
revealing of the sons of God, v. 18, and the redemption of our body, v.
23. Like the other links, it is also an aorist that describes this future event
proleptically, that is so certain as to be considered accomplished in the
present. Most significant is Pauls linking of justification with glorification
without any mention of intervening sanctification. Actually it would be
better to suggest that for Paul sanctification is implicit here. As Lloyd-Jones
explains: [T]here is no need to mention it [sanctification] as a separate step.
Indeed, as Paul points out, the very facts that we have the new nature and
the new outlook, that we are dead to sin and risen with Christ, that we are
in Christ and alive unto righteousnessall this guarantees sanctification.
87

However, this manner of expression here does reinforce the Apostles
repeated emphasis concerning the security that the Christian presently has.

86
J. I. Packer, Calling, Bakers Dictionary of Theology, p. 108.
87
Lloyd-Jones, Romans, 8:17-39, pp. 260-1.
The point is that the believer who is genuinely justified will certainly be
glorified. [I]f you are called, you are justified, and if you re justified, you are
glorified. Your glorification is as certain as the fact that you are now a
Christian. No matter what may happen to you, or what the world, the flesh,
the devil and all hell may do to you, nothing can ever make any difference to
your position.
88

3. Through the assurance of ultimate conquest, vs. 31-39.

Now Paul makes a mighty thrust by way of application based upon the preceding
truth. Here is doctrinal extrapolation of the highest order; it is a rapturous finale that is
intended to elicit intense and fervent agreement, a quenchless and joyous certitude.
Notice the Godward thrust of Pauls argument here, that is the fact that the sum total
of his reasoning concerns the saving and securing character of God as the believers
ultimate hope.

a. God the Father is for us against all opposition, vs. 31-32.

In a world that scrambles to find God, that believes God is to be discovered by
human reasoning and investigation, we find the Bible declares the opposite,
namely that God is only known by His self-revelation. This saving initiative is
judicially represented here. After all, in any trial it is the character of the judge
that will determine the destiny of the accused. Hence Barrett comments: The
question is not whether we are on Gods side, but whether he is on ours.
89

(1) The Father defends us against all things, v. 31.

Like 3:5; 4:1,What then shall we say to these things? invites sacred
argument concerning the force of truth embodied in both the preceding
golden chain and overall gospel revelation that vs. 32-34 appear to
encompass.
90
The if clause assumes the proposition to be true so that we
could translate, Since God is for us, who is against us?
Literally we read: If the God [of Abraham] is on our behalf [one who
defends our case,], then who is [able to sustain any accusation] against
us? Cranfield explains, like Calvin, that God is on our side, and such a
statement is a concise summary of the gospel.
91
What evidence then is
there that supports this more effectual advocacy of God? Included in the
gospel would be substitution, representation, adoption, and grace
endowment; but surely the thrust here is the eternal and unstoppable design
of God for us that originates in eternity past and will certainly be
accomplished in eternity future. God for us is guaranteed by the golden
chain, void of any weak link, that God has forged.

88
Ibid., p. 259.
89
Barrett, Romans, p. 172.
90
Stott sees five convictions in v. 28, five affirmations in vs. 29-30, and here the first of five questions in
vs. 31-35. Romans, pp. 246-60.
91
Cranfield, Romans, I, p. 435. He refers to the parallel use of pr, huper, here in Mark 9:40.
However, it is soberingly implicit that God is not for everyone, but rather
against a great multitude. The Old Testament supports this truth, both with
regard to backslidden Israel (Num. 25:3), and especially paganism as
represented by Babylon (Jer. 51:24-5), Nineveh (Nah. 3:5), Egypt (Ezek.
29:9-10), Tyre and Sidon, Edom (Ezek. 26:3; 28:22), etc.
Who then is against participants in the golden chain of Gods sovereign
mercy? Those children of the accuser of the brethren (Rev. 12:10) who
indict Gods elect, the seed of the world, the flesh, and the devil, who inflict
every imaginable form of evil, vs. 33-36 But in spit of this onslaught,
nothing that man engineers can break the chain that God has forged, for
nothing is able to separate us from the love of God, which is in Christ Jesus
our Lord, v. 39. So Charles Wesley has written:
Surrounded by a host of foes,
Stormed by a host of foes within,
Nor swift to flee, nor strong to oppose,
Single, against hell, earth, and sin,
Single, yet undismayed, I am:
I dare believe in Jesus name.
What though a thousand hosts engage,
A thousand worlds, my soul to shake?
I have a shield shall quell their rage,
And drive the alien armies back;
Portrayed it bears a bleeding Lamb:
I dare believe in Jesus name.
Thus we conclude that if God is for us in the manner that is here described,
in spite of the whole world being against He and us, consequently we are
most enthusiastically for God in worship, praise, and faith obedience.

(2) The Father gives us all things with Christ, v. 32.

Further evidence of God being for us is now forthcoming through the use
of sanctified logic (cf. 5:9-10), that is arguing from a greater premise to a
lesser conclusion. The major premise may be expanded in translation: God
the Father, prefigured by Abrahams offering of Isaac (Gen. 22:16), did not
spare His own Son, Jesus Christ, as pagan gods might, but on behalf of us
all He determined to deliver Him up as an atoning sacrifice. The emphasis
here is upon what God has done by sovereign determination, certain
accomplishment, without any thought of contingency. God did it! Period!
He offered His Son; the world did not originate this sacrifice even though it
accountably participated in it (Isa. 53:4, 6, 10; Acts 2:23; 4:27-8). Further,
the divine intent was to save His people from their sins (Matt. 1:21), that
is us all here, and not potentially or hopefully but actually. Further, and
the context bears this out, such an offering was not provided in a vacuum,
but rather as integral to that accomplished via the inseverable chain of vs.
29-30.
Thus the minor conclusion is posed in the form of an unanswerable
question. How then is it possible for God the Father not freely to give us all
[the] things, in conjunction with Christ? But what are the all things?
Strictly they are not the all things of v. 28 which oppose our Christian
progress, but the broad spectrum of the gracious benefits incorporated in the
golden chain.
92
Thus if we have become united with Christ, then we have
become partakers of the all things that are included from foreknowledge
through to glory (cf. I Cor. 3:21-23). Therefore the Christian under trial is
secure in the knowledge that present spiritual union with Christ, vs. 14-18
guarantees ultimate deliverance and glorification.
So Lloyd-Jones concludes in commenting on this verse:
If He [God] has foreknown you He has predestinated you, and if He has
predestinated you He has called you, and justified you: and if He has
justified you He has already glorified you. His love sees the end from the
beginning, and He has given you absolute proof of it on the Cross in order that
you might enjoy the assurance and the happiness of salvation even while you
are in this world of sin and woe and evil and shame. Do you constantly work
out this mighty logic?
93

b. God the Father justifies us against any accusation, vs. 33-34.

While there is one saving purpose with regard to those who are the called
according to His [Gods] purpose, yet a distinct saving relationship becomes
evident between the Father who delivers the verdict concerning justification of His
elect, v. 33, and the Son who obediently obtains the righteous ground of that
justification, v. 34. More broadly, and in drawing upon Isaiah 50:8-9, this scene
may be likened to the relationship between a righteous judge, the accused for
whom the judge has merciful interest, and the counsels for the prosecution and
defense, in a courtroom setting.
94

(1) God the Father declares justification, v. 33.

It is the wielding of His gavel that determines the outcome of the prisoner in
the dock, not the accusations of Satan or his agents. However, his every
ruling must be just. The elect of God here are the foreloved and
predestined, the chosen ones, klektj, eklektos, (cf. 16:13; Col. 3:12;
II Tim. 2:10; Tit. 1:1), from which is derived the English eclectic.
Hence, Who can successfully obtain a guilty verdict against Gods elect?
Obviously none since, God is the one who is justifying [present tense]
these accused, cf. I John 1:9. Thus Lenski comments that here, lies the
entire doctrine of justification as presented in 3:21 etc. The elect are
constantly justified. God does not ignore the sins they still commit, he
pardons them for the sake of Christ whom the elect embrace through
faith: he daily and richly forgives all sins to me and all believers

92
John Gill, The Cause of God and Truth, p. 102. Gary Long, Definite Atonement, pp. 10, 111; Murray;
Romans, I, p. 326; Redemption Accomplished and Applied, p. 9.
93
94
Lloyd-Jones expounds upon this whole legal scenario in a most illuminating and practical way. Romans, 8:17-
39, pp. 404-412.
(Luther).
95
The inference then is that to accuse Gods elect is to in fact
impugn His righteous jurisdiction, which behavior He will not tolerate in
His courtroom!
However, what specifically is this declaration of justification? It is both
the negative verdict of acquittal (guilt justly removed) and the positive
verdict of approval (righteousness justly imputed). The following verse
elaborates on the Judges full righteous provision in this regard.

(2) God the Son implements justification, v. 34.

In v. 31 the troubled believer faces those against him; in v. 33 he faces a
related accusatory charge, while here he comes under condemnation.
This adversarial onslaught is both subjective involving his own heart (I
John 3:20), and objective concerning the trials of v. 35 as well as personal,
even justifiable criticism from without, both presently and at the day of
judgment. However, as was noted with regard to Warfields comment
concerning all things in v. 28, it is the subjective, inner wrestlings with
personal sin, weakness, and self- accusation that most easily shake Christian
assurance and are in mind here.
96
Nevertheless, the assailed child of God has
an advocate with the Father, Jesus Christ the righteous; and He Himself is
the propitiation for our [his] sins (I John 2:1-2). Thus Paul describes this
defense attorney as he who, through acceptable atonement (substitutionary
payment), enables God to be both just and the justifier of the one who has
faith in Jesus (3:26). Christs advocacy involves four elements. The first two
(both aorist tense) describe what Christ has done, namely died and risen
from the dead. The second two (both present tense)describe what Christ is
presently doing , that is sitting and interceding for those he has
redeemed. Indeed it is the fourth element that is most crucial to Pauls
argument, in harmony with Hebrews 7:25; I John 2:1. The point is that those
Christians who are presently assailed with conflicts without, fears within
(II Cor. 7:5) yet have ongoing legal representation before God in His heaven,
even such an attorney who has never lost a case and is the most intimate of
friends with the presiding Judge, that is His beloved Son!
Thus the answer to subjective woundings and piercings that result from
accusatory arrows, is to be found in the objective saving work of Christ, not
my own inner reasonings which are so frail, fallible, and clouded by
misunderstanding. It is the outer concrete advocacy of Christ that gives me
solid ground to stand upon. So Jonathan Edwards declares:
The sweetest joys and delights I have experienced, have not been those that
have arisen from a hope of my own good estate; but in a direct view of the
glorious things of the gospel. When I enjoy this sweetness, it seems to carry me
above the thoughts of my own estate. It seems, at such times, a loss that I

95
R. C. H. Lenski, Romans, 573. He also draws attention to the present tense of dikaiw, dikaioo in 3:24, 26.
96
So Moo, Godet. Thomas Manton especially lists unbelief, dullness, deadness, lust, sorrow, discouragement,
poverty, sickness, and conscience in general, Works, 12, pp. 321-2., 349.
cannot bear, to take off my eye from the glorious pleasant object I behold
without me, to turn my eye in upon myself, and my own good estate.
97

So Johann Rothe, the German Moravian, directs us to this same ground of
assurance.
Now I have found the ground wherein
Sure my souls anchor may remain
The wounds of Jesus, for my sin
Before the worlds foundation slain;
Whose mercy shall unshaken stay,
When heaven and earth are fled away.
With faith I plunge me in this sea,
Here is my hope, my joy, my rest;
Hither, when hell assails, I flee,
I look into my Saviors breast:
Away, sad doubt and anxious fear!
Mercy is all thats written there
Though waves and storms go oer my head,
Though strength, and health, and friends be gone,
Though joys be withered all and dead,
Though every comfort be withdrawn,
On this my steadfast soul relies
Father, Thy mercy never dies!
Fixed on this ground will I remain,
Though my heart fail and flesh decay;
This anchor shall my soul sustain,
When earths foundations melt away:
Mercys full power I then shall prove,
Loved with an everlasting love.

c. God the Son loves the called unto triumph, vs. 35-37.

From the moment of his conversion, the Christian commences an earthly journey
fraught with opposition of every kind, and this was the life pattern of the Apostle
Paul, even as he followed in the steps of his Master. Hence the great challenge for
any Christian pilgrim is overcoming these difficulties (Matt. 10:22; Acts 9:14-15;I
Pet. 2:21; Rev. 2:7, 11, 17, 26; 3:5, 12, 21; 21:7). So Romans has addressed this
same problem insofar as the ongoing life of the believer is concerned. It is
appropriately introduced in 5:1-5 as tribulation which follows as a consequence
of justification. Then in chapters 6-7 the internal aspect of this struggle is
confronted, that of the law in the members of my body waging war against the
law of my mind (7:23), followed in chapter 8 by a Spirit of adoption that causes
hope to rise above present sufferings and groanings (8:15, 18, 23-25). In vs.
31-34 the conflict is described in legal terms. Now a more broad portrayal of a

97
Quoted by Joseph Tracy, The Great Awakening, p. 214. William Bridge the Puritan similarly writes: When a
man draws his comfort only from something that he finds within himself; from grace that he finds within, and
not from grace without; from Christ within, and not from Christ without, then his comfort will not hold. A
Lifting up for the Downcast, pp. 35-6.
whole catalogue of potent adversaries is described as being vanquished by the
omnipotent and redeeming love of God.

(1) We are inseparable from the love of Christ, vs. 35-36.

Again recall the oppression which the Christians in Rome endured. For as
Shedd points out: The Roman regarded the Christian as a cheap and
common victim.
98
While they might have gained a reputation of love for
one another within a despised lower class, yet in their worldly poverty and
torment the mocking comment would have been hurled at them: But where
is the love of Christ for you now? even as Christ was ridiculed, He trusts
in God; let God rescue Him now, if He delights in Him (Matt. 27:43).

(a) In spite of death variously, v. 35.

An expanded translation reads: Who will separate us from the love
of Christ which he has actively directed toward us (subjective
genitive)? Here Paul draws upon his own experience of opposition
that attempts to alienate him from his Redeemer (I Cor. 4:11-13;
15:30-31; II Cor. 11:26-27; 12:10). We might add here not only the
threat of sickness and false religions, but also the contemporary foes
of secularism, modernity, liberalism and socialism. The implicit
negative answer is reserved for the finale of vs. 37, 39.

(b) In spite of death daily, v. 36.

For Paul persecution is a daily matter (I Cor. 15:31), an expected
hazard that nevertheless may surprise less mature believers. Hence he
quotes Psalm 44:22 in support of v. 35. For Your sake, would
suggest that for the sake of Christ, we are being put to death all day
lone, while in Psalm 44:22 the reference is to God. The apostolic
expectation is that Christians will distinguish themselves in their
contrast with the world, not their capitulation to the world. Further, the
Christian response is not one of that militancy which the world
employs; such judgment must be left to the Shepherd of the sheep and
his example (I Pet. 2:21-23; Rev. 6:15-17).

(2) We are conquerors by the love of Christ, v. 37.

An expanded translation reads: But by way of stark contrast, in all of these
various trials that oppose our faith, we are continuously and gloriously
excelling in victory by means of he, that is Christ, who loved us. The
victory here is pernikw, hupernikao , a compound that strengthens the idea
of victory to supravictory or supreme victory or ultimate victory. The means
of this victory is through Christ who loved us aorist, cf. 5:6-8; this is not
love in general, but rather that atoning love which was manifest at a point of
time, in death, resurrection, session, and intercession, v. 34. Hence, this

98
William Shedd, Romans, p. 269.
victory includes the conquest of death by Christ for his seed (Eph. 4:7-10;
Col. 2:13-15), and thus no opposition can take away the prospect of
consummate life and dominion with Christ. And for the called according to
His purpose, such a destiny is secure and certain. But further, as Cranfield
points out, such triumph is not through any courage, endurance or
determination of our own, but through Christ, and not even by our hold on
Him but by His hold on us
99
(I John 4:19).

d. God the Father loves the called in His Son, vs. 38-39.

For I am convinced or I have become persuaded is not only a logical
conclusion with regard to Pauls argument thus far, but also an expression of his
desire for the Christians at Rome to have a similar measure of assurance. For such
faith can conquer an empire rather than be subject to it. Pauls martyrdom was
not a victory for the power of Caesar, but rather a confessions of its failure to
subdue the truth, even as was the case with the crucifixion of Christ. Further, it is
arguable that one man Paul, as a servant of God, accomplished infinitely more in
this world than ever any one Roman did!

(1) His infinite love overcomes all opposition, v. 38-39a.

Concerning opposition to biblical Christianity, Paul concludes by moving
from the more personal of v. 35 to the universal, from the material to the
spiritual, from the immanent to the transcendent. Concerning the religious
climate of the first century, Barrett comments: Paul turns to what his
readers probably regarded as their chief and most dangerous enemies, the
astrological powers by which (as many in the Hellenistic world believed) the
destiny of mankind was controlled.
100

(a) Death and life. The frustrations of temporal human existence and
destiny are conquered by Christ and not vice versa. Death frustrates life
and life is shrouded in death. Death is so pervasive, humiliating and
inevitable while life is so fleeting. But this tyranny cannot subdue
Christ; the reverse is the reality, even as Christ presently is at the right
hand of God, v. 35.

(b) Angels (good/bad?) and principalities or rulers (earthly/spiritual?) The
context would lead us to conclude that these are opposing spiritual
forces. But angels usually refers to good angels, in which case Paul
may be using hyperbole (cf. Gal. 1:8).

(c) Present and future things or things to come. Christ has conquered the
temporal world with the provision of eternal life. But the emphasis here
on things to come certainly punctures the idea that human autonomy
alone can disqualify the called, break the golden chain, and here be

99
Cranfield, Romans, I, p. 441.
100
the unspoken future exception to Pauls train of thought. Rather Christ
is the absolute guarantee of a secure future.

(d) Powers. These may be higher ranking spirit beings with regard to the
miracles and wonders which they are able to activate (cf. I Cor.
15:24; II Cor. 12:12; Eph. 1:21). Whatever, no inexplicable
manifestation, no wonders from the magicians of Egypt, can keep us
from the riches of grace that are in Christ Jesus.

(e) Height and depth. To be even more encompassing, in an exalted
manner of speaking, Paul includes the spectrum of from heaven to earth
to hell itself, which perspective so deflates the size of our present
anxieties. So we sing:
From Him who loves me now so well
What power my soul can sever?
Shall life, or death, or earth, or hell?
No I am His forever.

(f) Any created thing. Thus no power outside of God the Creator can
thwart His sovereign and gracious intention for His elect. This final
hedge around Pauls premise of absolute security in Christ allows for no
exceptions, otherwise a believer may yet slip through Gods fingers!

(2) His infinite love is mediated by Jesus Christ, v. 39b.

Thus the conclusion is that, nothing, except or plus nothing, is able to
alienate the authentic Christian from the love of God toward us, namely that
same love which is in Christ Jesus our Lord. Again the subjective genitive
focuses on the sovereign love which God exercises toward those who He has
called. The administration of this love is mediated through the Lord Jesus
Christ, yet the love of the Father and the Son are essentially identical.
But for the oppressed Christian in Rome, there can be little comfort if the
whole of this triumphant declaration yet rests on the vital pivot of our own
choosing to continue in the faith. The whole argument here falls apart if the
will of man is the ultimate determinant in his destiny; it then in fact becomes
the supreme issue which yet, some would say, is an assumption. Rather, the
Christian in Rome would have read this climactic assertion with renewed
confidence for, as Jonah acknowledged in a most threatening situation that
he was enabled to rise above, Salvation is from the LORD (Jonah 2:9).
Thus Lloyd-Jones concludes: God never starts a process and then gives it up
uncompleted. What God starts He finishes. . . . To say that a man whom
God starts saving could subsequently be lost would mean that God has been
defeated by the devil. That is impossible. Gods character and honor demand
that a man who has been justified should finally be glorified, and His power
guarantees it.
101

101
The soul that on Jesus has leaned for repose,
I will not, I cannot, desert to its foes;
That soul, though all hell should endeavor to shake,
Ill never, no never, no never forsake!

CHAPTER XI

ROMANS 9:1-33 - THE GOSPEL AND
ISRAELS ELECTION

MORE superficial assessment of Romans 9-11 might lead one to believe that this section is a
distinct unit, especially since there appears to be little continuity with the exultant conclusion
of chapter 8. Furthermore, it has been noted that some degree of continuity can be discerned,
after the manner of Pauls other writings where doctrine is followed by duty, if chapters 8 and 12
are read consecutively.
1
Nevertheless there do seem to be substantial reasons why Paul makes this
seemingly abrupt injection of the whole matter, concerning the righteousness of God in relation
to Israel and the gospel, that in fact has deep connectedness.
First there needs to be recollection of 1:16 where the gospel is to be offered to everyone who
believes, to the Jew first and also to the Greek, which principle the Lord Jesus revealed to
Ananias, namely that Paul was to bear My [Christs] name before the Gentiles and kings and the
sons of Israel (Acts 9:15). As a result Paul consistently witnessed to the Jews at every
opportunity, even from the beginning at Damascus following his conversion (Acts 9:22). His first
missionary journey saw initial synagogue witness at Salamis, Pisidian Antioch, and Iconium (Acts
13: 5, 14; 14:1). Note that Acts 13:46 reveals: It was necessary that the Word of God be spoken
to you [Jews at Psidian Antioch] first; since you repudiate it and judge yourselves unworthy of
eternal life, behold, we are turning to the Gentiles. Nevertheless, at the next stop at Iconium,
Paul first visits the synagogue. His second missionary journey finds him seeking the Jews first at
Philippi, Thessalonica, Berea, Athens, Corinth, and Ephesus (Acts 16:13; 17:1, 10, 17; 18:4, 19).
Note that Acts 18:6 records, Your blood [that of the Jews at Athens] be on your own heads! I
am clean. From now on I will go to the Gentiles. Nevertheless, at the next stop at Ephesus, Paul
first visits the synagogue. His third missionary journey finds him returning to Ephesus, but first
to the synagogue (Acts 19:8). Pauls final journey, in which he is led captive to Rome for trial,
commences in Jerusalem where he witnesses in the Temple (Acts 21:26), declares to the Jews that,
I am a Jew (Acts 22:3), and three days following his arrival at Rome, he called together those
who were the leading men of the Jews, and declared that, I am wearing this chain for the sake
of the hope of Israel (Acts 28:17, 20). It should be born in mind that Romans was received in
Rome from Corinth approximately three years before this arrival in Rome just described. Thus
the Apostle, although repeatedly scorned and assailed by the Jews, yet manifested an
indefatigable and gracious persistence with those to whom he nevertheless felt so indebted (9:4-
5). Paul was decidedly prosemitic, even when faced with the most stubborn unbelief and spiritual
adultery (9:1-3; 10:1; 11:1, 11; cf. Hosea 11:8-9). Indeed he manifests a degree of ongoing
Jewishness that, while used pragmatically (Acts 16:1-3; 21:26), yet is reflective of deep love for
my kinsmen according to the flesh (9:3). Hence, no Christian should be of any lesser attitude,
though sad to say, some Christians have been anti-Semitic both racially and theologically.
2

Second, other references in Romans indicate an underlying interest in the destiny of Gods
covenant people (2:9-10, 17-29; 3:3:1-2, 9, 29), and particularly the character of true Jewishness
(2:28-29, cf. 9:6-8). It may well be that this emphasis, but especially as now considered in

1
John Murray, Romans, II, p. xi.
2
Martin Luther is one case in point. Roland H. Bainton, Here I Stand, pp. 296-8.
A
THE GOSPEL AND ISRAELS ELECTION 269
Romans 9-11, incorporates much of the repeated thrust of Pauls frequent synagogue ministry.
Thus this former Pharisee and student of Gamaliel was constantly sensitive to the ramifications of
Christian gospel truth as either an apprehensive unbelieving Jew or a recently converted Jewish
Christian might assess it (7:1). Consider how often Paul, on being rejected by the Jews in his
journeyings, would have reflected upon the certain covenant promises given to national Israel and
the overwhelming unbelief he encountered. Here his frequent ruminating on this matter finds
detailed expression.
Third, the theme of Gods saving righteousness (1:16-17; 3:21-26; 5:17-21; 8:4) has highlighted
the integrity of God in saving sinners, whether Jew or Gentile. Paul is dominated by this
fundamental truth, so that in 3:3 Gods righteousness is not to be questioned even if some
[Jews] did not believe. Hence it ought not surprise us if, in the light of Pauls confessed
Jewishness, this upholding of Gods character should arise again, in view of the covenant status
of Israel, following such a complete vindication of the fullness and universality of the gospel.
Therefore at this juncture there is good reason for maintaining that 9:6a is of crucial importance
when it declares: But it is not as though the word of God has failed. Thus John Piper rightly
argues that 9:6a declares, the main point which Romans 9-11 was written to prove, in view of
Israels unbelief and rejection. What is at stake ultimately in these chapters is not the fate of
Israel; that is penultimate. Ultimately Gods own trustworthiness is at stake. And if Gods word
of promise cannot be trusted to stand forever, then all our faith is in vain.
3
Hence, the Word of
God has not failed, and neither has its promised dealings with Israel.
Fourth, we should consider if Romans 9-11 contains any terminology that is reminiscent of
Romans 1-8. Most significant is the use of righteousness, especially in 9:30 where the Gentiles
attained righteousness, even the righteousness which is by faith, and 10:4 where Christ is the
end of the law for righteousness to everyone who believes. Again in 10:6, 9-10a, the
righteousness based on faith is that if you confess with your mouth Jesus as Lord, and believe
in your heart that God raised Him from the dead, you will be saved; for with the heart a person
believes, resulting in righteousness. Surely this is recapitulation of the gospel earlier described in
Romans. The reference to grace in 11:5-6 is similarly drawing upon previous gospel doctrine
where grace by its very nature is exclusive of works, as in 4:4-6, 13-16.
So this excursus of Paul is very much integral to Romans as a whole. Moo wells states the issue
here:
Those who relegate chaps. 9-11 to the periphery of Romans have misunderstood the purpose of
Romans 9-11, or of the letter, or of both. . . . Once we recognize the importance of this Jewish motif
in Romans, we can give Romans 9-11 its appropriate place in the letter. In these chapters Paul is not
simply using Israel to illustrate a theological point, such as predestination (according to Augustine,
[and Luther]
4
) or the righteousness of God. He is talking about Israel herself, as he wrestles with the
implications of the gospel for Gods chosen people of the Old Testament.
5
. . . If Jewish rejection of
the gospel creates the problem Paul grapples with in Romans 9-11, Gentile acceptance of that same
gospel exacerbates it. It seems that Israel has not only been disinherited but replaced. Paul earlier
categorically but briefly rejected the conclusion that his teaching implied the cancellation of all the
Jews advantages (3:1-4). Now he elaborates. Of course, Paul could have cut the Gordian knot by

3
John Piper, The Justification of God, p. 19.
4
In Luthers Preface to the Epistle to the Romans, pp. 25-6, he subtitles chapters 9-11 Predestination or
Election, and fails to even mention Israel in this section.
5
In summary of this most vital point, refer to Murray, Romans, II, pp. xii-xv. However, more substantial
support will be found in, Johannes Munck, Christ & Israel; Mark D. Nanos, The Mystery of Romans; Joseph
Shulam with Hilary Le Cornu, A Commentary on the Jewish Roots of Romans.
simply claiming that the church had taken over Israels position and leaving it at that. But what,
then, would become of the continuity between the Old Testament and the gospel? For the Jewish
claim to privileged status arises not from a self-generated nationalistic fervor; it is rooted in the Old
Testament (Deut. 7:6b).
6

A. THE APOSTOLIC APPRECIATION OF ISRAEL, VS. 1-5.
There is tremendous passion in this opening declaration of Pauls heartfelt concern for
national Israel. Doubtless he is reflective of his own past, the sheer bigotry of it all (Acts
26:5, 24; Gal. 1:14; Phil. 3:5-6), and there is nothing like sensitivity to our own sin making
us compassionate toward others who sin in a similar fashion (I Pet. 4:8). Notice that while
Paul may have expressed anger with the Jews in past encounters (Acts 13:46; 18:6; 23:2-5),
yet recall that following their attempt to kill him in Jerusalem (Acts 21:30-32, 36) he
nevertheless begged for permission to preach free grace that extended to the Gentiles before
these violent accusers (Acts 21:39-40; 22:21-22).

1. Appreciation born of kinship, vs. 1-3.
This is a carnal kinship, yet Paul does not deny its existence or validity, as with 3:1-4.
So the Christian today should have similar esteem, even if the Jews he witnesses to are
scornful of the gospel. We ought to remember that we are saved by a Jewish Savior,
have the gospel from the Jewish Scriptures, as well as mostly Jewish writers in the New
Testament. Further, the first mother church at Jerusalem was Jewish, as were all of the
twelve apostles, while Paul continued to call himself a Jew. A Christian, like Paul,
ought to dearly love the Jews, in spite of their hardness of heart.

a. Through the Spirit of Christ, v. 1.
There is tremendous force of conviction in this oath-like declaration, cf. 1:9. If the
composition of the church at Rome is comprised of more Gentiles than Jews, as
the greetings offered in 16:1-23 could indicate, then Paul may be attempting to
cover the charge that his more recent teaching, with its universal distinctions, has
inferred that national Israel no longer has any place in the new church age (3:9,
22; cf. Gal. 3:28). So he immediately responds by indicating just how intensely his
heart aches for national Israel. The reality of his yearning is akin to that of Christ
(Matt. 23:37-39), for it is in Christ, that is in union with Christ, to which
conviction of conscience the Holy Spirit bears witness. It is not unreasonable to
propose that Paul, in his earlier instruction by Christ (I Cor. 7:6, 12, 40; 11:23;
Gal. 1:12), learned much of what he now relates concerning the gospel and Jewish
unbelief. Here is burning concern that has divine attestation.

b. Through heartfelt concern, v. 2.

In the light of Pauls missionary travels, it is not difficult to contemplate the
incessant anxiety of soul that has resulted from the incessant opposition he has
faced from the Jews, at virtually every port of call and especially Jerusalem; his

6
Douglas Moo, Romans, pp. 548-50.
agonizing is suitably described here in the present tense. He certainly knew of a
converted remnant; but the vast majority of Israel has continued in its militant
opposition to his gospel. Yet in the light of what is about to be revealed in 9:3-
11:36, this soul unrest is more akin to birth-pangs, for the Apostle is well aware
of the ultimate glorious destiny of Israel. In this regard, as Moo indicates, Paul
laments after the manner of the Old Testament prophets;
7
they likewise were
grieved at Israels unbelief and prospective dispersion, yet at the same time
anticipated Israels metamorphosis at the last days (Deut. 4:25-31; Hos. 3:4-5;
Zech. 12:10-14; 14:8-11).

c. Through racial alliance, v. 3.

We expand in translation here: For I was seriously contemplating [imperfect
tense] the possibility of my submission to damnation [nqema, anathema], that is
consignment to hell from Christ, if by any means my fellow Jewish brethren,
according to the flesh, might be united to Christ. The Puritans were known to
pose the question as to whether a Christian should be willing to be consigned to
hell for the glory of God, most likely on account of this statement of Paul.
8
Both
situations are hypothetical since they propose an attitude that could only be
generated in the heart of a child of God, and God does not send His own children
to hell for His own glory; such an idea would be monstrous.
9
This is not to deny
that apart from what God would never do, yet the child of God may selflessly so
love another that he postulates the impossible, by way of hyperbole, as Paul
elsewhere suggests (II Cor. 12:15), after the manner of Moses (Ex. 32:31-32). Of
course it could also be argued that Christ was certainly willing to enter the realm
of the damned for the sake of the Fathers elect (I Pet. 3:18-20). However, the
large truth here is the Apostles profound love for Gods prodigal people, the
nation of Israel, which frustration can only be blissfully relieved at the saving of
this same nation.

2. Appreciation born of the covenants, vs. 4-5.

Here Paul passionately identifies with his Jewish heritage by exalting in biblical
Judaism that reaches its apex in Jesus Christ who is God over all. In the luster of this
catalogue of blessings is the reason why Paul would, if it would help, offer up his soul
for the saving of Israel. But as Moo well states, there is also a hint here, why that
sacrifice will not be necessary: God has not rejected his people whom he foreknew
(11:2).
10
Thus Pauls brethren are Israelites, Israhltai, Israelitai, the descendants
of Jacob,
11
and the following characteristics must be carefully born in mind in the light
of greater clarification being made in vs. 6-13.

7
Moo, Romans, p. 557. He cites the examples of Jeremiah 4:19; 14:17; Lamentations 1-5; Dan. 9:3.
8
Thomas Manton, Works, XXII, p. 137.
9
Robert Haldane comments: That anyone should desire to be eternally separated from Christ, and
consequently punished with everlasting destruction from the presence of the Lord, is impossible. Romans, p.
450.
10
11
This first of eleven references to Israel/Israelite in Romans 9-11 clearly has a national connotation.
a. Old Testament covenant blessings, vs. 4-5a.

All of the following seven categories, each identified with the definite article,
pertain to Old Testament benefits which, in 3:1-2, were but alluded to by the
singular mention of the oracles of God. Here Paul accepts the legitimacy of
such boasting, except that in 2:17-24 it was void of holy consistency.

(1) The adoption. In the light of Pauls teaching in 8:15, 23; Galatians 4:5;
Ephesians 1:5, the application of the adoption, the son-placement to
unbelieving Israel as a present reality is significant, though consistent with
the Old Testament (Ex. 4:22; Deut. 14:1-2; Isa. 63:16; 64:8; Jer. 31:9-20;
Hos. 11:1; Mal. 2:10). While Hodge and Murray reject any connection here,
Piper is of the opposite and more convincing opinion.
12

(2) The glory. The immediate thought must be the coming of Gods glory to
Israel in visible presence, theophany (Ex. 3:2-6), tabernacle worship (Ex..
40:34), especially during the Exodus and wilderness wanderings (Ex. 16:10).
This visitation was unique among the nations of the world (Deut. 14:2), the
subject of boasting in spite of God declaring the reason for their election
(Deut. 7:7). However the context in Romans also causes us to look forward
to coming glory as the major thrust here (2:10; 9:23; 11:12, 15, 26-27). So
Piper concludes: It is precisely this destiny of Israel that makes the problem
of Israels unbelief so intense!
13

(3) The covenants. The plural usage here, akin to the covenants of promise
(Eph. 2:12), would include the Mosaic Covenant, but especially the
Abrahamic Covenant as well as those ratifications given to Isaac (Gen. 26:1-
5), Jacob (Gen. 28:10-16), and David (II Sam. 7:8-17; 23:5) that reach
toward fulfillment in the New Covenant (11:27).
14
Implicit here is the
understanding of the irrevocable nature and certain fulfillment that is at the
heart of these big promises (Gen. 15:1-21; Deut. 7:7-9; Rom. 11:27-29
15
).

(4) The law. Literally we have nomoqesa, he nomothesia, or the
legislation, that is the whole Mosaic legal system, moral, civil, and
ceremonial, which in total was a divine revelation exclusively given by
God to newly redeemed Israel. No other nation on earth was given this

12
Lexical considerations are all in favor of construing the sonship of Rom. 9:4b with the fullest saving
significance of Rom. 8:15, 23. What Murray seems to overlook is that the olive tree analogy in Rom. 11:17
implies that whatever blessings the Church enjoys, it does so because it has been engrafted into the cultivated
tree to share in its rich root (11:17). It is the Jews who are the natural branches (11:21) which, though now
broken off (by a temporary hardening 11:7, 25), will be grafted in again (11:24): all Israel will be saved
(11:26). If the Church enjoys divine sonship, it must remember that it does so by participating in the people
of God which is historical Israel by nature (i.e. by a special act of sovereign election). Justification of God,
p. 32.
13
Piper, Justification of God, p. 34. Moo has preference for this view of eschatological glory, Romans, p. 563.
14
Here, as in all of Pauls writings, there is not the slightest indication that he embraces an overarching,
systematic covenant of grace under which the covenants of promise are administered.
15
Concerning Romans 11:29, Moo, Morris, and Murray agree that the gifts and the calling of God [that] are
irrevocable refer to the listing here in vs. 4-5 of Israels national blessings.
legal package (Ps. 147:19-20). Hence, in spite of its condemning
characteristic, the law was a gift of the engraven, inscripturated, righteous
will of God that none else had received except the race of Abraham. Thus
the law was an exclusive and precious legacy.

(5) The [temple] service. This latrea, he latreia, or the service, used in
12:1 to describe spiritual service of worship, is the whole sacrificial
system, again a revelation from God that was unique to Judaism in a world
full of paganism. While the law revealed the righteous will of God to
redeemed Israel, and thus the sin of Gods people, the offerings maintained
fellowship. Cranfield suggests that synagogue worship, piety in the home,
prayer, recitation of the Shema (Deut. 6:4), etc., are likely to be included
here.
16

(6) The promises. Primarily they are the promises given to the fathers, Abraham,
Isaac, and Jacob (4:13-22; 15:8; Gal. 3:16-29; cf. Gen. 17:4-8; 26:3-5;
28:10-17), yet more broadly incorporate the promised blessings of right
fellowship (II Cor. 6:16-7:1). They subsume under the larger covenantal
promises, but particularly find their consummation in Messiah (Rom. 15:8;
II Cor. 1:19-20; Gal. 3:16, 29). Yet again, these promises were only given to
one, seemingly insignificant, chosen nation.

(7) The fathers. The expression, whose are the fathers has Israelites in v. 4
as its referent, not the promises.
17
Thus it is the fathers who are the
progenitors of the Israelites; it is the fathers who are the rich root of the
olive tree (11:17-18) that has given rise to the natural branches (11:21,
24). But further, in spite of Israels unbelief and severance (11:17, 19-21), yet
God is able to graft them in again (11:23). Why is this so? Because, from
the standpoint of the gospel they [unbelieving Israel] are enemies for your
sake, but from the standpoint of Gods choice they are beloved for the sake
of the fathers [emphasis added](11:28), that is the certain covenantal
promises.

b. New Testament covenant blessings, v. 5b.

Here we transfer from the covenants and promises to their supreme fulfillment,
and the smooth though radical transition leads us to the primary reason why
neither Israel has been finally abandoned nor the Word of God has failed. Again,
from whom is the Christ has the Israelites in v. 4 as its referent. Here is the
supreme glory of the Jew, namely that he is the progenitor of the Savior of the
World; further, the Savior of the World is a Jew.
18
But Piper adds: Paul is saying
far more than that the Messiah is a Jew. He is stressing that, with the coming of

16
C. E. B. Cranfield, Romans, II, p. 463.
17
Piper makes it clear, with support from H. A. W. Meyer, that whom v. 4, whose v. 5a, and whom v.
5b, all refer to Israelites in v. 4. Justification of God, p. 21.
18
Calvin adds: For if he [Christ] honored all mankind, when he coupleth himself to us by communicating our
nature, much more did he honor them [the Israelites] with whom he would have a nearer bond of
conjunction. Romans, p. 248.
Christ, the privileges of Israel have reached their decisive climax.
19
However a
danger arises in suggesting too comprehensively that Messiah has come from
Israel. So Paul immediately qualifies his prior statement. He refers us to truth
previously taught in 1:3-4, concerning Christ as the theanthropic person, except
that now he makes his point even more forcefully.

(1) Christ according to the flesh. We expand in translation, that from the
Israelites of v. 4, the blessed people of God, comes the Christ, the one
who is according to the [Israelite] flesh. Or as 1:3 declares, this Christ,
was born of a descendant of David according to [the] flesh.

(2) Christ the blessed God. A great debate has centered on the question of
punctuating the following statement. If a period concludes, who [Christ] is
over all. then what follows is simply a doxology: God [the Father is]
blessed forever. Amen. which the NIV has as a marginal alternative. Thus
here Christ is not explicitly declared to be God. But a comma after all
leads to the translation, who [Christ] is over all, [who is] God blessed
forever. Amen. which the KJV, NKJV, and NASB have without any
marginal alternative. In this case Christ is explicitly declared to be God, and
there are very good reasons for defending this translation.
20
However, given
this to be wondrously true, the point is that in the midst of a catalog of
distinctive benefits that have graced the nation of Israel, the crowning
blessing is that of it being the earthly incubator of the Son of God,
Emmanuel (Isa. 7:14). Hence, the Apostle cherishes this whole incubation
process; it is not to be denigrated, even though the rank unbelief of the Jews
is a present grief. The Word of God has recorded all of this birthing process;
but it has not failed because of where we are presently observing this
Abrahamic saga. We need wide-angle lenses when we attempt to
comprehend Gods dealings with Israel, and Paul in Romans 9-11 helps us to
have this comprehensive focus.

19
Ibid., p. 43.
20
The main objection to the punctuation that declares Christ to be God is the argument that nowhere else does
Paul make such a claim in his writings, and that in spite of Philippians 2:6; Colossians 2:9; II Thessalonians
1:12; Titus 2:13. However, the evidence upholding the expression here of Christs deity is substantial. 1.
Most of the early church fathers were of this opinion. 2. The grammar is decidedly in favor of Christ being
described as God blessed forever. The word order here does not follow the common expression of a
doxology that would have been second nature to Paul, the highly trained Jew. Barrett comments. [I]f Paul
wished to say Blessed be God, he should have placed the word blessed (eloghtj) first in the sentence, as
he does not. Romans, p. 179. Cranfield writes that, the superiority of the case for taking v. 5b to refer to
Christ is so overwhelming as to warrant the assertion that it is very nearly certain that it ought to be
accepted. Romans, II, p. 468. Nigel Turner supports the NEB marginal translation, that is from them [the
patriarchs] sprang the Messiah, supreme above all, God blessed for ever. Grammatical Insights, p. 15. 3.
The thrust of Pauls reasoning strongly supports the reference to Christs humanity and deity in parallel with
1:3-4; the Israelites have given birth to Christ from their flesh, yet he is also divine. But simply to declare
Christs human/Jewish roots and then proclaim the Father blessed, is to suddenly change course while leaving
the doctrine of Christ in mid air, that is in terms of 1:3-4 and Pauls doctrine of Christ described elsewhere.
B. THE MERCIFUL ELECTION OF ISRAEL, VS. 6-33.

Having given us a panoramic view of the blessings that accrue to Israelites, and the
intimation that God is by no means finished with the tribe of Abraham, yet Paul well knows
just how easy it is for Jewish Christians in particular, as well as Gentile Christians, to be
confused in this matter, and especially with regard to, first, the essential characteristics of a
Jew in the sight of God, second, the basis upon which the Jews came into being, and third,
of course their ultimate destiny.

1. Distinguished as children through promise, vs. 6-13.

So Paul goes to four portions of the Jewish Scriptures, to deal with the first two of
these problems at this stage, that most likely the congregation at Rome has already
pondered. This sacred corpus especially embodies the much vaunted blessings just
enumerated. At the same time the gospel he has so passionately and carefully
expounded in chapters 1-8, as well as fruitfully proclaimed to the Gentiles, is closely
related to this concern. Does national Israel in its present unbelief indicate that the
gospel, while clearly being effective amongst the Gentiles, is yet a failure amongst the
Jews, inscripturated blessings notwithstanding? Therefore, has this comprehensive
word of God, this grand plan of redemption failed?
21

a. Israels distinctive children of promise, v. 6.

Because of the glory of the aforementioned blessings that attach to an Israelite, a
conflict has arisen. On the one hand, Paul has expressed profound sorrow at the
present state of Israel with regard to Jesus of Nazareth, the Christ, who has been
spurned by the nation that gave him birth. On the other hand, he has just listed
the glorious benefits of being an Israelite. So is the integrity of Gods Word
brought into question at this point? If the promises made to Abraham, Isaac, and
Jacob are so wonderful, how come they do not find present fulfillment in national
Israel as a whole with regard to its Messiah? Is the Word of God, the revelation of
Gods sure covenant promises, at fault here so that there is in fact no certain
destiny for national Israel in the light of the expansion of the Christian gospel
amongst Gentiles? In no way, although clarification is now needed.
Basic to the problem is a misunderstanding as to the definition of an Israelite.
Hence, they are not all Israel who are descended from Israel, or, they who are
of the totality of [present national] Israel are not [all true] descendants of Israel
[Jacob].
22
From the outset, let us clear away a common misunderstanding. Paul is
not here, by implication, indicating that a real Jew at heart now has no national
connection with the previously listed blessings; further, he is not here teaching
that there are, along with believing Gentiles, only spiritual Jews in that they are
descendants of Abraham by faith alone. Paul is not here saying there is a more
broad, encompassing understanding of what it is to be a Jew. The Gentiles are not

21
Piper, Justification of God, pp. 48-50.
22
Here the second and third instances of Israel in Romans 9-11 both refer to national Israel, though with a
distinction. [T]hey are not all Israel refers to the present inclusive nation; those who are descended from
Israel comprise the remnant about to be described, 9:27; 11:5, as part of the eventual fulfillment or all
Israel of 11:12, 26.
in mind here; they are not mentioned until v. 24 where Paul writes of, us [the
Roman congregation as a whole], whom He [God] also called, not from among
Jews only, but also from among Gentiles.
23
Quite the opposite, the Apostle is
saying there is a more narrow, restrictive focus that finds, as John Murray puts it,
an Israel within ethnic Israel.
24
Carefully consider the context of the following
vs. 7-13. The Jews boasted that they were of the descendants of Abraham (Matt.
3:9; John 8:39) while Paul makes it disturbingly clear that you may be born of
Abraham, Isaac, or Jacob and not be an Israelite! Indeed the forthcoming Moslem
claims to be a descendant of Abraham as well! A real Jew must be defined in
sharper terms with regard to the fathers, cf. v. 5! Moo explains: Paul is not
saying it is not only those who are Israel that are Israel, but it is not all those
who are of Israel that are Israel.
25

b. Isaac as a distinctive child of Abraham, vs. 7-9.
Keeping in mind Pauls loving anxiety for unbelieving Israel, he upholds the
Words integrity by expounding the unfailing hope that it offers even to a nation
presently hardened. His argument in this vein will continue till the exultant
doxology at 11:33-36. Thus he resorts to the father of the fathers, that is
Abraham, and, in parallel with v. 6b, points out that not all of his physical
descendants or seed are in fact his children.

(1) Isaac received the promise, not Ishmael, v. 7.
It is explicitly stated that, through Isaac your descendants will be named
(Gen. 21:12) while it is implicitly indicated that Ishmael has not been chosen
to be a vehicle of the covenant promise (Gen. 17:18-21), even though the
firstborn was circumcised (Gen. 17:23-26), blessed (Gen. 17:20), and
promised national prominence (Gen. 36:1-43). Rather Isaac is to be the
means by which the promise made to Abraham would be passed on to its
climactic fulfillment in the Lord Jesus Christ (Gal. 3:16). Yet not even all of
the seed of Isaac are to be regarded as true children of Abraham. So what is

23
Phillip Mauro is mistaken in writing: This Scripture [Romans 9:6-8] gives us, in addition to the important
truth that not all Israelites are included in the Israel of God's prophetic purposes, the closely allied truth that
the children of God, that is, those who are saved by the gospel, are "the children of the promise" (definite
article in the original); and that they are counted for the seed (of Abraham). The Hope of Israel: What Is
It? p. 204. Grover Gunn is likewise incorrect when he makes the same inclusive generalization: The spiritual
seed of Abraham are all those who truly share Abrahams faith (Rom. 4:11-12), and these alone are the seed
of Abraham in the most fundamental sense of the term (John 8:39; Rom. 9:6-7; 2:28. Only these will inherit
the promises of the covenant in terms of real spiritual rest and an eternal inheritance. Dispensationalism,
Today, Yesterday, And Tomorrow, p. 234.
24
Murray, Romans, II, p. 9. Walter Gutbrod similarly states: [W]e are not told here that Gentile Christians are
the true Israel. The distinction at Romans 9:6 does not go beyond what is presupposed at John 1:47
[concerning pious Nathanael]. 'Isral Theological Dictionary of the New Testament, ed. Gerhard Kittel,
III, p. 387.
25
Moo, Romans, p. 574. Also Fred Zaspel notes that the previously listed Jewish blessings are not expounded
here by Paul as being now realized in the church; . . . they belong to Israel; . . . they have not become
ineffectual for them; they offer no less a real hope today than ever. Jews, Gentiles and the Goal of
Redemptive History, pp. 12-13.
it that distinguishes the lineage of the godly seed, that passes from Abraham
to Isaac to Jacob? The answer is in the fact that Abraham was called
(Gen. 12:1; 15:7; Acts 7:3; Heb. 11:8), and became a child of promise
(Gen. 12:2-3; 15:5-6; Gal. 3:16-19; Heb. 6:13-15), even as did Isaac and
Jacob. Paul will make further explanation concerning this point. Suffice to
say here that for the Apostle, as we have already seen, calling (4:17; 8:28,
30 and promise (1:1-2; 4:13-21), are wholly of elective, works excluding,
sovereign grace.

(1) Isaac hoped in the promise, not the flesh, v. 8.
For all of his earthly blessings, yet Ishmael is designated as belonging to the
children of the flesh (8:5) even as his life was void of the faith of his father.
He was to be, a wild donkey of a man, his hand will be against everyone,
and everyones hand will be against him, and he will live to the east of his
brothers (Gen. 16:12). Thus his descendants became known as Arabians as
well as the troublesome Edomites. The essential distinguishing feature
between the half-brothers was promise, which in Pauline terms means
that Isaac was chosen, according to pure grace, to be an heir of the promise
given to his father, in spite of Abrahams initial preference for Ishmael (Gen.
17:18-19). Thus those children of Abraham who inherit the promise are
regarded [reckoned, logzomai, logizomai, cf. 4:3; 8:18, 36] as [true
spiritual] descendants, as true Israelites. By an act of divine will, not
intrinsic human merit, the promise is given with particularity, such as to
Isaac but not Ishmael.
Luther comments: Therefore it inexorably follows that the flesh does not
make sons of God and the heirs of promise, but only the gracious election of
God. . . . Therefore, why does man take pride in his merits and works,
which in no way are pleasing to God? For they are good, or meritorious,
works, but only because they have been chosen by God from eternity that
they please Him.
26

(2) Isaac was born of Sarah, not Hagar, v. 9.
The fact of Isaac being a child of promise, born in spite of all natural
expectations to Sarah, is proved from Genesis 18:10. Here also is implicit
contrast with the rejection of Ishmael, the child of Hagar according to
human design (Gen. 16:1-4). Isaac is designated by divine sovereign will, not
the advice of Abraham (Genesis 17:18-19), to be the true spiritual
descendant according to the promise, the Abrahamic Covenant. Sarah was a
free woman who gave birth through the promise while Hagar was an
Egyptian maid who gave birth according to the flesh (Gal. 4:23). Thus, in
spite of the Ishmaels and carnal seed of Abraham throughout Hebrew
history, the promise originally given has not been invalidated, the word of
God has not failed, v. 6a, for the seed of Isaac remains even to this day,
and shall remain because the gifts and calling of God are irrevocable

26
Martin Luther, LuthersWorks, Lectures on Romans,25, p. 385.
(11:29). This concern then for the justification of God is the dominant
matter that Paul is careful to maintain.
27

a. Jacob as a distinctive child of Isaac, vs. 10-13.

