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L E A D E R’ S BOOK
Leaders and Members’ Basics

www.TheLAMBofCA.com
CA SALT: Servant and Leadership Training
2002
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Table of Contents
I. INTRODUCTION.....................................................................................................................................................4
II. THE HISTORICAL SETTING - THE CITY OF ROME ....................................................................................4
III. AUTHOR AND DATE OF THE LETTER ..........................................................................................................5
IV. PURPOSE OF THE LETTER ...............................................................................................................................6
V. THE MAJOR THEMES OF THE LETTER .........................................................................................................7
VI. THE FIRST CHURCH IN ROME ........................................................................................................................7
VII. EXPOSITION OF THE LETTER .......................................................................................................................9
THE EXPOSITION OF ROMANS: ..........................................................................................................................11

A. INTRODUCTION (1:1 – 17) .....................................................................................................................................11
1. Greetings (1:1 – 7)...........................................................................................................................................11
2. Explanation of the Letter (1:8 – 17).................................................................................................................12
B. THE SIN OF MANKIND AND MAN’S NEED OF RIGHTEOUSNESS (1:18 – 3: 20)........................................................15
1. The Gentiles under Sin (1: 18 – 32) ................................................................................................................15
2. The Jews under Sin (2:1 – 3:8) .......................................................................................................................17
Three Important Questions for the Jews (3:1 – 8) ...............................................................................................19
3. The Whole World Under Sin (3:9 – 20) ..........................................................................................................21
C. GOD’S PROVISION OF RIGHTEOUSNESS – JUSTIFICATION BY FAITH (3:21 – 5:21) .................................................23
1. Justification Explained (3:21 – 31)..................................................................................................................23
2. Justification Demonstrated in the Example of Abraham (4:1 – 25).................................................................27
3. Justification Experienced (5:1 – 21) ................................................................................................................30
D. GOD’S IMPARTING OF RIGHTEOUSNESS – SANCTIFICATION (6:1 – 8:39) ...............................................................33
1. Our New Position in the Messiah (6:1 – 23)....................................................................................................33
2. Our New Problem with the Sinful Nature (7:1 – 25)........................................................................................36
3. Our New Power in the Spirit (8:1 – 39) ...........................................................................................................39
E. THE SOVEREIGNTY OF GOD – HIS RIGHTEOUSNESS REJECTED BY ISRAEL (9:1 – 11:36) [ALSO, PLEASE SEE
APPENDIX A – “ISRAEL”] ..........................................................................................................................................43
1. Israel’s Past – Her Election (9:1 – 33) ...........................................................................................................43
F. THE PRACTICE OF RIGHTEOUSNESS – SERVICE TO THE LORD GOD (12:1 – 15:13).................................................49
1. Consecration to God (12:1 – 21) .....................................................................................................................49
2. Subjection to Authority (13:1 – 14).................................................................................................................52
3. Consideration for the Weak (14:1 – 15:7) .......................................................................................................54
G. THE WORK OF MINISTRY AND CONCLUDING WORDS (15:8 – 16:27)....................................................................56
1. Jesus’ Ministry to Jews and Gentiles (15:8 – 13) ............................................................................................56
2. Paul’s Ministry to Jews and Gentiles (15:14-22).............................................................................................57
3. The Gentile Churches’ Ministry to Jews (15:23-33)........................................................................................57
4. Greetings, Honor and Final Benediction (16:1 – 27) ......................................................................................58
APPENDIX A – ISRAEL .........................................................................................................................................61
APPENDIX B – RIGHTEOUSNESS .......................................................................................................................62
APPENDIX C – THE LAW ......................................................................................................................................63
APPENDIX D – THE PROBLEM OF SIN ...............................................................................................................64
APPENDIX E – “KNOWING” THE GOSPEL.........................................................................................................65
FOR FURTHER STUDY AND TRAINING IN RIGHTEOUSNESS.........................................................................................67
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THE LETTER TO THE ROMANS
I. Introduction
What does it mean to be a believer? Do you know? Many people today who call
themselves “believers” would have difficulty explaining exactly what that means. Some
would talk in generalities about “doing good.” Others would say that “Christianity” means
love. Others would say it means “following Jesus,” though they have only a vague idea of
what they are talking about.
Every born again believer ought to read the Letter to the Romans. It was written to
explain the faith. While the first five books of the New Testament tell the story of Jesus,
Romans examines the message of the Messiah. It shows that His gospel is far more
than just nice feelings or high moral sentiments. It is truth and it has intellectual content.
It makes a difference in the way people think, and therefore in what they believe.
Martin Luther, the great German leader of the Reformation and theologian in the 16th
century, wrote that the Letter to the Romans is “the true masterpiece of the New
Testament and the very purest Gospel, which is well worthy and deserving that a
[believing] man should not only learn it by heart, word for word, but also that he should
daily deal with it as the daily bread of men’s souls. It can never be too much or too well
read or studied; and the more it is handled, the more precious it becomes, and the better
it tastes.”
The Letter to the Romans is probably the most important book theologically in the whole
New Testament. It is as close to a systematic presentation of Christian theology as will
be found in God’s word. As such a book, it is at times difficult to understand. It requires
study, not simply reading through it lightly.
This book may not be the easiest reading, but it is profoundly rewarding. Studying this
wonderful letter will give anyone’s mental faculties a real workout—but the study is vitally
necessary to every servant of the Lord and His Word. Those who read and study
Romans gain a true perspective on what it means to be a believer. They no longer have
to guess at what the gospel is all about—they know. This letter reveals the wonderful
picture of God’s salvation and explains God’s great work of justifying sinful man.
II. The Historical Setting - The City of Rome

Rome was established in approximately 510 BC. From relatively small beginnings the city
had grown, surviving civil wars and military campaigns, until in Paul’s day it had become
a metropolis of great wealth and power, as well as of poverty and slavery. Rome was the
greatest superpower of its day. Its influence extended from Britain to Africa and from
Spain to Persia. The Roman authorities appointed their own people to govern the
provinces throughout the Empire. A superior road system facilitated transportation and
commerce and enabled the rapid spread of Christianity in the first century.
Overall, Rome’s government, economy, infrastructure and defense were formidable
enough to last for a thousand years. The Romans were a people in love with power.
[Perhaps that’s why Paul described the gospel to the Roman believers in terms of
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power—God’s power to save (Romans 1:16)]. The population of the city has been
variously estimated. Probably the estimate of 1,200,000 is nearest to the truth. An
amazing fact is that one half of the population consisted, in all probability, of slaves.
Moral and spiritual deterioration was apparent when Christianity first began to spread
through the empire, but Rome’s aura of greatness still prevailed.
Finally, Rome treated its “Caesars” [Emperors] like gods and gave them authority and
power over numerous territories and peoples. But the Letter to the Romans sees the
Messiah as supreme Lord over all creation: over the past (chapters 3–5), over the
present (chapters 6–8), over nations (chapters 9–11), and over daily living in a complex
society (chapters 12–16).
III. Author and Date of the Letter

The apostle Paul wrote the Letter to the Romans. Paul, who at birth received the Jewish
name Saul, was born in the city of Tarsus located in Cilicia (Acts 22:3). His birth occurred
probably between AD 1 and 5. Although he grew up in Greek culture, Paul remained loyal
to his Hebrew heritage (Philippians 3:5).
As citizens of Rome, members of his family were probably wealthy and socially influential
(Acts 22:28). A Pharisee, Saul received the finest available education from the famous
teacher Gamaliel (Acts 22:3 and Galatians 1:14). Not only did Saul adhere to a life
governed by the Law of Moses, he most likely followed its strictest interpretations laid
down by generations of Jewish teachers.
Using the customary format of the day, Paul the apostle opens his letter to the Romans
by identifying himself as the author (Romans 1:1). The author introduces himself in the
first verses of Romans by name (Paul), by identity (servant), by vocation (apostle), and
by purpose (set apart for the gospel of God).
The letter was probably written during Paul’s third missionary journey, at Corinth, where
he stayed for three months in the spring of [probably] AD 57. He informed the Romans of
his plans to visit them on his way to Spain after delivering a gift of money to the church at
Jerusalem (Romans 15:24–28).
One can imagine something of the excitement that gripped Paul, though a prisoner at the
time, as he faced the dual prospect of viewing the legendary city of Rome and seeing the
congregation of believers whom he had desired to meet. Though the Roman letter
comes before that first meeting, some of the same spirit of anticipation can be observed
in the letter.
Through evidence in the Corinthian letters, in Romans, and in the book of Acts, we know
that Paul wrote to the Roman church from Corinth on his third missionary journey. When
Paul wrote the Corinthian letters, he referred to a collection for the poor believers in
Jerusalem that was being gathered from the various churches around the Mediterranean
(1 Corinthians 16:1–3 and 2 Corinthians 8:1—9:1). By the time Romans was written that
task had been completed and Paul was about to depart to Jerusalem to deliver the funds
(Romans 15:23–29).
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It seems that Paul planned to sail for Judea directly from Corinth. Phoebe, a fellow
believer, was also about to leave Corinth for Rome (Romans 16:1). Many scholars
believe that she was to take the letter from Paul to the Romans. Since practically all
travel on the Mediterranean Sea ceased after about November 11 and was not resumed
again until March 10, Romans was likely written in the fall of AD 57.
A plot by the Jews, however, changed Paul’s travel plans. Instead of taking a ship from
Corinth, he went through Macedonia by foot (Acts 20:3) and eventually left for Jerusalem
from Philippi the next spring (Acts 20:6). Little did Paul know that his eventual arrival in
Rome would be in captivity (Acts 28:14–31).
IV. Purpose of the Letter