The generation succeeding Isaac provides an even greater representation of the
sovereign will of God that continues to work within the seed of Abraham in
general. Whereas Isaac and Ishmael, as descendants of Abraham, were born
separately to different mothers with contrasting status, in the case of Jacob and
Esau, as descendants of Abraham, they were born as twins from the same mother.
Consequently, the divine purpose, according to sovereign calling and promise, is
alone the cause of the constituency of the true spiritual Israel, not the external
forms and especially circumcision, cf. vs. 3-5, though for the Jewish Christian
they may have significance. This principle applies to the constituency of the
Christian church, even though the ordinances have significant legitimacy (Eph.
1:3-6).

(1) Jacob was born with his brother Esau, v. 10.

While Isaac represented the distinction of promise as opposed to flesh within
the general seed of Abraham, now we have the same distinction made within
the general seed of Isaac. This distinction within the ongoing lineage of the
children of God only reinforces the mystery of Gods elective purposes that
defy human contribution and allow God to populate heaven as He sees fit.
Even the traditional seniority, which would normally accrue to Esau in his
coming first from Rebekahs womb, is turned on its head (Gen. 25:21-34;
27:1-38; 28:10-17; 32:24-32).

(2) Jacob was chosen as distinct from Esau, v. 11.

However, the distinction that God makes between Jacob and Esau must be
appreciated in the most absolute sense of excluding human cooperation, and
that preceding their earthly struggles and conflicts that commenced as Jacob
clung to Esaus heel at their birth (Gen. 25:26). Prior to their birth they had
not practiced [prssw, prasso , aorist, as active habit, cf. 2:3] anything
good or bad.
28
Hence, God had a particular elective purpose [cf. 8:28]
that distinguished between the two, before they, obviously the twins,
had done, through personal action, anything good or bad [foul]. The
divine intent here was that Gods individual election of Jacob be upheld,
human works be excluded, and His [effectual] calling be acknowledged in
all of its humbling, pristine sovereignty!

27
It is fitting that Pipers study of Romans 9 is titled, The Justification of God.
28
Shedd comments: St. Paul does not exclude sin altogether, so as to imply innocence, because one of these
individuals was elected to salvation, and salvation presupposes sin and condemnation. Commentary on
Romans, p. 284. Of course the Pelagian would claim innocence at birth with sin originating from personal
choice. However 5:12, 19 declares that sin is inherited, and inheritance certainly precedes birth.
(3) Jacob was favored over Esau, vs. 12-13.

Pauls argument is humbling to the proud human condition, that boastful
spirit of autonomy and self-determination, and especially the Jew who trusts
in physical lineage with Abraham. Challenge can be expected. Hence proof
must be forthcoming from Scripture. Two quotations follow.

(a) In the area of employment, v. 12.

Genesis 25:23. To Rebekah the Lord declared that, the older [Esau]
shall serve the younger [Jacob], though this subjection is not evident
during their lifetimes. However, as Paul writes he and others in Rome
would be aware of the conflict and subjugation of Esaus seed, the
Edomites, by David, Amaziah, Uzziah, and finally the Maccabees.
29

Such a reversal of the custom of privileged inheritance for the firstborn
is solely according to divine prerogative. Thus promise overrides not
only a patriarchal norm, but preeminently works, also faith, and even
foreseen merit since doing good [following birth] is excluded, v. 11.
Therefore this calling and covenantal promise, rooted in Abraham, is
according to pure grace and mercy.

(b) In the area of esteem, v. 13.

Malachi 1:2-5. The prophet writes, Jacob I loved [aorist], but Esau I
hated [aorist], suggesting prior determination. The Hebrew word here
is an}c*, sane, which usually means intense detestation and
loathing, especially with regard to evil (Ps. 97:10; Prov. 6:16-19;
Amos 5:15), idolatry (Jer. 44:3-4), divorce (Mal. 2:16), even hatred of
those who hate God (Ps. 139:21-22); yet there is a weaker sense of
alienation which the synonymous parallelism of Ezekiel 23:28
indicates.
30
So here as well there are distinct reasons for the idea of
rejection or spurning rather than hatred as emotional despite.
31

Of course this interpretation in no way detracts from the absolute and
particular choice of God. In the same vein Calvin declares of God at
this point, I have chosen him [Jacob] and refused this [Esau]. . . . I
have rejected the Edomites, the progeny of Esau.
32

It should be remembered that while Esau and his descendants led
profane and sinful lives (Gen. 26:34-35; 27:41; Obad. 10-14), and
Jacob lacked integrity, the elective/reprobate distinction made before

29
Ibid., p. 286.
30
Vine, Unger, White, Vines Expository Dictionary of Biblical Words, p. 105.
31
So Cranfield and Moo. Haldane similarly remarks: It is evident that the quotation from the Old Testament
of these words, Jacob have I loved, but Esau have I hated, is here made by the Apostle with the design of
illustrating the great truth which he is laboring through the whole of this chapter to substantiate; namely,
that in the rejection of the great body of the Jewish nation, as being vessels of wrath, while He reserved for
Himself a remnant among them as vessels of mercy, verses 22-23, neither the purpose nor the promises of
God had failed. Romans, p. 469.
32
Calvin, Romans, p. 257. Likewise Edwards, Works, II, p. 852.
their birth was not based upon intrinsic or prospective good or bad.
Hence the hatred or rejection here, not being based upon moral
focus, means that the choice was within the inscrutable, sovereign
counsel of God. Of course this thought of rejection appears here to
be more than preterition, or the mere passing by of Esau. There was
both a choice of Jacob in grace, and the abandonment of Esau to
reprobation.
33
However, the main point is that it was wholly Gods
decision and as such exclusive of human merit or contribution.
Therefore, the covenant, saving plan of God channeled through
Abraham, Isaac, and Jacob is certain to be accomplished; thus the
Word of God has not and will not fail!
Hence, Gods love for Jacob was grace in election and promise, and it
was both corporate and particular. The partial quotation of Genesis
25:23 in v. 12 follows the Lords statement to Rebekah that, two
nations are in your womb. The broader context of Malachi 1:1-5
certainly indicates a corporate meaning with regard to not only Israel,
but also Gods rejection of Esau who incorporates his descendants, the
nation of Edom. Nevertheless the fact of particular election/reprobation
is in no way excluded here, as some would hope to accomplish.
34
Surely
corporate election is but the outworking of particular election, even as
the corporate remnant (11:5) is comprised of individual, elect Jewish
Christians. Further, the following reference to Pharaoh (v. 17) is most
particular. Moo responds with three main arguments for the primacy of
individual election at this juncture that are summarized as follows. First,
Paul describes Jacob and Esau as individuals with regard to their
conception, birth, and works. Second, Paul uses familiar,
individualistic salvation words such as election and calling that are
difficult to apply to a nation. Third, to assert the choice of Israel over
Edom does not fit with his former argument regarding a physical and
spiritual discrimination being made within Israel.
35

2. Distinguished as children through mercy, vs. 14-18.

The objection of v. 6a has been answered. However, knowing human nature, especially
the jealous claim of autonomy, of self-determination, of human initiative, Paul is quick
to anticipate another major objection that challenges the justice of God concerning the
aforementioned election/reprobation and finds expression in three questions (vs. 14,
19). First, in v. 14, Is not election/reprobation in conflict with human moral
accountability and thus an indictment of Gods justice? In other words, how can man

33
This positive act of reprobation ought not to be pursued, especially by means of logical scrutiny, further than
does Scripture, otherwise we may find our finiteness coming to a precipice that leads to being dashed to
pieces by wrong conclusions. Probably the intricacies of lapsarianism fall into this category. Refer to L
Berkhof, Systematic Theology, pp. 118-125.
34
This is probably the most popular attempt used by many to avoid any thought of particularism at this point,
such as with R. Shank, Elect In The Son. Refer to Murrays detailed response to this concept, Romans, II, pp.
15-21.
35
be judged by God for his moral stance before God if it has been predetermined by
Gods arbitrary decree?

a. The principle of Gods justice upheld, v. 14.

Pauls rhetorical question (cf. 3:5; 6:1; 7:7) is surely drawn from past experience,
even as the doctrine of Gods absolute sovereignty has never ceased to stimulate
the defensive human reaction of Yes God is sovereign, but man is not a robot,
or man has free-will. The question, There is no injustice with God, is there?
expects a negative answer, along with the emphatic, May it never be! In the
light of v. 6a, the Apostles emphatic denial here cannot be overstated, especially
as the term injustice, dika, adikia, is literally translated in the KJV as
unrighteousness. To charge God with a crime is a very serious matter indeed; it
has an unholy audaciousness, an impudence about it which is hardly fitting for the
finite creature to bring as a charge against the infinite God. But man in sin has
never lacked insolence before the Almighty!

b. The principle of election through mercy upheld, vs. 15-16.

It is significant that as Paul raises a contentious issue, even as Romans 9 is
probably the most contentious chapter in all of Romans, in response he provides
more separate Scripture quotations, eleven in all, to uphold his overall case, than
in any other comparable section in this Epistle. The Apostle appears to logically
deal with the ramifications of Gods election of Jacob first with reference to
Moses, vs. 15-16, then the reprobation of Esau second with reference to Pharaoh,
vs. 17-18.

(1) This sovereign mercy is according to Scripture, v. 15.

Here the quotation of Exodus 33:19 is based upon Moses ongoing desire for
the saving, reassuring presence of the LORD so that, I and Your people
[already backslidden, cf. ch. 32] be distinguished from all the other people
who are upon the face of the earth, v. 16. So the LORD favorably responds
declaring that Moses, as Israels representative, will witness the glory of His
name, signifying that, I will be gracious to whom I will be gracious [Israel],
and will show compassion to whom I will show compassion, in spite of the
Golden Calf incident. Here the covenant given to Abraham, Isaac, and Jacob
was maintained, in spite of offending sin, solely on account of sovereign
mercy and compassion. Both terms are distinguishable as relieving love
and pitiable love, yet the parallelism here simply suggests grace (11:5-6).
Hence, the election of Jacob according to v. 13 was based solely upon the
same divine prerogative described here. The parable of the Laborers in the
Vineyard (Matt. 20:1-16) is illustrative of the selective mercy described here,
when Christ declares, Is it not lawful for me to do what I wish with what is
my own? v. 15. Thus Stephen Charnock declares:
The apostle joins mercy and this sovereignty of his will together (Rom. 9:15), .
. . He is so absolute a sovereign that he will give no account of these matters
but his own good pleasure. Why he renews man is merely voluntary; why he
saves renewed man is just; why he justifies those that believe is justice to Christ
and mercy to them; but why he bestows faith on any is merely the good
pleasure of his will. . . . [O]ur Savior himself renders this only as a reason of
his distinguishing mercy, wherein himself doth, and therefore we must,
acquiesce (Matt. 11:27), Even so, Father, for so it pleased thee.
36

(2) This sovereign mercy is exclusive of human capacity, v. 16.

From the divine declaration there is derived the divine principle. Therefore,
it surely follows that [it is] not of the one willing or the one who is running,
but of the God of Abraham showing mercy. However, the implied subject
it must first be identified, and the preceding context suggests Gods
mercy and compassion, directed toward the seed of promise flowing
from Abraham, Isaac, and Jacob. In more simple and timeless terms, the
contrast is made between man and God. In more broad terms, with man in
his unholy predicament on earth and God in his holy glory in heaven, the
question arises as to how man may be reconciled with the offended God.
One alternative is for man to attempt willing and running, the present
tenses reflecting persistent effort; here he offers self-determination and self-
exertion, and both are excluded, though not absolutely. For as Luther
comments:
This is not to be understood in the sense that this is a matter only of Gods
showing mercy, as if it were not necessary for a person to will or exert himself,
but rather the fact that a man does will or exert himself is not of his own
power but of the mercy of God, who has given this power of willing and
doing, without which man of himself can neither will or make exertion.
37

Thus faith is not excluded here, except it be regarded as a work of
autonomous man, as the free-will response of man, even as vs. 30-33
indicate. However, in contemporary evangelicalism there is much evangelism
that is a vain display of willing and running, of decisionism,
rationalism, ritualism, abstract believism, etc.
The other alternative is with regard to God who has mercy. Here this
mercy is not simply on offer, but active in a most particular and effectual
sense. In other words, Salvation is from the Lord (Jonah 2:9), and the self-
renouncing, works-renouncing faith that truly lays hold of this gospel
principle is that which wholly trusts in the mercy of God. Indeed such faith
may well not be too much aware of the profound distinctions being made by
Paul at this point concerning election and reprobation. Luther warns against
the unconverted becoming engrossed in such matters,
38
as does J. C. Ryle.
39

36
Stephen Charnock, Works, III, p. 268.
37
38
I am issuing the warning that no man whose mind has not been purged should rush into these speculations,
lest he fall into the abyss of horror and hopelessness; but first let him purge the eyes of his heart in his
meditations on the wounds of Jesus Christ. For I myself would not even read these things if the order of the
lection and necessity did not compel me to do so. For this is very strong wine and the most complete meal,
solid food for those who are perfect, that is, the most excellent theology, of which the apostle says: Among
the mature we do impart wisdom (I Cor. 2:6). But I am a baby who needs milk, not solid food (cf. I Cor. 3:1-
2). Let him who is a child like me do the same. The wounds of Jesus Christ, the clefts of the rock, are
But simply mention the rich and free mercy of God to such a newly saved
sinner and he will affirm it with the greatest enthusiasm. Then follows
enlarged understanding.
I sought the Lord and afterward I knew
He moved my soul to seek Him, seeking me;
It was not I that found, O Savior true;
No, I was found of Thee.

c. The principle of reprobation through hardening, vs. 17-18.

Here the antithesis of sovereign mercy, as reflected in Gods love of Jacob, is
declared to be sovereign hardening as reflected in Gods rejection, even
reprobation of Esau. The sober nature of this aspect of Gods dealings with fallen
man is reflected in Calvins notable comment that, [t]he decree [of reprobation]
is dreadful indeed [decretum horribile], I confess.
40

(1) This sovereign hardening is according to Scripture, v. 17.

The specific reference here is to Exodus 9:16, where, following the fifth
plague of cattle disease, the sixth plague of boils has struck Pharaoh and all
the Egyptians. In vs. 14 God declares that the plagues have been designed so
that, you [Pharaoh] may know that there is no one like Me in all the earth.
He could have rightly judged and crushed Pharaoh in an instant, v. 15;
however, I have allowed you to remain, in order to show you My power
and in order to proclaim My name through all the earth, v. 16, cf. 10:1.
Hence, Gods intention is that by means of his saving and judging power
manifest toward Israel and Egypt, Jacob and Esau, His unique glory might be
displayed. Thus the God who has decisively spoken and given mercy to
Moses, v. 15, is the same God who has decisively spoken and given hardness
to Pharaoh, v. 17, all according to His just and inscrutable will. Haldane
declares that, the birth, the life, and the situation of Pharaoh were all of
Divine appointment.
41

Pharaoh was particularly raised up in no different sense than were Judas
(John 6:70), and Herod and Pontius Pilate, along with the Gentiles and the
peoples of Israel, to do whatever Your [Gods] hand and Your purpose
predestined to occur (Acts 4:27-28; cf. 2:23). Yet none of these who were
reprobate would have claimed to be under divine duress. Herein lies the

sufficiently safe for us. The strong and the perfect may discuss the first book of the Sentences [a theology
volume by Peter Lombard dealing with predestination, etc.], which properly should not be the first but the
last book. Many today rush into this book heedlessly and strangely also become blinded. Comment on
Romans 9:16, Works, 25, pp. 389-90.
39
A man must first go to the little Grammar-school of Repentance and Faith, before he enters the great
University of Election and Predestination. Old Paths, p. 473.
40
John Calvin, Institutes of Christian Religion, III, 23, 7.
41
transcendent truth of antinomy,
42
the particularity of Gods dealings with
man, even as the potter forms the clay according to his design, vs. 20-21.
God is totally sovereign over man who is at the same time fully responsible
for his actions under this sovereignty. As Loraine Boettner has written:
Predestination and free agency [thus accountability] are twin pillars of a
great temple, and they meet above the clouds where the human gaze cannot
penetrate.
43
Hence, humble caution is required here. Haldane warns that
while the truth respecting Pharaoh is what the Scriptures declare; . . . we
ought never to pretend to go further into the deep things of God than they go
before us, but submissively to bow to every Divine declaration.
44

(2) This sovereign hardening is exclusive of demerit, v. 18.

Again, from the divine declaration there is derived the divine principle.
Therefore it follows that He, the God of Abraham, Isaac, and Jacob, shows
mercy [present tense] to whoever He desires, and likewise He hardens
[present tense] whoever He desires. For Paul this hardening, sklhrnw,
skle runo , appears to be an ongoing process, rather than a past appointment,
that is associated with vessels of wrath prepared for destruction, v. 22.
Such a process is consistent with the repeated description of this hardening
action by God (9:12; 10:1, 20, 27; 11:10; 14:8), so that Pharaohs heart
becomes increasingly unyielding. However, as Edwards well points out, the
method of Gods hardening activity here is not to be construed as direct so as
to make God the indictable author of sin. Rather, God introduces
circumstances that will aggravate Pharaohs recalcitrant heart.
45
These
circumstances are Gods irritant that, like the law (7:7-13), aggravate the
sinner to the point where, without the grace of the Spirit, the soul is
increasingly hardened. However, Boice rightly warns us: Gods raising
Pharaoh to this position [of dominion] does not mean that he made him sin.
Pharaoh sinned because he chose to sin, and he resisted God and hardened

42
By antinomy is not meant contradiction or paradox, but the fact of two undoubted truths that, while
appearing to be in conflict, yet are both acknowledged to be true in spite of mans inability to comprehend
reconciliation. Consider the question of whether light is wave and/or particle.
43
Loraine Boettner, The Reformed Doctrine of Predestination, p. 222.
44
45
When God is here spoken of as hardening some of the children of men, it is not to be understood that God
by any positive efficiency hardens any mans heart. There is no positive act in God, as though he put forth
any power to harden the heart. To suppose any such thing would be to make God the immediate author of
sin. God is said to harden men in two ways: by withholding the powerful influences of his Spirit, without
which their hearts will remain hardened, and grow harder and harder; in this sense he hardens them, as he
leaves them to hardness. And again, by ordering those things in his providence which, through the abuse of
their corruption, become the occasion of their hardening. Thus God sends his word and ordinances to men
which, by their abuse, prove an occasion of their hardening. So the apostle said, that he was unto some a
savor of death unto death [II Cor. 2:15-16]. So God is represented as sending Isaiah on this errand, to make
the hearts of the people fat, and to make their ears heavy, and to shut their eyes; lest they should see with
their eyes, and hear with their ears, and understand with their heart, and convert, and be healed (Isa. 6:10).
Isaiahs preaching was, in itself, of a contrary tendency, to make them better. But their abuse of it rendered it
an occasion of their hardening. As God is here said to harden men, so he is said to put a lying spirit in the
mouth of the false prophets (II Chron. 18:22). That is, he suffered a lying spirit to enter into them. Jonathan
Edwards, Works, II, p. 849. Similarly Shedd, Romans, pp. 291-3.
his heart because it is the nature of sin to harden hearts.
46
Even so, it is the
supremacy of the divine will dominant in this verse that, like v. 16, is the
humbling principle with regard to the constituency of the true and spiritual
seed of Abraham.
Some have suggested that God hardens the heart of Pharaoh, to begin with in
9:12, only after Pharaoh himself first hardened his own heart in 8:15, 32.
47

However, this overlooks the prophecy of 4:21; 7:3 and, as Moo points out,
the lack of such an explanation in response to the objection of v. 19.
48

According to the process Edwards annunciates, God may justly harden, any
sinner that He chooses.

3. Distinguished as children through sovereignty, vs. 19-29.

Surely Paul responds here just as he has on countless occasions in witnessing to Jews
who have wrestled with the question of the sovereignty of God and human
responsibility. Conservative Pharisees held that all was not predestined and that
though divine providence governed all things, man still had freedom of choice. . . .
[Liberal] Saducees denied predestination and any [specific] divine influence on mens
doings, good or bad.
49
Hence the preceding instruction would be regarded as
predestinarian, to use Jewish terminology, and definitely unorthodox.

a. Mans objection to sovereign mercy/reprobation, v. 19.

The essential complaint is that God appears to be unfair if He determines
individual human destiny while at the same time holding the individual to be
accountable for his belief or unbelief. How can God judge or find fault with
faithless Esau and Pharaoh if He also determined the bent of their choosing?
Surely they were unable to resist His will! While a polarized situation is
envisaged here with regard to the relationship between man and God, it is obvious
that the objector, representative of the natural man, is far more concerned with
the cause of man than of God.

b. Gods vindication of sovereign mercy/reprobation, v. 20-29.

Pauls response commences with a more jealous regard for God rather than for
man, even as this priority is always an indication of true Christian conversion
(Gal. 4:9). Yet he weaves his fervent response in such a way that we are soon
returned to the sovereignty of Gods calling of not only the righteous remnant at
the present within national Israel, but also the Gentiles.

46
James Montgomery Boice, Romans, III, pp. 1094-5.
47
So Lenski, Morris, Stott. C. H. Dodd, representative of liberal opinion which tends to impose a human
perspective, comments that here Pauls thought declines from its highest level. . . . He pushes what we must
describe as an unethical determinism. Romans, p. 158.
48
49
Abraham Weinfeld, Basic Jewish Ethics and Freedom of Will, p. 7. Josephus makes the same assessment,
though he adds that the Essenes were strict predestinarians. Antiquities, XIII, V, 9.
(1) He has full rights over the creature, vs. 20-21.

Does man have the right, assumed to be allowed by God, to question the
purposes of God? Does the creature have the right to question the ways of
the Creator? Of course the answer here can only be determined when the
origin of these rights is discovered. Surely God alone establishes the
right, not man. Sinful, rebellious man may claim rights, while they may
not have connection with the righteousness of God. So here, Paul responds
to an objection that suggests necessary rights, especially autonomy, that
are in fact wrongs that emanate from the aspirations of fallen man.
C. H. Dodd makes pompous and consistently liberal comments at this point,
not unlike the objector that Paul responds to:
Has the potter no right over the clay? It is a well-worn illustration. But the
trouble is that a man is not a pot; he will ask, Why did you make me like
this? and he will not be bludgeoned into silence. It is the weakest point in the
whole epistle. . . . [Paul] has just represented [God] as a non-moral despot. . . .
[W]hen Paul, normally a clear thinker, becomes obscure, it usually means that
he is embarrassed by the position he has taken up
50

We will respond to this as the argument further unfolds.

(a) Who is man that he questions Gods design?, v. 20a.

Paul does not give a direct reply to v. 19 since the question is born of
proud impertinence. God is not answerable to man, though man is
answerable to God even as Job discovered (Job 38:1-40:2); yet without
an explanation for his troubles he was humbled to the point where he
confessed: I am insignificant; what can I reply to You? I lay my hand
on my mouth (Job 40:4-5). Again, without an explanation concerning
Jobs troubles, yet submission to, rather than understanding of, the
sovereignty of God resulted in rest and greater blessing. So Jonathan
Edwards writes:
Let us, therefore, labor to submit to the sovereignty of God. God insists,
that his sovereignty be acknowledged by us, and that even in this great
matter which so nearly and infinitely concerns us, as our own eternal
salvation. This is the stumbling-block on which thousands fall and
perish; and if we go on contending with God about his sovereignty [as
Pauls objector and Dodd do], it will be our eternal ruin. It is absolutely
necessary that we should submit to God, as our absolute sovereign, and
the sovereign over our souls; as one who may have mercy on whom he
will have mercy, and harden whom he will.
51

Certainly vs. 22-23 further expand upon the purpose of God rejecting
Esau/Pharaoh and loving Jacob/Moses; but Paul regards it as
unnecessary that he reply to the charge of divine injustice.
52
As Morris

50
Dodd, Romans, p. 159.
51
Edwards, Works, II, p. 854.
52
Moo comments: Paul never offers hereor anywhere elsea logical solution to the tension between divine
sovereignty and human responsibility that he creates. . . . Paul is content to hold the truths of Gods absolute
adds: Paul is not saying there is no answer to the question; he is saying
that the question is illegitimate.
53
Again, the infinite God does not have
to explain everything to finite man; on the other hand, finite man ought
to acknowledge his finiteness and submit (Deut. 29:29).
(b) Does the molder have to answer to the thing molded? v. 20b.

The illustration concerning clay manufacture might be freely translated
here: Shall the plastic and formable substance [plsma, plasma] say to
the plastic fabricator and substance former [plssw, plasso , cf. LXX
Gen. 2:7; I Tim. 2:13], Why did you make or fabricate me according to
this particular design? Paul draws upon Isaiah 29:16; 45:9, which
indicate that the divine Potter in question does not act capriciously, but
always righteously. However, this does not deny Him the right to
fashion both premium items for honorable use and standard items for
common use, v. 21.

(c) Does the potter have to answer to the clay? v. 21.

The same basic illustration draws upon familiar Old Testament imagery
(Isa. 29:15-16; 45:9; 64:8-9; Jer. 18:1-10), and probably from the
Apocrypha (Wisd. 15:7).
54
Further, from v. 20 where plssw, plasso ,
means to form or manufacture with existing substance or clay, not to
create, so here the potter takes a common lump of preexisting clay, such
as from the womb of Rebecca by one man, our father Isaac v. 10,
and makes one vessel for honorable use and another for common
[dishonorable] use (cf. II Tim. 2:20). Paul is not saying that God
creates men as sinners, but rather that he takes the common lump of
sinners and deals with them individually, not merely as a sinful nation
as the context of Isaiah 29:15-16; 45:9; 64:8-9; Jer. 18:1-10, suggests,
according to His purposes of election and reprobation. So Hodge
comments: It is not the right of God to create sinful beings in order to
punish them, but his right to deal with sinful beings according to his
good pleasure. . . . He pardons or punishes as he sees fit.
55

sovereigntyin both election and in hardeningand of full responsibility without reconciling them We would
do well to emulate his approach. Romans, p. 601.
53
54
For when a potter kneads the soft earth and laboriously molds each vessel for our service, he fashions out of
the same clay both the vessels that serve clean uses and those for contrary uses, making all in like manner; but
which shall be the use of each of these the worker in clay decides. Wisdom of Solomon, 15:7. Refer to
Pipers study of this passage, Justification of God, pp. 195-6.
55
Charles Hodge, Romans, p. 319. So Boice, Haldane, Murray, Piper, Shedd. Luther quotes Augustine: For
grace alone distinguishes the redeemed from the condemned, all having been mingled in one mass of perdition
by the common cause of their common origin. Works, 25, pp. 388-9. Logic may lead to a conclusion that
God has predestined and created sinners. However, such a logical conclusion also leads to the indictment of
God as being complicit in sinful origination. Such an inference has a very obnoxious and unholy ring about
it. Further, Scripture nowhere explicitly declares God to be the creator of sinners; the wicked angels and man
are solely represented as being responsible for their sin.
With regard to Dodd at this point, his protest that in relation to the
Potter, man is nor a pot, has the inference that man is more than a
pot, man is something, man was made in the image of God. But Paul
here is not dealing with relative status, rather origination. So that
whether we consider a pot, a petunia, a pussycat, or a person, all are
creatures and all equally have their existence at Gods sole discretion.
Dodds protest is tinged with the arrogance of vaunted autonomy. This
is further indicated when he writes that man, will ask, Why did you
make me like this? On the contrary, man in innocence would not have
so complained. Sinful man certainly would have done so. On the other
hand authentic Christians are to entrust their souls to a faithful
Creator in doing what is right (I Pet. 4:19).

(2) He has full rights in showing mercy/reprobation, vs. 22-29.

Pauls rhetorical method often includes the rejoinder of a series of questions
concerning which he does not give direct explanation since, by their very
nature the answers are all too obvious. This was Gods way of dealing with
Job (Job 38-39), even as Paul uses the same method in 2:21-23; 3:5-8;
11:33-35; Gal. 3:1-5, and here. While God is not obliged to answer the
implied charge of injustice in v. 19, Paul is anxious to reveal a divine
purpose in Gods dealings with men that the objector has not considered,
but ought to understand. The Potters ways are not capricious, but glorious
in their outworking, even as they incorporate both Jew and Gentile; it is the
perspective of the Potter that Paul is anxious to uphold.

(a) Enduring vessels prepared for ruin, v. 22.

Suppose, says Paul indicating reality rather theory, that God, while
being immediately desirous to bring his wrath and power upon vessels
prepared for destruction,
56
after the manner of Pharaohs heart being
hardened, yet had good reason to be exceedingly patient for a time [cf.
2:4] so as to delay his judgment? Have you thought of such a
possibility? because it is in fact the case! So Hodge expounds:
The preparation intended is that illustrated in the case of Pharaoh. God
did not make him wicked and obdurate; but as a punishment for his sin,
he so dealt with him that the evil of his nature revealed itself in a form,
and under circumstances, which made him a fit object of the punitive
[hardening?] justice of God. The dealings of God as a sovereign are often,
by the Jewish writers, spoken of in the same terms as those here used.
57

56
Haldane comments that, they are vessels of wrath, and by their sins they are fitted for destruction.
Romans, p. 493; likewise Stott. However, while the agent of this preparation for destruction is not
explicitly stated, the most likely identification is God, after the manner of the potter who makes some vessels
for common [dishonorable] use, v. 21. Literally, these vessels, having been prepared [perfect passive
participle of katartzw, katartizo , not aorist] for destruction, are involved in a hardening process, cf. vs. 18-
19, as 1:24, 26, 28 reflect, that comes to a climax of judgment (Phil. 1:28; 3:18-19). Refer to Cranfield,
Romans, II, pp. 495-6.
57
Hodge, Romans, pp. 321-2.
(b) Honoring vessels prepared for glory, v. 23.

The supposition of v. 22 is now asserted as truth, except that the focus
now turns to the reason for the divine forbearance. God purposely
delayed judgment so that the vessels of mercy . . . prepared
beforehand
58
for glory, might display the riches of His glory. This
delay was when God overlooked the times of ignorance (Acts 17:30),
when in the forbearance of God He passed over the sins previously
committed (Rom. 3:25). This temporary tolerance was exemplified in
Gods dealing with Pharaoh. The major divine intent is the
proclamation of the radiant glory of Gods sovereign grace by means of
redemptive glory being given to particular, chosen vessels, in the
fullness of time (Gal. 4:4). This was the result of Gods patience with
Pharaoh that ended with the display of Gods glory through the glorious
redemption of Israel from Egypt. This contrast in Gods dealing with
both the reprobate and elect only heightens the glory of Gods ways. As
Piper comments: It behooves every great artist to demonstrate in the
variety of his work the full range of his skill and power.
59
Thus these
honorable vessels reflect or refund glory back to its source. Such
recipients were chosen in Him [Christ] before the foundation of the
world (Eph1:4; cf. Rom. 8:29-30). So, He [God the Father]
predestined us to adoption as sons through Jesus Christ to Himself,
according to the kind intention of His will, to the praise of the glory of
His grace, which He freely bestowed on us in the Beloved (Eph. 1:5-6).
Thus Isaac Watts sums up this whole truth:
What if, to make his terrors known,
He lets his patience long endure,
Suffring vile rebels to go on,
And seal their own destruction sure?
What if He means to show his grace,
And his electing love employs
To mark out some of mortal race,
And form them fit for heavnly joys?
But, O my soul! If truths so bright
Should dazzle and confound thy sight,
Yet still his written will obey,
And wait the great decisive day.

(c) Calling vessels as a holy remnant, v. 24-29.

However the expression vessels of mercy in v. 23 requires
qualification. Bearing in mind that the church at Rome is probably

58
In contrast with the perfect tense used to describe the vessels of wrath having been prepared for destruction
in v. 22, here the aorist is used to describe the vessels of mercy prepared beforehand for glory. Here we
also have the use of proetoimzw, proetoimazo that has more the idea of preordination, rather than
katartzw, katartizo , in v. 22. Cranfield emphasizes this distinction, Romans, II, p. 497.
59
Piper, Justification of God, p. 187.
comprised of more Gentiles than Jews, an explanation is warranted here
since the preceding focus could easily be misunderstood, as if the elect
was solely comprised of the Jewish remnant enumerated in 9:6-13.
While such a conclusion ought to be easily dismissed in the light of
Pauls ministry, yet a biblical explanation is called for, and is now
forthcoming. His earlier canvas becomes refined and inclusive of greater
detail, specifically the additional incorporation, equally effectual, of the
Gentiles within Gods vessels of mercy, and thus to prove that, in
you [Abraham] all the families of the earth will be blessed (Gen. 12:3;
Gal. 3:6-9). The us then of v. 24 is inclusive of all the saints at
Rome, yet as they are distinguished as called Gentiles and called
Jews.

1) A Gentile remnant according to Hosea, vs. 24-26.

Hosea was a prophet to the ten apostate northern tribes
distinguished, from the southern kingdom of Judah, as the
kingdom of Israel. His ministry was during the last 25 years of that
decaying nation, prior to Assyrian exile in 722 BC.

a) Gods distinguishing mercy, v. 24.

Notice that not all Jews or Gentiles are called. Paul reverts
to a favorite grace term, that is sovereign calling, cf. 8:28,
30; 9:11, so that we are reminded once again of Gods
selective dealings in pure mercy, though now with broader
focus on the nations of the world.

b) Gods distinguishing calling of Gentiles (Hos. 2:23b), v. 25.

This free quotation from the LXX, similar to the usage of
Peter (I Pet. 2:10), refers to Israel as not being Gods people
on account of spiritual and material adultery. Yet through the
sheer mercy of God, He will call them My people. Further,
I will have compassion on her who had not obtained
compassion (Hos. 2:23a). But could not Paul have chosen
more explicit proof of the inclusion of the Gentiles into the
people of God? (Ps. 22:27; 86:9; Isa. 42:6; 49:6; 56:6-7; Jer.
3:17; Mic. 4:1-2; Zech. 2:11). Probably the language of
contrast is helpful to Pauls argument. However Keil explains
that this is not mere application: Through its apostasy from
God, Israel had become like the Gentiles, and had fallen from
the covenant of grace with the Lord. Consequently, the re-
adoption of the Israelites as children of God was a practical
proof that God had also adopted the Gentile world as His
children.
60

60
Keil, The Minor Prophets, pp. 49-50. Also Hodge, Shedd: [A]s they [the tribes of Israel] had been excluded
from the theocracy, and so were virtually heathen, the apostle regards them as the type of the Gentiles
c) Gods distinguishing calling of Gentiles (Hos. 1:10), v. 26.

In full from Hosea this quotation reads: Yet the number of
the sons of Israel will be like the sand of the sea, which
cannot be measured and numbered; and in the place [of
exile?] where it is said to them, You are not My people, it
will be said to them, You are the sons of the living God.
Paul renders the last statement, There they shall be called
sons of the living God. This is the main point, namely that
the Gentiles shall be engrafted into the people of God
according to purest sovereign mercy (11:17).

2) A Jewish remnant according to Isaiah, vs. 27-29.

Isaiah was a prophet, contemporary with Hosea, who ministered
during c. 740-690 B.C. to the two southern tribes known as the
kingdom of Judah. Both quotations concern apostasy that
preceded the Babylonian captivity which was followed by the
return of a remnant to Jerusalem under Ezra and Nehemiah. Pauls
immediate concern is with regard to the present state of the nation
of Israel, that is its pervasive unbelief that is yet not total.

a) Gods distinguishing call of Jews ( Isa. 10:22-3), vs. 27-28.

Isaiahs impassioned cry is onomatopoeic, krzw, krazo ,
being an intense shout, Though the number of the sons of
Israel be like the sands of the sea, it is a remnant that will be
saved, that is only about 55,000 in the first three
contingents. For the LORD will execute His word on the
earth thoroughly and swiftly, that is, His judgment of exile
as well as the preservation of a remnant. However for Paul,
the big point is the maintenance of this remnant until the
present time, and thus the fulfillment of Gods covenant, not
its negation. Thus Gods calling to the Jews remains, Q.E.D,
v. 6.

b) Gods distinguishing call of Jews (Isa. 1:9), v. 29.

This is prophetic confirmation of the preceding truth, namely
that only Gods covenant mercy in His calling and
preservation of the remnant, but here designated as a seed
and likewise in v. 8 as the children of promise,
distinguishes Israel from such dregs as the inhabitants of
Sodom and Gomorrah. Again, the distinctive characteristic of
this remnant is not even faith or intrinsic righteousness, but
God who has mercy, v. 16 (cf. Mal. 3:6; Rom. 11:28-29).

universally. Romans, p. 301. See W. Edward Glenny in Dispensationalism, Israel, and the Church, pp. 176-
9, also S. Lewis Johnson in The Coming Millennial Kingdom, pp. 203-6.
Thus Haldane comments: Had it not been for this election,
through which God had before prepared vessels of mercy
unto glory, neither Jew nor Gentile would have escaped, but
all would have remained vessels of wrath fitted for
destruction.
61

4. Distinguished as children through the righteousness of faith, vs. 30-33.

It is significant that the role of faith has not been referred to in this chapter up to this
point, though it will now be mentioned three times, and especially the key expression,
the righteousness which is by faith. This leads us to conclude that Paul, while having
emphasized the significance of faith, especially in chs. 3-4, now reverts to its non-
meritorious characteristic, its pivotal importance following the establishment of Gods
absolute sovereignty in the saving of sinners.
In a similar vein, it is also significant that the terms faith and righteousness, so
dominant in Romans 3-8, not having been mentioned in 9:1-29, are now once again
given familiar prominence. It would seem that while divine sovereignty and particular
election are of fundamental importance, especially as they relate to the saving of the
remnant Jew up to the present, yet the particulars of the gospel are not to be
disregarded now that we have just been reminded of the incorporation of the Gentile in
vs. 24-26. This reclaimed thrust will continue into 10:1-21 where faith and
righteousness remain as prominent terms, though still with particular application to
Israel as a nation.

a. Faith righteousness that the Gentiles attained, v. 30.

What shall we say then? is a rallying call that redirects focus from Gods
sovereign dealing with the Jew and Gentile to a paradox that relates to the present
status of the Jew and Gentile in terms of the gospel of justification by faith.
Presently, we have the condition of Gentiles who did not pursue [were not
running as an athlete, hunting, pressing for as a passionate pursuit, present tense
of dikw, dio ko ] righteousness. There they were in the streets and lanes of this
world minding their own defiling business and pagan religion, without a thought
for Moses and his distinct righteous claims, when suddenly they found themselves
invited to a divine banquet. Without any pretension, while aware of their poverty
and unworthiness, as with the centurion who confessed, Lord, . . . I am not
worthy for You to come under my roof (Luke 7:6), they accepted, they
attained or seized at the point of faith [aorist katalambnw, katalambano ] the
free grace that confronted them. They believed the offer of grace and were
accepted! They were the poor and crippled and blind and lame who were
invited to Gods big dinner (Luke 14:16-24).
62

61
62
Refer to the helpful exposition of R. C. Trench, Notes on the Parables of our Lord, pp. 127-31 in which he
not only distinguishes this parable from that of the Marriage of the Kings Son in Matt. 22:1-14, but points
out that the slave represents those initial preachers, evangelists, [and] apostles who were spurned by Israel
in general and subsequent ambassadors of Christ who urge the Gentiles to partake of this feast of grace.
The result is that Gentiles obtained righteousness, but more specifically the
righteousness of [solely obtained through] faith, as distinct from righteousness
derived from the law of works (3:27). As the following context indicates, this
righteousness is wholly disassociated from the law of Moses, and obviously is that
righteousness which is perfectly embodied in Jesus Christs atonement and
imputed through faith alone. Such sola fide is that of Abraham, who believed
God , and it was credited to him as righteousness (6:3). Hence, this is a
righteousness of legal standing; the idea of a progressive righteousness, which in
fact they were not pursuing, is untenable in the light of the ungodly status of
Gentiles here described. This is the righteousness that justifies through faith alone
(1:16; 3:21-22, 28, 30; 4:3-5, 9-12), the gift of righteousness (5:17).

b. Faith righteousness that Israel squandered, vs. 31-33.

But what of Israel, that is the nation as a whole? To begin with, by way of
contrast, it had a law of righteousness set before it; but what was that law?
Contrast with the lack of Gentile pursuit would suggest the distinctive law of
Moses, the law that elicits the practice of righteousness (10:5), rather than law
as a general principle
63

(1) Striving, they did not achieve, v. 31.

It was hunting, pressing for, as a passionate pursuit [present tense of dikw,
dio ko ], righteousness, which legal standard of required perfection it did not
arrive at or attain (Gal. 3:10; 5:3). This was a zeal for God, but not in
accordance with knowledge (10:2), as embodied in Saul before he became
Paul (Acts 22:3; Gal. 1:14). However, Israel did not achieve that which it
sought, and implicit here is human inability in this regard (8:3-4),
64
as well as
a misunderstanding concerning the true purpose of the law (Gal. 3:19, 21).

(2) Working, they did not believe, v. 32a.

But why did not Israel achieve God-pleasing conformity to that Mosaic law
of righteousness which it so zealously pursued? To begin with, Paul does
not answer that Israels failure here was due to the fact that the Potter
created an insufficient number of vessels of mercy ( cf. vs. 21-23)! Here he
is simply concerned with accountability. In a sense the nation became
seemingly so near and yet in reality so far from a saving knowledge of God.
While having privileged status, yet the Jews were void of the true
characteristics of that status. So how could Israel be such a contradiction?

(a) Israel did not pursue God by faith. As a people already redeemed, it
misused the law by attributing to it saving rather than sanctifying
power. As the children of God through the grace of redemption from
Egypt, their redeemed status was perverted. The Jews did not deny

63
Law of Moses is supported by Cranfield, Hodge, Lenski, Moo, Morris, Stott; law as principle is
supported by Murray.
64
faith, but rather believed in synergistic, bilateral religion, whereby faith
and works unite to consummate salvation. Redemption out of Egypt
was certainly all of grace; the only response required was faith in the
passover lamb (Ex. 12:13) and Gods saving power (Ex. 14:13).
However, following this deliverance of God, the place of the law for an
already redeemed people was misapplied. In other words, Israel bought
into Galatianism (Gal. 3:1-3).

(b) Israel did pursue God by works. Again, the Jews did not seek salvation
by works alone. Their attitude is best reflected by the Pharisee who
prayed, God, I thank You that I am not like other people: swindlers,
unjust, adulterers, or even like this [contemptible] tax collector. I fast
twice a week; I pay tithes of all that I get (Luke 18:11-12). Of course
the gratitude for grace was merely patronage, while the declaration of
works was proud publicity. Faith here was for infused grace, not faith
in the sole saving power of God! The result was failure in several
realms. First the Jews did not achieve the standard they aspired to.
Second they did not gain justification with God, but rather
condemnation. Third, they degenerated into proud hypocrisy. Fourth,
they ended up crucifying their Messiah who had become a stone of
stumbling, and a rock of offense, v. 33.

(3) Pursuing, they stumbled, v. 32b-33.

It may well be that here Paul further alludes to a favorite athletic
representation of spiritual pilgrimage. Pursuing in vs. 30-31, present tense
of dikw, dio ko , and by inference in v. 32a, is qualified by the tragedy of a
fall with regard to the Jews. They stumbled over [aorist of proskptw,
proskopto ] the stumbling stone [prskomma proskomma], that is in their
strenuous pursuit of works righteousness, a stone of pure redeeming grace
appeared in their way that caused them to be confounded and fall.

(a) The stone is Christ, cf. v. 33b; 10:11, a living stone, ordained to be
the very corner stone of a spiritual house ( I Pet. 2:4-7), a holy
temple in the Lord, . . . a dwelling of God in the Spirit (Eph. 2:19-22),
who gets in the way of attempted salvation through works
righteousness; he is a sore irritant to all legalism. Thus he becomes a
disturbing interruption, an offense or stumbling block, skndalon,
skandalon (I Cor. 1:23; cf. Gal. 5:11). One option is to attempt to
run over and crush that which gets in the way of human works
religion (John 11:47-50), v. 32b.

(b) The stone of Christs righteousness conflicts with legal works. The
quotation of Isaiah 28:16; 8:14 declares that God set such a disturbing
stone in the center of Judaism or Zion, again, so as to build the city
of the living God, the heavenly Jerusalem (Heb. 12:22). Contrary to
militant efforts to eliminate such humiliating intrusion, this same
stone of Christs atonement, his righteous person and redemptive
work, elicits solitary faith that repudiates self-righteousness and wholly
believes in this propitiatory, substitutionary righteousness. Further,
concerning the opponents of this stone (God the Son) which God the
Father has firmly set in Jerusalem, the stone which the builders
rejected, this became the chief corner stone; . . . and he who falls on this
stone will be broken to pieces; but on whomever it falls, it will scatter
him like dust (Matt. 21:42, 44), v. 33.

(c) Just as the Gentiles attained the righteousness which is by faith, v.
30, and Israel did not pursue this same acceptable righteousness by
faith, v. 32, so sola fide is the vital principle of v. 33. In context, the
point here is that, he [the Jew] who exclusively believes [is believing,
present participle] in Him [Jesus Christ as the lamb of God] will not be
disappointed [put to shame at the day of reckoning, cf. be disturbed,
Is. 28:16]. Why is this so? The hymn writer pens the divine response :
The soul that on Jesus has leaned for repose,
I will not, I will not desert to his foes;
That soul, tho all hell should endeavour to shake,
Ill never, no never, no never forsake.

CHAPTER XII

ROMANS 10:1-21 - THE GOSPEL
AND ISRAELS DEFECTION

HE conclusion of 9:30-33, having focused on the significance of absent sola fide with regard
to unbelieving Israel in contrast with the Gentiles, now leads to ongoing concern about this
lack of saving faith in the nation as a whole. Such heartfelt anxiety is introduced with restated
passion being reminiscent of 9:1-5. While Paul acknowledges that they are not all Israel who are
descended from Israel, v. 6, and that presently there is a remnant according to Gods gracious
choice (11:5; cf. 9:27), yet we notice that a wider national hope is here envisaged that finds
climactic exposition in 11:1-36.

A. Israel needs salvation from self-righteousness, vs. 1-13.

Not unlike the flow of ch. 9 where the particular concern of God for vessels of mercy
within Israel as distinct from vessels of wrath, vs. 22-23, gives way to the universal
principle of the righteousness which is by faith, vs. 30 concerning he who believes in
Him, v. 33, so here Pauls particular concern for unbelieving Israel, vs. 1-3, again gives
way to that same universal principle with regard to everyone who believes, v. 4. the
word of faith, v. 8, whoever believes in Him, v. 11, and whoever will call on the name
of the LORD will be saved, v. 13.

1. Salvation by Gods righteousness, vs. 1-3.

The key term here which identifies the essential void in religious Israel is also that
which is the key term for the gospel in Romans, namely the righteousness of God, v.
3, (cf. 1:17; 3:5, 21-22), which is also closely related to the righteousness which is by
faith, (3:22; 9:30; 10:6; Phil. 3:9).

a. From divine alienation, v. 1.

Brethren [in Christ in Rome], the goodwill [edoka, eudokia] of my heart, in
entreating [domai, deomai] God on behalf of them [national Israel], is for their
salvation. Clearly Paul is concerned here for the larger unbelieving segment
within Israel rather than the believing remnant. Further, at this point he does not
believe that God has given up on the nation as a whole otherwise his prayer
would be senseless. Bengel makes a frequently cited comment: Paul would not
have prayed if they [Israel] had been absolutely reprobate.
1
Lenski makes the
startling comment that this prayer was not in vain since it won the forty years of

1
Quoted by A. T. Robertson, Word Pictures In The New Testament, IV, p. 387. Bengel was a highly esteemed
Lutheran scholar of the eighteenth century whose exegesis of the New Testament, Gnomon Novi Testamenti,
remains a classic. Shedd, though accepting a national conversion in 11:26, attempts to explain here that, the
Apostles prayer would have been natural and proper, even though it were a fact in the divine mind that the
subjects of the prayer were reprobated. Romans, p. 311. Given that this is so, it still makes Pauls inspired
prayer to have been a vain exercise.
T
THE GOSPEL AND ISRAELS DEFECTION 297
grace for Israel, and many were saved.
2
Assuming he is referring to the
destruction of Jerusalem in 70 AD, and Romans was written c. 55 AD,
3
then in
fact this period of grace would only be for 15 years, according to the perspective
of Paul! However, this comment illustrates the poverty of such a suggestion that
Israels existence forever ceased at 70 AD. To begin with, there is simply no
statement in Scripture that following this second major destruction of the temple,
the church would become the permanent replacement for Israel. After Christ wept
over the bankrupt leadership of Jerusalem, he declared, Behold, your house is
being left to you desolate! However he continues: For I say to you, from now
on you will not see Me until you say, Blessed is He who comes in the name of the
Lord (Matt. 23:38-39). Even the promise, the kingdom of God will be taken
away from you and given to a people, producing the fruit of it (Matt. 21:43)
follows the quotation of Ps. 118:22 where v. 26 declares, Blessed is the one who
comes in the name of the Lord (cf. Matt. 23:38-39). Further consider Luke
21:24, Jerusalem will be trampled under foot by the Gentiles until the times of
the Gentiles are fulfilled, also the compelling argument of 11:1-32.
Again we encounter an attitude toward unbelieving Jews, still retaining a covenant
relationship with God while dispersed in unbelief (Hos. 3:4-5), that ought to be a
model for all Christians, in much the same way as we ought to lovingly act
toward unbelieving relatives.

b. From ignorant zeal, v. 2.

Zeal is the dynamic of sincerity, yet both characteristics lead to running adrift
amidst dangerous shoals of error when there is no direction by means of the
rudder of substantial knowledge (Prov. 19:2). So from personal experience Paul
testifies, I bear witness about them [national Israel] that they are ceaselessly
zealous for the God of Abraham; however such enthusiasm is void of direction by
means of comprehensive knowledge about this gospel of the righteousness by faith
which I desire for them. Zeal itself is neutral, so that it is a quality of the Lord
Jesus (John 2:17), the pagan populace of Ephesus (Acts 19:34), and particularly
unconverted Paul (Acts 22:3; 26:5, 9; Gal. 1:14; Phil. 3:6). Here he describes that
religious mania which lacks discrimination. As John Stott writes: The proper
word for zeal without knowledge, commitment without reflection, or enthusiasm
without understanding, is fanaticism. And fanaticism is a horrid and dangerous
state to be in.
4
In fact it is a close cousin of bigotry!
Rather the validation of zeal is knowledge or pgnwsij, epigno sis, an intensive
form of gnsij, gno sis, meaning a more mature, profound comprehension of the
saving grace of God rather than that which is merely superficial and basic (cf.
1:28; 3:20). The absence of such spiritual discernment results in learning while
never [being] able to come to the knowledge [pgnwsij, epigno sis] of the truth
(II Tim. 3:7). Naked zeal in religious pursuits will be counterproductive; the only

2
R. C. H. Lenski, Romans, p. 646.
3
According to Barrett, Morris, though 57-58 A.D. is commonly held.
4
John Stott, Romans, p. 280.
zeal that counts is the zeal of faith and the zeal that faith produces. As Toplady
has written:
Could my zeal no respite know,
Could my tears for ever flow,
All for sin could not atone;
Thou must save, and Thou alone.

c. From human righteousness, v. 3.

For not knowing [gnow, agnoeo ] about Gods [saving, faith] righteousness
while retaining comprehensive Bible knowledge, v. 2, means that Israel was
willfully agnostic due to a monumental misconception in the light of revealed,
inscripturated truth. Certainly the Jews were aware of Gods essential moral
righteousness, but they had blinded themselves to the righteousness of faith,
9:31-32; 10:6, the faith of Abraham and David, 4:3-8. As a consequence, Israel
set about to establish [lay a foundation of] their own [righteousness], a whole
system whereby faith and works were amalgamated, and the sacrifice of Christ
rendered unnecessary. Thus, when confronted with the [saving/faith]
righteousness of God, or when faith [righteousness] has come, . . . when the
fulness of time came, [and] God sent forth His son (Gal. 3:25; 4:4), then they
[Israel] did not subject themselves [aorist of potssw, hupotasso , to rank
under,] to the righteousness of God. That is, they would not submit
themselves [with the obedience of faith] to their saving Messiah. Rather, in
stumbling over a rock of offense, 9:32-33, the Jews repudiated Christ (Luke
19:14; John 19:15), Gods incarnate revelation of pure saving grace, and clung to
their own man-centered scheme of religion, the error of Galatianism, a broken
reed that would pierce them through with many a sorrow (Is. 36:6-7).

2. Salvation by Christs righteousness, vs. 4-5.

The conclusion of v. 3 injects the historic fact of the righteousness of God, an event
preceded by a dispensation whereby we were kept in custody under the law, being
shut up to the faith which was later to be revealed (Gal. 3:23). However, now that
Christ has come, the righteousness of God [faith] has been revealed, 1:17, that is,
now that faith [the righteousness of faith] has come, we are no longer under a tutor
[the law] (Gal. 3:25). Therefore, and this is the point now to be emphasized, in the
course of Gods salvation plan in history, Moses has come to a point of concluding
fulfillment whereby, to allude to John the Baptists humble confession, He [Christ]
must increase, but I [as representative of the passing Old Testament economy] must
decrease (John 3:30).

a. Culmination in Christs fulfilling righteousness through faith alone, v. 4.

We expand in translation this definitive statement
5
concerning Christ and the law
as follows: For Christ is the culminating end [tloj, telos, of the law

5
Cranfield describes it as clearly one of the fundamental theses of Pauline theology as a whole, since, in
whatever way it is taken, it is obviously a decisive statement concerning the relation of Christ and the law.
Romans, II, p. 515. Likewise Moo.
administration of Moses, that is for those who in believing embrace the gospel
administration of the righteousness of faith alone in Christ.
6
An alternative
expanded translation would be: For Christ is the culminating end of the corrupt
abuse of the law by the Jews
7
that more correctly leads to justification, that is for
those who in believing embrace the righteousness that is solely through faith and
as a result continue to submit to the moral administration and law of Moses.
8

The significant difference here concerns whether the law of Moses has ongoing
usefulness in the sanctification of the Christian. There are three key issues to be
considered here.
The meaning of law, which for most commentators is the law of Moses, is more
specifically the Mosaic administration or institution that includes the moral law
or ten commandments, as the context of 9:31, 10:5 seems to plainly indicate. The
meaning of end or tloj, telos, in an emphatic position, could be, (i)
termination/end in time (I Cor. 15:24) being most predominant, or (ii)
goal/end completion (I Tim. 1:5), or (iii) fulfillment/result (Rom. 6:21), and
in combination. Hence, most likely Christs coming has brought about the end of
the Mosaic administration, both its right and wrong use, yet not in a detached
sense since the Son of God has instituted a new era for which Moses was both
preparatory and a stimulus (Gal. 3:23-26). So Moo well states: Paul is implying
that Christ is the end of the law (he brings its era to a close) and its goal (he is
what the law anticipated and pointed toward). The English word end perfectly
captures the nuance; but if it is thought that it implies too temporal a meaning, we
might also use the words culmination, consummation, or climax.
9
So
Matthew 5:17 closely parallels this understanding of the end of the law: which
in 7:12 is described as holy and righteous and good. Christ did not come to
abolish [the law] but to fulfill, not to disannul but to bring full realization
10

through the supplanting of the ministry of death and condemnation by means
of the transcendently more glorious ministry of the Spirit and righteousness (II
Cor. 3:7-9).
Thus the new administration has become inaugurated through the righteousness
of faith superceding circumcision through which entrance was made into the
whole of the old administration of Moses (Acts 15:5, 11). However, we hasten to

6
For detailed grammatical support of this rendering, refer to Moo who translates, Christ is the telos of the
law, with the result that there is (or with the purpose that there might be) righteousness for everyone who
believes, rather than as the NASB, For Christ is the end of the law for righteousness to everyone who
believes. Romans, 636-8, also Cranfield.
7
This is the language of Calvin, Romans, pp. 284-5. However, Murray comments here: Paul is speaking of
law as commandment, not of the Mosaic law in any specific sense but of law as demanding obedience, and
therefore in the most general sense of law-righteousness as opposed to faith-righteousness. Romans, II, p.
51.
8
As Walter Chantry describes this point of view, the New Testament binds the Ten Commandments upon
Christian consciences. Gods Righteous Kingdom, p. 114, being directly contradicted by John Bunyan who
writes, I may not, will not, cannot, dare not make it [the law of God] my savior and judge, nor suffer it to
set up its government in my conscience; for by so doing I fall from grace, and Christ Jesus doth profit me
nothing (Gal. 5:1-5). Works, II, p. 388.
9
10
This is Gary Longs excellent translation. Biblical Law and Ethics: Absolute and Covenantal. An Exegetical
and Theological Study of Matthew 5:17-20. p. 25.
be reminded that the righteousness which faith looks to is exclusively that of
Christ. This must be kept in mind as faith predominates through to v. 13.
While righteousness has ever been the requirement of God for His personal
creation, it has ever been provided only through faith. It was available to the pre-
Israel generation through faith alone (4:9-11; Heb. 11:4-7), likewise to Israel
throughout its history even though it added a works principle to faith, and
beyond to the Gentiles who more readily grasped the principle (9:30-31). The
principle of righteousness by faith or free grace nullifies the supposed
instrumentality of law in the transformation of the unholy to the holy, yet the law
according to its most comprehensive meaning, retains its rightful place. [T]he
Law is good, if one uses it lawfully, realizing the fact that the law is not made for
a righteous person, but for those who are lawless and rebellious, for the ungodly
and sinners, for the unholy and profane (I Tim. 1:8-9). For this reason, the Law
was added because of transgressions (Gal. 3:19).
To sum up, Moo explains that,
[Paul] is picturing the Mosaic law as the center of an epoch in Gods dealings with
human beings that has now come to an end. The believers relationship to God is
mediated in and through Christ, and the Mosaic law is no longer basic to that
relationship. But Paul is not saying that Christ has ended all law; the believer
remains bound to Gods law as it now is mediated in and through Christ (Gal. 6:2; I
Cor. 9:19-21). Nor is he saying that the Mosaic law is no longer part of Gods
revelation or of no more use to the believer. The Mosaic law, like all of Scripture, is
profitable for the believer (II Tim. 3:16) and must continue to be read, pondered,
and responded to by the faithful believer.
11

b. Exclusion of Moses righteousness requiring legal obedience, v. 5.

Here is explanation of v. 4, and specifically how Christ is the end of the law.
12

The free quotation of Leviticus 18:5 is intended to describe the modus operandi of
the Mosaic administration that Christ has supplanted. That is, under the Law,
you shall keep My statutes and My judgments, by which a man may live if he
does them; I am the LORD (Lev. 18:5). While Murray declares this to be, an
adequate and watertight definition of the principle of legalism, nevertheless he
then proceeds to assert that these words, do not find their place in a legalistic
framework but in that of the grace which the [Mosaic] covenant bespoke.
13
This
understanding rests heavily on a strict understanding of Leviticus 18:5. However
the apparent sense is akin to the contrast of 9:30-31; 10:3, while the use again of
Leviticus 18:5 in Galatians 3:12 seems to conclusively indicate that Paul is
describing a legal as distinct from a faith proposition. The key here is the
expression concerning the man who, practices [aorist of poiw, poieo ] the

11
12
Cranfield succinctly states that, without much fear of contradiction: (i) the gr indicates that either v. 5 by
itself or the whole of vv. 5-8 is thought of as being in some way explanatory of v. 4; (ii) there is a contrast
between v. 5 and vv. 6-8 (hence the d in v. 6); (iii) the verse contains a quotation from Leviticus 18:5.
13
Murray, Romans, II, p. 51-52. Refer to his Appendix B, pp. 249-51 for an extended defense of this
interpretation, which upholds the concept of grace in law. Barth and Cranfield have a similar perspective.
Morris sits on the fence, while Calvin, Lenski, Luther, Moo, Stott, assert that Paul describes a legal rather
than a faith righteousness.
righteousness which is based on law, which is so obviously antithetical to Pauls
repeated emphasis on the righteousness based on faith, v. 6. Such zeal for legal
living through which the righteousness of God might be attained, by means of
bold human initiative, will be described with the use of hyperbole in vs. 6-7.
Here again, Paul is contrasting the administration of Christ, v. 4, with that of
Moses, v. 5. So in vs. 6-7, the zealous faith and works administration will be
contrasted with that of faith alone righteousness in vs. 8-13. Here we are faced
with two opposing world views, not merely a slight gospel variation. Luther
comments:
Nothing but faith can accomplish this [salvation], for it puts out the eyes of all
wisdom of the flesh, causing men to know nothing, to be prepared to be taught and
led and to hear promptly and to give in. For God does not require a magnitude of
good works but the mortification of the old man. And he is not mortified except
through faith, which humbles our own feeling of self-importance and makes a
person subject to that of another. For the whole life of the old man is concentrated
in the feelings, mind, or wisdom and prudence of the flesh, just as the life of a
serpent is in its head. And so when the head is crushed, the entire old man is dead.
As I have said, what causes this is faith in the Word of God.
14

3. Salvation by faith righteousness, v. 6-13.

The forgoing understanding of v. 5 accentuates the dominant thrust of vs. 6-13, namely
justification by faith alone, for all those who believe, for there is no distinction
(3:22). The contrast between the one who works and the one who does not work,
but believes (4:4-5) receives further prominence While Pauls concern for faithless
Israel will be regathered at v. 14, for the moment his passion for the essence of gospel
purity finds yet another carefully reasoned eruption. The repeated emphasis here on
faith all the more nullifies the error of both Galatianism and Roman Catholicism.

a. It is accessible to all, vs. 6-10.

While for Paul faith presupposes its glorious saving object because he is so
intent on upholding the unalloyed character of saving grace, there are periodic
reminders of the specific focus of faith in Christ. Here we are exposed to the
wondrous truth that a man does not have to labor to reach out to God, wherever
He may be; rather the Son of Man has come to seek and to save that which was
lost (Matt. 19:10), with the result that He is not far from each one of us (Acts
17:27). Therefore, human exertion in a religious quest, the scaling of heaven or
searching of the depths, is not necessary; the sole requirement is faith in the
publicly portrayed Christ (Gal. 3:1), the Man whom He [God] has appointed,
having furnished proof to all men by raising Him from the dead (Acts 18:31).

(1) As negatively illustrated by Moses, vs. 6-7.

There is an intended contrast here between Moses who writes in v. 5
and faith who speaks in v. 6. Here are two opposite revelations, the
former concerning human salvation activity that is feverish and zealous, the

14
Luther, Romans, 25, p. 407.
latter concerning salvation rest through faith in the accomplished activity of
the Lord Jesus Christ. The whole analogy of ascent and descent is
reminiscent of Ephesians 4:7-10; it is also possible that Paul may have in
mind Moses ascent and descent on Mt. Sinai when he received from God the
tables of the law covenant.

(a) Not by ascending to heaven, v. 6.

An expanded translation reads: But the righteousness of God that
proceeds from and is grounded solely upon faith in Christ speaks quite
differently from the tenor of Moses as represented by the allusion to
Leviticus 18:5 just quoted. Therefore, according to the grace orientation
of Deuteronomy 9:4-6,
15
do not respond in your heart toward salvation
with the works/activist orientation reflected in Deuteronomy 30:12
where Moses describes the difficulty of ascending to heaven (cf. Prov.
30:3-4; Isa. 14:12-13). That is, dont think of salvation as a task that
you have to initiate by scaling heaven so as to bring Christ down upon
earth to die for you! Such human endeavor is not only impossible, but
also unnecessary since God declared to Israel, But the word is very
near you (Deut. 30:14); so now the revelation of the gospel of Christ is
likewise accessible to Jew and Gentile without the contribution of
human righteousness. When man contemplates, What must I do, what
effort must I expend to be saved? he needs to hear Gods gospel
message, I have already done it all. Believe and be saved.

(b) Not by descending to the abyss, v. 7.

Further in expanded translation, Do not respond in your heart toward
salvation with the works/activist orientation reflected in Deuteronomy
30:13 where Moses describes the difficulty of crossing the ocean, which
is analogous to descending into the abyss of death. That is, dont think
of salvation as a task that you have to initiate by personal descent
through the portals of death so that you might call upon Christ to rise
from the dead so as to save you! Why? Because Christ has already
risen from the dead. Again, sovereign and gracious initiative has
accomplished a complete saving work. In vs. 6-7 we have the natural
mans religious efforts exemplified. He must not only seek God,
wherever He may be found, but also be energetic in his religious efforts
to a spectacular degree; his quest for God must be impressive. Whereas
God declares: Listen to Me, you stubborn-minded, who are far from
righteousness. I bring near My righteousness, it is not far off (Isa.
46:13).

15
Moo rightly draws attention to the fragment of Deuteronomy 9:4, Do not say in your heart, cf. 8:17,
which, in the larger context of vs. 4-6, describes Gods gracious covenant faithfulness, and supports the
contrasting legal righteousness view of Romans 10:5. Romans, pp. 650-51.
(2) As positively applied from Moses, vs. 8-10.

In each of these three verses mouth and heart are prominent due to the
stimulation of Moses in Deuteronomy 30:14. The heart is the vital organ,
representing a mans personal/mental/moral core, where salvation is rooted,
while the mouth is the expressive instrument of the converted heart. It is
significant that the state of the heart must inevitably express itself. If every
action has an equal and opposite reaction, then every truly converted child of
God will manifestly respond when the heart is renewed, even as ignition
leads to radiation, as germination leads to the sprouting forth of shoots, buds
and flowers. As Paul writes in II Corinthians 4:14, quoting Psalm 116:10,
But having the same spirit of faith, according to what is written, I believed,
therefore I spoke, we also believe, therefore we also speak.

(a) The preached word of faith is near for mouth and heart, v. 8.

The personification of the righteousness of faith is identical with v. 6,
and again in contrast with v. 5. The quotation here of Deuteronomy
30:14 follows on from vs. 12-13 just cited, concerning which v. 11 has
declared, this commandment which I command you today is not too
difficult for you, nor is it out of reach. Hence Paul concludes with the
same point here, namely that right now the word t ma, to re ma,
which more specifically is the word of the faith, t matj pstewj,
to re ma tes pisteo s, is readily accessible and plain. As the Word from
God via Moses had been taught to the Hebrews at Sinai and
consequently had lodged in their souls, so Paul infers that the saints at
Rome, both Jew and Gentile, have likewise received the preached word.
Word or ma, rema, here, also vs. 17-18, is infrequently used by
Paul, and it is distinguished from lgoj, logos, or the objective
record, as the proclaimed gospel message. Such preaching, that Paul
and his companions have been occupied with in Rome, is of the word
that calls for faith.
16
Israel longed for life in the carnality of Egypt,
whereas life from God was immediately available through faith; the
prodigal son sought life in the far country, whereas life from his father
was immediately available through faith. Barrett adds: Faith, as a
divine possibility, is an immediate possibility. That which man might
seek in heaven or hell in vain is at his side. Faith alone is what God
seeks, and that he himself provides.
17

(b) The offered word of faith is near for mouth and heart, v. 9.

The assumption is, according to v. 8, that faithful preaching has
resulted in the truth of the gospel lodging in the soul; yet there has been
no embrace of faith. For some this received message is foolishness (I
Cor. 2:14), while for others it is the power of God for salvation to
everyone who believes (Rom. 1:16). The conditional offer here is,

16
Ibid. p. 657.
17
according to A. T. Robertson, third class, or undetermined, but with
the prospect of determination.
18
The order concerns confession that
results from the renewed heart, whereas v. 10 deals with the renewed
heart that results in confession. To confess, mologw, homologeo ,
means to say the same thing, that is to express agreement with, to
declare, avow, (cf. I Tim. 6:12-13; I John 1:9). Specifically, the voiced
agreement from the heart is that Jesus [is] LORD, that is deity (I Cor.
12:3; Phil. 2:9-11), as opposed to saying that Caesar is LORD. Such
confession results, at the same time, in submission to the sovereign
authority that this understanding of Christs deity demands. However,
implicit here is the body of doctrine that leads to this conclusion that
Jesus [is] LORD, namely the whole gospel whereby Jesus Christ, was
delivered over [to death] because of our transgressions, and was raised
because of our justification, 4:25. Paul is not describing a two-tier
mode of conversion, but rather the expectation that faith in the heart
will bloom; faith incognito is not a soft option. Haldane comments:
Confession of Christ is as necessary as faith in Him, but necessary for
a different purpose. Faith is necessary to obtain the gift of
righteousness. Confession is necessary to prove that this gift is received.
If a man does not confess Christ at the hazard of life, character,
property, liberty, and everything dear to him, he has not the faith of
Christ.
19

(c) The operative word of faith is near for heart and mouth, v. 10.

Whereas in v. 9 the witness to the word lodged in the heart is
emphasized, here the process that incorporates faith and confession is
explained. As if to offer clarification, Paul returns to the fundamental
centrality of faith alone (present tense) that results in righteousness,
4:13; 5:17; 9:30; 10:6. Again, the resultant effect of faith is confession
(present tense) that results in future, fulfilled salvation. Thus faith, in all
of its focused simplicity, in all of its renunciation of self and works of
any kind, in all of its singular apprehension of Christs substitutionary
righteousness, in all of its acknowledgment that salvation is wholly of
the Lord, yet must be distinguished from the counterfeit and validated
by its fruit (Jas. 2:26). Again, true faith will inevitably manifest itself.

b. It is universal to all, vs. 11-13.

From v.6 on, in contrast with a legal righteousness, faith alone in the accessible,
imminent word of the gospel results in free justifying righteousness. But whereas
faith alone is the sole operative principle for the guilty sinner, that is all that he
has to do, there is at the same time an inherent universal principle that excludes
human distinctions. If faith alone justifies, then all who have the faculty for faith
are accountable for it alone being solicited. The issue here is not personal ability,

18
A. T. Robertson, A Grammar Of The Greek New testament, p. 1016; also Word Pictures In The New
Testament, IV, p. 389.
19
or the reception of the gift of faith, or identification of vessels fitted either for
mercy or destruction. The sole concern of Paul is the ready availability of the
gospel for mankind without distinction. Therefore a universal solicitation of faith
from all of mankind is plainly implicit, though as vs. 14-15 indicate, this call to
believe presupposes the preaching of the gospel to begin with.

(1) The Scripture invites whoever believes, vs. 11.

Isaiah 28:16 was more fully quoted in 9:33, whereas here a partial quote
assumes the object of faith to be a stone of stumbling and a rock of
offense. The emphatic thrust concerns, whoever believes in Him will not
be disappointed. The addition by Paul of whoever or everyone pj,
pas, is legitimate extrapolation, supported by Joel 2:32 quoted in v. 13, that
prepares the way for v. 12. Barrett adds: In the back of his [Pauls] mind,
the dominant question is still, Why have the Jews been rejected? And a major
part of the answer to this question is (see ch. 11), In order that the gospel
may be preached to all, Gentiles as well as Jews. Paul proceeds to emphasize
this.
20
The Apostles heritage of narrow, bigoted Judaism must have
heightened his subsequent wonder at the universality of the gospel.

(2) The Lord is rich toward Jew and Greek, v. 12.

For there is no distinction positively refers to both Jew and Gentile being
equally recipients of the riches of grace through Christ, that is according to
the sole requirement of earnest faith. Romans 3:22b uses the identical
expression except that negatively both Jew and Gentile are equally sinners in
the sight of God. Thus God is the one God of both Jews and Gentiles, who
will justify the circumcised by faith and the uncircumcised through faith
(3:29-30). Here the operative term is faith, or calling on Him, where
pikalw, epikaleo , means calling on the Name of the Lord, as v. 13
confirms. This is the exclusive name of Jehovah/Yahweh which is here
identified with Jesus. Implicit here is the readiness of God, specifically God
the Son who in v. 9 is designated as Lord, to mercifully heed the cry of
either Jewish sinners or Gentile sinners. Such willingness is amply
demonstrated in Jesus Christs kind reception of the Roman Centurion
(Matt. 8:5-13), the Syrophoenician woman (Matt. 15:21-28), as well as
his appreciation of the mercy that the widow of Zarephath and Naman
the Syrian received (Luke 4:25-27). Here the wealth of divine compassion
is demonstrated in terms of depth, not simply universal breadth.

(3) The Scripture invites whoever calls, v. 13.

The quotation here of Joel 2:32 recalls Peters use of this same text at
Pentecost when he addressed men of Israel(Acts 2:21-22). Of course Joels
exhortation to call on the name of the LORD was with reference to
Jehovah/Yahweh, while here, as with Acts 2:21-22, it clearly means to call
[believe] on the name of the Lord [Jesus Christ] (cf. Acts 4:12) who is, as

20
God the Son, that same LORD. Here is universal availability that brings
universal accountability without the assumption of universal ability. The
whoever or anyone/any person relates to the all of v. 12. The
particularity of 9:16, 18 ought not to cloud the universal offer that is plainly
indicated here.
So Spurgeon, fully convinced of particular election and redemption, preached
concerning this verse:
Do you say, I am excluded. Surely, you cannot mean that he would save
me? Hark you; it says, Whosoever whosoever is a great wide door,
and lets in big sinners. Oh, surely, if it says, whosoever, you are not
excluded if you call there is the point. . . . Oh! I would to God I might
know that some soul could lay hold on this promise! Where are you? Are
you standing away among the crowd there, or sitting here in the body of
the hall or in the topmost gallery? Are you feeling your sins? Do you shed
tears in secret on account of them? Do you lament your iniquities? Oh!
take his promise Whosoever (sweet whosoever!) whosoever calleth
upon the name of the Lord shall be saved. Say thus. The devil says it is of
no use for you to call; you have been a drunkard. Tell him it says,
Whosoever, Nay, says the evil spirit, it is of no use for you, you have
never been to hear a sermon, or been in the house of God these last ten
years. Tell him it says, Whosoever. No, says Satan, remember the sins
of last night, and how you have come up to the MUSIC HALL stained with
lust. Tell the devil it says. Whosoever, and that it is a foul falsehood of
his, that you can call on God and yet be lost.
21

B. Israel needs salvation from obstinacy, vs. 14-21.

In line with vs. 2-3, 16, 19, they brings the focus back to national Israel. The accessibility
of the word being near you, in your heart and mouth, and thus this availability for
calling on the name of the Lord, vs. 11-13, has brought accountability. However, a
further aspect of the nearness of the gospel message concerning the word of faith is that it
requires preaching v. 8, even as Pauls ministry epitomized. Indeed in the history of Israel
the inscripturated word was to be proclaimed, whether by parent in the home (Deut. 6:6-7),
or prophet and priest in the temple and synagogue. The context of Deuteronomy 30:11-14
previously considered is that of Moses making proclamation to the Israelites as distinct
from mere recommended reading. In other words, God reveals that mere literary availability
is not enough. There must be preaching, as Paul now makes clear. Dare we suggest then
that, in these more recent centuries of the abounding printed page, and with ready
acknowledgment of the great blessings that literature distribution has brought through
missionary outreach, yet preaching of that printed word must have the greater prominence.

1. Israel has need of the preached gospel, vs. 14-15.

The logical sequence here of four questions is not what might be expected; an
evangelistic perspective would suggest that sending leads to preaching, then hearing,
then faith, then calling on the Lord. Instead Paul provides the opposite order so that
the focus is upon the sent preacher.

21
C. H. Spurgeon, Metropolitan Tabernacle Pulpit, Seeking Souls, III, Sermon 140, pp. 454, 6.
a. The necessity of faith, v. 14a.

From the assertion of v. 13 comes the necessity of faith, which probably means
agreement with propositional, biblical, gospel truth. In other words, there must be
genuine agreement with the truth that Jesus Christ is the Savior, that there is an
invitation for the sinner to call on this Savior for salvation. But more than
believing this, there must be the smitten lambs cry or call for mercy to the Good
Shepherd. There is a vast distinction between knowledge of the gospel and casting
your soul upon it, even as there is a difference between going to hell or heaven.

b. The necessity of hearing, v. 14b.

However, before faith lays hold of the truth with agreement, it must first be heard
with understanding. There must be the broadcast of gospel truth on the same
waveband as the receiver. There must be distinct communication in a known
tongue [language] since if the bugle produces an indistinct sound, who will
prepare himself for the battle? (I Cor. 14:8-9). There will be recognition and
reception of a coherent message about biblical reality.

c. The necessity of preaching, v. 14c.

However hearing is vain if there is nothing to hear. Hence there must be
heralding, khrssw, ke russo , that is proclamation, preaching, but specifically
the message of Christ that is preached. In Pauls day there were few books, no
video, audio media; personal declaration was everything. But is the personal
element so vital today? History would indicate that there has been no revival
without the primacy of personal preaching. Other means are useful, but all have a
degree of remoteness about them. Whereas the preacher is an ambassador
speaking on behalf of his King, not simply a truth mediator.

d. The necessity of sending, v. 15.

Here is what distinguishes the authentic Christian preacher from the false (Jer.
14:14; 23:21; 27:15), that is his authoritative commissioning, his being sent by
divine appointment, postllw, apostello , cf. 1:1, 5. Lloyd-Jones explains that,
preaching is never something that a man decides to do. What happens rather is that
he becomes conscious of a call. He goes on to give five elements of this call
being, 1. a consciousness within the human spirit, 2. encouragement from others, 3.
a concern for others, 4. a constraint or compulsion, 5. a sense of unworthiness. He
further adds: [A] man who feels he is competent, that he can do this easily, . . . has
never been called. . . . The man who is called by God . . . so realizes the awfulness
of the task that he shrinks from it.
22

So Paul quotes Isaiah 52:7 as support for the preaching office. With an a fortiori
sense, as captive Judah in Babylon was to rejoice at the messengers announcing
the good news of deliverance, so New Testament gospel messengers are even more
delightful. Thus allusion may also be made to Paul and his associates as

22
D. Martyn Lloyd-Jones, Preaching and Preachers, pp. 104-7.
preachers, v. 8, for the word of the gospel is not only near, but also preached to
the Jew as was always his custom in a new region, as well as the Gentile.
However, he was all too aware of the rejection in general that he experienced, and
so he responds in vs. 16-21.

2. Israel has shunned the preaching of Isaiah, vs. 16-17.

Remember that Paul the preacher, v. 8, in upholding the primacy of preaching, is very
much recalling his own experience of being called to proclaim (Acts 9:15). At the same
time, like every faithful herald, he appreciates the divide that separates him from his
congregation which only Spirit wrought faith can bridge. How often he would pour
out his heart to the Jews with an expectant passion only to receive a scornful rejection.
Many a time he pondered, with a sorrowing and incredulous heart, the riddle of such
stark unbelief that Gods covenant people so resolutely maintained; such contemplation
inevitably led him to the recollection of Israels scandalous past according to Scripture.

a. Faith then was to be in the preachers report, v. 16.

There is a strong contrast here with the significant role of the preacher described
in v. 15. However, Israel as a whole did not respond with obedient faith
[pakow, hupakouo , cf. 1:5; 16:26] in the preached gospel, even though a
remnant did. There has been preaching and hearing, even as Isaiah rhetorically
lamented, literally, who has believed that which is to be heard (Isa. 53:1); but
there has been no faith, and thus no revelation of the saving arm of the Lord
(John 12:36-38). Thus the course of Israels history has been marked with unbelief
until Pentecost. Even then the response was relatively small when compared with
the overall population.

b. Faith today is to be in the word of Christ, v. 17.

So the missing yet vital element is faith, and Paul is anxious to analyze the
question of responsibility in this regard. Hence, in parallel with v. 14, faith is
predicated upon hearing, while hearing is predicated upon exposure to the word
of Christ [matoj Cristo, rhe matos Christou], which is the content of the
preaching of v. 14. Therefore, in the light of Israels entrenched unbelief, the
implied question might be put colloquially, Did Israel really hear what God was
proclaiming? Their endemic unbelief might lead one to believe otherwise.

3. Israel has heard the word and is accountable, v. 18.

Like v. 16, Paul uses another strong adversative; his question using a double negative is
in fact an emphatic denial: But surely, in no way could it possibly be said that they
[Israel]
23
did not hear [the word of Christ]? Such a thought is emphatically rejected.
Proof of Israels accountability is the use of Psalm 19:4 by way of logical extension
rather than exact interpretation. This verse, being representative of vs. 1-6, describes

23
Calvin and Haldane believe that the Gentiles are described here, especially in view of the quotation of Psalm
19:4, though the broad context as well as most commentators, including Alford, Barrett, Cranfield, Lenski,
Moo, Morris, Murray, Stott, would seem to be against this.
the universal testimony of natural revelation to the glory of God, specifically the
extensive loud witness of the silent heavens. Therefore the witness of the gospel is
similarly universal. That is, Israel has heard the gospel since their voice, that is of
preachers, has gone out into all the earth, and their words to the ends of the world.
Murray writes: Since the gospel proclamation is now to all without distinction, it is
proper to see the parallel between the universality of general revelation and the
universalism of the gospel.
24
Even by the time of c. 55-8 AD as Paul writes, the gospel
has spread throughout the universe of Judaism (Acts 1:8; 2:8-11; 19:10).

4. Israel has known the word and is accountable, vs. 19-21.

As with v. 18, a similarly structured question is asked that, using a double negative,
indicates an emphatic denial. Thus, by way of expansion, Although Israel heard the
facts of the word of Christ, that is the gospel inclusive of both Jew and Gentile, did
they actually know [comprehend] about that which their ears received? Again, this
suggestion is definitely rejected, and proof follows from the words of Moses and Isaiah
that focus on the inclusion of the Gentiles in Gods saving purposes. Thus Israel is fully
accountable for its strident opposition to the saving righteousness of God which is
through faith alone for Jew or Gentile, cf. vs. 12-13.

a. The Law revealed Gods provocation of Israel to jealousy, v. 19.

The quotation of Deuteronomy 32:21 draws upon the preceding context of vs.
15-20 where Israel forsook God who made him, and scorned the Rock of his
salvation. . . . [Israel] neglected the Rock who begot you, and forgot the God who
gave you birth. . . [Israel] provoked Me to anger with their idols. Consequently,
God incorporates the Gentiles, which is not a nation alluding to Hosea quoted
in 9:25-26, in His gospel intentions so as to provoke Israel to jealousy, cf. 11:11,
14. This provision of grace to the Gentiles that stimulates a jealous response from
the Jews is well illustrated in the parables of the Laborers in the Vineyard (Matt.
20:1-16), and the Prodigal Son (Luke 15:11-32). Such riling of the Jew
nevertheless has his salvation as Gods ultimate intent, 11:28-31. The point is that
Israel is not ignorant of the gospel of free grace; it is accountable for its blatant
unbelief.

b. The Prophets revealed Gods seeking of the Gentiles for salvation, v. 20.

The quotation of Isaiah 65:1 is said to be very bold, that is forthright in its
declaration of Gods graciousness toward the Gentiles when compared with the
stubborn rebellion of His covenant people described in v. 2.
25
The thought is
similar to 9:30 where the Gentiles who did not pursue righteousness, attained
righteousness. So here the Gentiles who did not seek Me, . . . did not ask for
Me, yet were confronted with God freely presenting Himself to them. Stott
rightly describes this as dramatic imagery for grace, God taking the initiative to

24
Murray, Romans, II, p. 61.
25
Clearly Paul contrasts the Gentiles in Isaiah 65:1 with the Jews in v. 2. However, many scholars, including
Delitzsch, consider Isaiah 65:1, in context with ch. 64, as a reference to Israel, which Moo describes as the
majority view. Contra are Alford, Lenski, Stier, Young.
make himself known.
26
To recall the thought of vs. 6-8, God does not have to be
sought either in the heights of heaven or the depths of hell; rather He is near
because He has determined to make Himself near, to come to seek and to save
that which was lost (Luke 19:10).

c. The Prophets revealed Gods endurance of recalcitrant Israel, v. 21.

Here, as with v. 19, Israel clearly means the nation as a whole, but particularly
that greater unbelieving proportion. There is intentional contrast with the
preceding thought, namely that the word of Christ, so graciously presented to
unclean and relatively responsive Gentiles, yet is so vigorously rejected by
kosher Jews. The quotation of Isaiah 65:2 portrays an exceedingly forbearing
God with arms outstretched, and, from a human perspective, intolerable contempt
from the redeemed of the Lord. Having heard and known concerning the
extensive grace of God, the Jews are utterly without excuse. Thus in terms of
failure, Israels qualification is total. Murray adds: The perversity of Israel, on
the one hand, and the constancy and intensity of Gods lovingkindness, on the
other, are accentuated by the fact that the one derives its character from the other.
It is to a disobedient and contradicting people that the outstretched hands of
entreaty are extended. The gravity of the sin springs from the contradiction
offered to the overtures of mercy.
27

So the vital question now concerns Gods ultimate response. Does He break or
keep covenant with Israel? If God saves a people, is it possible for them to be
finally lost? Romans 11 provides an unequivocal answer.

26
27

CHAPTER XIII

ROMANS 11:1-36 - THE GOSPEL
AND ISRAELS SALVATION

N the history of human kind, there is one race that stands out above all others with regard to
resilience in the face of persecution and unstoppable existence; it is plainly the Jew, whose very
name is synonymous with the most malicious slander and persistent vilification that any group of
people has ever experienced. We have already maintained that Paul was decidedly pro-Semitic in
spite of the intense persecution which he, a descendant of Abraham, of the tribe of Benjamin
(Rom. 11:1), a Hebrew of the Hebrews (Phil. 3:5), frequently faced from his fellow co-patriots;
at times he was not beyond responding with intense indignation (I Thess. 2:14-16), yet love for
his brethren according to the flesh (Rom. 9:3) proved to be unquenchable. If ever an
opportunity presented itself for Paul to renounce unbelieving Israel once and for all it would be at
this juncture where the argument of chapter 10 has so conclusively demonstrated the
accountability of the Jew for his blatant rebellion against the light of the gospel. A similar
situation presented itself in 2:28-29 where we were told that, he is not a Jew who is one
outwardly, nor is circumcision that which is outward in the flesh. But he is a Jew who is one
inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his
praise is not from men, but from God. Surely at that point the extinction of national Judaism
could have here been affirmed once and for all. But we immediately read: Then what advantage
has the Jew? Or what is the benefit of circumcision? Great in every respect. So here at the
commencement of Romans 11 we find another passionate endorsement for the national
descendents of Abraham that has aroused intense investigation in challenging anti-Semitism and
a-Semitism, both racial and theological, at their roots.
During the Nuremberg Trial of the Nazi war criminals in 1945, one of the most despicable of all
of these unsavory defendants was Julius Streicher, a man obsessed with hatred for the Jews. In
the course of his defense he audaciously quoted the rancorous, anti-Semitic writings of Martin
Luther, concerning which the Luther scholar, Jaroslav Pelikan, has called for frank
acknowledgment that this animosity was simply beyond defense.
1
However, we ought not to
think that the German Reformers attitude was distinctive. Another important Luther Scholar,
Heiko Obermann, also concluded that all of the great figures of the [Reformation] age, as
diverse as they were on almost every other issue, stood united as anti-Jew thus providing a
point of continuity from medieval to modern society.
2
Hence the Reformers were but
participants in ongoing antipathy, toward conceding any God-acknowledged status for the Jew,
that had originated in the early church and been fostered, especially since Constantine, on
through the Medieval centuries. Thus Calvin Theological Seminary Professor, David E. Holwerda
writes:
From the early days of the Church the opinion that the Jews had been disinherited as a result of their
unbelief was widely held. Many believed that the Jews role in the history of redemption had come to
an end. Already in the middle of the second century, Justin Martyr, in his famous Dialogue with

1
Clark M. Williamson, Has God Rejected His People? p. 101. Luthers last sermon, preached a few days
before his death, importunately appealed that all Jews be driven from Germany, p. 102.
2
Eugene J. Fisher, Anti-Semitism and Christianity: Theories and Revisions of Theories. Persistent Prejudice:
Perspectives On Anti-Semitism, edited by Herbert Hirsch and Jack D. Spiro, p. 23.
I
THE GOSPEL AND ISRAELS SALVATION 312
Trypho, argued that Christians, not Jews, were the children of Abraham, those who formed the new
nation that would inhabit the Holy Land during the millennial reign of Christ. Gods covenant with
Abraham was in effect established with Gentile Christians, not with Jews. The Jews had been
excluded from the purposes of God. This expressed view became dominant for centuries in the
Church, and the Reformation did not significantly change it.
3

Certainly the most notorious example of such early anti-Semitic acrimony comes from the fourth
century golden-mouthed expositor and Bishop of Constantinople, John Chrysostom. From a
series of sermons entitled, Eight Orations Against The Jews, Catholic scholar Edward Flannery
provides the following quotations:
How can Christians dare have the slightest converse with Jews, most miserable of all men (Homily
4:1), men who are . . . lustful, rapacious, greedy, perfidious bandits. Are they not inveterate
murderers, destroyers, men possessed by the devil whom debauchery and drunkenness has given
them the manners of the pig and the lusty goat. . . . [T]hey have surpassed the ferocity of wild
beasts, for they murder their offspring and immolate them to the devil (1:6). . . . Indeed Jews
worship the devil; their rites are criminal and impure; their religion is a disease (3:1). Their
synagogue, again, is an assembly of criminals . . . a den of thieves . . . a cavern of devils, an abyss of
perdition (1:2, 6:6).
4

Not surprisingly, Chrysostom understood, concerning Romans 9-11, that [T]he event of Christ
and the New Covenant for the Gentiles have divested the Jews as a people of any special standing
before God.
5
In a similar manner, for Augustine, Judaism is simply relegated to the latter [non-
elect] category, and its status in salvation-history assigned to the pre-Christian past.
6
So we
better appreciate the similar estimate of the sixteenth century Augustinian monk of Wittenberg
born of a shameful legacy within the Catholic church.
However, while we might ponder the course of western history had their been a different estimate
concerning the future of Israel according to Scripture, and thus a more respectful attitude toward
the Jew, nevertheless there has been a lineage of Christians that has evidenced a more
considerate, indeed Pauline appreciation of the Hebrew people. While acknowledging the hard-
heartedness of the Jew to this day and the jeopardy of his soul on account of unbelief, yet they
have maintained an appreciation for the legacy that the Christian has nevertheless inherited from
this people, and that chiefly being salvation by a Jew according to a Book that is largely Jewish.
Because of love for this Jewish inheritance, an inevitable result has been interest in Jewish
evangelism, as originated in Scotland during the last century that resulted in the conversion of
such Hebrew Christians as Alfred Edersheim, David Baron, and Adolph Saphir.
7
Horatius Bonar,
in being associated with this movement and at the same time convinced of a national future for
Israel according to Romans 11, wrote the following verses based on v. 1.

3
David E. Holwerda, Jesus & Israel, One Covenant or Two? p. 2. He draws upon Jeffrey S. Sikers significant
book, Disinheriting The Jews, which documents the gradual change that overtook the early church whereby
the inclusion of the Gentiles (cf. Rom. 11:17) was supplanted by the concept of the exclusion of the Jews.
4
Edward H. Flannery, The Anguish Of The Jews, pp. 50-51.
5
Peter Gorday, Principles Of Patristic Exegesis: Romans 9-11 in Origen, John Chrysostom, and Augustine,
p.129.
6
Ibid., p. 333.
7
This thrust sprung from the interest of Robert Haldane and Thomas Chalmers in the Jews, and included the
involvement of Robert Candlish, Robert Murray M.Cheyne, and Andrew and Horatius Bonar. During that
period the British Society for the Propagation of the Gospel amongst the Jews, founded in 1809, was flourish-
ing and received the support of C. H. Spurgeon. David L. Larsen, Jews Gentiles, & The Church, pp. 128-9.
Forgotten; no that cannot be;
All other names may pass away,
But thine, MY ISRAEL, shall remain
In everlasting memory.
Forgotten! No, that cannot be;
Inscribed upon My palms thou art,
The name I gave in days of old
Is graven still upon My heart.
Forgotten! No, that cannot be;
Beloved of thy God art thou
His crown forever on thy head,
His name forever on thy brow.
Forgotten! No, that cannot be:
Sun, moon, and stars may cease to shine,
But thou shalt be remembered still,
For thou art His and He is thine.
8

It is important to note that the last stanza of this hymn makes reference to Jeremiah 31:31-37 in
which God makes a new covenant with the house of Israel and with the house of Judah in
which I will put My law within them and on their heart I will write it; and I will be their God,
and they shall be My people, vs. 32-34. This promise is certified to be as sure as the fixity of the
sun, moon, and stars in the heavens, vs. 35-37, and it would seem that Paul has this same
conviction regarding the certainty of national Israels restoration and regeneration since, they
are beloved for the sake of the fathers; for the gifts and calling of God are irrevocable (Rom.
11:28-29). Ultimately the issue here is one of Gods covenant faithfulness in fulfilling His
promises, and that without redefining the term Israel. Thus Haldane, in commenting on v. 27,
concludes: Israel, then, shall be restored to their own land, which God gave for an everlasting
possession. God hath said that He will make a full end of all the nations whither He had driven
them, but He will not make a full end of them (Jer. 46:28; Ezek. 37: 21, 25). And I will plant
them upon their land, and they shall no more be pulled up out of their land which I have given
them, saith the LORD thy God (Amos 9:15).
9

However, even amongst Christians of this twentieth century, who are indebted to the
Reformation for the recovery of the gospel of the free grace of God, there has been vigorous
disagreement with regard to the future destiny of Israel. And this writer has no hesitation in
declaring, from the outset, his strong commitment to Gods promise of a regenerated nation of
Israel in Palestine under its acknowledged Messiah, the Lord Jesus Christ. Indeed, it is believed
that a prima facie reading of Romans 9-11 will readily lead to this conclusion; it is only when a
preconceived system of doctrine becomes dominant, such as in the magisterium or teaching
authority of the Catholic Church, or entrenched covenant theology, or denominational/creedal
loyalty, that an alternative interpretation is desperately sought. Nevertheless, this being asserted,
let one practical test be put to this whole contentious situation, and that is the question as to how
one looks today upon Jews in general, and consider how it measures up to Pauls indomitable
love that was sorely tested yet never diminished. In meeting a confessing Jew, does one secretly
regard that individual as a non-person, as self-deceived, as nationally beyond hope in the sight of
God, as wholly deluded in terms of claiming to be a biblical Jew, as having carnal Zionist hopes,

8
Horatius Bonar, in Knights Master Book Of New Illustrations, p. 337.
9
Robert Haldane, Romans, p. 552.
while one outwardly gives token and polite acknowledgment to that person being a Jew? Or does
one yet regard this person as an exile, an unbelieving family member, a kinsman [through
Christ] according to the flesh (9:3)? Surely this latter response is closer to the Apostles attitude
and that which caused him to so vehemently respond: Perish the thought; let it be unthinkable
to suggest that God has rejected His people. Cranfield is right to designate Pauls dogmatic
exclamation here as being not only reflective of national Israel, but also the theme of this
chapter.
10

A. Israels rejection by God is denied, vs. 1-10.

In vs. 1-10 we have an introductory unit in terms of Pauls climactic purpose expressed in
vs. 11-36. It establishes the fact that within Israel as a whole, only a remnant is presently
saved, yet this in itself proves that God has not forsaken His people, even in an anticipated
inclusive sense.

1. The proof of a remnant in Israel, vs. 1-6.

Paul probably expects his readers to recall earlier remnants in the history of Israel, such
as that which returned from the Babylonian captivity (Jer. 50:20) as well as that which
in the future will be regathered after being scattered abroad (Jer. 23:3). This fact of
Israels continuance in the past, in spite of considerable defection from the faith with
resulting divine discipline, is good reason for confidence in Israels future.

a. Paul is an Israelite, v. 1.

An expanded translation reads: Therefore I raise a critical question in the light of
such abject unbelief [10:21]. God has not rejected His people, the present
unbelieving nation of Israel, has He? Surely not! No, a thousand times, no! For I
myself am presently an Israelite, that is a descendant of Abraham, of the tribe and
land allocation designated as Benjamin. This denial is most emphatic, though the
reason for such certainty is connected with the term for Israel as His people,
those belonging to God through covenant and purchased by God through
redemption (Deut. 31:6; I Sam. 2:22; I Kings 6:13; Ps. 94:14). The point is that
God will not cast aside, in a final sense, those who belong to Him since His
integrity would be at stake. In the light of the preceding context, Paul has more in
mind than the present remnant, and that is the salvation of the larger national
body, his kinsmen according to the flesh (9:3; cf. 10:1).
We believe that Paul is not speaking here of himself as an Israelite in the present
tense as replacement theology might postulate, that is by claiming to be a secular
Israelite without believing in any divine, covenantal, national recognition.
Therefore we must conclude that here is a declaration that supports the relevant
comment of John McRay that, the book of Romans in its first century context, .
. . will demonstrate that Paul was not a 16
th
century Protestant Reformer but a
first century Jewish Rabbi who accepted Jesus as his savior.
11
Hence while Paul

10
Cranfield, Romans, II, p. 542, 574-77.
11
Cited by Joseph Shulam with Hillary Lecornu, A Commentary on The Jewish Roots of Romans, p. vi. McRay
is Professor of New Testament and Archaeology at Wheaton College Graduate School.
includes himself with the remnant, yet at the same time he identifies with the
nation of Israel according to the flesh presently comprised of Israelites, to
whom belongs [present tense] the adoption as sons, and the glory and the
covenants and the giving of the Law and the temple service and the promises
(9:3-4). In boasting of being a Benjamite, as were Saul, and Jeremiah, Paul
identifies with a distinct people whose strategic territory included Jerusalem.
12

There are those who in reality deny Pauls affirmation here while using language
that is ambiguous. Some like Lenski and Pieters agree with Paul simply because
the destruction of Jerusalem by Titus had not yet taken place; however, after 70
AD they would affirm that God has finally finished with Israel and the Jews.
Others such as Calvin support Paul by using Israel inclusively of believing Jews
and Gentiles in the church, though again national identity has been lost. Still
others such as Hendriksen believe that Paul only has in mind a remnant to the end
that does not have any national standing in the sight of God. All of these views
refuse to let the meaning of Israelite/Israel have its contextual national sense as
do Cranfield, Haldane, Moo, Morris, Murray, and undoubtedly associated with
this perspective is a dominant, regrettable Reformation legacy concerning the Jews
that lacks any passionate Pauline regard (9:3).
13

b. Israel was foreknown, v. 2a.

Paul returns to the thought of election when he exclaims: God has not rejected
[spurned/permanently pushed aside] His people who in eternity past He foreknew
[foreordained] according to pure forelove. Here the meaning of prosginskw,
proginosko , describes Gods love in eternity past for His people themselves, and
not simply things about them according to prescience. This word is used to
describe Christ being foreknown (foreordained, KJV) in I Peter 1:20,
presumably by the Father. Jeremiah was similarly foreknown/ foreloved even
before he was born (Jer. 1:5). So here Paul has the same thought concerning the
Fathers love for Israel which Amos 3:2 describes: You only have I chosen
[known] among all the families of the earth. Further, such foreknowledge is

12
To suggest, as some do such as Bruce, Stott, that the New Testament and Paul in particular are silent with
regard to the land is to ignore the common Hebrew appreciation of the covenants [and] . . . the promises
(9:4), the legacy of the fathers . . .[and] the gifts and the calling of God (11:28-29) as well as here being a
Benjamite that would never dream of making such a disassociation. Refer to Walter Kaiser, The Land of
Israel and the Future Return (Zechariah 10:6-12), Israel, The Land And The People, ed. H. Wayne House,
pp. 209-27. Johannes Munck, in his classic work Christ & Israel, p. 12, notes that, There, ke, in 9:26 is
a natural designation for Palestine, in order to imply that the Gentile nations will gather in Jerusalem and
the Messianic kingdom will be established there (cf. 11:26).
13
Consider Albertus Pieters who in his The Seed Of Abraham, pp. 132-4, as a professor of Dutch Reformed
convictions, writes that following the destruction of Jerusalem in 70 AD, the subsequent Jewish lineage was
comprised of illegitimate usurpers. Thus, their program [turned out to be] the exact opposite of Christ, and
in this unholy endeavor they were only too successful, with the result that untold calamities were brought
down upon themselves and upon the whole world. Ignorant that their separateness from the rest of the world
was in the divine purpose temporary, they strove to render it permanent. Thus that which had been in itself
good and holy became through their error a source of poison in the life of the world; and The Jew became
the great persistent international problem. Thus replacement theology has its unpleasant consequences,
whereas, in general, those who see a divine future for national Israel, especially premillennialists, have been
respectful and kindly toward the Jew even in his unbelief. For proof of this assertion refer to David Rausch,
Fundamentalist Evangelicals And Anti-Semitism, pp. 206-8.
surely intended to prompt recollection of that particular first link which attached
to the golden chain of Gods predestinating purpose in 8:28-30. In the light of
this, Israels participation in such a course determines that rejection, as proposed
here, be regarded as quite impossible.
However, is this foreknowledge concerning His people with respect to the
nation as a whole or the elect remnant within the nation? His people here is a
restatement of this expression in v. 1 where the context is surely with reference to
a disobedient and obstinate people described in 10:21.
14
Thus Murray
comments that, Israel had been elected and peculiarly loved and thus
distinguished from all other nations.
15
There is no twist of meaning from the
nation to the elect. What follows with regard to evidence of a past and present
remnant is offered as proof concerning the divine perpetuity and future of the
nation. God, in eternity past, loved a nation comprised of twelve tribes having a
destiny guaranteed by covenant (Gen. 13:1-3; Ezek. 37:21-22). It is the fixity of
the Abrahamic covenant that guarantees a present and future existence for Israel
as a nation, even as vs. 28-29 affirm.
16

c. Elijah represents a past remnant, vs. 2b-4.

Following the victorious contest with the 450 prophets of Baal on Mt. Carmel,
and immediate drought relief, Elijah flees from the fury of Jezebel in Jezreel to a
cave at Mt. Sinai (I Kgs. 19:8-9). He had earlier felt alone (I Kgs. 18:22), received
divine relief from hunger and depression (I Kgs. 19:4-8), and yet again becomes
depressed feeling solitary in the prophetic ministry. All of Israel seems lost; divine
intervention has not resulted in significant repentance.

(1) He is blind to Gods remnant, vs. 2b-3.

In despair, Elijah pleads with God against Israel, because of seeming total
spiritual bankruptcy (I Kgs. 18:21), which contrasts with the Gentile
kindness of the widow of Zarephath (I Kgs. 17:8-16), so that he seeks divine
judgment. The quotation of I Kings 19:14 may suggest the belief of Elijah
that the day of final rejection has come. Jewish tradition indicates that: The

14
Morris explains that Paul is referring to the people he foreknew, not those of his people whom he
foreknew. Romans, p. 399. Likewise Moo, Murray.
15
16
It is astonishing therefore, to note that a number of Calvinist writers and commentators, while strenuously
upholding the unconditional nature of the New Covenant, that is the security of its participants according to
particular electing grace even though subject to sober warnings, yet are reluctant to grant the same
characteristic to the Abrahamic Covenant with regard to Israels early participation that also included sober
warnings, and especially the unconditionality so plainly revealed in Genesis 15:1-21. William Cox writes that,
In Genesis 15:6 we read that Abraham believed God and that it (Abrahams belief) was counted unto him
for righteousness. Belief here was a condition (understood). . . . the Old Testament promises to Israel were
conditional and . . . Israel failed to observe these conditions. Biblical Studies In Final Things, pp. 50-55. Yet
this authors Calvinism would certainly confess the conditionality of faith in the New Testament to ultimately
subsume under the biblical truth that saving faith is a sovereign bestowal. Also refer to Crenshaw and Gunn,
Dispensationalism, Today, Yesterday, and Tomorrow, where Appendix Three, Conditional and
Unconditional Covenants, pp. 321-25, does not so much as mention Genesis 15, let alone consider the vital
ramifications of the sovereignty of God here.
misdeeds of the people had swelled to such number that they could no longer
reckon upon the merits of the fathers to intercede for them; they had
overdrawn their account. When they sank to the point of degradation at
which they gave up the sign of the covenant, Elijah could control his wrath
no longer, and he accused Israel before God.
17

(2) He is informed of Gods remnant, v. 4.

So Paul confidently reasons: But what is the divine authoritative response
[crhmatismj, chrematismos, oracle]? I have kept for myself seven thousand
men [households?] who have not bowed the knee to Baal [I Kgs. 19:18].
Within the comprehensive nation of Israel in the flesh God had preserved,
according to His gracious working, a remnant, even larger when women and
young people are included, comprised of Jews in flesh and Spirit. Elijah had a
vision that was too exclusive since in those days God had neither forsaken
Israel nor abandoned the Abrahamic covenant. Hence there is implicit hope
here for Israel in the present and future.
So in times of declension, we may be like Paul at Corinth who appears to
have been so depressed and fearful that the Lord found it necessary to visit
him and declare, Do not be afraid any longer, but go on speaking and do
not be silent; for I am with you, and no man will attack you in order to harm
you, for I have many people in this city (Acts 18:9-10

d. Paul describes a present remnant, v. 5-6.

In the same manner
18
there has also come to be, at the present [now time], a
remnant according to Gods gracious choice. The word lemma, leimma, means
that which is left over, such as II Kings 19:4 where the besieged Jerusalem is a
remnant when compared with the nation as a whole, the northern kingdom
having already gone into captivity.

(1) It is according to gracious election, v. 5.

The point here is not the meager size of the present believing Jewish
population, but the very sovereign origination and maintenance of this small
Christian community. Now, as in Elijahs time, the remnants divine
existence is attributed solely to the grace of God. This being so, and with
support from the vehement denial of v. 1, then implicit is the certain future
of national Israel since it is ultimately dependent upon this same elective will.
Hence the divine purpose, according to unconditional covenant promise, is
bound to triumph over those who are a disobedient and obstinate people,
11:21. Such an accomplishment is described by Ezekiel as follows: I will
sprinkle clean water upon you, . . . I will give you a new heart, . . . I will put

17
Louis Ginzberg, Legends Of The Bible, p. 588.
18
The use of otwj, houto s meaning in the same manner or even so should be noted in view of its disputed
meaning in v. 26. Here there is an obvious temporal association concerning the past era of Elijah and the
now time.
My Spirit within you and cause you to walk in My statutes, . . . I will cause
breath to enter you that you may come to life (Ezek. 36:25-27; 37:5).

(2) It is exclusive of law works, v. 6.

Here, with regard to the past and present remnant, conditionality is not a
factor, and therefore it will not be a factor when the transgressing
multitude comes to fulfillment v. 12. As Haldane comments, It was an
unconditional choice, resulting from the sovereign free favor of God.
19
Faith
here is not eliminated, nor is it elevated, but rather subordinated to the pure
grace of God. And the pure grace of God must eliminate works of any sort,
but especially the thought of a little worthiness or gratitude from unbelieving
Israel.
From a broader perspective, it is abundantly plain that for Paul both Jew and
Gentile, individually and collectively, are saved according to Gods gracious
election that will not admit of human works in the most absolute terms.
Grace, which for Paul becomes here a synonymous term for election, and
works are mutually exclusive. Again, means of grace are not eliminated, but
neither are they elevated to a point where man retains the initiative over
God. Here we are faced with the question as to whether the dominion of
grace, the reign of grace will rise above the paralysis of sin that is so
embodied in the nation of Israel as a whole. Such recalcitrance is further
described in vs. 7-10 that raises the inevitable question of v. 11.

2. The proof of hardening in Israel, vs. 7-10.

These verses appear to recall the teaching of 9:18-24 that expounded upon Gods
hardening of Israel on account of its obdurate heart; the purpose of this reemphasis
concerns the need of maintaining a focus on God as being in full control of Israels
ultimate destiny. Further, such a reminder, in conjunction with the ensuing prospect of
national salvation, will only enhance the purity of grace that v. 6 has delineated.

a. The hardened nation of Israel according to Paul, v. 7.

We expand in translation: Then what is the meaning of national Israels ongoing
state of unbelief in the light of the present remnant that exists solely on the basis
of grace? Certainly in Israels present zealous seeking of the law-principle of
righteousness [9:31; 10:2-3] it has not attained that which it aspired to achieve.
However the elect remnant did attain to the faith-principle of righteousness while
the rest of the nation became hardened according to Gods just intervention.
Here Paul, from personal experience, clearly distinguishes between the nation of
Israel as a whole and its components that comprise the elect remnant and the
hardened remainder. And it is this larger part that he now emphatically describes
as presently abandoned by God; yet the stage is at the same time being set for
explaining the ultimate triumph of sovereign grace over the rest, as well as the
remnant, when God will remove ungodliness from Jacob, v. 26. How often
Paul must have reflected upon, in his volatile Jewish opponents, that hardness of

19
heart which he formerly manifested. But then he would also have mused that if
sovereign grace could save him, the chief of sinners, then there was similar hope
for the nation of Israel as a general whole.

b. The hardened nation of Israel according to the Old Testament, vs. 8-10.

This montage of Scripture quotations incorporates the three major divisions of the
Old Testament, the law, the prophets, and the writings,
20
and thus establishes the
punishment of divine hardening with comprehensive authority.

(1) The testimony of the law, Deuteronomy 29:4; v. 8a.

Emphasis on the divine imposition of hardening upon Israel is indicated by
Pauls turning of the negative, the LORD has not given you a heart to know,
nor eyes to see, nor ears to hear, into the positive, God gave them . . . eyes
to see not and ears to hear not. Even just prior to crossing the Jordan into
the promised land, there is recollection of Israels continuing dullness

(2) The testimony of the prophets, Isaiah 29:10; v. 8b.
Here the words a spirit of deep sleep are injected into Deuteronomy 29:4
and become a spirit of stupor. Again, it is God who has appointed this
comprehensive spiritual coma that includes the prophets; in particular there
will be a national blindness to the Word of God (Isa. 29:10-12). However
what God imposes in judgment is a result of accountable sinfulness so that
the preceding v. 9 declares, Blind yourselves and be blind.

(3) The testimony of the writings, Psalm 69:22-23; vs. 9-10.

In this psalm as a whole, quoted in the N.T. with reference to Christs
sufferings, David is deeply distressed on account of the assaults of his
enemies. The fact that David laments, I have become estranged from my
brothers and an alien to my mothers sons. . . . Those who sit in the gate talk
about me, and I am the son of the drunkards, vs. 8, 12, indicates that his
opposition is from the rest of the nation in general while he identifies with
the faithful remnant. Thus for Paul this prayer to God was answered in
that the requested judgment became a fact of history. Note that these verses,
describing, as Paul puts it: Let their eyes be darkened to see not, and bend
their backs forever, v. 10, immediately follow the Messianic reference of Ps.
69:20-27, cf. Matt. 27:34, 38. Thus the imagery of a table becoming a
snare, of eyes being darkened, of backs being bent, strongly suggests a
divine subjection to suffering and humiliation that history has all to clearly
demonstrated. Consequently we are poised at a most crucial point since this
terrible divine consignment raises the inevitable question that was earlier
raised in 9:6: But it is not as though the Word of God has failed. For they
are not all Israel who are descended from Israel. Of course there the point
was that a godly remnant remained within national Israel. But now we are

20
concerned about the unbelieving rest of the nation. Has God abandoned
the larger part of the nation forever? Romans 11:11-32 addresses this point.

B. Israels stumbling at Christ is temporary, vs. 11-24.

The preceding stark definition of Israels blindness, even as the church at Rome could so
plainly observe, might lead to the belief that the nation as a whole had been finally
abandoned by God. Further it would then be assumed that the saved Gentiles now
constituted the new spiritual nation comprised of all races, including a Jewish remnant.
Sadly the early Christian church, in embracing replacement theology, did eventually come to
this conclusion, and with tragic consequences for the Jew.
21
Hence Paul most adamantly
rejects such a denial of the promises given to the fathers, 9:4-5; 11:28-29. What follows
reveals how the dark night of Israels present sojourn will give way to the bright day
dawning when, the Deliverer will come from Zion, He will remove ungodliness from
Jacob, v. 26.

1. God will bless the Gentiles to bless the Jews, vs. 11-15.

Here is a fourfold portrayal of a basic gospel theme, namely that national Israel,
presently bound in unbelief, shall achieve salvation through their being prompted to
jealousy by the saving of the Gentiles and ultimately through the resurrection power of
God, vs. 11, 12, 13-14, 15. For Paul, while his own distinctive Gentile ministry is
significant in this divine saga, yet his ultimate vision concerns the saving of Israel,
their fulfillment, and life from the dead.

a. Portrayal one - Israels jealousy through Gentile salvation, v. 11.

An expanded translation reads: Therefore I raise a further critical question in the
light of such ongoing abject unbelief [10:21]. National Israel did not trip/stumble
and yet recover in its earthly pilgrimage so that a fatal, irrevocable fall eventually
resulted, did it? Surely not! No, a thousand times, no! Bur rather through their
transgression/unbelief salvation has come to the Gentiles for the purpose that the
Jews be made jealous [10:19]. Simply put, while Israels rejection has not been
total, v. 1, now we understand that it has not been final. Thus when Jesus Christ
declared, the kingdom of God will be taken away from you [the nation of Israel]
and given to a people, producing the fruit of it [the Gentiles] (Matt. 21:43), it is
eisegesis to suggest that this abandonment is permanent. Israels stumbling v.
11, is transgression v. 11, is failure v. 12, is rejection v. 15, is branches
broken off, . . . the rich root of the olive tree v. 17, which is on account of
unbelief v. 20, which must surely be with regard to the rejection of Jesus of
Nazareth as the Lords Messiah, 9:32-33.

21
While the first century was dominated by the Jewish mother church at Jerusalem that acknowledged the
inclusion of the Gentiles into the blessings of Abraham, during the second to the fourth centuries a change
evolved so that by the time of Constantine the Jews were believed to have forever forfeited the blessings of
Abraham that had now been inherited by the Gentiles. Refer to H. Wayne House, The Churchs
Appropriation Of Israels Blessings, Israel, The Land and the People, ed. H. Wayne House, pp. 77-110;
Walter Kaiser Jr., An Assessment Of Replacement Theology, Mishkan 21, (February 1994), pp. 9-20; Ray
Pritz, Replacing The Jews In Early Christian Theology, Mishkan 21, (February 1994), pp. 21-27; Jeffrey S.
Siker, Disinheriting The Jews, 296 pp.
However, salvation has come to the Gentiles v. 11, which is riches for the
world v. 12, which is the reconciliation of the world v. 15, which is wild
olive branches, . . . grafted into the rich root of the olive tree vs. 17, 24, which is
according to Gods kindness v. 22, which is to make them [the Jews] jealous
v. 11. In Gods plan, the Gentile church does not supercede national Israel, but
rather is instrumental in the restoration of the Jewish people to God. Notice the
importance of the purpose clause here, to make them jealous. But why?
Obviously unbelieving national Israel is in mind, yet if this people has no future,
this is meaningless, even worse, since it suggests a divine teasing of those who
have been abandoned!
But specifically, how are the Gentiles intended to provoke jealousy amongst the
Jews? The intensive parazhlw, paraze loo , cf. Deut. 32:21; Rom. 10:19, means
zealous desire on account of acknowledged personal poverty, so that, I will make
them [Jews of the synagogue of Satan] come and bow down at your feet, and
make them know that I have loved you [Philadelphia Gentiles] (Rev. 3:9).
Clearly Paul feels a compulsion to contribute toward this process, v. 13-14; he
must proclaim and demonstrate that with a [foolish] nation without
understanding will I anger you, 10:19, in a way similar to that of the elder
brother becoming jealous at the rich grace being poured out upon the repentant
prodigal (Luke 15:25-32). Thus the Jews are to become desirous of Gods evident
blessing poured out upon the Gentiles, not that they might become Gentiles, but
fulfilled Jews under their covenant head and Messiah. David Larsen comments:
Christian love, instead of arrogance [cf. vs. 18, 21], ought to foster envy or
jealousy among the Jews for what Christians possess in Christ (Rom. 11:11).
How frequently has this phenomenon been in evidence in Christian history or
now?
22

b. Portrayal two - Israels fulfillment through Gentile enrichment, v. 12.

An expanded translation reads: For if the transgression of national Israel leads to
the riches of gospel mercy being poured out upon the world at large, and their
faith failure results in rich grace for the Gentiles, then how much more abundant
will the nation of Israels ultimate fulfillment be for the world. Paul uses the
familiar a fortiori form of argument here, cf. 5:9, 10, 15, 17, from the lesser to the
greater, so that the major question concerns how the lesser faith poverty of
national Israel will become the greater fulfillment? The word plrwma,
plero ma, means full measure or completeness that can be understood either
qualitatively or quantitatively.
23
The contrast with the [large numbered] fullness
of the Gentiles, v. 25 and implicit here, strongly suggests the prospective large
numbered fullness of the Jews.
24
That is the Jews will ultimately experience the
much more, psw mllon, poso mallon, cf. v. 24, fulfillment, that is national
salvation (Ezek. 37:1-28; Hos. 3:4-5; Zech. 8:1-8; 12:10-14; 31:1-2; 14:9-11),
including union with the remnant, that transcends the preceding blessing of the

22
David L. Larsen, A Celebration of the Lord our Gods Role in the Future of Israel, Israel, the Land and the
People, ed. H. Wayne House, p. 319.
23
24
Johannes Munk, Christ and Israel, pp. 119-121, 132-136.
Gentiles. Thus Alford comments: If then the disgrace of Israel has had such a
blessed accompaniment, how much more a blessed a one shall Israels honor bring
with it, when His own people shall once more be set as a praise in the midst of the
earth, and the glory of the nations.
25
The language of Paul hardly envisages a
mere totality of the remnant, as Hendriksen suggests.
26
Then will be fulfilled the
words of Christ: Behold, your house is being left to you desolate! For I say to
you, from now on you will not see Me until you say, Blessed is He who comes in
the name of the LORD (Matt. 23:38-39). As Barrett states: Paul looks beyond
the advantages conferred on the Gentiles by the unbelief of Israel to the far greater
eschatological bliss which Israels return will inaugurate.
27

c. Portrayal three - Israels provocation through Pauls ministry, vs. 13-14.

Aware of his enthusiasm for the glorious future rebirth of Israel, as well as most
likely the large Gentile constituency of the church at Rome, the Apostle is careful
not to disassociate his own distinctive calling from the present saving of Jews. In
other words, in ministering to Gentiles, Paul constantly has evangelistic interest in
mind for his kinsmen according to the flesh.

(1) It is glorious for Gentile ministry, v. 13.

As many today mischaracterize Pauls calling to the Gentiles as being
detached from his former involvement with Judaism, so similar clarification
is needed for the Gentile Christians in Rome. Yes, says Paul, I am an
apostle of Gentiles. But further, I boast and exalt in my [appointed]
ministry, even as you are its fruit; nevertheless there is a greater goal in view
here that you need to keep in mind. There is a transcendent purpose, going
beyond your salvation, that I always have in focus. Thus he corrects
Gentile Christians [who] might appeal to Paul himself, the apostle to the
Gentiles, as further reason to disdain Jews and Jewish Christians.
28

(2) It is provocative in Jewish evangelism, v. 14.

Expanded translation: My Gentile ministry is fulfilled since by it I also have
hope that it might provoke my kinsmen according to the flesh [9:3; I Cor.

25
Henry Alford, The Greek Testament, II, p. 403.
26
His [Pauls] words their fullness pertain to the salvation not of a physical unit, the people of Israel; but of
the sum of all Israels remnants. Hendriksen, Romans, p. 368. This author is committed to the denial of any
national restoration and future for Israel; refer to his Israel and the Bible, 63 pp. Thus he finds a difficulty
here using tenuous exegesis in that the remnants hardly reflect the greater glory of Israel that Paul so
enthusiastically describes as being future, vs. 17-32. Further, if the their transgression refers to national
Israel, as v. 11 indicates, then surely their fulfillment refers to a similar and related comprehensive body of
people, that is, national Israel. Of the same amillennial exegesis are Bavinck, The Last Things, pp. 104-107,
and Hoekema, The Bible And The Future, pp. 142-145. Back of this opinion is an overriding presupposition
that the Christian church has superceded the nation of Israel as the one people of God. Thus the concept of
the nation of Israel being saved according to Romans 11 is quite inadmissible. For further refutation of this
interpretation, refer to v. 26.
27
C. K. Barrett, Romans, p. 214.
28
10:18] and result in some of them being saved. In other words, Paul desires
that Gentiles, in all of their godless paganism, might embrace the God of
Abraham through faith in Christ, and thus stimulate carnal Jews to be
partakers of the same rich blessing through the same means. The expression,
and save some of them indicates that the carnal Jew, outside of Christ, is
lost. But who are the some of them? Surely in the light of the future hope
of national Israels fullness, v. 12, here Paul has in mind present additions
to the remnant that are no more than a modest contribution.
29
However,
[s]uch conversions of individual Jews, though few in number, are a precious
foretoken of the salvation referred to in v. 26.
30
Thus for Paul, his pro-
Semitic stance is unfading since God has not rejected His people whom He
foreknew, v. 2, and especially because the natural branches [will] be
grafted into their own olive tree, v. 23, at a future time when all Israel will
be saved, v. 26, with a glory that shall eclipse the fullness of the Gentiles,
v. 25. Here Paul participates in the prelude, the theme of which subsequent
centuries have ill-maintained; but he always has in view Gods grand finale.

d. Portrayal four - Israels resurrection through Gentile evangelism, v. 15.

The use again of the a fortiori form of argument returns us to the same basic
proposition of v. 12, yet with added emphasis here on divine initiative. The
downside is the nation of Israels rejection, pobol, apobole, its being cast
away (cf. Ezek. 37:11), which is parallel with the cause of this abandonment,
that is the transgression of unbelief. As a result comes the reconciliation of the
world, which is parallel with riches for the world, certainly not universalism,
yet a great multitude which no one could count, from every nation and all tribes
and peoples and tongues (Rev. 7:9; cf. Matt. 24:14; 28:19; Acts 1:8; 2:17; Col.
1:23). Consequently the up side for the nation of Israel is their acceptance,
prslhmyhj, prosle mpsis, or receiving, which is parallel with their
fulfillment, which is more wonderfully described as nothing less than life from
the dead. While it is grammatically possible that this last expression could refer
to physical resurrection of the Gentile and/or Jewish world, yet the ongoing
emphasis on the destiny of Israel suggests radical national conversion, after the
manner of the language of 6:13.
31

Added support for the future national conversion/resurrection of Israel is found in
Simeons prophecy that, this Child [Jesus Christ in his arms] is appointed for the

29
Morris, Romans, p. 410. Also Moo, Murray, so that Paul does not anticipate that he will usher in the
fullness.
30
Cranfield, Romans, II, p. 561.
31
Barrett, Cranfield, and Moo support a literal general resurrection that climaxes national Israels national
conversion. However Murray provides more convincing proof that a figurative expression is used, Romans,
II, pp. 82-84. Nanos comments: Even though Paul is bringing the gospel to gentiles it is in the service of
Israels eventual restoration, which will be incomparably superior to the present circumstances that have been
benefiting the gentiles, even as life is incomparably superior to death. The Mystery of Romans, p. 248. Even
amillennialist Hoekema comments, Life from the dead does not refer to a literal resurrection; these words
are probably used as a figure to describe the happy surprise that will be ours when Jews who have been
rebellious turn to the Lord, though we do not agree with his further comment that, [t]here is no need
however to restrict this acceptance to a period of history at the end-time. The Bible And The Future, p. 143.
fall and rise [resurrection, nstasij, anastasis, of many in Israel (Luke 2:34).
Furthermore, the expression life from the dead being descriptive of national
Israels future spiritual resurrection is strongly suggestive of Ezekiel 37:11-14
where the vision of the valley of dry bones is interpreted.
32
As Spurgeon
comments: I wish never to learn the art of tearing Gods meaning out of his own
words. If there be anything clear and plain, the literal sense and meaning of this
passage [Ezekiel 37:21-22] a meaning not to be spirited or spiritualized away
must be evident that both the two and the ten tribes of Israel are to be restored to
their own land, and that a king is to rule over them.
33

So Charles Simeon comments on Ezekiel 37:15-22:
The Jews are spread in almost every part of the world. Their conversion to God
being simultaneous in every country, it will attract the attention of all, and create a
vast sensation through the whole world. The victories, too, which they will gain
over all who shall oppose their establishment in their own land will yet further
demonstrate, not only that God is with them, but that there is no other God but He.
They will be struck, as Baals worshippers were by the fire which descended from
heaven to consume Elijahs sacrifice; and will exclaim, with wonder and amazement,
The Lord, he is the God! The Lord, he is the God! Instantly will multitudes, in
every place, lay hold on the skirt of him that is a Jew, saying, We will go with you;
for we see that God is with you of a truth [Zech. 8:23]. In truth, it will be a signal
to all mankind to acknowledge Christ as their Lord and Savior; and it will be as life
from the dead [Rom. 11:15] to the whole world.
34

2. God will bless the Jews through wise cultivation, vs. 16-24.

Since 9:6, the overriding concern of Paul has been the vindication of God in the face of
national Israels continuing unbelief. While the remnant is reassuring in terms of
proving Gods ongoing covenant investment, 11:1-5, yet it does not fully satisfy with
regard to Gods original promise of great blessing to Abraham that is repeatedly
ratified in the Old Testament. Hence, while many a man quits a difficult task, the
burden of Paul is now to demonstrate Gods resolve in the saving of national Israel
(Gen. 18:14; cf. Phil. 1:6) as reflected by two Old Testament images in vs. 16-24 that
will stimulate the climactic declaration of vs. 25-32. So that in spite of Gomer-like
spiritual adultery (Hos. 3:1), all of the vicissitudes of human history, the conflict of the
centuries in which the Jew has suffered unspeakable persecution, being for many days
without king or prince, without sacrifice or sacred pillar and without ephod or
household idols (Hos. 3:4), yet the sons of Israel will return and seek the LORD their
God and David their king; and they will come trembling to the LORD and to His
goodness in the last days (Hos. 3:5).

32
See Alford, The Greek Testament, II, p. 404, and John Gill who both make this same association.
33
C. H. Spurgeon, Metropolitan Tabernacle Pulpit, No. 582, pp. 536-37. W. J. Grier declares, in commenting
on this chapter, that [w]hen Ezekiel speaks of the people being restored to their own land, he gives us clear
hints that we are not to take this literally. The Momentous Event, p. 35. However, when the literal meaning
of Ezekiel 36 becomes an indisputable necessity concerning the house of Israel and the land and the
scattering, cf. vs. 16-20, 24-28, 33-36, the suggestion that Ezekiel 37 describes not Israel restored to the
land, but believers collectively who inhabit a heavenly paradise, is hermeneutical schizophrenia.
34
Charles Simeon, Hor Homiletic, IX, p. 474.
a. The analogy of Israel as a lump of dough, v. 16a.

Translation: So if the firstfruit [parc, aparche] is holy, the lump is also holy.
The firstfruit is described in Numbers 15:17-21 as the offering of a cake made
from the first grain obtained from the threshing floor in celebration of entering
the land of promised abundance. Thus the consecration of this first production of
dough meant that the whole remaining lump, the produce to follow, was likewise
consecrated, as Leviticus 6:14-18 well indicates. The firstfruit represents the
Abrahamic covenant or partriarchs
35
while the lump is the resultant Jewish
nation, even as there is a parallel with the the root and the branches of the
olive tree as is immediately described. Hence the sanctification of Abraham
guaranteed the sanctification of the resultant nation, discipline and exile
notwithstanding. Haldane puts it this way: [A]s the lump is holy, through the
offering of the first-fruits, so this is a pledge that the lump, or body of the nation,
will yet be made holy.
36

b. The analogy of Israel as natural olive branches, vs. 16b-24.

This section is dominated by Pauls expansion of the olive tree analogy. He
intends to provide his most compelling reasons as to why national Israel has
glorious prospects in spite of ongoing obstinacy in unbelief and dispersal in the
face of Gentile dominion. In a word, the reason is grace through sovereign
promise (4:13-16; 9:8). However, while this Gentile dominance continues, such
privilege for saved barbarians should stimulate humble gratitude and loving
respect for the severed natural branches rather than arrogance and conceit.

(1) The biblical analogy introduced, v. 16b.

The olive tree is symbolic of national Israel in the Old Testament, especially
insofar as the members are branches united by one root and trunk, both with
regard to rebellion (Jer. 11:16-17) and restoration (Hos. 14:4-6). This
individual/corporate unity is similarly reflected by rocks hewn from a quarry
(Isa. 51:1-2), and a holy seed that will sprout from the stump of an oak tree
hewn down in judgment (Isa. 6:13). This leads us to the widely held belief
that the root here is the patriarchs, and the Abrahamic covenant in
particular, which grows natural branches, Jews, and engrafts wild branches,
Gentiles.
37
Further, not only is the headship of Abraham through promise
emphasized in 4:1, 11-13, 16-17, but 11:28 especially accentuates the fact
that Israels temporary abandonment is eclipsed by the nation being beloved

35
This is the most common understanding which is derived from the more specific parallel of the analogy of the
fig tree that follows.
36
37
Alford, Bruce, Calvin, Haldane, Hendriksen, Hodge, Moo, Morris, Moule, Munck, Murray, Shedd, Stott.
There are two other interpretations of the olive tree representation. First, the root is Christ who engrafts both
Jew and Gentile, yet even Messiah is of the seed of Abraham (Matt. 1:1; Gal. 3:16). Paul still claims to be an
Israelite, a descendant of Abraham, 11:1, cf. v. 28, and this is his present mindset. Second, the root is the
remnant of Jewish Christians, but this is unlikely since they are the remaining natural branches, v. 17.
Furthermore, as Hodge points out, [t]he Gentile Christians are not said (v. 17) to be grafted into the stock
of the converted Jews, but as branches with them they are united to a common stock. Romans, p. 367.
for the sake of the fathers. Thus Murray comments: This fact of
consecration derived from the patriarchs is introduced here by the apostle as
support for the ultimate recovery of Israel. There cannot be irremediable
rejection of Israel; the holiness of theocratic consecration is not abolished
and will one day be vindicated in Israels fullness and restoration.
38
Surely
this is the intent of Paul here in his emphasis upon the inevitable holiness of
the branches. In other words, there is a prospective olive tree that shall be
luxuriant in glory and splendor because of the Divine Orchardist/Cultivator.

(2) The ingrafting of the Gentiles, vs. 17-22.

Most likely Paul has in mind some Christians in Rome who have assumed
that Gentile favor in the sight of God is elevation that has permanently
replaced the nation of Israel, v. 19. The whole tenor of vs. 17-22 is warning
to the Gentiles against vain presumption in this regard since they remain
dependent upon the root, v. 18.

(a) Wild branches replace natural branches, v. 17.

The severing of some of the [natural] branches, indeed a high
proportion of the branches (Isa. 6:13), portrays severe pruning by the
Divine Orchardist/Cultivator due to fruitlessness (Matt. 3:7-10; 21:43;
23:38). Such destitution is the problem of Romans 9-11.
However, to magnify the grace extended to the Gentiles that ought to
admit of no boasting, they are pictured as limbs of a wild olive tree,
that is Greeks and barbarians, 1:14, a nation without
understanding, 10:19, that are grafted contrary to nature into a
cultivated olive tree, v. 24; they are commoners married to royalty. To
graft the natural into the wild was a known practice, whereas Paul
describes the reverse procedure. C. H. Dodds objection that here Paul
exhibits the horticultural limitations of a town-bred man, has been
adequately answered by William Ramsay.
39
However, the point here is
that the wild branches are engrafted so as to receive rather than provide
benefit, v. 18, specifically the rich root of the olive tree, that is
fatness, pithj, piotes. Surely this lavish spiritual nourishment is
that promised through Abraham who was told by God: In you all the
families of the earth will be blessed (Gen. 12:3). Here we are
introduced to the vital point that the Church is not a new creation that
has supplanted Israel, but rather a derivative of the same stock of Israel,
that is Abraham.
40

38
39
C. H. Dodd, Romans, p. 180. Ramsay, quoted by Munck, Christ & Israel, pp. 128-130, cites instances where
the grafting of an uncultivated shoot into a fruitless cultivated tree is able to stimulate regeneration and
fruitfulness.
40
Walter Kaiser well addresses this issue as follows. The most basic problem [with the major concepts of the
relation between Israel and the Church] is that each begins with the church and then considers Israel from
within the church, trying to fit the Jews within this framework. Each of these . . . [concepts] . . . fails to
reckon with one or more of the following three primary assertions of Scripture:
(b) Wild branches receive needed advice, vs. 18-22.

The dominant issue that now concerns Paul is not the attitude of the
Gentiles toward the grace of their engrafting so much as their attitude
mainly toward the severed limbs of national Israel, v. 19, although the
remnant later represented in 14:1-15:13, most likely as the weak,
cannot be excluded.

1) Shun arrogance before God, 18-19.

The arrogance of the Gentiles is katakaucomai,
katakauchaomai, an intensive form of to boast, or to proudly
declare, or to assert superiority over, hence to be arrogant
against [the Jews] with proud zeal. As the Jews had earlier been
warned about a distorted appreciation of their election (Deut. 7:7-
8), so the Gentiles need a similar exhortation.

a) Arrogance toward the broken branches, v. 18.

Moo comments that, Gentile believers were apparently
convinced that they belonged to a new people of God that
had simply replaced Israel,
41
and consequently their derisive
attitude was showing. Haldane adds that here is well
described, the [overbearing] spirit that has long prevailed
among the Gentiles who profess Christianity. What
marvelous ignorance, folly, and vanity, are often displayed
even in Gods people!
42
However, while Israel is under
discipline in the Lords woodshed, Gentiles are to show them
loving respect, even if the task is at times frustrating, though
church history does not reflect a good record.
43
On the other
hand the attitude of Paul, already considered in the
introduction to Romans 9, becomes a model in terms of what
is here commended. One scholar of this shameful period
declares:

1. The church is grafted into Israel, not Israel into the church.
2. The new covenant of Jeremiah 31:31-34 was made with the house of Judah and the house of Israel, not
with the church. It is not a covenant made with all humanity, but all humanity may be grafted into it.
3. God has had a faithful remnant ever since the beginning of the human race. The church is that portion of
the faithful remnant that was called out of the Gentiles, since Pentecost, to be grafted into the faithful
remnant in Israel. There is a distinction between Israel and the church, but not a separation; there is a
oneness in which distinguishable aspects of that oneness may be seen without implying or necessitating a
division of identity or destiny. An Epangelical Response, Dispensationalism, Israel and the Church,
eds. Blaising and Bock, pp. 360-361. Further read pp. 367-369.
41
42
43
A study of church history regarding the treatment of the Jews by Christians is vital at this point. Refer to Paul
E. Grosser and Edwin Halperin, The Causes And Effects Of Anti-Semitism; David L. Larsen, Jews, Gentiles,
And The Church; David Rausch, A Legacy Of Hatred; Clark M. Williamson, Has God Rejected His People?
The Holocaust was, of course, the bitter fruit of long centuries
of Christian teaching about the Jewish people. From the time
of the gentile Church Fathers and the legal establishment of a
triumphant ecclesiastical and philosophical control system
with Constantine the Great, Christendom treated the Jewish
people with contempt and taught contemptuously of them. . .
. [T]he baptized gentiles succumbed to that wrong-headedness
against which Paul had warned: they turned in jealousy and
envy against the very root that bore them (Rom. 11:18).
44

Surely the Gentile, in not being arrogant, in continuing in
the kindness of God, v. 22, is to allow grace received to be a
stimulant of graciousness that is to be directed toward the
unbelieving Jews, and thus promote jealousy, vs. 11, 14. It is
well worth contemplating here how a Christian, whose
eschatological system denies the existence of Jews in the sight
of God since 70 AD, can adequately respond here in parallel
with Paul.
The role of the Christian church in relation to the Abrahamic
covenant is significant and humbling here since, contrary to
popular opinion down the centuries, it originates out of
Judaism and does not replace it. Here is the heart of the
mystery which for ages has been hidden in God (Eph. 3:8-
10; cf. Rom. 15:8-12; Eph2:11-13, 19; 3:6; Col. 1:25-27),
namely the engrafting of the Gentiles into the stock of
Abraham. Amidst all of the illustrious saints of the Bible,
including Adam, Noah, Moses, Elijah, John the Baptist, and
the Apostles, Abraham rises above them all in both the Old
and New Testaments because of the singular call of God and
his response of faith (Gen. 15:6-7).

b) Arrogance toward Gentile ingrafting, v. 19.

Therefore you [the Gentile] will say, leads to a
representation of proud self-importance: But some [natural
Jewish] branches were cut off for the purpose that I [even I
the more evidently worthy Gentile] might exclusively be
engrafted into the stock of privileged blessing in Abraham].
In view of the humble reminder of v. 18, the Gentile is now
perceived as accepting his roots and yet still boasting in his
replacement of the Jew. Paul did not write in vain here, as the
shameful history of the main stream of thought issuing from
the church fathers indicates. As Grosser and Halperin explain,
Hilary, Chrysostom, Ambrose, Jerome, Cyril, Augustine, etc.
are,

44
Forward by Franklin H. Little, Chairman, Department of Religion, Temple University. Paul E. Grosser and
Edwin G. Halperin, The Causes And Effects Of Anti-Semitism, p. xii.
not bishops and fanatical monks or mendicant
preachers, they are the Fathers and Doctors of the
Church. . . . Their anti-Semitism just as their other
writings had widespread profound and lasting impact.
They bestowed a sanctity and respectability on anti-
Semitism that survived the struggle between Judaism and
Christianity of their times.
45

2) Seek fear before God, vs. 20-21.

When Christians turn, ever so slightly, away from God, and focus
upon their condition relative to others, there is the inevitable
temptation to exude Pharisaic pride (Luke 18:11). So in Church
history the Gentiles have frequently despised the Jews and
sanctimoniously accused them of being Christ-killers, as if they
were far less guilty (Acts 4:27). Chrysostom declared: The Jews
are the most worthless of all men. They are lecherous, greedy,
rapacious. They are perfidious murderers of Christ. They worship
the devil, their religion is a sickness. The Jews are the odious
assassins of Christ and for killing God there is no expiation
possible, no indulgence or pardon.
46

a) Fear Gods dealing with the Jews, v. 20.

By way of expanded translation: In the main it is true what
you say. The greater proportion of Israelites were faithless
and consequently broken off from the olive tree. However,
you are to stand upon faith that hopes in mercy rather than
self-congratulatory posturing. Do not place yourself on a
pedestal by having a high opinion of yourself, but rather
fearfully consider your own status before God. As Israels
fundamental sin was unbelief, 3:3; 9:32; 11:31; 15:31, so
the Gentile is warned about proudly claiming immunity.

b) Fear Gods dealing with the Gentiles, v. 21.

While God is partial in His elective purposes, He is impartial
insofar as the requirement of faith is concerned. Hence
faithlessness in Israel resulted in severance so that
faithlessness amongst the Gentiles can expect identical
discipline. Haldane adds that this warning, appears to be a
prophetical intimation of the apostasy of the great body of
the professors of Christianity under the mystery of iniquity.
47

In other words, the fullness of blessing for the Gentiles will

45
Grosser and Halperin, The Causes And Effects Of Antisemitism: The Dimensions Of Prejudice, pp. 78-81.
46
Ibid., p. 78.
47
end in apostasy while the apostasy of Israel will end in
fullness of blessing, cf. vs. 22-26.

3) Sustain gratitude before God, v. 22.

Paul contemplates how Gods dealings with both Jew and Gentile
should cause us to ponder the polarity of His justice which is
differently viewed according to the perspective of either faith or
faithlessness. Both goodness crhstthj, chrestotes, cf. 2:4, and
severity potoma, apotomia, cf. 1:18, were manifest to Jew and
Gentile, and comprise aspects of Gods righteousness, that is His
judging and justifying righteousness that originate in the Old
Testament (Ps. 85:10; Hab. 3:2; Is. 46:12-13) and culminate in the
righteous Christ becoming the believing sinners righteousness
(Rom. 3:26; I Cor. 1:30; I John 1:9).
Thus, up to the present, faithlessness amongst the Jews has resulted
in severity, while faithfulness amongst the Gentiles has resulted in
goodness. But regarding the future, if the Gentiles persevere in
faith there will be ongoing goodness from God, though if they
become faithless there will be severity poured out upon them even
as the Jews have experienced. Thus Paul stresses the responsibility
of the Gentiles in Rome lest they presume upon the sovereignty of
God, though the conditional if clause here expresses probable
fulfillment.

(3) The engrafting of the Jews, vs. 23-24.

As the olive tree analogy commenced with reference to Israel, and then
focused on necessary warning for the Gentiles, so now we revert to the major
concern of Israels future destiny, that is the unbelieving nation as a whole
apart from the remnant.

(a) The Jews can yet be engrafted, v. 23.

And they [the unbelieving nation], if they do not continue [same
present tense of pimnw, epimeno , as in v. 22] in unbelief, is the same
type of third class conditional sentence expressing probable fulfillment
as was in v. 22.
48
Hence, whatever conditionality is valid for Israel is
equally valid for the Gentiles, though Gods underlying elective
purposes are also equally valid and will not fail.
49
Thus the probability
is that they [unbelieving Israel as a nation, not the remnant, cf. vs. 19-
22] will be grafted in, for God is able to graft them in again. Humanly
speaking, Israels condition is hopeless, even as is the case with any lost

48
Refer to A. T. Robertson, Word Pictures in the New Testament, IV, p. 397, also Dana and Mantey, A
Manual Grammar of the Greek New Testament, pp. 289-90.
49
It is astonishing to read the Calvinistic amillenialists who at this point emphasize conditionality whereas, in
elsewhere vigorously upholding unconditional election especially with regard to the Gentiles, they are
emphatic concerning the gift of faith and the perseverance of the saints. So Hendriksen, Romans, p. 375.
sinner or backslidden believer. However, God is able to graft them [the
unbelieving nation of Israel] in again [into the olive tree and root of
Abraham]. That is, He has the sovereign power and covenant
commitment whereby Israel as a nation can indeed be saved.
Haldane comments: He [God] is able to make the dry bones live [Ezek.
37:1-14], and to restore the severed branches of the Jewish nation.
50

Here then is Pauls implicit denial that national Israel has been
irrevocably cast aside, otherwise such a comment would be out of place.
If God has previously determined that Israel has been permanently
rejected as a nation, surely Paul would not imply the opposite in
declaring that God is able [has the power] to save them, unless His
power could not rise to conquer their unwillingness!

(b) The Jews can lay claim to being engrafted, v. 24.

This afortiori argument, from the lesser to the greater, seemingly
injected to accentuate the truth of Gods saving power in v. 23, also
introduces a glorious prospect that will now be developed and reach a
climax in vs. 26-27. Thus: If you Gentiles were broken off from a wild
olive tree and unnaturally grafted into a cultivated olive tree, then how
much more is it likely that those severed natural branches [that is the
nation as a whole] will be grafted back into their own olive tree?
Simply put, the Jews will not lose their national identity but rather
return home from whence they came, that is the root of Abraham.
Further, the apodasis suggests something even more glorious than that
which the fullness of the Gentiles conveys. It is a future hope expressed
with the future tense of nkentrzw, enkentrizo , meaning to engraft. For
this reason Paul here could not merely be referring to the remnant
within Israel which has been engrafted on an ongoing basis; such a
conclusion would be anticlimactic in the argument here whereas Paul
anticipates something climactically, transcendently wonderful.
Thus Moo concludes concerning this exhortation for the Gentiles:
The picture Paul sketches reveals the danger of the simple and popular
notion that the church has replaced Israel. For this formula misses the
stress Paul places on historical continuity in the people of God. Paul
suggests that the church, defined as the entire body of believers in Jesus
Christ, is simply the name for the people of God in this era of salvation
history as Israel was the name of that people in the previous age. To
be sure, the dual nature of OT Israelboth spiritual and national
complicates the matter, but in neither sense does the church simply
replace Israel. As a spiritual entity, Israel is organically connected to the
church; and as a national entity, as Paul has made clear (11:1-2), Israel
continues to exist as the object of Gods care and attention.
What is particularly pernicious in the replacement model is the
assumption so easily made that church = Gentiles. This assumption was
apparently beginning to be made by Pauls contemporaries. And it has

50
certainly been embraced by many Christians throughout history,
contributing (albeit often inadvertently) to anti-Semitism that has too
often stained the name of Christ. . . . The coming of Christ did not for
him [Paul] involve ethnic subtraction, as if Jews were now eliminated,
but addition, with Gentiles now being added to believing Jews. Pauls
boundary for the people of God is a religious onefaith in Jesus
Christnot an ethnic one. We must not become so focused on the
theology of Pauls teaching here that we miss its purpose: to criticize
those of us who are Gentiles for arrogance toward believing and
unbelieving Jews and to remind us that our own spiritual heritage is a
Jewish one.
51

C. Israels hardening in unbelief is impermanent, vs. 25-32.

Since the beginning of Romans 9, the overriding concern of Paul has been the justification of
God in His covenant dealings with the nation of Israel. Now a climactic thrust is reached
that seals the dogmatic assertions of 11:1, 11. The emphasis upon the nation as a whole
continues in large focus, especially since for Paul the Old Testament manifestation has
ongoing New Testament significance. The evidence for this is best grasped by reviewing the
eleven references to Israel in Romans 9-11, thus far in 9:6, 27, 31; 10:19, 21; 11:2, 7,
here also in v. 25, and yet again in v. 26; in these the nation is always in view. Even the
concept of the lesser remnant mirrors the remaining greater unbelieving portion that
together comprise the nation of Israel as a whole, which is the exact meaning in verse 26.

1. The hardening of Israel will conclude, v. 25.

It is common for a too hasty attitude to focus on v. 26 because of its prophetic
significance without giving sufficient weight to the preceding context. The reason for
such intense and often impatient interest is that the major millennial schools of
eschatology set their sails according to the place of Israel in their distinctive schemes.
So Horatius Bonar writes: [T]he prophecies concerning Israel are the key to all the
rest. True principles of interpretation, in regard to them, will aid us in disentangling
and illustrating all prophecy together. False principles as to them will most thoroughly
perplex and overcloud the whole Word of God.
52
Even now it is vital to carefully
study v. 25 since it really establishes the course of v. 26.

a. The exhortation of the brethren.

For I do not want you to be ignorant/uninformed [gnoen, agnoen], brethren, of
this mystery, so that you will not be conceited/wise according to your own
perception. Paul continues the thought of v. 25 concerning the greater apodosis,
the much more glorious prospect of natural branches being engrafted back into
the root of Abraham. But who does he address with a note of reprimand? Surely it
is the proud Gentiles, already chastised, lest they think that world history will
climax with their exaltation. There is wide agreement at this point; Moo

51
Moo, Romans, pp. 709-10. Here, along with the brief remark of Haldane previously noted, is an honest
encounter with the shameful historic ramifications of Pauls teaching at this point that is uncommon amongst
commentators.
52
Horatius Bonar, Prophetical Landmarks, p. 228.
comments that Paul leaves no doubt about what he wants his readers to learn
from this mystery: to stop thinking so highly of themselves in comparison with
Jews (v. 25a). We who are Gentiles should likewise take these verses as a reminder
that we are only part of the great salvation-historical plan of God and that that
plan has its climax in the salvation of Israel.
53
They are not to act with an elder
brother attitude (Luke 15:25-32). Trench, in expounding the Parable of the
Prodigal Son, explains: [W]e Gentiles must not forget that at the end of the
present dispensation all will be reversed, and that we shall be in danger of playing
the part of the elder brother, and shall do so if we grudge at the largeness of the
grace bestowed upon the Jew, who is now feeding upon the husks, far away from
his Fathers house.
54

b. The revelation of the mystery.

What is this the mystery, t mustrion, to muste rion, which the Gentile
believers need to comprehend? It is a revelation of God, previously undisclosed
during the Old Testament dispensation, that has now been made known; it
especially focuses on the inclusion of the Gentiles into the root of Abraham, as
16:25-26 confirms, without the ultimate exclusion of national Israel (cf. Eph. 3:3-
10, which intimates revelation from Christ; Col. 1:25-27). Hence, this mystery is
not the supplanting of Israel by the Gentiles, but rather the incorporation of the
Gentiles followed by Israels salvation, v. 26a. Thus the mystery includes the
sequence of Jewish hardening, Gentile fullness, Jewish salvation.

c. The fullness of the Gentiles.

What then is this fullness [t plrwma, the pleroma] of the Gentiles? Of vital
importance here is v. 12 where we saw that the riches of gospel mercy [are] being
poured out upon the world a large (Matt. 24:14; Acts 2:17), and this is parallel
with and yet outshone by the subsequent plrwma, pleroma of gospel blessing
that will come to the unbelieving nation. While a remnant of national Israel is
presently being saved during the blessing of the Gentiles, yet there is an
anticipated much more fulfillment that will unite and bless the nation as a
whole. Luke 21:24 describes this same sequence in world history when,
Jerusalem will be trampled under foot by the Gentiles until [cr, achri,
temporal preposition indicating sequence] the times of the Gentiles are fulfilled.
Thus at the end of Gentile blessing through the gospel, there will follow even
greater fullness of gospel blessing upon the nation of Israel. This does not mean
that no more Gentiles will be saved following this transition any more than there
were no Jews saved before it.
55

Hence plrwma, pleroma means, the [large numbered, but not elect totality]
fullness of blessing of the Gentiles when they come in to the kingdom of Gods

53
Moo, Romans, p. 713. Also Barrett, Cranfield, Haldane, Hendriksen, Hodge, Morris, Murray, Shedd.
54
R. C. Trench, Notes on the Parables of Our Lord, p. 152. Cranfield makes a similar comment: The order of
salvation thus described marks significantly an inversion of the order in which the good news is preached
according to 1:16 (both for the Jew first and for the Greek). Romans, II, p. 572.
55
Refer to Murray, Romans, II, pp. 91-96 for the best consideration of this whole matter.
redeemed people. This fullness is reflected in the Parable of the Great Supper
where the master, having been spurned by the initial invitees (Jews), instructs his
slaves to give repeated invitations to the disreputable Gentiles: Go out into the
highways and along the hedges, and compel them [the Gentiles] to come in, so
that my house may be filled (Luke 14: 23).

d. The partial hardening of Israel.

Thus a large segment/part of Israel has become hardened/calloused [prwsij,
po ro sis]. Hence Israel here is imperfectly comprised of both the remnant and
the hardened part, though this present disjunction will eventually become a
perfect union when all Israel is saved, v. 26. Such a radical change will take
place in chronological order, until, cr, achri, temporal preposition,
56
and
hence following that time when the fullness of the Gentiles has come in. In
other words, I will gather you from the peoples and assemble you out of the
countries among which you have been scattered, and I will give you the land of
Israel. When they come there, they will remove all its detestable things and all its
abominations from it. And I will give them one heart, and put a new spirit within
them. And I will take the heart of stone out of their flesh and give them a heart of
flesh, that they may walk in My statutes and keep my ordinances and do them.
Then they will be My people, and I shall be their God (Ezek. 31:17-19; cf. 36:22-
28). Then, as Spurgeon preached, the nation of Israel . . . shall be effectually and
permanently converted, the hearts of the fathers shall be turned with the hearts of
the children unto the Lord their God , and they shall be the people of God, world
without end.
57

2. The salvation of Israel will come from Zion, vs. 26-29.

While Paul has already revealed that national Israel has a future day of glory which he
designates as their fulfillment, v. 12, their acceptance, v. 15, their being
regrafted into the olive tree, vs. 23-24, their hard-heartedness being ended, v. 25,
now he is even more forthright that such salvation is covenantally inevitable and
climactic in world history. While it is inferred that the engrafting of the Gentiles is
through the saving work of Christ, the regrafting of Israel is now explicitly declared to
be through the Delivering One (cf. I Thess. 1:10).

a. The Deliverer will save national Israel, v. 26-27.

The controversy that surrounds this verse is closely related to systems of
eschatology that have espoused three main perspectives. 1. Israel here refers to
the redeemed of the New Testament era who comprise the church, whether

56
Consider the use by Paul in 1:13; I Cor. 11:26; 15:25; Gal. 3:19; 4:2; Phil. 1:6 where a future change of
circumstances is envisaged. Moo adds, But decisive for this interpretation is the context, for Paul has
throughout vs. 11-24 implied that Israel would one day experience a spiritual rejuvination that would extend
far beyond the present bounds of the remnant (their fulness contrasted with their defeat in v. 12; their
acceptance contrasted with their rejection in v. 15; the holiness of even the broken-off branches in v.
16; the hope that these branches might be grafted in again in v. 24). Romans, pp. 717-8.
57
C. H. Spurgeon, The Restoration and Conversion of the Jews, Metropolitan Tabernacle Pulpit, Vol. 10, p.
538, Sermon 582.
converted Jew or Gentile. Thus the Christian church has become the new Israel
that has replaced the former Old Testament nation. This view of Calvin has
diminished support because of obvious exegetical weakness. 2. Israel here refers
to the totality of the saved remnant of national Israel 11:5, that, while being
comprised of Jewish Christians, yet is merged with the church which is the new
Israel. Both of the above views can admit to a larger number of Jews being
converted at the end of this age, though without there being any national
significance with regard to the future. Such an increase, again, merges with the
church. This view is especially supported by Dutch and Reformed scholars. 3.
Israel here refers to a future national conversion of Israel, the larger unbelieving
segment in particular, that results in Israel serving under Christ in the promised
land with restored glory. This view, with variations, is most widely held today.

(1) The national salvation of all Israel, v. 26a.

The meaning of pj 'Isral, pas Israe l, is the key here. The context of v. 25
where Israel must refer to the nation as a whole is decisive, as is the
consistent use in the other 9 instances in Romans 9-11 that never refer to
Gentiles. The all incorporates the implied remnant and the unbelieving
remainder of v. 25. Thus Murray comments, that it is exegetically
impossible to give to Israel in this verse any other denotation than that
which belongs to the term throughout this chapter.
58
The remnant has not
been explicitly mentioned since vs. 5, 7. Again in vs. 24-25, the regrafting is
portrayed as climactic in the future, and not periodic throughout the church
age.
59
If only the remnant was in mind here with regard to this age, the
present tense would be more appropriate. Rather, Israel will be saved
[future tense] parallels will be engrafted [future tense] in v. 24. Thus, the
meaning of and so, ka otwj, kai houto s Added support for the future
national conversion/resurrection of Israel is found in Simeons prophecy that,
this Child {Jesus Christ in his arms] is appointed for the fall and rise of
many in Israel (Luke 2:34.s, is not the operative concern here. It can mean
and then in a temporal sense, as Bruce and Barrett uphold,
60
or it can
mean and thus in accord with the Scripture about to be quoted, or most

58
Murray, Romans, I, p. 96. So Barrett, Boice, Cranfield, Haldane, Hodge, Lloyd-Jones, Moo, Morris, Moule,
Stott. Roman Catholic scholar Brendan Byrne comments that equating all Israel with the totality of
believers, Jewish and Christian . . . is generally rejected today in favor of a reference to the whole of ethnic
Israel, Romans (Sacra Pagina), p. 354. However, such agreement does not necessarily imply the belief that
national Israel will inherit the promised land of Palestine.
59
The suggestion that Israel here is the accumulation of the remnant over the centuries, according to Bavinck,
Hoekema, Hendriksen, Palmer Robertson, is, according to Schreiner, stunningly anticlimactic, Romans, p.
617. Reymond betrays this weakness in stating: This view still allows enough [emphasis added!] Jewish
conversions to Christianity throughout this age to meet the demand of the riches (, ploutos, 11:12)
and life from the dead (zw k nekrn, zo e ek nekro n, 11:15) which Paul envisions all Israels salvation
will bring to the world. A New Systematic Theology of the Christian Faith, p. 1029.
60
Bruce describes the well attested use of Gk. houto s (so, thus) in a temporal sense. Romans (Tyndale), p.
222. Barrett, Romans, p. 223.
likely it means in the same manner, that is concerning how the thrust of
vs. 7-25 works out, which is very much time/sequence oriented.
61

But more specifically, what is the nature of this future national conversion of
Israel? Most likely it comprises the nation in general without absolute
totality, as is reflected in the approximate numbering of Israel (Num. 2, 26).
Further, it is paralleled by numerous Old Testament prophetic references that
present a harmonious picture of the resurrected nation, v. 15, that has
returned to its land and become the object of unequalled blessing and
universal acknowledgment, and are not adequately fulfilled in Israels post-
exilic blessings (Deut. 30:1-10; Isa. 43:1-7; Jer. 23:3; 30:1-11; Ezek. 11:14-
21; 20:39-44; 36:22-37:28; 39:25-29; Hos. 1:10-11; 2:14-23; 3:4-5; 14:1-7;
Amos 9:13-15; Zech. 10:6-12).
62
So Jonathan Edwards describes this
restoration:
Without doubt, they [the Jews] will return to their own land; because when
their unbelief ceases, their dispersion, the dreadful and signal punishment of
their unbelief will cease too. As they have continued hitherto, with one
consent, to dishonor Christ by rejecting the gospel, so shall they meet together
to honor him, by openly professing of it with one mouth, and practice it with
one heart and one soul, together lamenting their obstinacy, as it is said they
shall (Zech. 12:11-12), and together praising God for his grace in enlightening
them. And as they have hitherto continued a distinct nation, that they might
continue a visible monument of his displeasure, for their rejecting and
crucifying their Messiah, so after their conversion will they still be a distinct
nation, that they may be a visible monument of Gods wonderful grace and
power in their calling and conversion. . . . But yet, we are not to imagine that
the old walls of separation will be set up again. . . . For they shall look upon
all the world to be their brethren, as much as the Christians in Boston and the
Christians in other pats of New England look on each other as brethren.
63

(2) The national Deliverer of Jacob, v. 26b.

The salvation of all Israel is confirmed and explained in the Word of God,
specifically Isaiah 27:9; 59:20-21a; Jer. 31:33-34, which Paul freely adapts to
complement the revelation of the mystery, v. 25. Thus, Out of Zion will
the Delivering One come. The future tense suggests the return of Jesus
Christ, after the manner of, Jesus, who rescues [delivers] us from the wrath
to come (I Thess. 1:10; cf. 2:4, 8), having come from the heavenly Zion and
his throne of intercession (Heb. 12:22-24); this complements the other future
aspects of vs. 24, 26. However, Pauls flexible manner of using the Old
Testament is evident when, as distinct from the LXX declaring the deliverer

61
Moo provides the most comprehensive study of v. 26a and comments that houto s, while not having a
temporal meaning, has a temporal reference: for the manner in which all Israel is saved involves a process
that unfolds in definite stages. Romans, p. 720. This is the identical situation in vs. 4-5 where otwj, houto s
is used in a temporal context with regard to the past concerning Elijah and the present time.
62
It is surprising that Moo, Morris, Murray, but not Haldane, make no reference to this broad canvas and
obvious association, even though the following quotations of Isaiah and Jeremiah draw from this pervasive
Old Testament theme and reflect Pauls ongoing Jewish connection with it.
63
Jonathan Edwards, Works (Yale), V, p. 135. Iain Murray indicates that many English Puritans were of this
same opinion concerning the national conversion and restoration of Israel. The Puritan Hope, pp. 175-8.
shall come for Zions sake in basic agreement with the Hebrew, he uniquely
writes that Christ shall come out of Zion, k Sin, ek Sio n, and probably
with the thought in mind of Psalm 14:7, Oh, that the salvation of Israel
would come out of Zion! When the LORD restores His captive people, Jacob
will rejoice, Israel will be glad. This is further indicated since this Delivering
One will remove [future tense] ungodliness from Jacob (Isa. 27:9; cf. vs. 6,
12-13 which, according to Pauls reference here, must transcend the return
from Babylon). This scene is repeatedly eschatological, and for this reason
we reject Lloyd-Jones interpretation.
64
It is well reflected in William
Cowpers poem, Israels Redemption.
65

On the mountains top appearing,
Lo, the sacred Herald stands!
Welcome news to Zion bearing,
Zion long in hostile lands;
Mourning captive,
God Himself will loose thy bands!
Has thy night been long and mournful?
All thy friends unfaithful proved?
Have thy foes been proud and scornful?
By thy sighs and tears unmoved?
Cease thy mourning;
Zion still is well beloved.
Lo, thy Sun is risen in glory!
God himself appears thy friend;
All thy foes shall flee before thee;
Here their boasts and triumphs end;
Great deliverance
Zions King vouchsafes to send!
Enemies no more shall trouble;
All thy warfare now is past;
For thy shame thou shalt have double;
Days of peace are come at last:
All thy conflicts
End in everlasting rest.

(3) The national covenant of cleansing, v. 27.

The continuing quotation of Isaiah 59:21a, now incorporating the thought of
covenant and cleansing from Isaiah 27:9; Jeremiah 31:31, 33-34, indicates
that the basis of the aforementioned salvation of Israel will be the atoning

64
The Zion out of which He will come is indeed heaven itself; His influence will come from there. I am not
saying that this is the Second Coming, I am simply saying that the Apostle is saying here that in this spiritual
manner the Redeemer will exert this tremendous influence upon the nation of the Jews and will turn iniquity
from them and will bring them to faith and salvation and bring them into membership of the Christian
church. Romans 11, p. 191. Also note that in vs. 23-4 the Jews are regrafted into their former stock, the
olive tree or root of Abraham, not the wild olive branches.
65
James A. Begg, Extracts on Prophecy, pp. 343-5.
Seed" of Abraham. The newness of this covenant (Heb. 8:8-13; 12:18-
24) is in relation to the old covenant made at Mt. Sinai, while it is but the
fulfillment of the Abrahamic covenant, v. 28. Cranfield rightly concludes
that such unilateral deliverance, dashes Israels self-centered hopes of
establishing a claim upon God, of putting Him under an obligation by its
merits, making it clear that the nations final salvation will be a matter of the
forgiveness of its sins by the sheer mercy of its God.
66

3. The salvation of Israel will be comprehensive, vs. 28-32.

The whole problem for the Gentile has been one of misplaced focus, that is self-
centeredness; the overriding purpose of Paul has been to correct this narrow vision so
that it encompasses the broader perspective of Jew and Gentile in Gods plan of
redemption. Notice the contrast between they (Israelites) and your (Gentiles), v.
28, between you (Gentiles) and their/these/they (Israelites), vs. 30-31. By way of
concluding summation, Paul now continues to address the Gentile in much the same
way that God needed to address the narrow focus of Peter (Acts 10:44-11:18).

a. According to irrevocable covenant, vs. 28-29.

Here biblical covenantalism, with regard to Gods saving purposes, is brought to
the forefront, and this in turn causes us to grasp that Gods gospel is rooted in His
sovereign will and commitment rather than human cooperation. Hence we are
constrained to view Gods dealings from His point of view rather than that of
either the Gentile or Jew, and here this calls for continued emphasis on the Gentile
having his vision expanded even as this thrust was introduced at v. 17. The
necessity may be due to the glorious deliverance of vs. 26-27 that could easily
arouse Gentile discomfort, again after the manner of the elder brother (Luke
15:25-32).

(1) The covenant incorporates Gods choice of Israel, v. 28.

On the one hand, according to the gospel, they [the Israelites] are enemies
for your [the Gentiles] sake, but on the other hand, according to the election,
they [the Israelites] are beloved for the sake of the fathers [the patriarchs,
Abraham, Isaac, and Jacob]. The first part of this proposition would not
surprise the Gentile; he would gladly accepted that according to divine
purpose, v. 1, the Jew has been spurned by God on account of hostility to
Christ.
However an overriding principle must be kept in mind being Gods covenant
transaction with Abraham that preceded the revelation of the mystery
through the church, namely the original election of Israel that was
irrevocable, according to foreknowledge, vs. 1-2 (cf. Ps. 33:11-12; Isa.
44:1-2; Amos 3:2).
67
Deuteronomy 7:7-8 declares that Gods election of

66
67
Here the election is descriptive of they and thus the nation rather than a reference to the remnant
according to Gods gracious choice, v. 5. So Cranfield, Haldane, Hodge, Moo, Morris, Murray, contra
Lenski.
Israel was not on account of national merit, but rather the LORD loved you
[Israel] and kept the oath which He swore to your forefathers. So here Paul
brings to mind this same foundational truth, namely the fixity of the
Abrahamic covenant that guarantees the salvation of national Israel. The
point is well expressed by the hymn writer Thomas Olivers who wrote, The
God of Abraham praise.
He by Himself hath sworn
I on His oath depend
Of course Paul is not writing here of the merit of the patriarchs which the
Jews mistakenly lauded, but the faithfulness of God to them, His unilateral
promise that rested solely in His holy character, His loyal love that is
based upon elective mercy and divine integrity which results in Israel being
beloved according to pure grace. Hence what was promised to Abraham
shall certainly be accomplished. The loss of Israel would be the defeat of
God; the saving of Israel is to the praise of His glorious grace (3:3; 11:1, 11).

(2) The covenant incorporates Gods immutable calling, v. 29.

For irrevocable are the gifts and calling of God. The emphatic position of
metamlhtoj, ametameletos, meaning something done without regret and
hence not to be taken back, draws attention to Pauls passionate conviction
that the details of the Abrahamic covenant have not been rescinded.
Specifically, the grace gifts (t carsmata, ta charismata) cataloged in 9:4-5
along with the effectual calling of God intrinsic to these have not been
abrogated. And witness to this is the whole history of Gods dealings with
Israel, not only throughout the Old Testament (Isa. 49:14-16), but also on
into the New Testament era that will climax with all Israel being saved. In
other words, fundamental to Gods dealing with Israel is His immutable
promise to Abraham that finds fulfillment through David and Christ that
includes the engrafting of the Gentiles (Eph. 2:12-13).
68
Here we see that
Gods moral character, his holy integrity, is at the heart of His saving work.

b. According to universal mercy, vs. 30-32.

It is a common quirk of human nature that we more readily focus on grace
bestowed upon ourselves and at the same time sin manifest in others (Matt. 7:3-
5). Likewise the Gentiles, particularly in their ascendancy, have tended to look
with admiring exclusivity at themselves and disparagement toward the Jews.
Hence Paul is persistent in communicating Gods inclusive perspective which,

68
Walter C. Kaiser has maintained that this is the fundamental motif of the Old Testament. He writes: In the
main, this view [promise theology] agrees with the distinction between Israel and the church. But instead of
continuing to say, as classical dispensationalism did, that there are two separate peoples (Israel and the
church) with two separate programs (the earthly kingdom and the heavenly kingdom of our Lord), this view
stresses that there is one people (the people of God) with a number of discernable aspects within that one
people (such as Israel and the church), and there is only one program of God (the kingdom of God) with
numerous aspects under that single program. An Epangelical Response, eds. Blaising and Block,
Dispensationalism, Israel and the Church, p. 367. Also refer to Kaisers Toward an Old Testament Theology.
though none the less particular, intends that Gentile and Jew should be accepting
of each other even as He has been equally gracious in showing mercy to all.
The significance of Paul continuing to exhort the Gentiles in particular from v. 13
up to v. 32 ought not to be missed. The point is that a wider perspective is
necessary concerning Gods design for human history. So often we are blinded by
a narrow and exclusive frame of reference, v. 18a, that requires divine
enlightenment, vs. 24-29.

(1) Gods mercy overcomes Gentile disobedience, v. 30.

In the form of a protasis, the Gentile as you is exhorted to recall his
former disobedience that found present mercy at the expense of Israels
present disobedience. In other words, the Gentiles received mercy is to be
pondered in terms of past pagan unworthiness or disobedience to God,
not relative worthiness when compared with Israel, which arrogance is
reflected in vs. 18-20.

(2) Gods mercy overcomes Israels disobedience, v. 31.

In the form of an apodasis, the Gentile is exhorted not to be less merciful in
attitude than God with regard to these/they or the Jews. Mercy received
ought to beget a merciful attitude that reaches out toward those in need of
mercy (Matt. 18:23-35). Thus Gentile disobedience followed by mercy
received is to be paralleled with Jewish disobedience followed by mercy
received. The Gentile who has received mercy ought to rejoice at such a
prospect.

(3) Gods mercy overcomes universal disobedience, v. 32.

So Pauls grand conclusion is that, God has shut up together [sugklew,
sunkleio , cf. Luke 5:6] [the] all [both Gentile and Jew] unto disobedience for
the purpose that He might show mercy to [the] all [both Gentile and Jew].
The definite article here identifies classes previously described, namely the
totality of saved, engrafted Gentiles, and all Israel previously indicated,
69

and not all men in a possible universalist sense.
70
The confinement here,
reminiscent of 1:24, 26, 28, describes these Gentiles and Jews as being
hopelessly captive, without distinction, 3:9, through willful sinning and
divine abandonment, so that boasting is eliminated. Yet such consignment is
intended to be eclipsed by sovereign divine mercy that finds ultimate
exaltation, especially in vs. 33-36.
Thus Gods elect, a great multitude which no one could count, from every
nation and all tribes and peoples and tongues (Rev. 7:9; cf. 5:9) being
comprised of Gentiles and Jews, has been hewn from the pit of pagan
disobedience, through Abraham (Isa. 51:1-3), according to divine,
magnanimous loving kindness. Thus, where sin increased, grace abounded

69
A. T. Robertson, Word Pictures In The New Testament, IV, p. 400.
70
So Origen, Dodd, Cranfield.
all the more, so that, as sin reigned in death, even so grace would reign
through righteousness to eternal life through Jesus Christ our Lord, 5:20-
21. As Frederick W. Faber has penned:
Theres a wideness in Gods mercy
Like the wideness of the sea;
Theres a kindness in His justice
Which is more than liberty.
For the love of God is broader
Than the measure of mans mind,
And the heart of the Eternal
Is most wonderfully kind.
So this principle is true of human history as this verse also declares. Lloyd-
Jones comments:
[T]he fact that you ever become Christians is entirely and solely the result of
Gods grace and mercy and power. There is our general philosophy of history.
Man made perfect, he sins, the world becomes chaotic. Civilizations try to put
things rightit is no good, they are only going round in circles, or think that
there is no purpose at all. But then you come to the Bible and you see this great
purpose going right through, ending in the vision of the Book of Revelation;
the final deliverance, the return of Christ, the conquest and destruction of evil
and the setting up of this glorious kingdom which is eternal. That is the
biblical view or philosophy of history.
71

That is the triumph of divine mercy.

D. Israels salvation by God is glorious, vs. 33-36.

When the gracious saving work of God is rightly appreciated, there will be an inevitable
response of worship, praise, and adoration, personality variations notwithstanding. So here
Paul reflects the attitude of David who, in acknowledging that God brought me up out of
the pit of destruction, out of the miry clay, then responds, He put a new song in my
mouth, a song of praise to out God (Ps. 40:2-3). But also notice the further focus of
Davids hymnic worship. Behold, I will not restrain my lips, O LORD, You know. I have
not hidden your righteousness within my heart; I have spoken of Your faithfulness and Your
salvation; I have not concealed Your lovingkindness and Your truth from the great
congregation. You, O LORD, will not withhold your compassion from me; your
lovingkindness and Your truth will continually preserve me (Ps. 40:9-11). So Paul cannot
restrain his lips. He must let the fire of grace in his belly erupt. He would agree with
these further lines of Faber:
My God, how wonderful Thou art,
Thy Majesty how bright!
How beautiful Thy mercy-seat,
In depth of burning light!
It is significant that Robert Haldane, whose commentary on Romans was the result of his
earnest teaching of some ignorant theological students at Geneva in 1816, gives the

71
D. Martyn Lloyd-Jones, Romans 11, p. 243.
following extract of a letter he wrote in 1824 to Mr. Cheneviere, the well-known Socinian,
and yet Pastor and Professor of Divinity at Geneva. There was nothing brought under the
consideration of the students of divinity who attended me at Geneva, which appeared to
contribute so effectually to overthrow their false system of religion, founded on philosophy
and vain deceit, as the sublime view of the majesty of God presented in the four concluding
verses of this part of the Epistle [11:33-36].
72

But what is the context here? The weight of evidence must come down on the side of the
preceding Rom. 9-11,
73
but especially 11:11-32. Paul is overwhelmed with a sense of the
triumph of Gods mercy that will crown that time when the Deliverer will come from Zion,
He will remove ungodliness from Jacob, v. 26.

1. The praise of Gods transcendent Being, v. 33.

Pauls emotional exclamation, his adoring and worshipful , cf. 2:1, 3; 9:20; Gal.
3:1; I Tim. 6:20, has been ignited by the concluding thought of v. 32, that is the
unalloyed mercy and grace of God that has been exalted since 1:1-6, 16-17, and 3:21
onwards. It is mirrored against the futility of human law works, of boasting by the
Jews, 2:17-29, and more recently that of the Gentiles, 11:13-32.

a. His depth of being, v. 33a.

O the depth [bqoj, bathos] of [the] richness and [the] wisdom and [the]
knowledge of God suggests not simply Gods character in general, but three
perfections that have distinct gospel significance and all coalesce in the person and
work of Christ (2:4; 9:23; 10:12; I Cor. 1:30; Eph. 2:7; Col. 2:3). Paul is reflecting
wonderment more than frustration concerning this mystery v. 25, cf. 16:25-26;
Eph. 3:2-3, 8-9; Col. 1:26-27; it is astonishing rather than incomprehensible. So
Lloyd-Jones comments that because Paul has been expounding Gods great plan
and purpose of redemption, he is amazed at it himself and he feels there is only
one thing to do, and that is to praise God with the whole of his being.
74
Like
most new believers, the Gentile and Jew had learned of the mercy of God, but
Paul expounds on a quality of mercy that provokes awe.

b. His infinitude of being, v. 33b.

How unsearchable [beyond human discovery] are His judgments [righteous
decisions] and unfathomable [beyond human comprehension] are His ways
[providential dealings]. The emphasis is not so much upon the unknowableness
of God as the fact that what has been divinely made known would never have
been understood apart from divine revelation. The whole course of Romans 9-11
has been the unveiling of Gods hitherto unknown purposes regarding Gentile and
Jew. Having declared that which he received by revelation (Eph. 3:2-3), Paul

72
73
So Cranfield, Moo, Morris, Murray. For the broader context of Rom. 1-11, Bruce, Stott.
74
Lloyd-Jones, Romans 11, p. 254. He also points out the fallacy of Willam Barclay at this juncture who
suggests that Paul, in his struggle and difficulty in understanding what he cannot grasp, simply becomes
resigned to the basic truth that God is love, pp. 253-5.
glories in the gospel plan that is Gods by design and execution, as well as the
impossibility of it having human origination.

2. The praise of Gods infinite purposes, v. 34-35.

The sequence of three questions, drawn from the Old Testament, is intended to
reinforce the source of the gospel of free grace as being exclusively divine. More
recently the Gentile has been exhorted not to boast, vs. 17-20, and here he is being
similarly prompted to come to an inevitable conclusion; it is that salvation is wholly of
the Lord and exclusive of human distinctions.

a. What human has plumbed His mind? v. 34a.

For who has known the mind [noj, nous] of the Lord? The quotation of Isaiah
40:13a reminds us of Gods humiliating interrogation of Job, Job 38:1-41:34. The
expected negative response is intended to lead to the conclusion that God is
known by revelation, not discovery (I Cor. 1:19-21); even the child of God does
not assist in the establishment of the divine plan by means of sanctified aptitude.
As John Greenleaf Whittier has written:
Who fathoms the eternal thought?
Who talks of scheme and plan?
The Lord is God! He needeth not
The poor device of man.
Paul is not recommending mindless faith, as the broad preceding context of
Romans plainly indicates. However, he does reign in the use of the intellect that
either goes beyond or extrapolates from the revealed Word in a manner resulting
in conclusions that God never intended.
75
This is especially so with regard to the
doctrine of Gods sovereignty that calls for submission rather than understanding.

b. What human has plumbed His ways? v. 34b.

Who became His [fellow] counselor [smbouloj, sumboulos]? The quotation of
Isaiah 40:13b is also intended to abase the Christian, and especially the Gentile,
who is convinced that his eschatology should be adopted by God. As Nathaniel
West has written, Israel, the created people of God, abides Israel, and the history
of Israel is not a mere frame in which to hang pictures of the New Testament
church.
76
Even amongst Christians there is often retained an impudence that
attempts to bring the Bible into conformity with a precast doctrinal system, and in
so doing there is the implicit conformity of Gods ways to our own so that we end
up being His counselor. Job descended to this level of thinking, that is until he
was humbled by God and confessed, I know that you can do all things, and that
no purpose of Yours can be thwarted. Who is this that hides counsel without

75
By way of illustration, consider the clear biblical truth that faith is a sovereign gift of God (Matt. 16:16-17;
Luke 22:32; Acts 16:14; Eph. 2:8-9) and not the ability of autonomous man. Logically speaking then, men
ought to be exhorted to seek the gift of faith rather than believe. However the consistent invitation of the
Bible is simply for man to believe.
76
Nathaniel West, The Thousand Years in Both Testaments, p. 7.
knowledge? Therefore I have declared that which I did not understand, things too
wonderful for me, which I did not know (Job 42:1-3).

c. What human has plumbed His grace? v. 35.

Or who has first given to Him so that it might be repaid [as indebtedness]? This
quotation of Job 41:11 is but another means by which Paul excludes human
initiative, whether in the realm of mental activity in v. 34 or human exertion here
that obligates God. By implication the essential nature of grace, v. 6, 4:4-5; 6:23,
is distinguished once again, and in the context of believers needing to be reminded
of it as an abiding principle in relating one toward another, whether Gentile or
Jew.

3. The praise of Gods infinite glory, v. 36.

Pauls theocentricity reaches its apex here as a series of contrasting prepositions is used
to describe God as the only independent Being! Everything and everyone else is derived
and dependant. The reason that God has exclusive sovereignty that excludes the
initiative of Gentile and Jew is that all things, t pnta, ta panta, proceeding from
Him, through Him, and to Him, are necessarily under his unqualified dominion. Thus
the triune Jehovah has absolute sovereignty and the result is unparalleled grace and
mercy according to His disposal.
Of course this declaration of praise is not a mere cerebral expression, but also a fervent
and heart-throbbing exclamation that is inevitable insofar as the grasp of profound
doctrine is concerned. John Stott well writes that:
It is of great importance to note from Romans 1-11 that theology (our belief about God)
and doxology (our worship of God) should never be separated. On the one hand, there
can be no doxology without theology. It is not possible to worship an unknown God. . . .
On the other hand, there should be no theology without doxology. There is something
fundamentally flawed about a purely academic interest in God. God is not an appropriate
object for cool, critical, detached, scientific observation and evaluation. No, the true
knowledge of God will always lead us to worship, as it did Paul. Our place is on our faces
before him in adoration. As I believe Bishop Handley Moule said at the end of the last
century, we must beware equally of an undevotional theology and of an untheological
devotion.
77

a. His triune dominion, v. 36a.

Paul, the converted Jew, testifies to the essence of monotheism. The trinitarian
formula is at best inferential. What are the all things? Morris comments: It
may refer to the universe, the whole of creation, or Paul may be thinking of all
things concerning salvation. Either way, the totality belongs to God.
78

(1) All things are from Him, x ato, ex autou, that is they originate from Him
by creation. God is the only underived Being, while everything else is derived
from Him.

77
John Stott, Romans, pp. 311-2.
78
(2) All things are by Him, di' ato, di autou, that is they are maintained by
Him according to sovereign providence. He upholds the order of things,
whether directly or indirectly.

(3) All things are to Him, ej atn, eis auton, that is they give acknowledgment
to Him through refunded glory. God is the goal of all things.

b. His glorious dominion, v. 36b.

To Him be the glory [ dxa, he doxa], eternally through the ages. Amen [Let
the truth stand]. This doxology is a prayer of holy and passionate desire,
especially as v. 32 anticipates that time of consummated mercy. The word of
God has not failed, 9:6a, as has been amply demonstrated. He has been fully
vindicated, and shall be at the climax of the ages. So Jonathan Edwards
summarizes this grand conclusion.
In the preceding context, the apostle observes the marvelous disposals of divine
wisdom, for causing all things to be to him, in their final issue and result, as they are
from him at first, and governed by him. His discourse shows how God contrived
this and brought it to pass, by setting up the kingdom of Christ in the world; leaving
the Jews, and calling the Gentiles; including what he would hereafter do in bringing
in the Jews, with the fullness of the Gentiles; with the circumstances of these
wonderful works, so as greatly to show his justice and his goodness, to magnify his
grace, and manifest the sovereignty and freeness of it, and the absolute dependence
of all on him. And then, in the last four verses, he breaks out into a most pathetic
exclamation, expressing his great admiration of the depth of divine wisdom, in the
steps he takes for attaining his end, and causing all things to be to him: and finally,
he expresses a joyful consent to Gods excellent design in all to glorify himself, in
saying, to him be glory forever; as much as to say, as all things are so wonderfully
ordered for his glory, so let him have the glory of all, for evermore.
79

79
Jonathan Edwards Works (Banner), I, p. 107.

CHAPTER XIV

ROMANS 12:1-15:33
THE GOSPEL AND ITS RESPONSIBILITIES

RUTH and experience, orthodoxy and orthopraxy, ethic and dynamic, are not precisely the
same, yet they all suggest the necessary relationship of knowledge with the day-to-day
expression of a living soul, in the order expressed, which results in a reactive and fruitful union.
In simple terms, what we believe, if rightly believed, should inevitably be productive of a lifestyle
that is complementary to that same belief. Put another way, living the Christian life is based upon
learning the Christian life. Paul was certainly of this opinion since in his teaching method he
repeatedly moves from doctrine to its life application, as is evident in Galatians 1-4, 5-6,
Ephesians 1-3, 4-6, Colossians 1-2, 3-4, as well as here at this major juncture in Romans. This
principle has already been expressed in doctrinal terms, such as in 6:11 where the Christian is
exhorted: Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus. But
how will this new life manifest itself? Again in 7:6, we serve in newness of the Spirit. But what
are to be the distinguishing characteristics of this service? Further consider 8:3-4 where the
impotence of the truth concerning the law is contrasted with the potency of the truth concerning
the gospel of Christ that is productive of walking according to the power of the Holy Spirit. But
in practical terms, what does this walk, this new manner of living entail? Romans 12- 16
explains.
In an intensely relativistic, subjective, and pragmatic, age, it cannot be too strenuously declared
that this new emphasis of Paul presupposes an understanding of the preceding truth, and for this
reason it will be helpful to make ongoing and frequent reference to this doctrinal foundation.
However, in the eyes of this world, our only justification for this professed truth will be our
manifest living of that truth. Francis Schaeffer well describes this vital matter under the heading
of The Practice of Truth:
[I]n an age of synthesis, men will not take our protestations of truth seriously unless they see by our
actions that we seriously practice truth and antithesis in the unity we try to establish and in our
activities. Without this, in an age of relativity, we cannot expect the evangelical, orthodox Church to
mean much to the surrounding culture or even to the Churchs own children, for what we try to say
in our teaching and evangelism will be understood in the twentieth-century thought-form of
synthesis. Both a clear comprehension of the importance of truth and a clear practice of it, even when
it is costly to do so, is imperative if our witness and our evangelism are to be significant in our own
generation and in the flow of history.
1

A. THE RESPONSIBILITIES OF THE TRANSFORMED MIND, 12:1-21.

Our contemporary mind-set could easily lead us to expect that Paul will, having completed
his carefully reasoned doctrinal presentation of theocentric gospel sanctification, now resort
to practical exhortation that requires less intellectual energy. However nothing could be
further from the truth. In vs. 1, 2, 3, 16 there are nine references to the thinking process
that lead us to appreciate that the mind is at the heart of practical Christian living, as

1
Francis A. Schaeffer, The God Who Is There, pp. 168-9.
T
THE GOSPEL AND ITS RESPONSIBILITIES 347
many designate this matter of concern. John Stott, in warning about the misery and
menace of mindless Christianity, goes on to declare four inseparable consequences of the
right embrace of biblical truth. First, knowledge should lead to worship. . . . Secondly,
knowledge should lead to faith. . . . Thirdly, knowledge should lead to holiness. . . .
Fourthly, knowledge should lead to love.
2

1. Consecration of the whole being, vs. 1-2.

Paul has described a degree of dualism in the life of a Christian, that is with regard to
the close habitation, in this present life, of our body of sin or the members of your
body or the body of this death with the new man who is alive to God in Christ
Jesus, 6:6, 11, 13; 7:24. Nevertheless, through the power of grace this continuing
conflict is to evidence emancipation from the dominion of sin directed carnality, 6:6,
14. So this tension is reintroduced, namely between the you and the body, except
that grace gifts in the environment of the local church are seen to be of practical
significance in the accomplishment of solicited spiritual activity. Once again, soul
regeneration is for Paul a fundamental presupposition.

a. Through a sanctified body, v. 1.

Therefore, brethren at Rome, with the constraint of the mercies of God
previously expounded, I urge you according to apostolic authority [1:1] to offer
up your bodies as living and holy sacrifices, which is your reasonable and spiritual
service of worship. The mercies, compassions of God have, since the beginning,
climaxed at chapter1, and ought to impel even as Robert Robinson has penned:
O 1 to grace how great a debtor
Daily Im constrained to be!
Let that grace, Lord, like a fetter,
Bind my wandering heart to Thee.
Thus the physical body is to be delivered over to God, to be presented in
consecration, in practical service, aorist of parsthmi, paristemi,
3
after the manner
of a sacrifice with which both the Hebrew and Roman cultures were familiar.
Here is what God desires of church members, namely living, pulsating, active
participants in righteousness. For specific examples of desirable activity, probably
the following selfless employment of individual spiritual gifts in the life of the
body of Christ is in mind, vs. 3-13. Thus such activity is tn logikn latrean
mn, te n logiken latreian humo n, which suggests your intelligent/true/authentic/
spiritual worship. True worship is first moral in the mind, and then expressed in
a number of consistent ways.

b. Through a sanctified mind, v. 2.

If the body is the instrument of service, then the mind is the control center, so that
it is the spiritual cerebral health of a Christian that determines the right use of our

2
John Stott, Your Mind Matters, pp. 11, 44-46.
3
Murray, Romans, pp. 110-11, gives good reason for the physical body here, as with 6:6, contra Moo,
Romans, 750-51, who interprets the whole person, as with 6:6.
bodily members. In other words, practical Christian living is stimulated by
focused Christian thinking. Up to this point in Romans the mind has been
wonderfully educated concerning the numerous mercies of the gospel, yet there is
great danger in halting at this juncture, as many Christians do who have superior
mental abilities. Mere intellectualism, sharp reasoning, and astute argumentation
can lead to the confusion of apprehension of truth with personal appropriation.

(1) Negatively, do not be conformed to this world.

Do not be conformed, through the pressures of worldly lifestyles, to this
corrupt present age. The word suschmatzw, suschematizo , being a present
passive imperative, describes the coercion of the schema or fashioning and
shaping forces in this present secular, materialist, humanistic era. The term
age here, as distinct from world, has a temporal nuance that implies a
different age to come, 8:18-25; 11:26-27. Such worldly constraint would be
akin to the ardent solicitations of the citizens of Vanity Fair toward the
transient pilgrims, Christian and Faithful, in Bunyans The Pilgrims
Progress, who retained a holy distinctiveness.

(2) Positively, be transformed in your mind.

The strong adversative conjunction here, But be transformed by the
renewing of your mind suggests that a sharp contrast with being fashioned
to this age is intended. The word metamorfw, metamorphoo , likewise
being a present passive imperative, describes an inner transformation, a
metamorphosis of nature by and toward the will of God, that is generated
through mental renewal, cf. II Cor. 3:18. This renewal of the mind, t
nakainsei, te anakaino sei, involves personal initiative and not mere
passive resignation, cf. II Cor. 4:16; Col. 3:10. Hence the believer is to
actively employ his already regenerated mind, 6:11; 7:6, in serious
contemplation of the mercies of God previously expounded, specifically
discovering and giving heartfelt approval to the will of God that is gladly
acknowledged to be the good, and [which is] acceptable and perfect, being
revealed in the doctrines of grace.
More specifically, what is this will of God which is good and acceptable
and perfect? Surely it is revealed through earnest study of the Word of God,
and Romans in particular; this will has been wondrously described in
8:26-28; 9:11; 11:33-36; 15:32, which study is to result in a spiritually
refurnished mind that in turn brings about soul metamorphosis and
submission. As a consequence, the body that this soul inhabits and directs
will be offered in consecrated service to God. The practical specifics of such
devotion are now explained.
It should also be noted that the radical process here introduced is very much
progressive as the present tense of metamorfw, metamorphoo indicates. So
John Murray comments:
[T]here is here reflection upon the deep-seated and permanent change wrought
by the process of renewal. Sanctification is a process of revolutionary change
in that which is the center of consciousness. This sounds a fundamental note in
the biblical ethic. It is the thought of progression and strikes at the stagnation,
complacency, pride of achievement so often characterizing Christians. It is not
the beggarly notion of second blessing that the apostle propounds but that of
constant renewal, of metamorphosis in the seat of consciousness.
4

2. Consecration to the body of Christ, vs. 3-16.

It is no mere coincidence that Paul, having called for the consecration of the bodies of
individual believers to the service of God, should then relate this devotion to individual
ministry within the body of Christ, the church, v. 5, that which the Son of God
purchased with singular devotion to the will of the Father by means of his own
sacrificed body (Acts 20:28; Eph. 5:23). Further, the call for self-sacrifice of the
believers body, v. 1., recalls the common practice for such offerings to be made in a
temple environment. So the believer is to offer his body in the environment of the local
church, which is growing into a holy temple in the Lord (Eph. 2:22). Such growth
results from the interaction of spiritual gifts and fruit.

a. Through spiritual gifts rightly used, vs. 3-8.

Surprisingly Moo comments that here, [n]o specific relationship with vs. 1-2 is
evident,
5
whereas the address in v. 1 to you, brethren and in v. 3 to everyone
among you again suggests a flow of thought concerning grace stimulated
spiritual service in local church life, that is arousal produced by the mercies of
Romans 1-11.

(1) According to sovereign allotment, v. 3.

For I say to all, through the [apostolic] grace gift given to me, that you
ought not to overestimate [over think] your thinking about yourselves,
except with regard to what it is proper to think, using sound [sober]
mindedness, concerning the measure of faith that God has allotted to you.
The fourfold use of fronw, phroneo , here including compounds, along with
three uses in v. 16, is a play on words stressing the proper focus of the
renewed mind, v. 2.
The allotted measure of faith describes the sovereignly bestowed grace
gifts of I Corinthians 12:7-12, even as vs. 4-7 plainly indicate. Murray puts it
this way: measure of faith must reflect on the different respects in which
faith is to be exercised in view of the diversity of functions existing in the
church of Christ.
6
Hence the Christian is humbly to identify and
concentrate on the distinctive spiritual ability that God has granted him and
not commonly vaunted natural abilities.

4
Ibid., p. 114.
5
6
Murray, Romans, p. 118.
(2) According to distinctive function, vs. 4-8.

Here is one of four major descriptions concerning spiritual gifts, along with I
Corinthians 12:1-31, Ephesians 4:7-13, and I Peter 4:10-11. Thus the
probability that Paul writes this epistle from Corinth should be recalled here;
he was concerned that local church life should manifest unity with diversity;
diversity without unity results in schism (I Cor. 1:11-13); unity without
diversity results in dysfunction (I Cor. 12:17). In healthy family life there is
diversity in unity, so likewise in Jesus Christ Gal. 3:28; Col. 3:10-11, 18-21.

(a) The human body has diversity in unity, v. 4.

The natural body is comprised of many members that do not have
the same function or prxij, praxis, I Cor. 12:12, 14, 20, though
they have all been created to work harmoniously and productively as a
unit, like a smoothly operating clock. The head in particular is
responsible for coordination, especially with healthy members. It is
disease in the body that causes lack of coordination, so that directions
from the head are not heeded.

(b) The body of Christ has diversity in unity, vs. 5-6a

So the spiritual body of Christ, the church, comprised of many
interrelated members that are yet different in operation, has an
overriding unity. Now this interrelatedness concerns grace gifts,
carsmata, charismata, the sovereignly distributed spoils of Christs
victory over death and sin, Eph. 4:7-8, that are to be appropriately and
harmoniously exercised. However, it is the lubricating oil of gospel
grace that brings about peace and the agreeable rather than conflicting
interaction of the differing parts, Eph. 4:16, especially as directed by the
Head, Eph. 1:22-23; Col. 1:18.

(c) The body of Christ has diversity in grace gifts, vs. 6b-8.

The other major passages on spiritual gifts also include the following,
the word of wisdom, the word of knowledge, faith, gifts of healing,
effecting of miracles, distinguishing of spirits, kinds of tongues,
interpretation of tongues, I Cor. 12:8-10; gifted individuals such as
apostles, prophets, evangelists, pastors, teachers, Eph. 4:11; speaking
the utterances of God, serving, I Pet. 4:11. Here the named gifts are not
merely to be acknowledged, but exercised in local church life.
John Owen explains that while spiritual gifts are not saving,
sanctifying graces, . . . yet they are that without which the church
cannot subsist in the world, nor can believers be useful to one another
and the rest of mankind, unto the glory of Christ.
7

7
John Owen, Works, IV, pp. 420-21.
1) In having the gift of prophecy, profhtea, prophe teia, let it be
according to tn nalogan tj pstewj, te n analogian tes pisteo s,
that is the analogy [proportion, ratio] of the faith, v. 6b. This is
proclamation ministry through revelation from God, sometimes
revealing the future, Acts 11:27-28; 21:10-12, that yet was subject
to scrutiny,
8
I Cor. 14:29, ranking second to apostolic revelation;
further it is regulated by the degree to which the faith is
comprehended.
9
Hence here the prophetic proclamation focuses on
the gospel substance of Romans 1-11.

2) In having the gift of service, diakona, diakonia, let this deaconing
and ministering activity with regard to material needs be operative
according to the gospel stimulus of Romans 1-11; this will alleviate
others from such responsibilities, Acts 6:1-6; v. 7a.

3) In having the gift of teaching and being recognized as such,
didaskala, didaskalia, let the doctrinal substance of Romans 1-
11 be communicated to the local church, v. 7b. Morris makes a
significant point that during the first century, poor literacy skills as
well as the shortage of books, the role of the teacher then was far
more vital that we might appreciate today.
10

4) In having the gift of exhortation, parklhsij, paraklesis, that is
the ability to counsel and encourage, let the saints be prompted
according to Romans 1-11. Luther adds: The difference between
teaching and exhortation is this, that teaching is directed to those
who do not know, while exhortation applies to those who do
know. The one builds the foundation, the other builds on it . . .
[and] stimulates and moves his hearers,
11
v. 8a.

5) In having the gift of giving, metaddwmi, metadido mi, let it be
demonstrated with generosity, liberality, spontaneity, void of
duplicity, according to the constraint of Romans 1-11, cf. Matt.
10:8; v. 8b. First century society knew nothing of todays social
programs that originated over centuries through the Christianity.

6) In having the gift of leading, presiding, prosthmi, proistemi,
probably with regard to elders and deacons, let it be evident with
zealous devotion that is generated by Romans 1-11., v. 8c. Thus
various gifts would yet be employed in an orderly fashion.

7) In having the gift of mercy, leoj, eleos, let it be manifest with
cheerfulness, not legal duty, according to the stimulus of Romans

8
9
Murray, Romans, pp. 122-3.
10
11
1-11, v. 8d. Again, the physical needs of the first century would
have been extreme by todays standards, yet a whole new dynamic
of grace overcame much of this wretchedness, John 13:34.

b. Through spiritual graces practically evident, vs. 9-16.

It is significant that Paul, in moving from spiritual gifts to spiritual graces in I
Corinthians 12-13, follows this same order here. As gifts without graces result in
a noisy gong or a clanging cymbal, so that I am nothing and unproductive,
I Cor. 13:1-3, so here love, with its fruit, cf. Gal. 5:22-26, is the holy dynamic
that directs the right operation of the gifts previously mentioned. Owen describes
four common characteristics of spiritual gifts and spiritual graces (fruit). 1. They
are both purchased by Christ. 2. They both originate from the Holy Spirit. 3.
They are both for the glory of the church. 4. They are both derived from the grace
and bounty of Christ. Nevertheless, gifts
are indeed works and effects, but not properly fruits of the Spirit, nor are anywhere
so called. They are effects of his operation upon men, not fruits of his working in
them; and, therefore, many receive these gifts who never receive the Spirit as to the
principal end for which he is promised. They receive him not to sanctify and make
them temples unto God.
12

(1) Love within the church, vs. 9-13.

In Galatians 5:22, the fruit [singular] of the Spirit is love [singular], so that
love, being foundational, has a plurality of produce, namely joy, peace,
patience, kindness, goodness, faithfulness, gentleness, self-control. So here,
gph, he agape, that is the love, is also foundational, being reflected in
aspects of the life of local church members that are both internal, vs. 9-16,
and external, vs. 17-21.

(a) Love that is holy, v. 9.

Literally, The love [is] without hypocrisy, is followed by a string of
participles through to v. 13, thus [negatively] despising the evil,
[positively] clinging to the good. However many translations make this
an imperative statement because of the preceding and following context.
Thus, Let love be without hypocrisy. Despise what is evil. Cling to
what is good. This active love is surely a result of the love [ gph,
he agape] of God poured out within our hearts, 5:5, cf. 8:35, 39.
Further it is holy love, being pure, literally without hypocrisy, unsullied
with devious motives, not self-serving, does not seek its own, I Cor.
13:5; it is resolutely set apart from evil and eagerly set apart unto good,
cf. Ps. 97:10; it is the evidence of true conversion in the heart.

12
Owen, Works, IV, p. 425-9.
(b) Love that is selfless, v. 10.

[Show] brotherly love to one another with devoted, tender affection;
give honor to one another by means of preferential treatment. Thus
local church life involves a sacrificial family relationship: Do nothing
from selfishness or empty conceit, but with humility of mind regard one
another as more important [with regard to the bestowal of honor] than
yourselves (Phil. 2:3; cf. Gal. 6:10). Hence Lenski is correct in rejecting
the thought here of,
considering every other Christian better than or superior to oneself,. . .
[so as to] make Paul ask us to consider as true what plainly is not true.
Did Paul consider every weak and erring brother better than and superior
to himself? No. But he ever bestows all possible and all deserving honor,
for instance, on his assistants; he leads other brethren in doing this, and
is never greedy of honor for himself.
13

(c) Love that is fervent before the Lord, v. 11.

Loving, selfless service in local church life is further qualified in the
realm of spontaneous energy and animation. Some laborers have a sense
of duty according to obligation that knows no delight in the
employment of their spiritual gifts, so that there is a tendency to lag
behind in diligence, and thus drag the feet so to speak. But the
laborer rightly directed by love of the brethren will be on fire, on the
boil, zw, zeo , that is fervent in his spirit. However, caution is required
insofar as such enthusiasm is involved, for it must only be service that is
exclusively offered to the Lord and is grounded on solid gospel truth
portrayed in Romans 1-11, not subjective sentiment. Religious
enthusiasm in general is very deceptive, but enthusiasm in the Lord
alone is well reflected by David, Ps. 42:1-2; 63:1-5; 84:1-4, by Paul in
his untiring missionary service, I Cor. 9:16-18; II Tim. 4:6-8, and it is
gloriously ventilated in good hymnody.

(d) Love that is persevering in trial, v. 12.

Again we have qualification concerning the employment of spiritual
gifts. Attitudinally, there is to be rejoicing in hope, that is exultant
anticipation of the consummation of the kingdom of Christ, 5:2; 8:18-
25. Temporally, in the face of present tribulation and groaning, 8:23,
there is to be anxious longing, . . . eager waiting, 8:19, 25,
perseverance, endurance. Thus: After you have suffered for a little
while, the God of all grace, who called you to His eternal glory in
Christ, will Himself, perfect, confirm, strengthen and establish you (I
Pet. 5:10). Devotionally, there is to be prayer that is likewise enduring
in steadfastness. As Luther declares, we must be on our guard that the

13
R. C. H. Lenski, The Interpretation of St. Pauls Epistle to the Romans, pp. 773-4.
prayers in church in our day do not become more of a hindrance than a
help. . . . we must put real work into our praying.
14

(e) Love that is hospitable, v. 13.

Here is clear indication that Paul continues to be giving direction
regarding the interaction of spiritual gifts and fruit in local church life.
Fellowshipping koinwnontej, koino nountes, here concerns the
provision of material needs, food, clothing, shelter, medical care, this
assistance being elsewhere described as the gifts of mercy, v, 8, and
helps (I Cor, 12:28). The related term hospitality, filoxena,
philoxenia, addresses the care of visitors, including itinerant Christian
workers, in a harsh society. However Paul stresses that such Christian
welfare, totally separate from civil involvement, is to be pursued with
unstinting kindness. Nevertheless, the second century Didache or
Teaching of the Twelve Apostles, offers apostolic guidance due to
inevitable abuse.
15

(2) Love without the church, vs. 14-21.

The focus now on responding to those who persecute you, v. 14, those
who inflict evil v. 17a, on displaying the right that even all men will
acknowledge, v. 17b, on being at peace with all men, v. 18, on rejecting
the temptation to seek vengeance, v. 19, on showing kindness to an
enemy, v. 20, on overcoming evil with good, indicates a general
emphasis on worldly opposition that is external to the Christian, though vs.
15-16 are exceptions in this regard.
Most significant here is the pervasive teaching of Jesus Christ, both explicit
and implicit with special reference to the Sermon on the Mount, that appears
to continue on through to 14:20, and is well diagrammed by Stott.
16
Refer to
12:14, 17, 18, 20; 13:7, 8, 9, 11; 14:10, 12, 13, 14, 17, 20. This may
indicate not simply recollection of Gospel accounts, but also the effect of
personal encounter with the Lord Jesus Christ (Acts 9:15-16; I Cor. 11:23; II
Cor. 12:1; Gal. 1:11-12, 15-17). Hence, the magisterial doctrine of Romans
that is grounded upon the atonement of Christ finds its proper expression in
those who walk after the ethical mandates of Christ (John 15:14).

14
Luther, Works, p. 458.
15
Let every one that cometh in the name of the Lord be received. . . . If he that cometh be a passer-by, give
him all the help ye can; but he shall not stay, except, if there be need, two or three days. If he wish to abide
with you, being a craftsman, let him work and eat. If he have no craft, use your common sense to provide
that he may live with you as a Christian, without idleness. If he be unwilling so to do, he is a Christmonger.
Beware of such. But every true prophet that willeth to abide with you is worthy of his food. In like manner a
true teacher is also, like the laborer, worthy of his food. Documents of the Christian Church, ed Henry
Bettenson, p. 92.
16
John Stott, Romans, pp. 317-9.
(a) Love that is kindly to enemies, v. 14.

Here are three strong imperatives, the first since v. 9. Bless, elogw,
eulogeo , means to speak well of, to eulogize, and thus to pray for
good to befall a person, rather than curse, kataromai, kataraomai,
which means to pray for evil to befall a person. The object of this
prayer is persecutors, or as Luke 6:28 describes them, those who curse,
mistreat and abuse the Christian. Thus Matthew 5:43-44 is parallel
here: You have heard that it as said, You shall love your neighbor and
hate your enemy. But I say to you, love your enemies and pray for
those who persecute you. Jesus quotation includes the Jewish
perversion of the Law, namely hatred of enemies, which led to the
charge by Tacitus of the Jews hatred to the human race.
17
So for
Paul, when we are reviled, we bless (I Cor. 4:12), by which evidence
we testify of a renewed mind, of the love of God poured out within
our hearts, 5:5, and not mere discharged duty.

(b) Love that is understanding, v. 15.

We ourselves both rejoice and weep, and a self-absorbed frame of mind
looks for others to respond sympathetically to our condition. But love is
more selfless in being absorbed with the condition of others, the good of
his neighbor, I Cor. 10:24, so that it is patient, . . . kind; . . . it does
not seek its own, I Cor. 13:4-5. In other words, true local church
fellowship involves profound spiritual empathy so that, if one member
suffers, all the members suffer with it; if one member is honored, all the
members rejoice with it, I Cor. 12:26. More than a performance is
envisaged here, such as when we manufacture the appropriate attitude;
rather we genuinely enter into the others joy or grief, in a manner
similar to that of the Son of God who could sympathize with our
weaknesses, Heb. 4:15, yet without participation in them.

(c) Love that is mutual, v. 16.

Be thinking the same thoughts amongst each other [cf. 15:5; II Cor.
13:11; Phil. 2:2; 4:2]; [Do] not [be] thinking the high thoughts, but be
swept along as by a stream [in fellowship with] the lowly things [tasks
and people?]. Do not be wise according to your own estimation. Here
the renewed mind is addressed, the frnhma, phrone ma, particularly the
thought that is in the mind rather than the process of thinking. What
are the high thoughts? Moo comments: Our overly exalted opinion of
ourselves, leading us to think that we are always right and others wrong
and that our opinions matter more than others, often prevents the
church from exhibiting the unity to which God calls her.
18
The high
things can also be the snare of scholasticism, esoteric forms of
worship, and the like of By-ends and company in The Pilgrims Progress

17
John A. Broadus, Commentary on Matthew, p. 121.
18
who only associate with those on pilgrimage in golden slippers, in the
sunshine, and with applause. In contrast the lowly walk in rags
and are bound in irons.
19

(d) Love with respect, v. 17.

As with v. 19, the Christian is not to take justice into his own hands. A
court may rightly condemn a personal assailant, yet we who have
received mercy are to show mercy To nobody are you to repay evil
[bad] for evil [bad. [cf. v. 14; Matt. 5:39, 43-44]. [Rather] show
thoughtful regard for [the display of] good before all men. While
charity begins at home, in the fellowship of the local church at Rome,
yet opportunity should be sought, by means of thoughtful investigation,
for the witness of good before the whole of this pagan society. For all of
its blindness, the imperial city is able to acknowledge the good which
the church is to embody, as well as the bad which has stained history!

(e) Love with peace, v. 18.

If it is within your power, [be at peace] live peacefully with all men
cf. 14:19; Matthew 5:9; Mark 9:50. There is implicit here the overall
expectation of human conflict (Matt. 24:6-7), yet the child of God is to
have a saltiness (Matt. 5:13) that is rooted in the truth, among
others, that God is peaceable in His essential being (15:33; 16:20).
Further, He has made peace with such believers (5:1) and consequently
established a peaceable disposition in their hearts and minds (8:6;
15:13). Not only is this characteristic to be evident within the local
church (14:19), but also universally with regard to all men. Hence the
Christian is not provoked (I Cor. 13:5), and neither is he provocative;
he is not drawn into contention, and neither does he contend like some
fighting fundamentalist or carping Calvinist. Of course right
contending for the faith (Jude 3) is in no way eliminated here, only a
militant nature that loves to fight and conquer such as the world
manifests.

(f) Love with deference, v. 19.

Personal vindication according to the law has its place, such as where a
Christian leader might wrongly be charged with a crime, so that the
usefulness of a servant of God might be preserved.
20
When the plaintiff
and the defendant are within a local church, procedure is laid down in
the Bible for dealing with such incidents (Matt. 18:15-17). However,
settlement with parties outside of the church may require civil due

19
John Bunyan, The Works of John Bunyan, III, p. 132-4.
20
John Bunyan found himself in such a situation when, in being pressed by young Agnes Beaumont for a ride
on the back of his horse to a church meeting, a scandal developed which required that civil authorities
investigate. As a result Bunyans innocence was vindicated in 1674 so that his fruitful ministry continued
until his death in 1688. John Brown, John Bunyan, pp. 225-7.
process, and necessary enforcement, 13:3-4. In either situation, the
Christian is not to attempt to be his own judge and jury. Therefore, as
an extension of v. 17a, Do not be taking your own revenge, beloved,
bur rather give place to [yield to the rule of] the wrath [of God, cf. 5:9; I
Thess. 2:16], for it has been written, Vengeance is Mine, I will repay,
says the Lord. Here Paul gives a loose quotation of Deuteronomy
32:35, cf. Ps. 94:1; I Thess. 4:6; Heb. 10:30. If God has saved His elect
in justice, 1:16-17; 3:26, and that in pure grace without their
contribution, then He is just as capable of vindicating His elect in this
present earthly life without their misplaced intervention (Luke 18:1-8).

(g) Love with mercy, v. 20.

But what shall be our attitude toward those who assail us? Shall we do
our duty according to v. 19, leaving retribution to God, while we
restrain our instincts and inwardly seethe? No! Rather if your enemy is
hungry, feed him; if he is thirsty, give him a drink. For in doing this you
shall heap up burning coals on his head (Prov. 25:21-22; cf. Matt.
5:44; Luke 6:27, 35). So the Lord Jesus, while being reviled, He did
not revile in return; while suffering, He uttered no threats, but kept
entrusting Himself to Him who judges righteously (I Pet. 2:23). This
was exemplified with his cry from the cross, Father, forgive them; for
they do not know what they are doing (Luke 23:34), as well as that of
Stephen while being stoned to death, Lord, do not hold this sin against
them! (Acts 7:60). Concerning this latter incident, one observer
probably experienced this crushing weight of burning shame, even the
human author of Romans itself (Acts 7:58). But further, this incident
indicates the implicit desire and hope here that the enemy will
eventually repent and be converted.

(h) Love with good, v. 21.

Do not be conquered by [the] evil, but overcome evil with [the] good.
This summary of v. 20 suggests that we are not to respond with evil
toward evil, as is common in the world, but rather employ that which is
good to vanquish evil. This principle applies to both the individual
Christian as well as the local church as a whole. For Paul such a
perspective results from a gospel rooted focus, not abstract concepts of
evil and good that are associated with social morality and vaunted
human decency. Thus the evil collectively represents that principle of
corruption pervading both the whole of the creation [subject to] its
slavery, 8:21, as well as the flesh of the human race that is subject to
bondage through sin, 7:5; 8:6-8. In stark contrast is the good which
collectively represents that which is associated with obedience to the
truth [of the gospel] and righteousness, 2:8, 10. Of course this
good is rooted in the essential and admirable righteous character of
God as revealed in Scripture, not Plato or Aristotle.

B. THE RESPONSIBILITIES OF TRANSFORMED RELATIONSHIPS, 13:1-14.

Although there are syntactical differences introduced at this point,
21
yet it remains difficult
to avoid a connection in thought between the exhortation to overcome evil with good,
12:21, and the subsequent exhortation concerning the submission of the Christian to
divinely appointed human government. Most likely the present relationship between the
Christians at Rome and the Imperial Government has come to the Apostles mind, and this
has led to the expression of 12:17-21, namely the commendation of loving non-retaliation.
He may well have overheard the proposal by believers of a retaliatory, revolutionary
attitude, perhaps stemming from long-standing Judaistic antagonism against Rome, that
needs to be addressed. Do worldly kingdoms and legislators arise by means of overcoming
evil with good? Should these worldly entities introduce this process and so largely eliminate
punitive legal measures? To these arising issues Paul responds.
Furthermore, in the light of the Apostle Pauls call here for submission to the governing
authorities, to what extent did the Apostles as a whole demonstrate compliance with this
principle in the light of the history of the early church (Acts 5:29)? So Paul injects a distinct
body of thought, probably composed much earlier and proclaimed at a number of locations
where this same widespread problem had presented itself, and has remained to the present.

1. Subjection to governing authorities, vs. 1-7.

Every [living] soul,yuc, psuche ] is to be in subjection to the governing authorities
[xousaij perecosaij, exousiais huperechousais].Paul elsewhere exhorts
submission to rulers, to authorities [exousiais] (Tit. 3:1; cf. I Tim. 2:1-3), while Peter
similarly declares, Submit yourselves for the Lords sake to every human institution,
whether to a king as the one in authority [huperechonti] (I Pet. 2:13). The word here
for governing is percw, huperecho , meaning to have over, hence to be high
above, to be exalted, to rule and govern over. In Pauls century, he particularly has in
mind Caesar (Mark 12:17), kings (I Tim. 2:2), governors and heads of every
human institution (I Pet. 2:13-14), many of whom established tyrannical, brutal, and
pagan reputations. Certainly the Jews found such a concept difficult to accept, even
though the Babylonian captivity was a lesson in this regard worth contemplating (Isa.
44:28; Jer. 29:7).

a. Their source of authority, vs. 1-2.

Basic to Pauls teaching here is the fact that God rules over all of human kind in a
most comprehensive sense (Ps. 47:2, 8; 103:19; Dan. 4:17, 25, 32). Furthermore
we might call the governance of God a communicable attribute; as He rules
absolutely, so He has delegated governance to human kind since He, being a God
who delights in order, therefore delights in the maintenance of order on earth;
God abhors lawlessness, anarchy and rebellion. However repulsive the present
world order may appear, the child of God must continue to acknowledge and
revere Gods present overall dominion, even in the midst of pagan administration

21
It is suggested that 12:9-21 has continuity with 13:8-10; further 13:1 has no connecting particles, while 13:1-
7 has no mention of love and Christ. Moo, Romans, pp. 790-3; Morris, Romans, pp. 457-8. However
the necessary and abrupt inclusion of this tangenital though related thought may easily account for stylistic
variations.
(Acts 4:24-28). So Leon Morris comments: We should be clear that Paul is
writing about the existing state, not some ideal state that he hoped would appear.
Every state has its faults, and first-century Rome had many. But it still had to be
treated as the ruling authority and as such as the servant of God.
22

(2) It is established by God, v. 1.

For there is no authority except that which is by God, and those
[authorities] which exist by God have been established [by Him] (cf. Prov.
8:15-16; Josephus, Wars, II, 140, no ruler attains his office save by the will
of God; also Apocrypha, Wisdom of Solomon, 6:1-3).
It is well to remember that Paul, while calling for universal, but particularly
Christian submission to pagan authorities, had himself suffered numerous
acts of brutality by means of these divinely appointed agencies (Acts 16:22-
24; II Cor. 11:23). Hence he is not unmindful of exceptional circumstances
that fall outside of the general rule he is here proclaiming (Acts 5:29; 23:1-5).
To uphold an absolute principle here is to contemplate impossible situations
where it would be incumbent upon the church to be subject to state
secularity, while conformity to government religion and immorality would be
mandatory. Hence, there is a limit to submission here which the Christian
conscience must ultimately determine, though clearly he is to go to the
greatest lengths to conform to civil law. As Bruce points out, Christians will
voice their No to Caesars unauthorized demands the more effectively if
they have shown themselves ready to say Yes to all his authorized
demands.
23

In Grace Abounding to the Chief of Sinners, John Bunyan describes how he
faced this dilemma. Having recently been imprisoned, under examination by
Mr. Cobb, the Clerk of Peace, on April 3, 1661,he declared:
Bunyan: I look upon it as my duty to behave myself under the Kings
government, both as becomes a man and a Christian. . . . I said, yes, and that I
was to submit to the King as supreme, also to the governors, as to them that
are sent by him.
Cobb: Well then, . . . the King then commands you, that you should not have
any private meetings; because it is against the law, and he is ordained of God,
therefore you should not have any.
Bunyan: I told him that Paul did own the powers that were in his day, as to be
of God; and yet he was often in prison under them for all that. And also,
though Jesus Christ told Pilate, that he had no power against him, but of God,
yet he died under the same Pilate; and yet, . . . I hope you will not say, that
either Paul, or Christ, was such as did deny magistracy, and so sinned against
God in slighting the ordinance. Sir, . . . the law hath provided two ways of
obeying: The one to do that which I in my conscience do believe that I am
bound to do, actively; and where I cannot obey actively, there I am willing to
lie down, and to suffer what they shall do unto me.
24

22
23
F. F. Bruce, Romans, p. 234.
24
John Bunyan, Works, I, pp. 59-60.
In this regard, Christians are to be the salt of the earth (Matt. 5:13), so
that they best establish a peaceful and law-abiding society. But further, they
are to pray on behalf of all men, for kings and all who are in authority, so
that we may lead a tranquil and quiet life in all godliness and dignity (I Tim.
2:1-2).

(3) It is resisted with consequences, v. 2.

So that the one who is resisting the [divinely] appointed] authority has been
opposing the ordinance of God. Surely Paul has a revolutionary and
militant spirit in mind here that has shamefully marked the corridors of
church history. This is the emphasis here of ntitssw, antitasso , originally
meaning to arrange in battle against, this military usage being sustained
through to the New Testament era.
25
Consider the Crusades, a bloody
slaughter in the name of Christ against the powers of Islam, the Papal
Militia, maintaining European dominance such as by means of the Spanish
Armada, the Cromwellian revolution against Royalist tyranny, the Fifth
Monarchists, establishing the kingdom of Christ on earth, etc. On the other
hand, were the Reformation that opposed the Papacy and the American
Revolution that opposed England, wrong?
Also consider the Hebrew midwives refusing to obey Pharaoh (Ex. 1:17), the
disobedience of Shadrach, Meshach and Abednego toward Nebuchadnezzar
(Dan. 3:6-18), and the refusal of Daniel to worship Darius alone (Dan. 6:6-
13). But further, were Peter and John wrong in declaring, We must obey
God rather than men? (Acts 5:29). Obviously not unless Pauls injunction
here is taken in absolute terms that call for passivity in the most evil and
conscience offending circumstances. Most likely he has in mind a distinct and
circumscribed frame of reference with regard to mans submission to the rule
of man, and not that of man to God. Thus government, even in its most
pagan form, is sanctioned by God to uphold civil law, the role of the
magistrate, that which is derived from the work of the law written in their
hearts, 2:15, though certainly not humanist utopianism. The context here
concerning evil doing, v. 4, taxes and custom duties, vs. 6-7, suggests
this focus, without the governing authorities being exonerated from
accountability.
26
So while the Christian would never bow to the command to
confess Caesar as Lord, yet he would scrupulously bow to Caesars civil
demands, including the payment of taxes and in general great respect for law
and order
And those who have been opposing [the magistrate and civil law as
ordinances of God] shall receive condemnation upon themselves, that is
inevitable, fearful and immediate judgment by the pagan agency itself, Gods

25
Vines Expository Dictionary of Biblical Words, eds. Vine, Unger, White, p. 528; J. H. Moulton and G.
Milligan, The Vocabulary of the Greek Testament, p. 49.
26
With the similar teaching of Christ in mind (Matthew 22:21), yet the question remains as to whether
excessive and extortionate taxation, such as 70% in some socialist systems, is included. Doubtless resistance
would be in order provided the means was within the bounds of the legal process.
instrument, as the subsequent context supports, especially v. 4b.
27
I
Corinthians 11:29-30 has the same language that warns of judgment in this
life. The alternative view of primarily eschatological judgment
28
is at best
inferential.

b. Their role in society, vs. 3-4.

It is assumed that Paul has warned about divine judgment coming directly from
ruling agencies, such as Rome, due to the fact that some Christians in the Imperial
City have suffered on account of their defiance against the governing
authorities. Perhaps they were determined to avoid paying taxes, and as a result
of being caught through an audit, have been severely punished and consequently
tremble at the mere mention of the Roman authorities. Hence it is to be expected
that a fearful attitude toward Rome has developed amongst certain local church
members; they are probably smarting over their sore experience; they now receive
the healing balm of a new perspective, that which replaces rebellion with
reverence.

(2) They dispense praise for good, v. 3.

For those ruling do not stimulate fear in the person who is known for good
behavior, but rather in the one who is known for evil. Aware of perversion
and inequity in government administration, yet Paul declares that spiritually
blind pagan rulers are able to recognize the individual producing the good
work as being worthy of peaceful subsistence and recognition.
Do you wish to lose this fear toward those who exercise judicial authority?
Then do that which is [the] good and you will receive praise from the same
[judge]. Moo refers to evidence that Rome did openly recognize good
citizenship.
29
Then how will the dominance of pagan Rome be overcome?
Not by the customary method of uprising, of a coup dtat, that is a violent
overthrow, but rather spiritual revolution according to Ephesians 6:10-17, as
salt and light, that the world may see your good works, and glorify your
Father who is in heaven (Matt. 5:13-16). Thus a Christian is to have a
gospel/holiness priority, not a political, right wing, activist agenda.

(3) They dispense blame for evil, v. 4.

For [the ruler] is a minister of God to you for [the] good, in spite of
Caesars claims to deity. He is an unwitting servant of God, even as were
Cyrus the Persian, Herod the Great, and Pontius Pilate who, in spite of his
boasted power, Do You not know that I have authority to release You, and
I have authority to crucify You? was admonished by Christ, You would
have no authority over Me, unless it had been given you from above (John
19:10-11). Further, even though identifying with paganism, carnality, and

27
So Barrett, Calvin, Cranfield, Godet, Murray.
28
So Hodge, Lenski, Moo.
29
Moo, Romans, pp. 800-1
brutality, these tyrants are to receive respect with regard to their
maintenance of law and order.
30
In this upholding of relative societal peace
within a fallen human race, God confers a degree of honor on world leaders
and rulers that the Christian above all is to acknowledge. Further, the
magistrate awards praise on the good citizen because of his evident, ready
compliance, v. 3, with the result that this governance proves to be for his
advantage In what way? Perhaps 8:28 may be in mind, but more likely I
Timothy 2:2 where prayer is exhorted, for kings and all who are in
authority, so that we may lead a tranquil and quiet life in all godliness and
dignity. Submission, as far as is possible, results in the believer having a
minimum amount of conflict which in turn enables him to better focus on his
witness to the truth of the gospel.
But if you [the professing Christian] do [the] evil, then fear [the magistrate],
for he is not carrying the sword without a reason. What evil is envisaged
here? Probably not common civil lawlessness, but a militant opposition and
uprising before the existing administration, supposedly for the purpose of
bringing in the kingdom of Christ. So Haldane rightly warns: This ought to
caution Christians against identifying themselves with political associations
to opposes or subvert the government of their country. When they do so they
are likely to suffer for it.
31
The sword or mcaira, machaira, here is the
two-edged Roman short sword, commonly used for regular military duty,
including the execution of Roman citizens; but here it is representative of the
severe, punitive power of law enforcement.
For he is a minister of God, being a wrathful avenger on whoever is
practicing evil. Twice in this verse, God has an emphatic position, the
intent being to emphasize the subordination of all rulers to divine
government and delegated authority. Hence, the one practicing evil is
subject to the vengeance of God and consequent wrath, all of which is
presently mediated through stern human administration. Here, as in other
areas of life, the Christian is to perceive human affairs, including politics,
according to divine focus. Such perception enables him to respond with the
requisite subjection.

c. Their support from Christian society, vs. 5-7.

Up to this point the concern of vs. 1-4 has solely been with regard to the necessity
of subjection to government and rulers without consideration of the motivating
dynamic. Two people may obey government dictates while their reasons for doing
so may be very different. Surely the power of gospel grace in the life of the
Christian, previously expounded, ought to be a factor here, even as it appears to
be the case in vs. 8-10.

30
This divinely given authority in no way invalidates accountability for paganism, carnality and brutality.
Concerning Cyrus, [t]he accounts which have come down to us seem to make it certain that he was killed in
battle with some enemy, International Standard Bible Encyclopedia, II, p. 775. Concerning Herod the
Great, he died of tumors, worms and convulsions, Josephus, Wars, I, XXXIII, 5. Similarly his son, Herod
Antipas, was eaten by worms and died (Acts 12:23). As for Pilate, on recall to Rome, investigation led to
disfavor, at which he fell into such calamities that he committed suicide. ISBE, IV, p. 2397.
31
(2) With willing subjection, v. 5.

Therefore leads to a refinement of the concept of submission introduced
in v. 1. There are two ways that subjection to civil law can be fulfilled. One is
the restraint of penalty; it is because of [Gods] wrath mediated through
the magistrate; it is the persuasion of punishment; it is external pressure that
does not change the evil heart, but merely reigns it in. The other way of
subjection is through constraint of the conscience, sunedhsij suneide sis,
literally meaning knowledge within, which surely is more than cognition of
Gods holy will, but rather affectionate agreement with Gods holy will, born
of regeneration and new motives. This is glad agreement, even as 9:1 suggests
where Pauls conscience testifies with me in the Holy Spirit.
32
So Peter
exhorts, Submit yourself for the Lords sake to every human institution (I
Pet. 2:13). Hence, whether it be the demands of civil or Gods moral law, it is
the renewed heart that primarily results in acceptable conformity. However,
it should be noted that the not only, o mnon, ou monon, here does not
exclude the external constraint of punishment; rather it becomes a
subordinate factor.

(3) With taxation, v. 6.

For on account of this relates to the preceding direction that conscience
provides, v. 5.
33
Hence it is the regenerate conscience that primarily causes
the Christian to pay taxes, not the threat of a tax audit and penalty! He
conscientiously looks upon the Internal Revenue Service with respect, not
rebellion. As a broad principle, this dynamic of the inward life of God in the
believers soul has had repeated emphasis in the preceding doctrinal
presentation (5:5; 6:4, 11; 7:4-6; 8:3-6, 14-16); now it finds most practical
expression. Therefore, since rulers are servants of God [in the
administration of an orderly society], constantly attending to necessary
compliance in this matter [and thus unconsciously carrying out their divine
mandate], it follows that the Christians God-directed conscience will
actively consent to the tax code, again, because God is administratively in it!

(4) With honor, v. 7.

The matter of civic responsibility for the child of God is now broadened.
Pay back to all [every civic agency and ruler] whatever is owed. Four
categories of indebtedness are revealed:

(a) To the tax-gatherer, you are obliged to pay the levied tax, for he is a
minister of God, cf. Mark 12:14-17. This federal type of tax, froj,
phoros, was tribute paid by a conquered nation in subjection.

32
While sunedhsij, suneidesis is used in 2:15 with reference to Gentiles, it is questionable if it has the same
Christian orientation as here.
33
So Cranfield, Moo, Murray.
(b) To the custom agent, you are obliged to pay the levied duty, for he is
a minister of God. This regional duty, tloj, telos, was paid in Palestine
for more local administration.

(c) To the ruler engendering fear, you are obliged to pay the response of
fear, for he is a minister of God. Caesar declared that he would rather
be a dog than a son of Herod the Great. Yet reverent fear is his due.

(d) To the ruler engendering honor, you are obliged to pay the response of
honor, for he is a minister of God. Yet the acknowledgment that
Nebuchadnezzar (Dan. 3:1-30) and Caesar are deity must be excluded.

Thus for the Christian, to whom Gods divine power has granted . . .
everything pertaining to life and godliness (II Pet. 1:3), his participation in
secular life is directed by a focus that perceives Gods overarching
administration. This is not to deny a contrast between the sacred and the
secular, light and darkness, the holy and the unholy. However, God reigns
over the principalities and powers (Col. 2:10; Eph. 1:20-21), particularly
through His Son. Thus the child of God reveres such administration because
of the kinship which his renewed heart has with this divine dominion. For
this reason the Christian, though an alien in the world, yet is not alientated
in his mind from the affairs of this world. For his reverent conformity
requires some understanding of what the principalities and powers are
about.

2. Subjection to the law of love, vs. 8-10.

In Romans 1-11, love, gph/gapw, agape/agapao , is only used with regard to
either love from or love toward God, 5:5, 8; 8:28, 35, 37; 9:13, 25. Then in 12:9-10 we
have the use of both gph, agape and filadelfa, philadelphia, where their
meanings, obviously concerning human relationships, distinguish between love and
brotherly love, that is love being deliberate, choice of the will,
34
in contrast with that
which is tender affection directed toward a brother; here for the first time in Romans
love on a horizontal plain is intended. Then again in 13:8-10 gph/gapw, agape
/agapao love on this same human level bursts forth being mentioned five times.
For Paul, love from God is rooted in the saving righteousness of a righteous God,
3:26, that is love grounded upon atonement that satisfies Gods holiness, 5:8, which
is foreshadowed in the Old Testament (Isa. 45:8; 46:12-13; 51:5-8; 56:1; 59:16-17;
61:10-62:2).
35
As A. H. Strong reminds us: There can be no proper doctrine of the
atonement and no proper doctrine of retribution, so long as Holiness is refused its
preeminence. Love must have a norm or a standard, and this norm or standard can be
found only in Holiness.
36
Hence, the love of [from] God [that] has been poured out

34
This is particularly true with regard to the love of God. Vines Expository Dictionary of Biblical Words, eds.
Vine, Unger, White Jr., pp. 381-2.
35
Paul stands entirely in the line of OT tradition when he speaks of the love of God. Dictionary of New
Testament Theology, ed. Colin Brown, II, p. 544.
36
A. H. Strong, Systematic Theology, p. x. Similarly Stott comments: The truth is that love cannot manage on
its own without an objective moral standard. Romans, p. 349.
within our hearts through the Holy Spirit, 5:5, will produce like kind in the
relationships between believers.

a. Love is proper indebtedness, vs. 8.

No, not in any way are you to be in debt to anyone [to any other person or
institution], except to be indebted to one another in love. Clearly the avoidance
of social indebtedness by means of a holy conscience in vs. 5-7 is the stimulus that
leads to the extended meaning here. The superior motivation of for conscience
sake in v. 5 suggests the constraint of love for God (II Cor. 5:14), not merely
legal demand by God. Therefore this dynamic of love for God governs all human
relationships (Matt. 22:37-38), but especially within local church fellowship; it is
at the heart of right affections; it is the only obligation which, happily, is never to
be brought to full settlement.
The context re paying taxes and duty indicates that indebtedness is not essentially
wrong, even as Jesus taught (Matt. 5:42); the prohibition here concerns a bad
attitude towards debts arising from contractual arrangements. In other words,
indebtedness is to be promptly dealt with, and with a ready, submissive rather
than a neglectful and grudging spirit.
For whoever loves the other person [his neighbor] has fulfilled [the] law. But is
the other person here with regard to Christian fellowship or the more inclusive
scope of mankind in general, including idolaters and pagans? The letter being
addressed to a church leads to the former opinion; on the other hand the
preceding context concerning submission to rulers, taxes, duty, etc. would suggest
men in general, even as is implicit in 12:14, 17, 19-21.
37

But how exactly has love for the other person [his neighbor] fulfilled [the] law?
The law or command of Leviticus 19:18 is in mind here, being in the context of
many imperatives, whereas Paul is concerned with a basic inclination of the heart.
Such a radical tilt of affection is rooted in the gospel, which finds the old
command promulgated under a new administrator (John 13:34-35; I John 2:7-
11). In other words, if the inclination is present because of the regenerating
gospel, then the imperative will have inevitable fulfillment. In the same way, if
through the gospel there results an inclination truly to love God, then the love of
neighbour will inevitably follow in various particulars (Matt. 22:37-40). As a
result [the] law will have been fulfilled, that is its moral essence and design, but
not superceded.

b. Love is concern for your neighbor, v. 9.

By way of illustration, Paul makes reference to the 7
th
, 6
th
, 8
th
, and 10
th
Mosaic
commandments with emphasis being placed upon the imperative against adultery,
murder, stealing, and coveting, rather than the inclination of the heart. These are
but representative of other existing laws dealing with neighborly relations,
including the 5
th
and 9
th
commandments against parental dishonor and perjury.
However, the more fundamental inclination of the heart is then commended by

37
So Murray, Romans, II, pp. 159-60. Cranfield, Morris, Shedd, are inclusive; Haldane, Lenski, Moo, Moule,
are exclusive.
means of Leviticus 19:18, You shall love your neighbour as yourself (cf. Gal.
5:14). The more contemporary understanding of encourage-ment to self-love
misses the whole point here. Rather, there is assumption that man, by nature, has
intense self-love; it is avid concern for health, comfort, food, recognition,
tolerance, etc. and certainly not mere formal commitment to these matters. As
Luther suggests, no one wishes to be robbed, harmed, killed, to be the victim of
adultery, to be lied to, victimized by perjury, or have his property coveted.
38
Our
inclination to personal self-love is enthusiastic, therefore our inclination to
neighbourly love is to have the same degree of fervency!

c. Love is fulfillment of the law, v. 10.

Consequently: The love of ones neighbor does not [result] in working evil
[against him]. Such an inference is absurd. Rather: Love is the fulfillment of
law. Some would suggest that the abiding moral law of Moses is kept through a
willing spirit born of holy affections, not mere outward conformity.
39
We may be
certain of one thing at this juncture, namely that the law of Moses was never
intended to produce love; rather it came in so that the transgression might
increase, 5:20; It was added because of transgressions (Gal. 3:19). This brings
to mind 8:3-4 regarding what the Law could not do, weak as it was through the
flesh and the remedy concerning what God did: sending His own Son in the
likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh,
so that the requirement [righteousness] of the Law might be fulfilled in us, who
do not walk according to the flesh but according to the Spirit, cf. Gal. 5:14.
Thus love fulfills the essential law of Moses , as distinct from the shell of its
Jewish administration, with regard to sexual purity, the sanctity of human life,
and property rights. The new administration of this same righteous God is
according to the law of Christ (John 14:34; I Cor. 9:19-21; Gal. 6:2; I John
2:7-8).

3. Subjection to holy union with Christ, vs. 11-14.

In Romans 12-13, practical exhortation, that anticipates spiritual growth, is based
upon five vital elements: 1. Mind renewal, 12:1-2, 2. Spiritual gifts, 12:3-8, 13, 3.
Spiritual graces, 12:9-12, 14-21, 13:8-10, 4. Conscience direction, 13:1-7, and now
Time perspective, 13:11-14. The past has been an extended period of darkness; the
present is the conclusion of the era of darkness and anticipation of light; the future day
of consummated salvation is imminent. Therefore, this time perspective is a stimulant
for Christians to presently live as children of light (John 12:36; Eph. 5:8; I Thess.
5:4-8).

38
39
The term moral law is not to be found in the Bible, though some use it synonymously with regard to the
abiding character of the Ten Commandments in contrast with the temporal character of the civil and
ceremonial law of Moses. The Decalogue certainly does contain an abiding core that reflects the unchanging
righteousness of God. However, we believe that through the New Covenant a better administration of this
same unchanging righteousness of God has been forever instituted through Christ (Heb. 7:22; 8:1-6). Hence
Paul is perfectly at liberty to use the Decalogue illustratively while at the same time he has emphatically
declared that the Christian is no longer subject to this old administration, 6:14; 7:1-4; 8:3-4. Refer also to
a. Put on the armor of light, v. 11-12.

The element of pilgrimage is also present here as we leave the dark past behind,
anticipate the glorious future of light, and make preparation for the present
transitional journey by way of suitable clothing. So we are to put on [clothe
ourselves with] the armor of light, v. 12, and the Lord Jesus Christ, v. 14. The
original word ndw, enduo , describes John the Baptist being clothed (Mark 1:6),
and the apostles being clothed with power from on high (Luke 24:49); here in
v. 12 the thought is that of offensive protection.

(1) Awake from sleep to salvation, v. 11.

[As you are directed by love], be aware of the [significance of the] present
time, namely that already the hour for you to arise [from spiritual lethargy]
has arisen. Awakening from soul slumber concerns the urgency of avoiding
conformity with the present evil age (cf. 12:2).
40
In other words, as you
work for the Lord, watch the clock of history! (Luke 12:54-6); have
eschatological sensitivity and discernment (Tit. 2:11-14).
For now [the consummation of our] salvation has drawn nearer to us than
when we [first savingly] believed. Time perspective requires that we
appreciate the terminus a quo (starting point), or past tense aspect of
salvation when we first believed
41
(Eph. 1:13). Paul does equate conversion
with a point of time rather than a process. Time perspective also requires
that we appreciate the terminus ad quem (finishing point), or future tense
aspect of salvation when the day, v. 12, of Christs appearing and
vindication dawns (I Thess. 5:9; Heb. 9:28; I Pet. 1:5). So Alford concludes:
On the certainty of the event, our faith is grounded: by the uncertainty of
the time our hope is stimulated, and our watchfulness aroused.
42

(2) Awake from darkness to light, v. 12.

The night has reached an advanced stage, and the dawning of the day has
drawn near. Therefore discard the works of the darkness and be clothed with
the weapons of light. Johannine imagery reminds us of the ultimate triumph
of the Light over the darkness (John 1:5; cf. Job 29:1-2; Ps. 112:4; Isa. 9:2;
42:16; Mic. 7:8). If the [darkness of the] night, representative of the reign
of sin, is measured from the Fall, then like the last days (Acts 2:17; Heb.
1:1-2), the whole New Testament era is perceived as that period when the
night is almost gone.
Thus the child of God is to scrape off the barnacles or attachments of the
past, the works of the darkness, as detailed in v. 13, and put on [be
clothed with] the full armor of God (Eph. 6:11), Here t pla, ta hopla, cf.
John 18:3; II Cor. 10:4, is derived from the heavily-armed foot-soldiers of
ancient Greece known as hoplites who were, during the reign of Alexander

40
41
The ingressive aorist here suggests the commencement of faith, cf. Cranfield, Romans, II, p. 681n.
42
Henry Alford, The Greek Testament, II, p. 423.
the Great, the best fighters in the Mediterranean world. The thought here is
that fighting in the dark is extremely hazardous; hence only the weapons of
light are adequate for such combat that is both defensive and offensive.

b. Put on the Lord Jesus Christ, vs. 13-14.

Here the Christian foot-soldier, while exhorted to be clothed with the weapons
of the light, is also to be clothed with the Lord Jesus Christ. What is the
connection? The parallel with Galatians 3:27; Ephesians 4:24; Colossians 3:10; cf.
Romans 6:1-11, would suggest a more encompassing representation of v. 12.
Weapons are but the accouterments and insignia of the man clothed with
Christ who is invested with full recruitment rights. But how is a Christian,
having been saved by Christ, to put on Christ? Is he not already clothed with
Christ? The same problem arises in Romans 6:6, 11 where the old man was
crucified and replaced by the new man when the Christian was united to Christ
through saving faith, yet in Ephesians 4:22, 24 the Christian is exhorted to lay
aside the old self [man] and put on the new self [man]. Lloyd-Jones provides
the answer: [Paul is in effect saying] Do not go on behaving as if the old man
was still there. Be what you are, do not be what you no longer are. . . . Ephesians
4:22 is concerned about conduct, behavior [as vs. 24-32 confirm]; Romans 6:6 is
concerned about the old man himself, not his conduct or behavior.
43
Ephesians
5:8 describes both being Light in the Lord and walking as children of light.
So here, to put on the Lord Jesus Christ is a behavioral exhortation, as v. 13
confirms, to the Christian who has already become clothed with Christ (Gal.
3:27).

(1) Awake from deeds of night to day, v. 13.

Darkness is the common environment for sinning since man, with an
intrinsic awareness that he is sinning, yet endeavors to transgress unseen (Job
24:15-16; Ps. 74:20; Prov. 3:13; 7:6-10; Ezek. 8:12). Specific deeds of
darkness, as listed by Paul, are carousing/reveling, drunkenness,
unlawful sexual intercourse, debauchery/carnal greed, strife, and
jealousy/envy. But the child of God walks in, invests in righteousness
and godly wisdom, the fruit of the Spirit (Gal. 5:22-23), which are in stark
contrast with the deeds done in the darkness (Prov. 4:18-19; Eccles. 2:13;
Gal. 5:19-21). Such appropriate behavior or spiritual deportment by the
Christian in the light of day is a witness both easily identified and open to
examination by God (Mark 4:22).

(2) Awake from deeds of carnality to Christ, v. 14.

In view of v. 13, being clothed with Christ involves two nuances. First, this
garment is to be obvious in the day, that is reflective of a faith and lifestyle
that is readily identifiable as Christian. Second, this divine apparel covers the
flesh, mortifies the deeds of the flesh in a dominant manner so that carnality
does not intrude, 8:13. To use a military analogy, not only do the weapons

43
D. Martyn Lloyd-Jones, Romans 6, pp. 82-3.
of light, v. 12, issued to a soldier by his commander, distinguish him, but
particularly. his uniform likewise designed by the same commander (Isa.
59:16-17; 61:10). So the faithful soldier of the Lord Jesus Christ, along with
his fellow infantrymen, ought to be easily identifiable by means of his issued
equipment and uniform. Aurelius Augustine testifies in His Confessions,
concerning his conversion, to the change that vs. 13-14 here solicit. Refer
page 2.

C. THE RESPONSIBILITIES OF THE STRONG TOWARD THE WEAK, 14:1-15:13.

Just as a parent is aware of strengths and weaknesses amongst his children, so a pastor is
sensitive to degrees of maturity that exist amongst the children of God. John Bunyan
portrays this spiritual variable in his classic The Pilgrims Progress when he contrasts the
hypochondriac nature of Little-faith with the Kings Champion named Great-grace. So Paul
now deals with this problem concerning the weak and the strong, though the
circumstances surrounding the problem that Paul confronts in Rome have involved
considerable conjecture. Cranfield lists six possibilities.
44
Since the role of the Mosaic Law
has been such a major concern of Paul, he most likely does address Jewish Christians who
flirt with the law, perhaps not as decidedly as the Galatians; but the susceptibility is very
real since outward conformity is entrenched, cf. 4:19 re Abraham. However grace will solve
the problem, 14:19; 15:1-3, 7, not condemnation on the part of the strong, 14:1, 10, 13.

1. Acceptance of the weak in faith, 14:1-12.

It is significant that the frailty here concerns the faith, which is that body of essential
Christian truth that has the gospel of free grace at its core, cf. 4:19. But how does this
truth relate to being strengthless, sqenw, astheneo ? Morris gets to the heart of the
matter in commenting that Paul,
does not mean a person who trusts Christ but little, the man of feeble faith. Rather, the
person he has in mind is the one who does not understand the conduct implied by faith;
perhaps he is the person whose faith is ineffective. His faith is weak in that it cannot
sustain him in certain kinds of conduct. He does not understand that when the meaning of
justification by faith is grasped questions like the use of meat and wine and special days
become irrelevant. Paul is not referring to basic trust in Christ. He assumes that that is
present, for this weak person is a member of the church, not an outsider who it is hoped
will be converted. What is being discussed is the way the believer should live, the actions
that are permissible or required.
45

44
Cranfield, Romans, II, pp. 690-7; Moo provides six similar categories, Romans, pp. 828-9.
1. The weak are more legalistic, Galatian; the strong adhere exclusively to the righteousness of faith.
2. The weak are offended by eating meat offered to idols; the strong have liberty, I Cor. 8-10.
3. The weak are Jewish Christians who fasted; the strong are Gentiles having liberty, 15:7-13.
4. The weak are deniers of good food for bodily discipline; the strong have no such self-imposed rules.
5. The weak are akin to vegetarians, disliking the killing of animals; the strong have no such rules.
6. The weak are Messianic Jews keeping the ceremonial law, but not legalistically; the strong see no
necessity in this regard.
45
a. The Lord is the judge of the weak and strong, vs. 1-9.

But how is a weak believer to be treated by his peers? In a family with a
handicapped member, usually the healthy members will be very supportive, not
judgmental. But such is not the case in Rome where mans self-righteous and
judgmental tendency is erupting. Here are Christians living in liberty who are
critical of those who retain certain practices associated with their past. Here
liberty takes on a legalistic tone in that some feel it should to be imposed on
others. But in certain areas of Christian living God alone, and not even church
elders, is the child of Gods judge; in biblical Christianity there is liberty to have
distinctive habits, diets, clothing styles, provided modesty and moral standards are
upheld, and there is not the imposition of certain standards on others.

(1) In matters of eating, vs. 1-3.

Here the matter concerns food, perhaps a kosher or vegetarian diet. By
extension, this weak person may be a former Roman Catholic, Mormon, or
Seventh Day Adventist, who retains past practices; he may insist on
unleavened bread or fermented wine at the Lords Table; he may feel
constrained to tithe; he may only eat fish on Friday; he may always wear a
tie or never wear a tie; he may believe that a white rather than a colored shirt
is more appropriate for church, etc.

(a) Respect anothers opinion, v. 1.

We are to accept or take to ones self, proslambnw, proslambano ,
with loving tolerance, cf. 13:8-10, the believer who has
opinions/reasonings contrary to our own, even if these peripheral
convictions and customs are legalistic remnants that are not mandatory
for Christians. When a pastor comes to a new church, he must be
nonjudgmental rather than iconoclastic. It is good to visit other faithful
local churches when traveling simply for the benefit of seeing how they
do things a little differently yet acceptably.

(b) Respect anothers diet, v. 2.

On the one hand a certain person believes he is able to eat anything,
including pork, Scottish black pudding, escargot, rabbit, sushi, etc. But
on the other hand another person being weak [only] eats vegetables,
lcanon, lachanon, or garden herbs (Luke 11:42), especially
organically grown without pesticides or artificial stimulants, not meat
or dairy produce or scavengers. Notice that Paul does not consider the
arguments, either pro or con, in either instance, or even the basic
question of motivation. The real issue is one of attitude toward another
authentic Christian.

(c) Respect anothers rights, v. 3.

The person eating [with liberty] is not to regard contemptuously the
person not eating certain foods. Such an attitude of spiritual
superiority on the part of the strong, that regards his brother as
legalistic and immature, does not fulfill 13:8-10. And the person who
eats restrictively is not to be judging the one who eats freely. Such an
attitude of spiritual superiority on the part of the weak, that regards his
brother as licentious, and lawless, is also neglectful of 13:8-20. Morris
is probably correct in stating that, [n]ot infrequently the weak is the
greater tyrant.
46
There is a carnal tendency for believers to be critical
of other Christians who do not precisely match up to our expectations
(Luke 9:49-56).
But the greater question about the peculiar deportment of Christians
who in some ways differ from ourselves concerns whether God has
accepted or welcomed them or not! If God has not received them
to Himself, proslambnw, proslambano , then the matter of these
behavioral issues is of no consequence. If God has accepted them,
then who are we to judgmentally spurn them? This was the substance of
John Bunyans argument when he confessed that water baptism should
not be a prerequisite for church membership; if a person has been
savingly accepted by God, then on that basis alone they qualify for
church membership. This is a most fundamental point in all of our
relations with other Christians.

(2) In matters of holy days, vs. 4-9.

What are the days that Paul now writes about in vs. 5-6, presumably from
Corinth? Pagan celebrations are improbable since Paul is unlikely to
countenance liberty to conform in this realm. However, there is considerable
agreement that Jewish festivals, including the Sabbath, are in mind,
47

especially when the significance of the Mosaic Law in Romans is so
pervasive, cf. Gal. 4:10; Col. 2:16.
Both with regard to food, and now holy days, there is to be mutual respect
with regard to the weak and strong. But a vital question remains; while Paul
would not dissuade the strong from being strong, v. 14, is he equally content
for the weak to be weak? Probably not; then how, in the light of his present
exhortation is it possible for the weak to become strong?
48

46
47
Moo, Romans, p. 842, also Alford, Barrett, Gill, Lenski, whereas Murray limits the meaning to the
ceremonial holy days of the Levitical institution while the Sabbath remains a creation ordinance. Romans, I,
pp. 257-9, also Hodge, Shedd.
48
While the weak to this point have been understood as weak Christians, Mark Nanos in The Mystery of
Romans, pp. 103-165, makes a good case for weak non-Christian Jews. In this case, Paul would first desire
conversion of the weak after which the matter of food and days would find inevitable resolution
through the perspective of the gospel.
(a) Respect anothers accountability, v. 4.

By way of secular illustration, Paul considers a house servant who, to
our judgmental way of thinking, is behaving improperly; but
accountability concerns not ourselves, but the house servants master,
krioj, kurios, who alone has determined the status of his employee. So
the weak, with regard to food, days, and other similar matters
including distinctive clothing, mannerisms, cultural quirks,
49
is only
accountable to his Lord, krioj, kurios, that is the Son of God.
C. H. Spurgeon wrote a book titled Eccentric Preachers in which he
details the unconventional, as distinct from trifling, gospel ministers
whose idiosyncrasies he never coveted, yet acknowledged their
usefulness and wrote, to take the edge from the scalping knife of
slanderous misrepresentation and carping censure.
50
Spurgeon
acknowledged that these men were not accountable to him, but rather
their own Lord and Master.

(b) Respect anothers conviction, v. 5.

On the one hand, a person prefers a particular day [a Saturday or
Sunday for religious activity] above another day. On the other hand,
another person judges all days [to be alike for religious activity]. Let
each person be fully convinced in his own mind This is not a directive
for liberality within local church life where all opinions on these matters
are suited, rather the admonition is for liberality amongst Christians
who discover different lifestyles and religious habits amongst Christian
associates. For instance, could not a Gentile Christian, in a non-
judgmental manner, accommodate himself to the practice of a Jewish
Christian who was in the habit of celebrating Yom Kippur, the Day of
Atonement, according to the Christian understanding of I Corinthians
5:7? In other words, within local church life, under biblical eldership
rule, yet there is to be liberty of conscience that is not to be abused. For
Paul, this freedom is exclusively under his own Lord, vs. 4, 6, and
none other.

(c) Respect anothers conscience, v. 6.

Here more narrow focus is upon right motivation, which is defined as
for the Lord and to God, to the exclusion of merit and Moses
orientation. In such situations, genuine devotion, whether by the weak
or strong, is not to be assaulted; a heart that authentically draws near to
his God and Savior, however distorted or straight the way, is not to be
judgmentally confronted. Such a God-centered interest is most likely to

49
Stott describes Paul as not insisting that, everybody else agrees with him, as he did in the early chapters of
his letter regarding the way of salvation. No, the Roman issues were dialogismoi, doubtful points (NEB) or
disputable matters (NIV), opinions (RSV) on which it was not necessary for all Christians to agree.
Romans, p. 358.
50
C. H. Spurgeon, Eccentric Preachers, p. 223.
lead to agreement and unity. The elders may have to establish certain
standards even with regard to peripheral matters that introduce discord,
vs. 17, 19-20; perhaps the elders will have to counsel both the weak and
strong, but the individual believer is not to be his own judge and jury
toward others.

(d) Respect personal insignificance, v. 7.

For not one of us is living for himself, and not one [of us dies] for
himself, since a higher principle applies. The judgmental attitude
toward others is decidedly self-centered in a self-congratulatory sense.
However a change of perspective is required that focuses on personal
accountability before God that will have peaceable results on local
church life. Both the weak and strong look inwardly with approval and
outwardly with disapproval; but should they look heavenward to their
Lord, they will then concentrate upon inward disapproval and ready
acceptance of others who are different, but certainly no worse than
themselves.

(e) Respect divine significance, v. 8.

Here is the classic God-centered focus of Paul that should cause our
petty critiques to become insignificant. Our living existence is rooted in
the Lord even as is our hope in death; therefore this reign is our
supreme concern, especially in terms of accountability and fellowship.
So Lenski comments: See how Paul here lifts all of his readers to the
highest level and to a broad, true vision of themselves and of their
relation to the Lord. See too how here, as so often, when he would solve
some small question he offers the solution that lies in the vast
fundamentals. He takes it out of the little ill-lighted room, where one
can hardly see it aright, into the full sunlight of Gospel truth, and the
little difficulty disappears.
51
Too often the believer is zealous in his
concern for the standing of others before the Lord, comparatively
speaking, rather than himself. However the more important priority is
living for the Lord knowing that we are the Lords, under his
saving dominion, and therefore we mind our own business.

(f) Respect divine lordship over all, v. 9.

The fact of being the Lords possession is expanded upon, but this
context re v. 8, and here, suggests resultant lordship over those
redeemed by the Lord, and not in a universal sense. Thus: Christ died
and lived again [for his own] for this purpose, namely that he might be
Lord over both [the redeemed who are] the dead and the living. Thus
Christ purposely died that the redeemed might focus on him. Hence, the
critical brethren, both weak and strong, are to defer to this lordship,

51
Lenski, Romans, p. 828.
especially as v. 10 indicates. They are to concentrate on this loftier and
more important matter of personal accountability to Christ.

b. The Lord is the judge of us all, vs. 10-12.

The child of God is often trapped by subjective (internal) rather than objective
(external) thinking. As a result self becomes our absorbing interest. In Luke
10:17-20 the seventy disciples have become amazed at their supernatural
accomplishments, whereas their Lord cautions them to redirect their thinking
away from the fact that the spirits are subject to you toward the greater truth,
but rejoice that your names are recorded in heaven. In Matthew 17:1-8 at the
transfiguration of Christ this same change of perspective is found necessary. To
begin with Peter declares, on behalf of James and John, Lord, it is good for us to
be here, v. 4. This was a wonderful experience they were having. But when the
voice of the Father thundered from heaven, This is My beloved Son, with whom
I am well-pleased; listen to him! enjoyment was overtaken with reverential fear
as they, fell face down to the ground and were terrified, vs. 5-6. So Paul has
here exalted Christs lordship to accomplish this very end. A change of focus
brings a change of attitude.

(1) This includes your brother, vs. 10.

The weak is again described as being judgmental toward the strong
while the strong is contemptuous toward the weak. There are shades of
Matthew 7:1 here that draws forth the sober revelation: For we shall all
stand before the judgment seat of God.
52
The t bmati to qeo, to be-
mati tou theou, is paralleled by the judgment seat of Christ, II Cor. 5:10.
The allusion is to the raised Roman tribunal seat, where the magistrate sits in
judgment, as did Pilate (Matt. 27:19; John 19:13). Here the judgment of
believers is described, their secure salvation notwithstanding, I Cor. 3:12-15;
cf. Rom. 2:5-16. Such a prospect is intended to sober both the weak and
strong. Morris states, Any judgments that they may pass are irrelevant,
and in the light of the assize they all face they should not presume to
anticipate the divine judgment.
53

(2) This includes every knee and every tongue, vs. 11-12.

In the light of 5:1; 8:1, the Apostle Paul is obviously distinguishing between
the justification of the unjust and the justification of the justified, between
the judgment of the alien and slave to sin outside of Gods kingdom and the
judgment of the child of God within Gods kingdom. Having said this, Paul
continues to warn the Christian of his present responsibility and the danger
of antinomianism that scoffs at injunctions to personal piety.

(a) God alone requires we give account, v. 11.

52
Some manuscripts read, of Christ.
53
The quotation of Isaiah 45:23 establishes the abiding principle that, As
I live, says the Lord, to me [emphatic position] every knee shall bend
and every tongue shall confess forth [xomologw, exomologeo , give
homage as Sovereign and Judge
54
] before God. Notice that Pauls
addition of As I live, says the Lord, cf. v. 9, indicates that he has the
Lord Jesus in mind, even as is suggested by the gospel invitation of
Isaiah 45:22

(b) We must individually give account, v. 12.

Perhaps alluding to Matthew 12:36 Paul makes the thrust even
stronger: Therefore each one of us [believers] shall give a word
concerning himself to God. To give a word was a common
expression for giving account, a reckoning in a commercial sense (Luke
16:2; Acts 19:40; Heb. 13:17; I Pet. 4:5). However God, even Jesus
Christ, is to be the book-keeper, and not Christian brethren.
So C. H. Spurgeon comments here:
The apostle argues strongly against this evil spirit of censoriousness in
the Christian Church; and to give a knock-down blow to it he says, It
is all needless; you need not judge one another, for both your brother
and yourself will stand before the judgment seat of God. There is no
need of your condemnation, for if any man be worthless the Judge
will condemn him: you may not interfere with the business of the
great Supreme; he will manage the affairs of men far better than you
can. Yet more, your judgment is unprofitable: you would spend your
time much more profitably if you would recollect that you also who
can be so exact and severe in pointing out this fault here, and the
other fault there, will be yourselves examined by an unerring eye.
Your own account books have to be sent in, and to be examined item
by item; therefore look well to your own matters. If you were
watching your own heart, out of which are the issues of life; if you
were watching your own opportunities for usefulness; . . . you would
be doing something that would pay you far better than censuring
others, something much more to the glory of God, much more to the
gain of the church, much more to the comfort of your own soul.
55

2. Encouragement of the weak in faith, 14:13-23.

While explicit terminology concerning either the weak or strong is not used, at
least not until 15:1, yet the emphasis clearly is with regard to the strong in relation
to the weak; thus it is the strong who chiefly is addressed. Hence Paul gets down
to the matter of how the weak might become strong and not become weaker! In
simple terms the answer here is loving concern, not the imposition of liberty. From
another perspective, we are not to argue about such matters as food and clothing; love
overlooks these lesser concerns (Prov. 10:12; I Pet. 4:8). Notice that this principle is
more broadly annunciated in 15:1-13.

54
55
C. H. Spurgeon, Metropolitan Tabernacle Pulpit, V. 27, Sermon 1601, pp. 395-6 (Ages pagination).
a. Give priority to the avoidance of obstacles, v. 13-16.

From a Calvinist perspective, it would be easy to conclude that if a person is
assuredly one of Gods elect then he will eventually respond to our admonition to
rise above immature legalism. However Paul indicates that God not only uses
positive loving means to accomplish this end, but also the negative withdrawal of
impediments, not only watering but also the weeding of the plot in which the
weak saint is growing, and some of the weeds that need to be uprooted are in fact
our perhaps well intentioned but self-directed righteous impositions.

(1) Consider your brothers stability, v. 13.

In the light of sober reflection on God being our judge, vs. 10-12, therefore
let us stop judging one another [as has been customary] (Matt. 7:1). This
weed seems to spring up everywhere in local churches, and it chokes out life
rather than impart it! But do be more judgmental in this matter, that you
do not place an item of stumbling [of tripping over] before a brother that
becomes a snare [a cause of spiritual calamity]. In other words we are to
turn our penchant for judging upon ourselves and withhold expressions of
liberty that may offend; we are to be more concerned about the spiritual
health of a brother than our own superior correctness. Thus when I entertain
such a weak brother, the menu will suit his convictions; the dress code will
match his standards. So a European Christian, used to drinking alcoholic
beverages, will not force this standard on others from America who might
find it offensive. Similarly an American Christian, who is used to more
colorful dress, will not flaunt his liberty in this regard when in the company
of European Christians.

(2) Consider your brothers conscience, v. 14.

And I know and have been persuaded in the Lord Jesus that nothing is
unclean in and of itself, except that whoever reckons anything to be unclean,
to that person it is unclean. Clearly and emphatically Paul identifies with
the theology of the strong which is the revealed teaching of the Lord Jesus
that was so graphically conveyed to Peter (Acts 10:1-11:18; cf. I Tim. 4:4;
Tit. 1:15). Further, the weak person here is wrong in terms of the
application of gospel truth to life, yet a confrontational approach is to be
rejected. In this regard Moo well states: What Paul wants the strong to
realize is that people differ in their ability to internalize truth. . . . Paul wants
the strong in faith to recognize that people cannot always existentially
grasp such truthparticularly when it runs so counter to a long and
strongly held tradition basic to their own [Jewish] identity as Gods
people.
56
The same problem arises with regard to an Arminian being
confronted with Calvinism or a Paedobaptist being confronted with Baptist
beliefs.
More important than truth confrontation, which can be destructive, v. 15, is
conscience sensitivity, which concern, it might be added, is Pauls method,

56
involving patience, by which the truth is ultimately embraced. Of course
Paul is speaking here about individual relationships; he is not in any way
calling for restrictive proclamation of apostolic doctrine through local
church ministry, as the substance of Romans so well demonstrates. By way
of analogy, in healthy family life it is usual for adults to frequently
accommodate their lifestyle to the limitations of children concerning their
capacity to walk, eat, converse, understand; certain legitimate matters are
not spoken about lest they offend and disturb.

(3) Consider your brothers spiritual stability, v. 15.

For if, on account of pressing liberty in the matter of food, your brother [in
Christ] is hurt [wounded in his conscience], you are no longer walking
according to love. Here Paul focuses on the Christian who is more
concerned about truth than the love of people. After the strong Christians
vigorous defense of liberty which he believes will result in conversion to his
superior way of thinking (I Cor. 8:10), the unexpected result is the weak
Christian being offended (I Cor, 8:11); then he probably blames the resultant
disquiet upon the weak brother, whereas Paul is of the opposite opinion.
Thus the strong brother is to exercise discretion, tender and considerate
regard, in his lifestyle regulated by gospel liberty. In broader terms, mature
Christians are to learn loving tolerance with regard to their immature
brethren; sanctification is a cultivated process and not all require identical
nutrients even as not all have identical appetites (I Cor. 3:1-2; Heb. 5:11-14;
I Pet. 2:1-3).
Do not ruin with your food that one for whom Christ died resulting in
authentic conversion. The word pllumi, apollumi, conveys loss of well-
being rather than being, of spiritual destitution rather than destruction,
57
as
in Luke 15:4, 6; I Corinthians 8:11. Gill describes this spiritual downfall as,
the destruction of such a man's peace and comfort, which is signified by
grieving, stumbling, offending, and making him weak.
58
One element of
ruination would be the hardening of the brother in his weakness, or
polarization as we call it today. From another perspective, the Christian
with little faith is entrenched in his weak condition and tends to
fellowship with those of like belief and immaturity; so his condition is
static rather than progressive.

(4) Consider your reputation for what is good, v. 16.

The strong Christian, having been called to consider the weak brother, is
now called to consider himself, particularly his spiritual reputation. If
contending for the truth of gospel liberty results in contention with and
aggravation in the life of a weak brother, then we are the cause of, a good
thing [to] be spoken of as evil NASB. Literally we read: Therefore the
good is not to be blasphemed [disparaged, deprecated] on account of you

57
Vine, Unger, White, Jr., Vines Expository Dictionary of Biblical Words. P. 164.
58
John Gill, Romans, Exposition of the Old and New Testaments, Ages Software, p. 401.
[pl]. Thus a good end may be misrepresented through inappropriate means;
thus a good end requires good means, and that is compassion, sympathy, and
unselfish understanding; this is especially so in the case of a wise parent who,
with a perspective of patient expectations spanning many years, nurtures his
children according to their varying ages. A child who is pressed to hard,
according to good ends, yet can be ruined even though the parent/child
relationship is never jeopardized.

b. Give priority to the fruit of the Spirit, vs. 17-18.

In the realm of spiritual horticulture, there is a tendency to be ignorant of the
need to rank matters having lesser and greater priority. Further, there is
misunderstanding about the production of spiritual fruit, as if it were solely a
sovereign work that is inevitable in the true child of God; as a result the concept
of personal cultivation seems almost nonexistent, perhaps because initiative on
our part is judged to be carnal effort. In the better establishment of the strong
Christian, and as a consequence the establishment of the weak Christian, both of
these elements are now addressed.

(1) Prefer that your fellowship be spiritual, v. 17.

The positive response to vs. 15-16 is the need to distinguish between
essentials and non-essentials. Self-directed focus on non-essentials can
manifest itself in various areas of doctrine such as ecclesiology and
eschatology; here the concern is with regard to sanctification.
For the kingdom of God is not eating and drinking [as distinct from food
and drink],
59
particularly in a religious context, which are elsewhere
described as weak and worthless elemental things (Gal. 4:9-10; cf. Col.
2:16-17, 20-23) Here non-essentials are contrasted with the lofty, encom-
passing, and especially sacred concept of Gods realm as it has its apex in
Jesus Christ (Acts 28:30-31; I Cor. 4:20; 6:9-10; 15:50; Gal. 5:21; Eph. 5:5).
This Son of God makes the same contrast in Matthew 6:25, 31-33 between
material necessities, food, drink, clothing, and spiritual essentials, the
kingdom of God and His righteousness. This distinction is further defined
with regard to tithing and the weightier provisions of the law; justice and
mercy and faithfulness (Matt. 23:23).
Here these weightier matters are described as righteousness and peace and
joy in the Holy Spirit, being subjective, experiential manifestations of
sanctification, the fruit of the Spirit, rather than objective representations of
justification.
60
This has been a dominant emphasis in Romans, 5:2-3, 11; 6:4,
11; 7:4, 6; 8:2-6, 9-17, 23, 26-67, 31-39, in contrast with more carnal,
material and formal concerns, 2:27-29; 7:6; 8:4; 9:30-31; 10:1. The context
here concerns Christian deportment, the precedence of hungering and
thirsting after righteousness (Matt. 5:6), which yet is grounded upon the
gift of righteousness through faith. Hence what supremely counts for the

59
60
Barrett, Haldane, Moo, Morris, Murray, contra Alford, Cranfield, Hodge, Lenski, Moule, Shedd, Stott,
Christian is moral alignment with God (holiness), soul contentment with
God (peace), and soul life from God (joy in the Holy Spirit). Food, drink,
clothing, material comforts, and hundreds of other barnacles attached to
church life, are relatively trivial. So Isaac Watts writes:
Not different food, or different dress,
Compose the kingdom of our Lord;
But peace, and joy, and righteousness,
Faith, and obedience to his word.
When weaker Christians we despise,
We do the gospel mighty wrong;
For God, the gracious and the wise,
Receives the feeble and the strong.
Consider David who, having sinned with Bathsheba and following the death
of Uriah, for many months participated in regular religious worship.
Following condemnation by Nathan the prophet, true repentance led the
King of Israel to realize what was really important (II Sam. 11:1-12:23):
You do not delight in sacrifice, otherwise I would give it; You are not
pleased with burnt offering. The sacrifices of God are a broken spirit; a
broken and a contrite heart, O God, You will not despise (Ps. 51:16-17).

(2) Prefer that Christ be served acceptably, v. 18.

Here is a contradistinction with that bad reputation described in v. 16 where
the strong advocate is pushing his agenda: For with this [right sense of
priorities] in serving Christ we are pleasing to God and approved
[vindicated/justified in true godliness] by men. The slave of Christ who
concentrates upon righteousness and peace and joy in the Holy Spirit, v.
17, offers discriminating service that first, pleases the Father, and second, in
this right order, results in the acknowledgment by men, both believers and
unbelievers, that here authentic Christianity is manifest. Also it is in this
environment that the weak are strengthened, as v. 19 will intimate.

c. Give priority to peaceable fellowship, vs. 19-23.

Here Paul encourages the unity of the Spirit in the bond of peace (Eph. 4:3, 13)
amongst the weak and strong in the church at Rome. As in I Corinthians 12-14
where the ministry of individual Spiritual gifts is for the purpose of edifying the
Body as a whole rather than personal gratification (I Cor. 12:7, 25; 13:5; 14:1-5,
12, 26, 31), so here this goal of peaceful and united edification must override
selfish considerations

(1) You are to build rather than demolish faith, vs. 19-20.

We are now introduced into the spiritual environment whereby the weak do
in fact move on to maturity through corporate nourishment and loving
involvement in local church life.

(a) To build is to edify, v. 19.

"Consequently, let us pursue the things that contribute toward peace.
What are these things? Though not specifically mentioned, surely they
encourage the righteousness and peace and joy in the Holy Spirit of v.
17 amongst the weak and strong; they are truths agreeably held in
common and relate to gospel foundations that are productive of grace
and truth (II Pet. 3:18). In the face of strife at Ephesus Paul writes: Be
kind to one another, tender-hearted, forgiving each other, just as God in
Christ also has forgiven you. . . . [W]alk in love, just as Christ also
loved you and gave Himself up for us (Eph. 4:32-5:1).
And [consequently, let us also pursue] the things that contribute
toward the edification of one another. The word edification
okodom,oikodome, literally describes the building of a house, while
here it concerns the building up of the edifice of regenerate souls. In
Ephesians 4:11-16 this responsibility especially falls on apostles and
prophets and evangelists and pastors and teachers, who are to be
speaking the truth in love to the end that, the whole body, being
fitted and held together by what every joint supplies, according to the
proper working of each individual part, causes the growth of the body
for the building up of itself in love. Note the use here of
okodom,oikodome, in vs. 12, 16.
Thus the leadership of a local church will teach doctrine that is in
agreement with the strong rather than the weak, such as Paul writes
about in Romans and Galatians. But mature individual members of the
fellowship are to minister patience and compassion rather than divisive
confrontation toward those who are immature.

(b) To demolish is to offend, v. 20.

Do not be demolishing the work of God for the sake of food. On the
one hand all things [varieties of food] are clean. But they are bad for
those who upon eating are being offended [in conscience]. Here the
process opposite to that of v. 19 is contemplated, katalw, kataluo ,
describing spiritual impoverishment, the destruction or overthrow of
faith. Note the use of both words in Galatians 2:18. For Paul food is
such a trifling matter when compared with the matter of soul stability.
What really counts is the work of God whereby the saved soul should
not unnecessarily be unsettled by arousal to indignation over such a
paltry matter as sacred food. Such aggravation, in leading to
conviction of sin, does not promote stability in a brother who is more
frail in faith. In fact all food is sacred (Matt. 15:11), so that the
Mosaic code has been abolished and replaced by a new menu of food
and drink that Christ supplies (John 6:35; 7:37). As sinners come to the
Lords banqueting table, long-standing guests are to be patient as new
arrivals experience a radical change of diet.

(2) You are to refrain from upsetting faith, v. 21.

It is good not to eat meat or to drink wine or to do anything that leads to
your [Christian] brother stumbling. Clearly Paul continues to address the
strong Christian who is, like a midwife offering postnatal care, to focus on
the spiritual health of others rather than himself. The meat and wine
may have pagan associations, yet the principle would still apply with regard
to selfless submission to vegetarianism and alcoholic abstinence. Hence, Do
nothing from selfishness or empty conceit, but with humility of mind regard
one another as more important than yourselves; do not merely look out for
your own personal interests, but also for the interests of others (Phil. 2:3-
4). So Christ the Strong Man likewise subjected his own divine prerogatives
to the needs of His weak brethren (John 1:14; Phil. 2:5-8; Heb. 2:9, 14-18;
4:15). For a believer to stumble here is to yield under constraint to what
he regards to be a sin, which in fact is sin in subjective terms even if not so
in objective terms, as v. 23 explains. For Paul, it is far better to allow a
peripheral, formal practice in a stable situation rather than bruise the
conscience and introduce instability,

(3) You are to maintain faith at all costs, vs. 22-23.

The foregoing has presupposed eating and drinking by the strong in the
presence of the weak, such as at a church fellowship meal or a public
restaurant. However, there is no restriction upon the strong Christian who,
whether alone or with others of like mind, takes full advantage of his liberty
in Jesus Christ. Here, as in this whole matter, discretion is required.

(a) Keep your own conviction before God, v. 22.

You who are [strong] having faith according to your own convictions,
have it as before God. Blessed [at peace in his soul] is he who is not
judging [offending/condemning] himself in that which he [with liberty]
approves. Surely Paul is here reflecting on that blessedness which he
himself has experienced; indeed he commends this preferable, mature
condition of the soul and implicitly allows such expressed liberty where
the situation is appropriate. However, the constituency of local church
life in general does not allow such luxury. As John Bunyan writes:
Alas! Heres children, here are great with young;
Here are the sick and weak, as well as strong.
Here are the cedar, shrub, and bruised reed;
Yea, here are such who wounded are, and bleed.
As here are some who in their grammar be,
So here are others in their A, B, C.
Some apt to teach, and others hard to learn;
Some see far off, others can scarce discern.
61

61
John Bunyan, The Works of John Bunyan, II, p. 583.
(b) Keep your brother from sinful doubting, v. 23.

But whoever is doubtful concerning whatever he eats [or drinks] is to
be condemned because he is not acting on the basis of faith; whatever is
not of faith is sin. How does this doubt arise? Through the imposition
of the strong. Therefore Paul considers an attempted profession of
liberty, by a would-be strong man under pressure, who in reality is
influenced by sensuality and formalism, is troubled with guilt, and thus
is weak in faith.
The meaning of faith pstewj, pisteo s, is to be carefully distinguished
in this verse, cf. vs. 1, 22. It is not so much an object in itself as trust in
a saving object. Thus the weak Christian looks to Christ with faltering,
clouded vision concerning the ramifications of the gospel; this form of
unbelief is sin. The strong Christian looks to Christ with firm
persuasion concerning the ramifications of the gospel; this faith has
lifestyle expression which is the freedom that [by which] Christ set us
free, for which reason we are not to be subject again to a yoke of
slavery (Gal. 5:1). However the strong are not to coerce the weak into
faithless activity. In this situation the weak usually conform because of
what the strong Christian requires rather than on account of the clear
will of God that illuminates their soul.
Thus the broad principle is established that whatever action we take, if
it is doubtful and not born of conviction that it is the right will of God,
then that faithlessness is sin, not necessarily the distinctive activity itself.
So Haldane rightly sums up: To obey God acceptably, we must have a
conviction that we are doing the thing which He has enjoined.
62

Hence, a conscious awareness of our peaceable walk with God, along
with that of our Christian brother, is a vital matter.

3. Support of the weak in faith, 15:1-13.

Continuity with the preceding 14:1-23 is obvious. However, other factors have led to a
chapter division at this point. First is the conclusive identification of Paul with the
strong who are first explicitly identified as such; this seems to be a summing up of
the subject at hand that includes a climactic application concerning Christ. Second is
the vocabulary change from the weak to those now described as being without
strength [impotent], and thus in need of Christ. Third is the transition into the
doctrine of Christ, especially as it relates to the Gentiles. Perhaps v. 7 is a more suitable
chapter break.

a. Uphold the weak neighbor for his good, vs. 1-6.

Like a concerned hen that is detached from her chickens, so Paul continues to
brood over the weak in particular. Now he seems to allude to the strong as also

62
being spiritual leaders in this fellowship in Rome, especially since he personally
identifies with them.

(1) The strong should edify the weak, vs. 1-2.

Here selfless concern for those committed to the under-shepherding of local
church leaders is a vital qualification, even as it is to be a characteristic of
every local church member (Ezek. 34:1).

(a) Bear his weaknesses, v. 1.

Now we who are the strong are indebted to bearing the weaknesses of
those who are without strength rather than pleasing ourselves. Both
Paul and the strong are obliged to be tolerant toward the weak. Such
obligation is based upon the toleration of Christ as the Strong Man
toward we who were formerly weak, even as vs. 3, 7-9 indicate. The
weak, sqnhma, asthenema, 13:1, are now described as being
without strength, dnatoj, adunatos, that is lacking the strength of
faith to grasp their emancipation from certain old covenant ritual
requirements. Often a relatively new convert will continue with some
unsavory habits that are inevitably discarded.
63
In the meanwhile, the
strong are to be patient with this cocoon shedding.
Such tolerance may require self-restraint with regard to ready judgment,
also abstinence from certain innocent lifestyle preferences. Motivation
here is not the fulfillment of revealed duty but compassionate concern
born of Christs incomparable compassionate concern for us (I Cor.
10:33; II Cor. 5:14-15; Phil. 2:4).
(b) Build up for his good, v. 2.

Let each one of us please our neighbor for his good that results in
edification. While the strong continue to be addressed, yet the
principle of selfless concern for the weak takes on a more
encompassing perspective with the substitution of the term neighbors
(Matt. 22:34-40; Rom. 13:9-10; Gal. 5:14; Eph. 4:25; Jas. 2:8).
However doing good is qualified as edification, okodom,
oikodome, the promotion of spiritual growth, the building up of the
soul, as in 14:19. I Cor. 14:12, 26. Paul never uses this word of self-
edification but always of someone else being edified by another, even
God (I Cor. 3:9; II Cor. 5:1). In true romance, the dominant attitude is
love for with the response of love from. So a true church member,

63
Early in his ministry at Aberavon, Wales, Dr. Martyn Lloyd-Jones smoked both cigarettes and a pipe. When
preparing a sermon on John 8:32, [Y]e shall know the truth, and the truth shall make you free, the
conviction suddenly came to him like a dart, You are not free! He was convinced that his dependence upon
smoking was unworthy of a Christian. For two to three weeks he had an awful struggle over the matter,
Bethan would say that it was the only time she ever saw him depressed. Then, to prove that as a Christian he
was not in bondage, he resolved to smoke only once a day. This he did for about a year, until April 1, 1930,
when he gave up smoking entirely. Iain Murray, D. Martyn Lloyd-Jones, The First Forty Years, 1899-1939,
I, p. 264.
while benefiting from spiritual nurture, yet his dominant concern is for
each of us to please his neighbor.

(2) The Christ should be our model, vs. 3-4.

For those not redeemed, Jesus Christ is an impossible and futile model; for
those who are redeemed, Jesus Christ is an attainable and familial model
(Rom. 8:29; II Pet. 1:4; I John 3:2). Here the modeling concerns the example
of Christs willing humiliation in the interests of others (Luke 22:42; II
Cor. 8:9; Phil. 2:4-8; cf. John 13:1-17). As Murray comments: It is
noteworthy how the apostle adduces the example of Christ in his most
transcendent accomplishments in order to commend the most practical
duties.
64

(a) The Scripture declares his selfless burden bearing, v. 3.

For even Christ did not please himself;
65
but just as it has been written,
The reproaches of those reproaching You have fallen on Me.
Consider Psalm 69:5-9 as a whole, from where this quotation comes;
David, as a sinner, is concerned that he will not stain the reputation of
the Lord GOD of hosts, vs. 5-6. Nevertheless in response to the grace
of God he is ready to bear the rebuke of Gods enemies, even family
members. So great is his zeal for Gods holy dwelling that, in thinking
little of himself, he will readily deflect the assaults that are directed
against Him. So in John 2:17, the selfless concern of Jesus Christ in the
cleansing of His Fathers Temple was noted by his disciples as they
recalled, Zeal for Your house will consume me (Ps. 69:9a). So here,
with David as the antitype, this same selfless concern of the Son for
deflecting the rebuke directed toward his Father (Ps. 69:9b) is a model
for true disciples of Christ. Thus how can the strong not lovingly defer
to the weak in the light of Christs infinitely greater deference to the
holy reputation of His Father?

(b) The Scripture is designed to give instruction and hope, v. 4.

For whatever was written beforehand was written for our instruction
so that through perseverance [resulting from Scripture study] and
[resultant] encouragement we might have hope. Here Paul, by way of
excursus, injects a vital Bible study principle that he has just
demonstrated. Concerning the Old Testament it may be said that all of
it is the exhaled, inerrant Word of God; all of it is profitable, especially
in an illustrative and applicatory sense, though all of it is not of equal
importance or equally mandatory. Note that All Scripture (II Tim.
3:16-17) primarily has the Old Testament in mind. So Moo declares:
The OT, though no longer a source of direct moral imperative (6:14,

64
65
According to Morris, the constative aorist of rskw, aresko , meaning to please, may suggest the whole of
Jesus earthly life. Romans, p. 498. Moo is doubtful concerning this grammatical intent. Romans, p. 868.
15; 7:4), continues to play a central role in helping Christians to
understand the climax of salvation history and their responsibilities as
the New Covenant people of God. Cf. Rom. 4:24; I Cor. 9:10; 10:11; II
Tim. 3:16).
66
Thus the Christian, under the dominion of Christ
through the New Covenant, has liberty in discerning what is required of
him according to Old Testament precept and principle, and also what in
the Old Testament is illustrative of New Testament precept and
principle (Jas. 5:9-11).
But how does perseverance relate to the encouragement and
hope that result from Scripture instruction? The word pomon,
hupomone, also meaning patience/endurance/resolve, or simply
pilgrimage persistence, describes that which is also subjectively
derived from Scripture, even as in v. 5 it is God who gives
perseverance and encouragement. Thus Paul is emphatically
recommending ongoing study of the Word of God; his own use of it
throughout Romans, quoting over 160 passages from 24 books of the
Old Testament, certainly generates perseverance, encouragement, and
hope.

(3) The glory of God should be our end, vs. 5-6.

Paul now transports us from the realm of responsible selflessness, vs. 1-4, to
that of divine enabling which then results in the acknowledgment of divine
glory, vs. 5-6. If you stop at vs. 1-4, the praise of human accomplishment
will intrude; but Paul deflates such a prospect when he prays, Now may the
God who gives . . . grant you . . . From another perspective, selfless service
reaches its ultimate height when both the strong and weak, as well as Jesus
Christ, focus on the glorification of God the Father.

(a) Through like-mindedness in Christ, v. 5.

For Paul, the admonition of vs. 1-3 is not enough; through prayer is the
acknowledgment of human insufficiency within the lives of believers
and necessary divine bestowal of grace, (Eph. 1:15-17; 3:14-16; II Tim.
1:16, 18). Specifically, while God gives perseverance and encour-
agement, Pauls primary concern is that God will enable the matchless
example of Christs selfless service to become a unifying principle, to
be of the same mind moqumadn, homothumadon (cf. I Cor. 1:10; II
Cor. 13:11; Phil. 1:27; 2:2, 5; 4:2), within the church at Rome. The
Apostle desires that, there be no division in the body, but that the
members may have the same care for one another (I Cor. 12:25).

(b) Through unity in Christ, v. 6.

The fruit of local church unity, being of the same mind . . . with one
voice [mouth], is the display of Gods excellence, His glory, through
vocal expression (using good preaching, witnessing and hymnody), not

66
Moo, Romans, p. 869,
the praise of church administration. The collective purpose of concord
is again selfless interest in Gods vindication, and specifically that of the
Father through the agency of Jesus Christ (I Cor. 15:24-28; II Cor. 1:3;
11:31; Eph. 1:3; 5:20; Col. 1:3; 3:17). Such united proclamation could
include the stanzas of Joseph Swain:
How sweet, how heavenly is the sight,
When those who love the Lord
In one anothers peace delight,
And so fulfill His Word.
When each can feel his brothers sigh
And with him bear a part;
When sorrow flows from eye to eye
And joy from heart to heart.
When free from envy, scorn and pride,
Our wishes all above,
Each can his brothers failings hide
And show a brothers love.

b. Uphold one another for the common good, v. 7-13.

The specificity of 14:1; 15:1 with regard to the weak and the strong seems to now
broaden as tension between Jews and Gentiles in local church life, that conflicts
with desirable unity, is re-considered; in so doing we are reminded of prior major
doctrinal emphases that lead us to the formal conclusion of Romans at v. 33.
Moo makes the significant comment that, the barrier between strong and
weak is at root the barrier between Jew and Gentile, a barrier that Christs
ministry dismantled.
67

(1) Christ has accepted the Jew and Gentile, v. 7-12.

In A Reason of My Practice in Worship, John Bunyan comments on Romans
15:1-7 as follows:
I am bold to hold communion with visible saints as afore [described];
68
because
God hath communion with them; whose example in the case we are straitly
commanded to follow. . . . Yea, though they be saints of opinions contrary to
you; though it goeth against the mind of them that are strong. . . . You say, to
have communion with such weak brethren, reproacheth your opinions, and
practice. . . . Vain man! . . . Wherefore he that hath communion with God for
Christs sake, is as good and as worthy of the communion of saints as thyself. .
. . Now him that God receiveth and holdeth communion with, him you should
receive and hold communion with.
69

67
Moo, Romans, 875-6.
68
Bunyan has just qualified the faith of such saints which chiefly comprises, first, the received righteousness of
God which comes through faith alone in Jesus Christ, and second, the one baptism of the Holy Spirit. Works,
II, pp. 609-10.
69
Bunyan, Works, II, p. 610.
(a) Christ has accepted us as a church, v. 7.

Therefore you are to accept [present tense, receive to oneself with
special interest]
70
one another, just as Christ also accepted [aorist tense,
by means of the atonement] us, to the end that God would be
glorified. While 14:1 addresses the strong with regard to his regard for
the weak, here the desired acceptance is to be reciprocal so that all the
fellowship at Rome are now addressed. Of course if God the Father is
glorified through the dying obedience of God the Son that obtained the
redemption of the elect, Eph. 1:6, then this mutual acceptance that the
elect manifest consequently glorifies God the Father as well, v. 6.
Of course acceptance here amongst a Christian congregation must
involve areas of disagreement; however these must be sublimated to the
more important cause of the unity of the body of Christ (Ps. 133:1-3; I
Cor. 1:10; 12:25). Thus Charles Wesley has written:
Touched by the loadstone of Thy love,
Let all our hearts agree,
And ever toward each other move,
And ever move toward Thee.

(b) Christ has accepted the Jew, v. 8.

For I say that Christ has become [perfect tense, stressing permanence]
a servant of the circumcision [Israel] on behalf of the truth of God for
the purpose of confirming the promises that belong to the fathers
(Matt. 15:24). The mention of Israel first confirms the priority of 1:16;
2:9-10. In reiterating the unity through acceptance that v. 7 has
exhorted, it is probable that the Gentile in particular is addressed here;
he is to be respectful of the Jewish Christian, especially during the
present period of Gentile prominence (Luke 21:24; Rom. 11:25). Notice
that the distinctive Jewish identity that circumcision indicates is not
denied; but whereas Romans 11 in general deals with Israel in unbelief,
as enemies, as severed branches, 11:7-10, 17-22, 28, here the concern is
for the remnant according to Gods gracious choice, that must be
lovingly regarded by the Gentiles as part of the body of Christ. As
circumcision was a sign of the covenant made with Abraham (Gen.
17:10-14; Rom. 4:11), so the Christian Jew retains, through Christ, an
inheritance in the promises given to the fathers, 9:5; 11:28-9. Here is
a further indication that it is not as though the word of God has
failed, 9:6.

(c) Christ has accepted the Gentile, vs. 9-12.

Not only has the Gentile been admonished, but also the Jewish
Christian has been reassured of his covenant security. Moo further
explains that, Paul implicitly reminds the weak, mainly Jewish

70
Vines Expository Dictionary of Biblical Words, eds. Vine, Unger, White, p. 511.
Christians, that the strong, mainly Gentile Christians, are full
members of the people of God: they, wild olive-shoots, have been
grafted in, 11:17. At the same time, however, he reminds the strong
that the status they enjoy rests on a Jewish foundation: the root
supports you, 11:18.
71

1) They will glorify Gods mercy, v. 9.

And [Christ has also become a servant] to the Gentiles according
to His [Gods] mercy to the end that God might be glorified, just
as it has been written. Recalling the climactic declaration of
praise to Gods glory concerning Gods distinctive dealing with
Jew and Gentile in 11:33-36, here is similar focus, but especially
on the God-glorifying incorporation of the Gentile into the rich
root of the olive tree, 1:17. Thus the barrage of Scripture
quotations, from the Law, the Prophets, and the Writings, is
intended to solicit glad acknowledgment from the Jewish
Christians of what God has ordained from the beginning and
wrought by means of His comprehensive grace.
The quotation of Psalm 18:49; cf. II Samuel 22:50, is part of
Davids celebration concerning the Lords provision of deliverance
from all his enemies and Saul in particular. Consequently, the
mercies experienced by David were too great for the praise of them
to be confined within the narrow bounds of Palestine. He can only
have a proper auditory in the nations of the whole earth.
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The
plain implication is that the heathen too can be the objects of this
mercy if they will, with true repentance, worship only the Lord.

2) They will fellowship with the Jews, v. 10.

The Son of Moses in Deuteronomy 32:1-43, climaxing the
prophets life just prior to his death, commences, Give ear, O
heavens, and let me speak; and let the earth hear the words of my
mouth, v. 1. Following the praise of Jehovahs triumphant saving
of His people, and that in spite of the fact that Israel forsook God
who made him, and scorned the Rock of his salvation, v. 15, yet
the LORD will vindicate His people, and will have compassion on
His servants, when He sees that their strength is gone, v. 36.
Therefore, rejoice, O nations, with His people, for He will avenge
the blood of His servants, v. 43. Thus Gods mercy to Israel
should encourage the Gentiles to have hope in this same grace.

71
72
E. W. Hengstenberg, The Psalms, V, p. 322.
3) They will praise the God of Israel, v. 11.

Praise the LORD, all nations; laud Him, all peoples! Psalm
117:1, as quoted here, along with Psalm 47:1; 66:8; 98:4, is
probably derived from Deuteronomy 32:1, 43. Here the reason for
such Gentile participation is the lovingkindness and truth of
the LORD, V. 2. In Psalm 47:1-3 the reason is His sovereignty. In
Psalm 66:8-12 the reason is His giving of life, His gracious
preservation. In Psalm 98:1-4 the reason is His salvation, His
righteousness in the sight of the nations, v. 2, and His
lovingkindness and faithfulness before all the ends of the earth,
v. 3. Thus David has a right missionary spirit that would sing the
words of Frederick W. Faber:
Souls of men, why will ye scatter
Like a crowd of frightened sheep?
Foolish hearts, why will ye wander
From a love so true and deep?
Theres a wideness in Gods mercy
Like the wideness of the sea;
Theres a kindness in His justice
Which is more than liberty
For the love of God is broader
Than the measures of mans mind,
And the heart of the Eternal
Is most wonderfully kind.

4) They will hope in the root of Jesse, v. 12.

Here, with great specificity, is the promise that the Gentiles will
enter into glorious redemptive and millennial blessing. While
Isaiah 11:1-5 describes Messiahs redemptive kingdom under
construct-ion as a result of his first coming, so Isaiah 11:6-9
reveals the consummation of this same kingdom at his second
coming. Thus Isaiah 11:10 describes the substantial role that the
redeemed Gentiles will have in that glorious economy when the
root of Jesse . . . arises to rule over the Gentiles. As a result, in
Him shall the Gentiles hope, in contrast with their present vanity.
However, the point is that the Gentiles also will share in the large
mercy of God, in company with the Jews.

(2) Christ has provided the ground of mutual hope, v. 13.

So may the God of hope fill you [Jews and Gentiles]with all joy and peace
in believing so that you [Jews and Gentiles] will abound in [the same] hope
by the power of the Holy Spirit. The major section commencing 14:1 is
now brought to an optimistically prayerful conclusion. Even as chapters 9-11
concluded with a harmonious resolution concerning the present tension
between Jew and Gentile on a broad scale, so here tension of the same kind
at a local church level ends in rapprochement that unitedly focuses on a
common hope. The previous quotation of Isaiah 11:10 in v. 12 defined that
hope whereby Jews and Gentiles shall trust both subjectively and objectively
in the root of Jesse. That is, the church at Rome is to have a heart
pulsating confidence in the only risen, exalted, interceding, reigning Savior.
Such a convergence of faith by both the weak and strong, Jew and Gentile, is
to be upon Christ rather than personal distinctions. Thus Moo is to the point
in declaring that Pauls bottom line is the unity of the church. . . . this
unity is not to be pursued at any price; but Paul is adamant about not
allowing differences between believers about adiaphora [indifferent,
inconsequential matters, 14:3, 5] to injure the oneness of the body of
Christ.
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While exhortation has been specific regarding personal responsibility in the
promotion of unity, 15:1-2, 7, yet there is ultimate recognition of the uniting
power of the Holy Spirit (John 17:20-21; I Cor. 12:13; Eph. 2:19-22; 4:3-4),
which is very different from formal, ecumenical unity. But more than this,
Pauls expectation is for such a fullness of this same Spirit to be productive of
active and reactive joy and peace; each believer becomes a spiritual catalyst
that at the same time generates cohesion. So Henry Moor, revised by John
Wesley, has written:
Father, if justly still we claim
To us and ours the promise made,
To us be graciously the same,
And crown with living fire our head.
Our claim admit, and from above
Of holiness the Spirit shower,
Of wise discernment, humble love,
And zeal, and unity, and power.

D. THE RESPONSIBILITIES OF PAUL AS A GOSPEL MINISTER, 15:14-33.

Here the formal conclusion of Romans 1:1-15:13 gently commences, and Morris sums up
the overall preceding context as follows: Pauls great treatment of justification has ended.
He has shown something of its necessity, of what Christ has done to being it about, of the
necessity of trust in him, of what it means in terms of Jew and Gentile, of the importance of
living day by day as those who have been justified by faith.
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We move from the Apostles
confidence that the church at Rome will joyfully abound in hope by the Holy Spirit, v.
13, in accord with his distinctive Gentile ministry, to his itinerant plans for what is probably
a first face-to-face encounter, 1:10-15; 15:24.

1. The proclamation of Christ to the Gentiles, vs. 14-21.

The self-depreciating ministry of John the Baptist (John 1:23; 3:30) has always been a
pastoral model, and likewise Paul is of the same temper (I Cor. 3:4-7; I Tim. 1:12-17),

73
74
although he never undervalues his distinctive calling through grace as a trail-blazing
minister to the Gentiles, even at Rome. Hence, with a sense of responsibility as a
minister of Jesus Christ to the Gentiles, v. 16, according to the following itinerant
details, his vocational signature is added in conclusion whereby the authority of his
preceding exhortation is upheld and sealed. After all, he has written very boldly . . .
on some points, v. 15, especially with regard to a church he did not found.

a. To Gentiles in Rome, vs. 14-16

Pauls sense of divine calling to apostolic ministry was very strong, that is he was
dominated by a distinctly revealed missionary appointment that must be
accomplished in accord with the mandate of Jesus Christ (Acts 9:15-16). Thus, I
do not consider my life of any account as dear to myself, so that I may finish my
course [drmoj, dromos, foot race] and the ministry which I received from the
Lord Jesus, to testify solemnly of the gospel of the grace of God (Acts 20:24; cf.
Phil. 2:17; II Tim. 4:6-7). This same intense commitment is indicated here as a
vocational passion whereby my offering of the Gentiles may become acceptable,
sanctified by the Holy Spirit, v. 16.
While Paul has made numerous references to gospel ministry that incorporates the
Gentile as well as the Jew, 1:13-14; 2:8-9, 14-16; 3:29-30; 9:24-26, 30; 11:11-25;
15:9-12, at this point that he is more specific in mentioning his distinctive calling
in this respect with regard to it fortifying his forthrightness in communicating the
truth to the saints at Rome.

(1) With appreciation of their goodness, v. 14.

But I also have become persuaded concerning you [according to
encouraging reports], my brethren, that yourselves, having become full of
goodness and all knowledge, are able to admonish one another. Paul has
high esteem for this congregation at Rome, and thus recognizes a spiritual
maturity that not only qualifies to receive his substantial teaching, but is also
able to admonish, nouqetw, noutheteo , cf. Acts 20:31; I Cor. 4:14; Col.
1:28; 3:16; I Thess. 5:12, 14; II Thess. 3:15, itself. Thus with both authority
and respectful tact, Paul encourages these saints, as spiritually virtuous and
doctrinally mature brethren, to press on without necessary dependency on
himself, and yet anticipation of future fellowship.

(2) With appreciation of gospel remembrance, v. 15.

But I have more boldly/daringly/courageously [tolmhrotrwj, tolme
roteros]written to you on some matters so as to be reminding you because
of the grace that was been given to me from God. What specifically are
these bold matters? Let us suggest they would fall within:
The doctrine of thorough sinful corruption, 3:9-20.
The doctrine of justification through faith alone. 3:21-4:25.
The doctrine of sovereign grace in contrast with the law, 5:1-7:25.
The doctrine of the indwelling Holy Spirit, 8:1-39.
The doctrine of Gods sovereignty, Jews and Gentiles, 9:1-10:21.
The doctrine of Jewish salvation relative to the Gentiles, 11:1-36.
The doctrine of Spiritual gifts and fruit in church service, 12:1-21.
The doctrine of submission to human government, 13:1-7.
The doctrine of love motivation, 13:8-14.
The doctrine of the weak and the strong in fellowship, 14:1-15:13.
But how has this glorious repository of gospel truth come to the fore?
Because of the grace that was given [aorist tense]to me from God. In other
words, this truth came by revelation of Jesus Christ (Gal. 1:12) to a
chosen instrument (Acts 9:15) according to being called [to the apostolic
office] through His grace (Gal. 1:15). Paul had a strong sense of Christian
vocation because of the calling of Christ, and so should every Christian.

(3) With appreciation of his mandate, v. 16.

When the people of God receive the Word of God from a man of God, it is
important that they identify the personal medium of the message as Gods
designated representative. In this world, ambassadors are appointed, and
such an assignment brings with it authority which validates the proclaimed
message. So Paul continues to uphold his authorization to minister to the
Gentiles, v. 15, and in so doing upholds his gospel message to the
predominantly Gentile church at Rome (II Cor. 2:17; 5:20; Eph. 6:19-20).
Note the economic relations of the three Persons of the Trinity with regard
to the work pf redemption, which truth will be repeated in vs. 17-19.
This verse is full of Jewish sacrificial language. The message of Romans has
come through the medium of Paul, a minister [leitourgj, leitourgos] of
Christ Jesus to the Gentiles, which service more distinctively refers to an
office, especially that of priestly service as subsequently described (cf. Heb.
8:1-2).
75
However this service is to be an offering of the Roman Gentiles to
God; Paul perceives his missionary labors as a presentation, an offering of
the fruits of his evangelistic toiling (II Cor. 11:2; Col. 1:22, 28; I Thess.
2:19). Thus his Jewish roots are evident as he portrays, in a priestly manner
with the instrument of the gospel of God, the Gentile believers in Rome as an
acceptable offering, prosfor, prosphora (cf. Acts 21:26; Heb. 10:5) to
God with the authenticating, consecrating sweet incense of the Holy Spirit.
For this reason Paul describes himself as priesting it, erougew, hierougeo ,
present participle; he serves God seeking authentic fruit and His approval,
not with his eyes fixed on mans estimate of his ministry ( I Cor. 4:2-4]; he
has no thought of recognition by man with the title of priest; by way of
illustration, Paul describes himself as offering the Gentiles to God, not Christ
as in the Roman Catholic mass.
John Stott adds: Although Pauls priestly ministry as an apostle to the
Gentiles was unique, the principle he enunciates has a vital contemporary
application. All evangelists are priests, because they offer their converts to
God.
76

75
R. C. Trench, Synonyms of the New Testament, pp. 125-7.
76
b. To Gentiles from Jerusalem to Illyricum, vs. 17-19.

As a faithful ambassador boasts not in himself or the significance of his office, but
rather in his lord and master, so Paul, having expounded upon the grace that
was given me from God, v. 15, is more eager to focus upon the glorious things
of God the Father, His Son, Jesus Christ, and the Holy Spirit. As Anne Cousin
has written:
The bride eyes not her garment,
But her dear bridegrooms face;
I will not gaze are glory,
But on my King of grace,
Not at the crown He giveth,
But on His pierced hand:
The Lamb is all the glory
Of Immanuels land.

(1) Boasting in God, v. 17.

Therefore I have [my] boasting in Christ Jesus [concerning] the things [of
my service] before God [the Father]. This is reminiscent of Galatians 6:14.
Thus Pauls ministry style, notwithstanding being a chosen instrument
(Acts 9:15), is defined as being driven by God-centeredness, not
utilitarianism; God is not a means to an end, namely the enhancement of
Pauls ministry, but rather a glorious end in Himself. There may be here a
slight inference concerning evident success with regard to a host of Gentiles
turning to Christ, such as at Rome. Nevertheless, Paul will only ascribe
praise to God for such fruitfulness (I Cor. 3:5-7).

(2) Boasting in Christs accomplishments, v. 18.

For I will not dare to speak of anything except what Christ [God the Son]
has accomplished/effectively worked out [, katergazomai]
through me resulting in the obedience [of faith, 1:5; 16:25-26] of the Gentiles
by [the] word and work [of Paul]. Who would deny the tireless zeal and
dogged persistence of Paul for the cause of Christ (II Cor. 11:21-33), yet the
Apostle insists it must all subsume under divine enablement. His ministry
by word and work, lgw ka rgw, logo kai ergo (II Cor. 10:11; Col.
3:17; II Thess. 2:17), both preaching, teaching, and tent-making, traveling,
was accomplished only through grace, not human ingenuity, as the preceding
and following context suggests. Thus Paul, as a fellow worker, built upon
Jesus Christ as the only foundation so that Gods building resulted,
being identifiable as gold, silver, precious stones (I Cor. 3:9-12).
Elsewhere in Romans Paul has revealed his fervent concern for the Jew (1:16;
9:1-5; 10:1-2; 11:1); yet here his desire that, according to divine
commissioning, the Gentiles might savingly believe is equally a consuming
passion, even as his hoped for visit to Rome and Spain indicates, v. 24.

(3) Boasting in the power of the Spirit, v. 19.

In the power of [miraculous] signs and wonders, in the power of the
Spirit. The more spectacular features of Pauls apostolic ministry, that was
void of spectacular claims, also derived from the power of Christ, are now
described, being shmewn ka tertwn, semeio n kai terato n. Both are
supernatural manifestations, with a sign stressing significance and a wonder
stressing astonishing, powerful display. In II Corinthians 12:11-12 Paul
indicates to the believers in Corinth that, in no respect was I inferior to the
most eminent apostles, even though I am a nobody. The signs [shmea,
se meia] of a true apostle were performed among you with all perseverance,
by signs [shmeoij, semeiois] and wonders [trasin, terasin] and miracles
[dunmesin, dunamesin]. As Jesus performed miracles and wonders and
signs (Acts 2:22), so did the apostles (Acts 5:12), and Paul in particular
(Acts 13:6-12; 14:3, 8-10; 15:12; 16:16-18; 19:11-12; 20:9-12), whereby
their foundational role in church of Jesus Christ was signified (Matt. 16:18-
19; Eph. 2:19-22; Heb. 2:3-4). In contrast the man of lawlessness . . . the
son of destruction, will manifest the activity of Satan, with all power and
signs and false wonders (II Thess. 2:3, 9).
The geographic extent of Christs accomplishment through Paul is described
as, from Jerusalem and round about as far as Illyricum [on the eastern coast
of the Adriatic Sea]. Here are the broad limits, thus far, of his outreach to
the Gentiles in which he fully preached the gospel of Christ, that is
completed his aforeplanned itinerary for establishing the gospel in new
territory.

c. To Gentiles in unevangelized fields, vs. 20-21.

Pauls understanding of his commission, according to Christs specification, was
that he be a church planter in virgin Gentile regions that excluded the necessity of
building on an earlier witness (I Cor. 3:6-10; II Cor. 10:13-16). However, others
were certainly expected to build upon what Paul had planted. Thus he was to lay
solid foundations that did not require adjustment (I Cor. 3:10-15).

(1) Laying a fresh foundation, v. 20.

It was Pauls custom to first make contact with any Jews he could discover in
new Gentile territory, according to 1:16, who would certainly have some
Messianic hope (Acts 16:12-13; 17:1-3, 10, 16-17; 18:1-4, 19). However he
sought unevangelized regions where the good news of the Lord Jesus as the
Christ was not embraced. His attitude was that of striving with fondness,
filotimomai, philotimeomai, to preach the gospel/evangelize,
eaggelzomai, euangelizomai, in fresh fields. Knowing he could encounter
situations where Christ had been preached from envy and strife . . . selfish
ambition . . . pretense (Phil. 1:15-18), knowing he would have to deal with
wood, hay, straw (I Cor. 3:12), Paul preferred to build on a solid
foundation, that is the unsullied truth of Christ crucified (I Cor. 3:11); he
believed that subsequent builders of the superstructure, that is waterers
such as Apollos would, with caution, do better this way (I Cor. 3:6, 10).
(2) Laying a fulfilled foundation, v. 21.

As proof of this distinctive ministry, Paul quotes Isaiah 52:15b. Moo gives
three reasons for this.
First, it justifies Pauls decision not to build on anothers foundations, v. 20;
for the text speaks of bringing a message to those who have not heard. Second,
it accords with Pauls sense of calling to the Gentiles, since the ones who have
not had it announced to them and have not yet heard are kings and nations,
cf. v. 15a. Third, it alludes to the content of Pauls gospel. For Isaiah 52:15 is
part of the famous fourth servant passage, and the him concerning whom
these Gentiles have not been told is the Servant of the Lord [Messiah].
77

2. The proclamation of fellowship amongst the Gentiles, vs. 22-29.

While Paul has just declared his priority, I would not build on another mans
foundation, yet this did not restrict him from visiting churches he did not plant,
though only when his primary calling allowed. Rome is a case in point, 1:13.

a. Itinerantly in preaching, vs. 22-25.

It is reasonable to assume that the substance of this epistle is that which Paul
longs to communicate by means of his personal presence. While v. 20 has
described his primary commitment to evangelize the unevangelized Gentiles, we
must recall the similar intent of 1:15: I am eager to preach the gospel
[eaggelzomaieuangelizomai] to you also who are in Rome. Thus in Rome
Paul will evangelize the evangelized, for the purpose of sanctification.

(1) With delays, v. 22.

Thus the itinerant ministry from Jerusalem to Illyricum has, on many
occasions, hindered or cut in, gkptw, enkopto , to Pauls long term plans
for visiting Rome. Thus the spiritual birthing and building process, according
to the specific divine job description, must prevail over other personal
preferences.

(2) With desires, v. 23.

But now, nun d, nuni de, cf. 3:21; 6:22; 7:6; 11:30, suggests a strong
anticipation of changed circumstances. In most likely writing from Corinth,
Paul intimates that since his regional ministry there has now concluded, his
longing over many years to visit Rome may now be fulfilled.

(3) With design, v. 24.

As I go to Spain [Spana,Spania] is an anacolutha, the end of an
incomplete sentence. Morris gives some evidence, including the comment of

77
Clement of Rome toward the end of the first century, that Paul did
eventually visit Spain,
78
though there is no evidence in Scripture.
A sudden change of thought results in a more narrow focus on a resultant
passing visit to Rome. Paul first anticipates the enjoyment of Christian
fellowship there in transit, and consequent help, propmpw, propempo ,
meaning material missionary support such as food, clothing, money, etc. cf.
vs. 26-27; I Cor. 16:6; II Cor. 1:16; Tit. 3:13.

(4) With dedication, v. 25.

But now [again nun d, nuni de] I am going to Jerusalem serving the
saints. The train of thought in v. 23 is now picked up and modified. For all
of his concern for vital doctrine, Paul never lost sight of material and
physical needs, and especially with regard to the church at Jerusalem
impoverished through persecution (Acts 8:1; 24:17; I Cor. 16:1-3; II Cor.
8:1-9:15). Further he goes deaconing, diakonn, diakono n, ministering to
the believers, not regarding himself as above such menial assistance, on the
grounds of Acts 6:1-6.

b. Practically in substance, vs. 26-27.

While it is declared that Paul will deliver material aid to the impoverished saints at
Jerusalem, there seems to be an ongoing and dominant interest in the mother
church located in the city of great Davids greater Son.

(1) For the support of Jerusalem, v. 26.

For Macedonia and Arhaia were well pleased to make/contribute fellowship
[koinwna, koin onia] for the poor amongst the saints in Jerusalem. Both
Macedonia (northern Greece) and Achaia (southern Greece) are here
understood as Gentile regions, even though Pauls ministry at Philippi,
Thessalonica, Berea, Corinth, and Athens involved initial contact with Jews;
in contrast the saints in Jerusalem represent the Jewish mother church,
where the apostles remained, Acts 8:1, that is rooted in Abraham, Isaac,
Jacob, David, and Jesus Christ. This fellowship was surely material aid (I
Cor. 16:1-3; II Cor. 8:1-4; 9:1-15) that resulted from Pauls faithfulness to
the apostolic admonition of Galatians 2:9-10.

(2) For the reason of indebtedness, v. 27.

For [as I have already said] they [the Greek Gentiles] were well pleased [in
their sharing], and they are debtors to them [the Jerusalem Christians]; for if
the Gentiles have shared in their spiritual [blessings/roots], they are also
indebted to serve them by means of material [blessings]. The Gentile
response has been spontaneous, not reluctant; they have probably been
taught by Paul that their roots are found in Jerusalem, the capital of Judaism,

78
Morris, Romans, p. 518n.
1:16; 9:4-5; they have entered into the spiritual [pneumatikj, pneumatikos]
blessings that are inherited by those belonging to Christ, thus they are
Abrahams descendants, heirs according to promise (Gal. 3:29). Hence
using a fortiori reasoning, how much more ought the Gentiles respond with
material [sarkikj, sarkikos] blessings. Moo rightly comments:
Paul alludes here to a central theological theme of the letter: that the salvation
enjoyed by the Gentiles comes only by way of the Jewish Messiah and the
fulfillment of promises made to Israel (1:16; 4:13-16; 11:17-24; 15:7-8). There
is a sense in which the spiritual blessings of the new age belong especially to
the Jewish Christians; and Gentile Christians should acknowledge and give
thanks for their sharing of these blessings with them. And it is by serving the
Jewish Christians with material things that the Gentiles can express their
sense of indebtedness and thanksgiving.
79

c. Eventually in Rome, vs. 28-29.

It is significant that Paul believes he must make personal delivery of the combined
contributions of the Gentiles, and not by means of a courier, cf. 16:1-2.

(1) Via Spain, v. 28.

The delivery of the Gentile contributions to the saints at Jerusalem seems to
have the aura of a personal task for Paul that must be brought to
completion. Thus he is making a personal appearance, literally to seal to
them [the Gentiles] this fruit, that is ensure safe delivery, but even more,
communicate to Jewish Christians that this offering comes from Gentile
Christians via the apostle to the Gentiles. Such a witness would only all the
more establish the universal character of the gospel and thus confirm the
truth of Acts 15:11; Gal. 2:9-10.

(2) Via the blessing of Christ, v. 29.

For I know [in a full sense
80
] that coming to you, I will come in [bringing]
the fullness of Christs blessing. Whereas Paul has been restricted in coming
to Rome to date, according to divine vocation and circumstances, vs. 22-23,
his eventual arrival shall be with divine blessing that can be happily
anticipated; in v. 32 this delight is similarly described as joy by the will of
God . . . [and] rest in your company. His expectation concerns what God
will do rather than what he will accomplish (I Cor. 15:9-10), and that
though he eventually comes as a prisoner (Acts 28:16, 30-31). Possibly after
two years in Rome he was able to visit Spain with the same hope of bringing
with him the fullness of Christs blessing.

79
80
This is probably the sense of oda, oida here, cf. 7:14, rather than ginskw, gin osk o, 7:1; cf. the contrast
between these two words in John 8:55. So Shedd, Romans, p. 29.
3. The promotion of prayer for his ministry, vs. 30-33.

Romans has now come to its substantial conclusion. Paul still contemplates his
announced itinerary, except that he earnestly solicits fellowship in prayer on account of
anticipated opposition in Jerusalem at the conclusion of his third missionary journey.

a. He calls for prayer, vs. 30-32.

Paul commonly calls for fellowship in prayer in his epistles (II Cor. 1:11; Eph.
6:18-19; Col. 4:2-3; I Thess. 5:25; II Thess. 3:1), except that here there is a note
of urgency and specificity. The journey to Rome is via Jerusalem, and thus
expected hostility from opponents of the gospel, based on Pauls former
experience, is a matter concerning which the Christians at Rome should intercede
with God about.

(1) That is earnest in the Spirit, v. 30.

So I exhort/urge you, brethren, through our Lord Jesus Christ, and through
the love of the Spirit, to strive together with me in prayers on my behalf
before God. This uncommon invocation of the full name of Pauls Master
in prayer reflects his apostolic authority, that is the effectual ground by
which Paul prays concerning an important matter; at the same time it is to be
the identical ground upon which the prayers of the Roman believers should
rest upon. In a similar way the love of the Spirit is appealed to which
could be the Spirits love for the saints, or the love of the Saints for the Spirit,
or most likely that love which the Spirit generates and is employed in
heartfelt concern for Pauls travels. The apostle does not want token interest,
but that which unites with him in entreaty before God with loving passion.

(2) That brings deliverance and blessing, v. 31.

What is it that causes Paul to be so concerned about his safety in Judea
concerning those who are disobedient, or unbelieving/unpersuaded,
peiqw, apeitheo , obviously with regard to the gospel that has been
proclaimed? First, there is past experience; following his conversion, by
revelation of Jesus Christ in Jerusalem, Paul is told, Make haste, and get out
of Jerusalem quickly, because they will not accept your testimony about me
(Acts 22:18); at the Council at Jerusalem following his first missionary
journey, there was opposition from the sect of the Pharisees (Acts 15:5);
after the second missionary journey, Paul went up and greeted the church
[at Jerusalem
81
] (Acts 18:22). There is also further divine revelation of
prospective bonds and afflictions (Acts 20:22-23; 21:4, 11-12), which
proves to be all too true (Acts 21:27-36).
Second, Paul reveals his future hope that, my service [diakona diakonia]
for Jerusalem may prove acceptable to the saints. Thus personal
presentation is of vital importance, but especially so that favorable
acceptance, eprsdektoj, euprosdektos, cf. v. 16, might result. It is as if

81
F. F. Bruce, The Acts of the Apostles, p. 350.
Pauls delivery of material benevolence from the Gentile churches is the QED
and signature that upholds his distinctive apostolic vocation, and thus ought
to cause conservative legalists to rethink their exclusive ways. Probably
Pauls ultimate goal at this juncture is peace and unity in the church at
Jerusalem on the grounds of the universal gospel.

(3) That brings direction to Rome, v. 32.

Beyond Jerusalem, Paul fervently prays that, having come to you in joy
through the will of God, I may have refreshing [spiritual] rest with you all.
Personal eagerness must yield to the divine plan that hopefully will not
include restriction through militant opposition in Jerusalem; yet personal and
detailed supplication is in no way negated. Here there is anticipation of
blessing in unity, even as the overall thrust of the Epistle to Romans conveys,
though in contrast with I Corinthians and Galatians. Haldane well
comments:
From this we may learn that if even on Gods errand we have need of prayer
for success in our journey, how much more do we have need of prayer for
success in our own daily business! So much does God encourage the exercise of
prayer, that He wills us to pray for success when we do His own work. The
whole passage, also, is the strongest refutation of the theory of those who
suppose that prayer is useless, because of the unchangeable purposes of God.
The express command of the Spirit of inspiration annihilates all the subtle
speculations of men on this subject. We here see that it is not only lawful and
proper to pray to the unchangeable God, but that it is our duty to pray to Him
to prosper us even in His own work.
82

b. He concludes with prayer, v. 33.

May the God of peace be with you all. Amen. While it is correct to declare God
to be at peace with Himself, even in the Triune relationships, yet here the
emphasis would be upon that peace which comes from God, 14:17; 15:13,
through Christ, that establishes our hearts with peace in contrast with conflict due
to sin. However, even such peace associated with a Christian needs qualification,
as Morris states with relation to the context of this same expression in 16:20.
The New Testament writers tended to take their idea of peace from the Old
Testament, and for the Hebrews peace (shalom) was a positive idea [not simply
negative as the exclusion of war], the idea of wholeness, of well-roundedness. It was
the prosperity of the whole life, a positive and not a negative idea.
83

Thus the exclamatory Amen/let it be so, mn, amen, defines Pauls ultimate
hope, namely the executed will of God in all of these matters through the lives of
himself and the fellowship of the saints (Heb. 13:20-21).

82
Haldane, Romans, pp. 639-40.
83
CHAPTER XV

ROMANS 16:1-24 - FAREWELL GREETINGS IN
THE GOSPEL

OME scholars are of the opinion that this chapter is not part of the original epistle of Paul to
the saints at Rome. There is further disagreement as to the position and inclusion of the
concluding doxology, vs. 25-27. While there are manuscript variances that may suggest the Old
Testament antipathy of Marcionism against the five quotations of chapter 15, and perhaps Pauls
later addition of chapter 16, and thus the variant positioning of the doxology of vs. 25-27, yet
the overwhelming belief is that Romans 15-16 was authored by Paul and that Romans 1-16 as
we have it was the epistle that Phoebe most likely delivered.
1
There are nineteen men and nine
women who are addressed in Rome while those sending greetings, probably from Corinth, are
nine men and one woman, including Phoebe and Paul. Overall they are Latin and Greek, while
perhaps six are Jewish;
2
this would add weight to the probability that Paul addresses the church
at Rome as being predominantly Gentile. Assuming that Paul has not previously been to Rome,
his familiarity here with so many saints suggests his direct meeting with many of them in his
missionary travels, or through earlier correspondence. Indeed, it is quite possible that within the
hearts of those specified in receiving greetings there resides the core reasons for the doctrinal
thrust that the Apostle makes, cf. 1:7, 15.
We commence with an intensely personal catalog of greetings that focuses on real first century
Christians in Rome, often menially employed, who are not theologians and academics but rather
a tolerated yet threatened minority. Nevertheless, they penetrated the whole praetorian guard
and Caesars household (Phil. 1:13; 4:22).
3
In a world void of the cable, telephone, and email,
imagine the intense interest at the reading of such an epistle; even as we are accustomed today,
most likely this signature chapter was read first!

A. THE COMMENDATION OF PHOEBE, VS. 1-2.

In our contemporary world where the Christian church has been influenced by the secular
feminist movement, especially with regard to the appointment of women as spiritual leaders
in local church life, considerable though exaggerated attention has been given to the role
here of Phoebe who was most likely the courier for this epistle.

1. She is a servant of the church, v. 1.

Phoebe, Fobh, Phoibe , a name of Greek pagan derivation, herself probably being a
Gentile, originated from Cenchrea, a seaport situated eight miles south-east of Corinth.
In this region Paul had earlier resided for eighteen months and probably founded the
church at that coastal town (Acts 18:1-18). The grounds of commendation are first that

1
2
The Jews would include Prisca and Aquila, Mary, and kinsmen, Andronicas, Junias, and Herodion.
3
D. A. Carson, Douglas J. Moo, and Leon Morris, An Introduction to the New Testament, p. 319. The
traditional opinion has remained that Philippians was written in Rome by imprisoned Paul.
S
FAREWELL GREETINGS IN THE GOSPEL

401
she is a sister, delf, adelphe , a spiritual kindred spirit (I Cor. 7:15; 9:5; Jas. 2:15;
Philem. 2). Second she is a servant/deacon, dikonoj, diakonos, of the church. In
I Timothy 3: 11, cf. v. 8, there is the likelihood that the office of deaconess is
intended, and so probably here.
4
Moule explains that Phoebe was,
very probably a person of substance and influence.There is good evidence of the
existence in the Apostles time of an organized class of female helpers in sacred work. . . .
Just after the apostolic age the famous Letter of Pliny to Trajan indicates that such female
helpers (ministr) were known in the Bithynian Churches; and for two centuries from the
time of Tertullian (cir. A.D. 210) allusions to them are frequent, and show that they were
largely employed both in the relief of temporal distress, chiefly among women, and also in
the elementary teaching of female catechumens. They were regularly set apart by
imposition of hands. As a rule, they were required to be of mature age, (rarely of less than
40 years,) and in most cases they appear to have been widows and mothers. By the 12
th

century the Order had been everywhere abolished. . . . We must not assume that Phoebe
was a deaconess in the full later sense of the word; but that her position was analogous to
that of the later deaconesses seems at least most probable.
5

Of course it is obvious that such appointments would be according to the elders as the
spiritual overseers of a local church. All in all, it is abundantly clear that Paul, as here,
was tenderly appreciative of those women who supplemented his ministry (Phil. 4:3),
even as the following verse confirms.

2. She is to be served by the church, v. 2.

So the saints or holy/sanctified ones are to receive /welcome Phoebe in the
Lord, (cf. vs. 8, 11, 12, 13, 22, and in Christ, vs. 3, 7, 9, 10), offering whatever
practical help is necessary since she herself (emphatic) is a helper. Here prosttij,
prostatis, describes a protectress. It is a word of dignity, evidently chosen instead of
others which might have been used, . . . and indicates the high esteem with which she
was regarded, as one who had been a protectress of many. Prostate s was the title of a
citizen in Athens, who had the responsibility of seeing to the welfare of resident aliens
who were without civic rights. Among the Jews it signified a wealthy patron of the
community.
6
Thus the biblical order of a hierarchical relationship between Christian
men and women (I Cor. 11:3, 7-12; Eph. 5:22-28) in no way diminishes the esteem and
respect that is to be lavished upon those in subordinate positions.

B. THE GREETINGS TO THE SAINTS, VS. 3-16.

1. To the household of Prisca and Aquila, vs. 3-5a.

In c. 49-50 A.D, the Roman emperor Claudius issued an edict that evicted all Jews
from Rome on account of supposed rioting. Two of the refugees who fled were Aquila,

4
Pro are: Alford, Chrysostom, Haldane, Lenski, Luther, Moo, Morris, Moule, Stott; contra are: Hendriksen,
Murray.
5
H. C. G. Moule, The Epistle of Paul the Apostle to the Romans, pp. 245-6.
6
W. E. Vine, Merrill F. Unger, and William White, Jr., Vines Expository Dictionary of Biblical Words, p.
607. Also Moo, Romans, p. 530, who rightly infers that Phoebe traveled with a retinue of servants.

402
originally from Pontus in Asia Minor (Acts 2:9; I Pet. 1:1), and his wife Prisca
7
who
had, as was common, taken Roman names. Settling in Corinth as profitable tent-
makers, there they met another tent-maker, the Apostle Paul, in the midst of his second
missionary journey (Acts 18:1-3). It is likely that on account of this trade association,
Paul witnessed to the devoted couple with the result being their conversion.
8
Thus they
accompany the Apostle to Ephesus and there evidence spiritual capability in giving
necessary instruction to Apollos (Acts 18:26). By the time of Pauls return to Corinth
during his third missionary journey, Prisca and Aquila have apparently returned to
Rome on account of the former edict being rescinded, though now they are significant
members of the church that meets in their home, to which Paul presently writes.

a. Pauls fellow-workers, v. 3.

Greet or convey respectful regards, spzomai, aspazomai, signifies a
salutation, a friendly personal acknowledgment, which term is used 16 times in vs.
3-16. That the order of Aquila and Priscilla ( Acts 18:2; I Cor. 16:19)) is
changed to Priscilla and Aquila (Acts 18:18, 26; II Tim. 4:19), whether with
reference to a dominant personality or social status, is speculative. The primacy
here given to this choice couple is intentional and supported by the length of the
greeting. As fellow workers [sunergoj,sunergous] in Christ Jesus, they had
mediated the truth of the gospel that had been so well imparted to them in
Corinth and Ephesus. Perhaps through previous correspondence, they had
conveyed much detail about the church in Rome, even with regard to many
trophies of grace that Paul now mentions, such as Mary, v. 6.

b. Pauls fellow-rescuers, v. 4.

Who, on behalf of my life [soul], offered their own neck as it were in execution
[for my deliverance]. Identification of this heroic exploit is difficult to identify,
even if it was widely acknowledged. Most likely it is the danger that Paul faced in
Ephesus (I Cor. 15:32; Acts 19:23-32; 20:1), which ministry spread through Asia
Minor (Acts 19:10). So Paul declares that, to whom not only do I give thanks,
but also the churches of the Gentiles. As Frederick Faber has written:
Our fathers, chained in prisons dark,
Were still in heart and conscience free;
And blest would be their childrens fate,
Though they, like them, should die for thee.
Indeed, humanly speaking, if it were not for this courageous couple, then not only
Romans, but also Ephesians, Philippians, Colossians, Philemon, I & II Timothy,
and Titus would not have been written!

7
Prisca, Prska (I Cor. 16:19; II Tim. 4:19), according to Paul, is the basic or proper name while
Priscilla, Prskilla (Acts 18:2, 18, 26), according to Luke, is a derivative form.
8
W. J. Connybeare and J. S. Howson, The Life and Epistles of Saint Paul, p. 337.

403
c. Pauls fellow-worshipers, v. 5a.-

Perhaps the return of Aquila and Prisca to Rome enabled them to reclaim their
property that included a house suitable for church fellowship, as was their custom
formerly in Ephesus (Acts 18:26; I Cor. 16:8, 19). Here, implicit material
prosperity while perhaps childless, may have enabled not only frequent travel, but
also investment in evangelistic ministry that resulted in heavenly consequences
(Luke 16:9).

2. To the fellowship in particular, vs. 5b-15.

Here then are the members and adherents of the church at the home of Prisca and
Aquila, which house church movement was the norm: There were no church buildings
in the first century (not until the third century on our present information),
9
though
Paul readily employed the school of Tyrannus at Ephesus over a two year period for
evangelistic meetings (Acts 19:9-10).
10

a. Beloved, gaphtj, agapetos Epaenetus, Ampliatus, and Stachys v. 5b, 8, 9b.

Epaenetus, originating from Asia (Ephesus?), had probably met Paul and as a
consequence become my beloved, who then joined the winsome couple when
they returned to the imperial city. His being the first fruit [parc, aparche , cf.
8:23] to Christ from Asia, probably designates him as the first convert of Paul in
Ephesus that was followed by a substantial harvest. As such he learned and
matured over two years under Pauls tutelage to the point of being significantly
used in missionary service. Ampliatus, has been associated with freedmen, also
Caesars household, as with Stachys meaning wheat ear (Matt. 12:1).
11

b. Hardworking, kopiw, kopiao, Mary, Tryphaena, Tryphosa, and Persis, vs. 6, 12.
While Mary, probably Jewish from Miriam, has personally toiled much poll
kopasen,polla ekopiasen, for Prisca and Aquila, and likewise Persis has toiled
much, so Tryphaena and Tryphosa, perhaps sisters meaning Delicate and
Dainty,
12
have toiled,, kopiw, kopiao, worked with weariness in the Lord.
What exactly was this hard employment? The word used here elsewhere describes
physical (Luke 5:5; Eph. 4:28; I Cor. 4:12) as well as spiritual (Phil. 2:16; Col.
1:28-29; I Tim. 5:17) labor, and most likely both meanings are intended here, but
especially in the face of vigorous opposition.

c. Kinsmen, suggenj, sungene s, Andronicus, Junia(s), and Herodion, vs. 7, 11a.

Kinsmen suggests these were Jews, cf. 9:3. Most likely Andronicus and Junia
(feminine) were husband and wife, though their being called apostles has led to

9
10
One manuscript adds at the end of v. 9, from 11 A.M. to 4 p.m. F. F. Bruce, The Acts of the Apostles, p.
356.
11
J. B. Lightfoot, St. Pauls Epistle to the Philippians, p. 174.
12
Moo, Romans, p. 925; Morris, Romans, p. 536.

404
controversy since earlier commentators could not accept this as appropriate for a
woman. Hence later commentators have preferred Junias (masculine). However
more recent agreement that Junia (feminine) is correct has resulted in feminism
claiming support here for egalitarian spiritual rule in local church life. However,
pstoloj, apostolos is often used in a more general sense of a sent person (II
Cor. 8:23; Phil. 2:25 re Epaphroditus; I Thess. 2:6 re Paul, Silvanus, Timothy),
rather than the distinctive office of Acts 1:21-26. Thus Andronicus and Junia were
outstanding/splendid psthmoj, episte mos, amongst the apostles, that is those
such as Phoebe, Prisca and Aquila, who were highly esteemed gospel emissaries,
missionaries (from the Latin missio, I send). But further, their kinship with Paul
included being fellow prisoners, sunaicmlwtoj, sunaichmalotos, in the past
for the cause of Christ, as were Aristarchus, Col. 4:10, and Epaphras, Philem. 23.
Herodion was probably a freedman formerly employed within the household and
lineage of King Herod.

d. Fellow workman, sunergj, sunergos, Urbanus, v. 9a.

Being our fellow worker rather than my fellow workers as were Prisca and
Aquila, v. 3, may indicate a lack of personal acquaintance. However a notable
reputation has been conveyed through correspondence.

e. Approved, dkimon, dokimon, Apelles, v. 10a.

While the use of approved/tested in Christ in 14:18 suggests general acceptance,
yet approval through persecution cannot be discounted, as the experience of
Prisca and Aquila indicates, v. 4, cf. James 1:12.

f. Those of [the households of] Aristobulus and Narcissus, vs. 10b, 11b.

The idiomatic expression here is an encompassing description of those who have
worked for the household of Aristobulus, a grandson of Herod the Great. So
Narcissus is probably a famous person who has employed a number of Christians,
perhaps as Lightfoot suggests, a certain renowned wealthy freedman.
13

g. Choice, klektj, eklektos, Rufus and his mother, v. 13.

This distinguished, exceptional saint, is traditionally identified as that son of he
who was, pressed into service [as] a passer-by coming from the country, Simon
of Cyrene (the father of Alexander and Rufus), to bear His [Christs] cross
(Mark 15:21).
14
This association could be supported by Pauls respectful comment
that Rufus mother is also his own, perhaps due to an earlier relationship in
Jerusalem.

13
Lightfoot, Philippians, p. 175.
14
Cautious support here comes from Cranfield, Godet, Lightfoot, Moo, Morris.

405
h. Miscellaneous, vs. 14-15.

While the church that is in their house [of Prisca and Aquila], v. 5a, was
probably the main assembly point for the Christians in Rome, yet there may have
been sub-fellowships within large households, as mentioned in vs. 10-11.

(1) The house fellowship of Asyncritus, Phlegon, Hermes, Patrobas, Hermas,
and other brethren, v. 14.

(2) The house fellowship of Philologus, Julia, Nereus and sister, Olympas, and
other brethren, v. 15.

3. To the fellowship in general, v. 16.

Greet one another with a holy kiss, filmati gw (cf. I Cor. 16:20; II Cor. 13:12; I
Thess. 5:26, a kiss of love, I Pet. 5:14; ). Equivalent to a hug, a warm handshake, the
holy kiss was a customary form of greeting (Luke 7:45; 15:20; 22:47-48), usually on
the cheek.
15
Moo adds that, many commentators think that Paul may here be
envisaging a worship gathering in which his letter is being read aloud and which is
concluded with such a kiss.
16
The modern debasing of the social kiss certainly justifies
a more appropriate form of a physical greeting. John Bunyan was aware of this
problem when in Grace Abounding to the Chief of Sinners he comments: [S]ome
[good men] indeed have urged the holy kiss; but then I have asked why they made
baulks [distinctions by omitting], why they did salute the most handsome, and let the
ill-favored go; thus, how laudable soever such things have been in the eyes of others,
they have been unseemly in my sight.
17

All the churches of Christ greet you. While Paul ministered in various regions, yet he
maintained constant communication with the major Gentile fellowships including
Antioch, as well as with the Jewish mother church at Jerusalem. The
emissaries/apostles of vs. 1-2, 3-4, 7 would update the Apostle, convey greetings to
him, and thus enable him to channel greetings to the saints at Rome. Thus as Paul
writes in Corinth he has associates with him from a variety of church locations (Acts
20:1-4). Hence this inclusive greeting provides the saints at Rome with a sense of unity
with the larger body of Christ.

C. THE WARNINGS TO THE SAINTS, VS. 17-20.

In the midst of greetings from Paul, vs. 1-16, and his associates, vs. 21-23, there is injected a
vigorous, brief warning, vs. 17-20, that might seem unexpected. Perhaps at this point the
Apostle takes the reed pen from Tertius, v. 22, to add a signature paragraph that concludes
with v. 20. However, while circumstances in the more troubled region of Corinth might
prompt this jealous, affectionate concern, there are other instances of similar concluding
epistolary admonition (I Cor. 16:13-14, 22; Colo. 4:17; I Tim. 6:20-21; II Tim. 4:14-18; I

15
Joseph Shulam, A Commentary on the Jewish Roots of Romans, p. 518.
16
17
John Bunyan, The Works of John Bunyan, I, 315, p. 46.

406
John 5:21). Further, Morris suggests that, Romans is a long letter and it must have taken
quite a while to compose it. It is possible that news was brought to Paul just before he
finished it that made him think a warning was in order.
18
The preventative rather than
curative emphasis here is probably indicated by the commendation of v. 19. As a parent
often farewells a departing child with a string of practical maxims, so Paul, as a spiritual
parent (Phil. 2:19-22; I Thess. 1:7, 11), offers similar spiritual counsel.

1. Be alert for contentious teachers, vs. 17-18.

Identification of the offending schismatics may include two categories. There are the
carnal libertarian antinomians of 6:1-23, those claiming a licentious freedom in the
light of the sovereignty and freeness of grace, though more likely Paul has in mind the
weak in faith who hold on to the crutch of the law, including dietary regulations and
appointed days, 14:1-15:5. In the later case, an intolerant Judaizing spirit that ignores
the overriding injunction of 13:8-10; 14:10-13, 17-20; 15:2 presents a situation that is
ripe for the eruption of partisan conflict. The crux of the peril here lies in the subtlety
of these agitators emerging within the fellowship of the saints at Rome.

a. They oppose apostolic doctrine, v. 17.

The preceding recommendation of the holy kiss may have suggested to Paul the
deceitful treachery that such an outward greeting may conceal in local church life,
as was illustrated by Judas (Prov. 27:6; Matt. 26:49; Luke 22:47-48). Therefore
alertness is called for by all the saints, not just the Elders. So I exhort/urge you,
brethren, to watch out for those causing divisions [carnal dissentions, Gal. 5:20]
and stumbling blocks that conflict with the teaching/-doctrine which you learned,
and turn away [kklnw, ekklino] from them. Could it be that in this instance
the lack of specificity concerning the heresies in mind is intentional since the fruit
of disruptiveness is what is to be identified. In other words some people will
reveal their spiritual fraudulence by leaving behind fractured relationships
wherever they go, while true doctrine will tend to unify according to 13:8-10;
14:1720; 15:2. However it is to be noticed that a body of apostolic doctrine has
already been established in Rome which is recognized as a standard against which
all such novel teaching is to be measured; it is that form of teaching to which
you were committed, 6:17, or the word of the faith which we are preaching,
10:8; cf. Jude 3.

b. They deceive with smooth doctrine, v. 18.

The beguiling, seductive character of a Pliable, a Mr. Worldly-Wiseman, a
Talkative, or a Demas,
19
is now described. For such men are not serving our
Lord Christ but their own belly/appetite [koila, koilia, Phil. 3:18-19], and
through smooth and flattering conversation they deceive the hearts of the
unwary/nave/unsuspecting [saints]. Consider Pauls three pilgrims here.

18
19
All four of these famous characters in The Pilgrims Progress, although counterfeit pilgrims, were able to
deceive, for a time, such authentic pilgrims as Christian, Faithful, and Hopeful.

407
(1) Mr. Smooth-man, crhstologa, chre stologia, that is plausibility, or
persuasiveness. David describes how, his speech was smoother than
butter, but his heart was war; his words were softer than oil, yet they were
drawn swords Ps. 55:21). Bunyan designates him as a citizen of the town of
Fair-speech that was inhabited by a whole coterie of sophisticated rogues.
His belly craved for the entertainment of brilliant and suave discourse.

(2) Mr. Flatterer, eloga, eulogia, that is sycophant, or sweet talker,
whose words are, at a surface level, appealing and pleasantly manipulative.
According to Peter such false prophets exploit with false/fabricated words,
plastoj lgoij, plastois logois (II Pet. 2:3) that lack concrete, objective
truth. His belly sought self-advancement through the feel-good, ego-
boosting, back-scratching stimulation of others.

(3) Mr. Innocent, kakoj, akakos, that is not bad, or guileless, being
somewhat gullible and not acquainted with all of the machinations of human
depravity. Consequently he is hoodwinked by the false charm of a Mr.
Smooth-man and Mr. Flatterer. While his belly was under the control of a
redeemed soul, yet he lacked doctrinal instruction and testing concerning
sins exceeding sinfulness and the wiles of the devil.

2. Be good before the God of peace and grace, vs. 19-20.

Pauls sense of pastoral balance is indicated by the following encouragements that
follow sober warnings. Whereas v. 17 negatively enjoins the Roman saints to turn
away from factious influences, here they are positively entreated, to be wise in what
is good, v. 19.

a. Let an obedient reputation encourage you, v. 19a.

For [the renown of] your obedience has reached to all [the whole world, 1:8,
Asia Minor? the Roman Empire?]. Perhaps the magisterial character of this
epistle is reflective of the admiration that Paul has for the relative maturity of this
church, especially since he has not needed to deal with the variety of problems,
related to immaturity, that are manifest in Galatia, Corinth, or Colosse. Thus he
is, convinced of better things concerning you, and things that accompany
salvation (Heb. 6:9). The obedience here is probably commitment to the
gospel, 1:5; 16:26, which was the very reason that Paul writes to expound in
greater depth upon that same sacred message, 1:15. For the Apostle, gospel
faithfulness is of paramount importance.

b. Let innocence in evil identify you, v. 19b.

Therefore I rejoice in you and desire that you be wise in what is good, and
innocent/unpolluted in what is bad. In other words, love does not rejoice in
unrighteousness, but rejoices with the truth (I Cor. 13:6). The child of God will
major on right teaching, not heresy; he will concentrate upon the moral excellency
of God that is incumbent upon him rather than the wiles of the devil and infinite
variations on the theme of sin. Thus, be shrewd as serpents and innocent as
doves (Matt. 10:16), or, do not be children in your thinking; yet in evil be

408
infants, but in your thinking be mature (I Cor. 14:20). This attitude is to sharply
contrast with the experts in subtle sinning described in v. 18 (Jer. 4:22). As
Charles Kingsley wrote: Be good, sweet maid, and let who will be clever.

c. Let the God of peace defend you, v. 20a.

The God of peace [15:33] will crush Satan [the Adversary] under your feet with
speed [in a short while?, n tcei, en tachei]. The God of Israel who imparts
peace is distinguished here (Is. 26:3; 32:15-18; 66:12), yet the means to this end
involves the conquest of Satan. Probably allusion is made here to the
protevangelium of Genesis 3:15, where, He [the seed of the woman] shall bruise
you [the serpent] on the head, and you [the serpent] shall bruise him [the seed of
the woman] on the heel. However we here see the wounded heel vindicated; in
Genesis the heel is bruised by the serpent, whereas in Romans God causes the feet
of Christians, being related to the seed of the woman, to victoriously crush
serpentine Satan. Further, the direct address to the church at Rome, as if the
saints there would immediately understand the idiomatic use of Satan, suggests
a more immediate rather than a future eschatological prospect.
20
Could it be that,
in Christian conversation, the Roman Empire was the evil empire of that day,
which, as is well known, in the course of history would soon yield to Christianity
by the time of the reign of Constantine?

d. Let the grace of the Lord Jesus be with you, v. 20b.

With some degree of variation, this is Pauls usual form of concluding benediction
that focuses on grace which is sourced in Christ (I Cor. 16:23; II Cor. 13:14;
Gal. 6:18; Eph. 6:24; Phil. 4:23; I Thess. 5:28; II Thess. 3:18; II Tim. 4:22;
Philem, 25). In the remaining epistles, grace only is mentioned (Col. 4:18; I
Tim. 6:21; Tit. 3:15). This custom is paralleled by Pauls invariable opening
benediction, as here in 1:7 and all of his thirteen epistles, in which grace that is
sourced in Christ is always commended. However, a curious feature here is the
fact that the Father is always included in the opening benedictions and yet only
once mentioned in the closing benedictions (II Cor. 13:14). Why is this so?
Perhaps Paul the Hebrew felt it necessary to make such a reference at the
commencement of every one of his epistles so that agreement with Jewish
monotheism might be evident. Further, even today at the commencement of
Christian prayer, the Father is first addressed; then in conclusion the mediatoral
name of Jesus is invoked. Overall, this relentless and primary emphasis on grace
in all of Pauls opening and closing benedictions provides strong justification for
identifying him as the Apostle of grace.

20
Calvin, Haldane, Morris see more immediate, historic fulfillment, while Cranfield understands eschatological
consummation.

409
D. THE GREETINGS FROM THE SAINTS, VS. 21-24.

Here is a dynamic portrait of Pauls ministry in Corinth seen through the lens of his spiritual
entourage. There are eight associates who appear to be known by the saints at Rome. The
collective interest here expressed indicates an interdependency amongst first century local
churches that does not preclude independency.

1. The fellow worker, Timothy, v. 21a.

Timqeoj, Timotheos, heads the list here being Pauls closest pastoral associate who
is similarly mentioned, though at the commencement, of II Corinthians, I and II
Thessalonians, Philippians, Colossians, and Philemon. His unmatched loyalty was
probably the cause of such recognition (Phil. 2:19-22; II Tim. 3:10-11). In I
Corinthians 16:10 he is described as doing the Lords work, as I also am. In I
Timothy 1:2 the address is to my true child in the faith, while in II Timothy 1:2 it is
to my beloved son. This father/son relationship probably commenced when they
initially became acquainted during Pauls first missionary journey while passing
through Lystra and preaching the gospel (Acts 14:6-7). In again visiting Lystra during
his second missionary journey, Paul appears to become reacquainted with Timothy,
now a disciple, and his Jewish mother Eunice, now a believer. Thus Timothy is
recruited by the Apostle and then circumcised to facilitate witnessing to Jews (Acts
16:1-3). During Pauls third missionary journey, he moves from his influential ministry
at Ephesus to residence in the house of Gaius at Corinth for three months (Act 20:2-3),
where Romans is composed. Thus Timothy may have been an editorial contributor.
Probably separated from Paul when the Apostle was sent to Rome on trial, he later
settled in Ephesus and also experienced imprisonment himself (Heb. 13:23). Timothys
esteem is indicated with great pathos when Paul, in probably writing a short while
before his martyrdom in Rome, concludes: Make every effort to come soon; . . . When
you come bring the cloak which I left in Troas with Carpus, and the books, especially
the parchments. . . . Make every effort to come before winter. . . . The Lord be with
your spirit. Grace be with you (II Tim. 9, 13, 21-22).

2. The three kinsmen, Lucius, Jason, and Sosipater, v. 21b

Lokioj, Loukios, or Lucius, could be Lucius of Cyrene, a prophet or teacher
from Syrian Antioch (Acts 13:1). It is likely that 'Iswn, Iason, or Jason, bravely
provided hospitality for Paul in hostile Thessalonica (Acts 17:5-9). Swspatroj, So
sipatros, or Sosipater, is possibly Sopater of Berea, the son of Pyrrhus (Acts 20:4)
who, with six other disciples, leaves Greece and joins Paul at Troas. All are described
as my kinsmen/relatives/fellow nationals [suggenj, sungene s], hence Jews.

3. The secretary, Tertius, v. 22.

Trtiuj, Tertius, was a scribe or amanuensis, gryaj, ho graspas, who wrote
according to Pauls dictation. I Tertius greet you, the one having written the epistle in
the Lord, is emphatic and may well reflect a sense of devout commitment in
transcribing such a significant composition, although greet you in the Lord is
possible. In either case we have the signature of a faithful Christian worker.


410
4. The host, Gaius, v. 23a.

Goj, Gaios, a common (perhaps first personal) name, probably refers to the Gaius
of I Corinthians 1:14 who Paul baptized. In providing hospitality for the Apostle and
his party, as well as the church, he was likely a man of meansFor this reason he is
thought to be the same as Titius Justus (perhaps a family name) who also
accommodated Paul in Corinth (Acts 18:7). Could he also have come from Ephesus
(Acts 19:29)?

5. The city treasurer, Erastus, v. 23b.

Erastoj, or Erastos, was the the treasurer/manager [okonmoj oikonomos] of the
city, no small position in such a cosmopolitan place as Corinth.
21
Perhaps, subsequent
to his conversion, he became an emissary for Paul (Acts 19:21-22; II Tim. 4:20).
Haldane comments that: The notice of the office of Erastus, although in itself may
appear trifling, is in reality of great importance. It shows us that Christians may hold
offices even under heathen governments, and that to serve Christ we are not to be
abstracted from worldly business.
22

6. The brother, Quartus, v. 23c.

Koartoj, Quartos, is the [Christian?] brother, and last mentioned in terms of
relative significance.

7. The Apostle, Paul, v. 24.

Certainly this is similar to most Pauline benedictions (cf. I Cor. 16:23; II Cor. 13:14;
Gal. 6:18; Eph. 6:24; Phil. 4:23; I Thess. 5:28; II Thess. 3:18; II Tim. 4:22; Philem. 25),
though exactly identical to none. The repetition after v. 20 is unusual. Being excluded
from the oldest manuscripts, nearly all scholars have declared it to be a later addition.
23

21
Some archaeological evidence may further identify this civic official, Morris, Romans, p. 544n.
22
23
Bruce, Cranfield, Lenski, Moo, Morris, Robertson. Contra are Haldane, Meyer, Murray, Zahn.
CHAPTER XVI

ROMANS 16:25-27 - FAREWELL DOXOLOGY IN
THE GOSPEL

HIS is one of Pauls great doxologies (cf. 11:33-36; I Tim. 1:17; 6:15-16), and perhaps it was
written by his own hand following the closing greeting of secretary Tertius, v. 22. Nowhere
else does the Apostle give such an effusive and specific declaration concerning the glory that is
due to God on account of the manifold wonders of the gospel. Surely this is fitting with regard to
the most profound and panoramic representation of the gospel in all of the Bible. Indeed it would
seem that here is a brief collage of the major gospel elements that have been communicated. The
singular desire that solicits a chorus of agreement from his addressees is found in v. 27, namely,
[According to Pauls fervent longing] let the glory be attributed to God. Everything else
modifies this priority, though the two principle reasons are His ability to save and His
incomparable wisdom.

A. TO GOD BE THE GLORY WHO IS ABLE TO SAVE, V. 25-26.

Concerning the basic doctrinal elements of these verses, perhaps the order we might accept
here as normative, would be: 1. The prophets write Scripture. 2. Consequently the gospel is
proclaimed. 3. The mystery, formerly silent, is revealed. 4. This proclamation is now
universal. 5. The desired response is the obedience of faith. 6. The result of authentic faith is
ongoing establishment through the gospel. However, since Paul is addressing believers,
according to 1:11 and so here, he commences with point 6 which is his immediate goal,
namely the strengthening of the saints leading to stability through their better apprehension
of the gospel.

1. His gospel aims at the strengthening of believers, v. 25a.

The accomplishment of salvation is according to God who is able/sovereignly
qualified and yet uses means including the gospel of Jesus Christ, preaching, Scripture,
the prophets. However, for the Christian, these means are intended to result in his
establishment or firm footing in the faith. As in every other usage by Paul of
sthrzw, ste rizo, (1:11; I Thess. 3:3, 13; II Thess. 2:17; 3:3), so here the meaning is that
of strengthening the church as a whole and the Christian in particular, making him
steadfast through gospel sanctification.
1
This represents the fundamental and
encompassing purpose of Romans (1:15). But the obvious implication here is that God
will certainly accomplish this purpose of edification and completion, with all of its
complexity, and for this reason He is to be glorified.

1
Notice how Luke uses the strengthened form, pisthrzw, episte rizo , to describe Pauls nurture of churches
previously planted in Asia Minor (Acts 14:22:15:41).
T
2. His gospel is the preaching of Christ, v. 25b.

According to Paul, at the root of the Christian being established is my gospel and the
preaching of Jesus Christ. He delights to write of my gospel (2:16; II Tim. 2:8), not
because of any sense of exclusive ownership, or difference with regard to say James,
Peter, and John (Gal. 2:9; cf. I Cor. 15:11). However Pauls gospel does have an
element of distinctiveness in that it is one of direct revelation from Christ (Gal. 1:11-
12) that included an authoritative charge for delivery to the Gentiles (Acts 9:15). Thus
he is a herald bearing the proclamation, or t krugma, to kerugma, the jewel of the
gospel (II Cor. 4:7) as a message to be delivered as received and commissioned (Gal.
2:7; Eph. 3:6-7; I Tim. 1:11; II Tim. 1:10-11). Hence, that God should effectively
accomplish His saving purposes through this human agency, even the foremost of
sinners (I Tim. 1:15), is further cause for Him to be glorified.

3. His gospel is a mystery revelation, v. 25c.

Certainly the gospel proclamation focuses on the person and work of Jesus Christ,
yet there is a facet of this revelation that is a present wonderment. It is the aspect of
mystery, mustrion musterion, that newly revealed truth previously hidden from
view, kept secret [silent, sigw, sigao ] for long ages past, which is the
incorporation of the Gentiles, or nations, (v. 26b, cf. Eph. 3:6) into the promised
blessing of Abraham (Gen. 12:1-3). Such a truth was very much at the heart of
Pauls distinctive ministry, even as he has repeatedly emphasized (1:5, 13; 3:29;
9:23-24, 30; 11:11-32; 15:8-19, 27; 16:3-4). So this weaving together of the saving
destiny of Jew and Gentile, neither being totally or utterly forsaken, is to Paul an
astonishment here worthy of declaring Gods glory, even as he declares his same
intent for the same reason in 11:33-36.

4. His gospel is inscripturated, v. 26a.

But now, a dormant truth has erupted, has become manifest, the aorist of
fanerw, phaneroo , indicating an historic intervention (Gal. 4:4). To be sure the
Scriptures of the prophets have always contained the truth of the gospel and
particularly with regard to the Gentiles, 1:1-2; 3:21, as Paul has amply
demonstrated, 15:8-19. Even so, only at the coming of Christ has the relative
silence been broken; a distinctive and universal aspect has burst forth. Haldane
adds: The Jews were prone to consider the blessings of the Messiah as confined to
themselves; but they had no warrant, or even plausible pretext, for this error in
their own Scriptures.
2
Even so this timing is according to the [authoritative]
commandment of the eternal God. The neglect of the Jews cannot thwart Gods
design to save the Gentiles, and this also is a great stimulant to the glorification of
God.

2
FAREWELL DOXOLOGY IN THE GOSPEL 413
5. His gospel solicits the obedience of faith, v. 26b.

The thrust here does not merely describe a possibility, but a God ordained certainty.
Thus Paul assures us that his authorized gospel proclamation will be both fruitful and
ecumenical. The obedience of faith, which phrase is identically used in 1:5,
represents the apostolic conviction of an authentic harvest that will be identified by its
readiness to yield to the demands of faith. As Moo points out, this understanding of
faith that is qualified by the thought of obedience, is elsewhere described in Romans,
1:8 and 16:9; 10:16a and 10:16b; 11:23 and 11:30-31.
3
Such initial faith results in the
life of faith. History has not failed to reflect the Apostles expectation at this point, that
is with regard to the expansion of the gospel in the Gentile world. This effectual global
outreach that is productive of authentic faith is certainly cause for God to be glorified.

6. His gospel is universal, v. 26c.

In Ephesians 3:4-11 we have the definitive explanation concerning the revelation of the
mystery, which in other generations was not made known to the sons of men, as it
has now been revealed to His holy apostles and prophets in the Spirit; to be specific,
that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers
of the promise in Christ Jesus through the gospel, of which I [Paul] was made a
minister. So here, this same mystery . . . has been made known to all the nations
[Gentiles]. Again, this is Gods establishment, v. 25a, which conveys the great vista
of His saving intent that is far beyond the anticipation of man; and therefore this is
something to be acknowledged as sublimely glorious.

B. TO GOD BE THE GLORY WHO ALONE IS WISE THROUGH THE GOSPEL, V. 27.

Surely we have a recollection here of the thought of 11:33-36: Oh, the depth of the riches
both of the wisdom [sofa, sophia] and knowledge of God. . . . To Him be the glory
forever. Amen, especially in the light of the fact that both doxologies are concerned with
the relationship between Jew and Gentile in the purposes of God.

1. Glorify Him as uniquely wise.

In the midst of a world of gods, there is only one God who is wise in His saving ways
with mankind, in the same manner that God is the sole and only God (I Tim. 1:17;
Jude 25). Stephen Charnock adds: As Christ saith, None is good but God (Matt.
19:17), so the apostle saith, none wise but God. As all creatures are unclean in regard
of his purity, so they are all fools in regard of his wisdom, yea, the glorious angels
themselves (Job 4:18). Wisdom is the royalty of God; the proper dialect of all his ways
and works. No creature can lay claim to it; he is so wise, that he is wisdom itself.
4
As
Haldane comments: The gods of the heathen are not wise. The god of the Deist is not

3
Douglas Moo, The Epistle to the Romans, p. 52n.
4
Stephen Charnock, The Works of Stephen Charnock, II, p. 10. This verse is the basis of Charnocks
comprehensive study here of the wisdom of God, pp. 3-98.
wise. The god of the Arian is not wise. No view ever given of the Divine character
exhibits the infinite wisdom of God in redemption, but what is found in the Gospel.
5

2. Glorify Him as uniquely wise through Jesus Christ.

Jesus Christ was wisdom in the bosom of the Father in eternity past (Prov. 8:12-31;
John 1:1, 18); he has become wisdom incarnate, even from his youth (Luke 2:40), that
is the power of God and the wisdom of God . . . who became to us wisdom from
God, and righteousness and sanctification and redemption (I Cor. 1:24, 30). As Isaac
Watts has penned:
The Lord, descending from above,
Invites his children near,
While power, and truth, and boundless love
Display there glories here.
Here, in thy gospels wondrous frame,
Fresh wisdom we pursue;
A thousand angels learn thy name,
Beyond whateer they knew.
Thy name is writ in fairest lines;
Thy wonders here we trace;
Wisdom through all the mystery shines,
And shines in Jesus face.

3. Glorify Him as uniquely wise forever.

Unlike the temporal character of the Law, that was added . . . until the seed [Christ]
would come (Gal. 3:19), that was appointed until the date set by the father (Gal.
4:2), that came in so that the transgression would increase (Rom. 5:20), the gospel
was ordained as an eternal gospel (Rev. 14:6; cf. Heb. 13:20) so that grace would
reign through righteousness to eternal life through Jesus Christ our Lord (Rom. 5:21;
cf. 6:22). Here is cause for God to be glorified forever. Here the saints at Rome are
encouraged to offer their amen of heartfelt agreement.

5

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