In Romans, we find a carefully constructed argument that answers a crucial question:
Why did Jesus die? The author, Paul, used his training as a Pharisee in writing this
letter. As a rabbi, a teacher of the Law, he knew very well how to study difficult
theological subjects and philosophical questions. In the Letter to the Romans he works
his way through difficult subjects – much like a lawyer writing a brief for a case. With the
guidance of the Holy Spirit, he asks and answers question after question until he has
finished constructing a body of material (the Letter) that stands as a great masterpiece of
the New Testament.
All of Paul’s other letters arise from a particular occasion and have a definite purpose.
Romans is different – from the content it seems to have a much more general aim of
teaching. Having said this, it is possible to see at least three purposes Paul had in
writing the letter.
His first purpose was to prepare the Romans for his planned journey to Rome and
later to Spain. His immediate itinerary involved a trip to Jerusalem, but his vision
was toward the west. He clearly suggests that he expects assistance from them in
his endeavor to carry the gospel to Spain (15:24). But if that had been his only
purpose, a brief note would have been enough. Obviously Paul had more in mind.
A second purpose involved Paul’s understanding that the believers needed to be

“strong” in the faith (1:11). Paul wanted to give them a well-instructed faith. This
letter is a kind of “curriculum” or “program of study” of Paul’s apostolic teaching.
The letter to the Romans is a masterful presentation of God’s plan of salvation for
both Jews and Gentiles.
The third purpose for the letter was pastoral. Paul wanted to exhort Jewish and
Gentile believers to live in harmony. As in most of the early churches, the gospel
brought different groups of people together who otherwise would have stayed
apart, whether for reasons of nationality, status or culture.
Once they came together and begin to fellowship and worship and serve together,
the challenge was to preserve their oneness in the Lord Jesus. Thus, throughout
the letter, Paul deals with problems arising from Jewish and Gentile differences.
He emphasizes what everyone shared. Since there is only one God, He is the
God of both Jew and Gentile. Both groups are under sin (3:9), and both are saved
through faith (3:30). This theme of Jew and Gentile living together surfaces most
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clearly in chapters 14 and 15, where Paul deals with the practical aspects of being
together in one body.
V. The Major Themes of the Letter

Throughout the letter, Paul emphasizes his central theme: the righteous God justifies
and ultimately glorifies both Jew and Gentile by grace through faith.
Stating this in a different way, we can say that the major theme of Romans is –
Righteousness is received as a gift from God, it is not achieved by works of the
Law (Appendix B ). Man’s salvation comes by grace through faith in the Messiah
(Romans 3:21–31). Other important themes in the letter include:
Mankind’s rejection of God’s revelation

Death to sin and life in the Messiah by the Holy Spirit’s power
The believer’s freedom
God’s sovereignty
God’s plan of salvation as encompassing Gentiles as well as Jews
Obedience to Jesus involving sacrificial commitment and practical living
Romans includes the most systematic presentation of theology found anywhere in

Scripture. It thoroughly explains the meaning of the cross for the believer’s life. While
expounding why Jesus died for all of humanity, Paul clarifies the basic concepts of the
Christian faith:
Sin and Righteousness

Faith and Works
Justification and Election
In addition to the major themes as listed above, we can also state that the Letter to the
Romans contains these other important doctrinal sections:
A detailed description of the sinfulness of man (1:18—3:20)

An extensive discussion of justification by faith (3:21—5:11), including a clear
interpretation of the death of the Messiah (3:24–26)
An elaborate explanation of sanctification (5:12—8:39)
A strong section on the doctrine of election (9:1–29)
A developed exposition of what happened to the nation of Israel and the destiny of
God’s people (9:1—11:36)
An extended section addressing spiritual gifts (12:1–8)
Instructions on the believers’ relationship to the government (13:1–14)
Certainly Romans is the most doctrinal book in the Bible. Because it provides a
systematic outline of the essentials of the Christian faith, it is as useful to the mature
believer as it is to someone who wants an introduction to the faith.
VI. The First Church in Rome

This letter was written to a vibrant church in the city of Rome. Although the origins of the
church are unknown, possibly new believers returning from Jerusalem [following the
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Resurrection and the outpouring of the Holy Spirit at Pentecost] established the church.
When Paul wrote this letter he had not personally visited Rome, although he had desired
to do so for some time.
Although it is impossible to estimate accurately the number of believers in Rome at the

close of the first century, the enormous number of graves in the catacombs (underground
passages) bears testimony to the rapid growth of the early church in Rome. The fact that
Paul “salutes” or “greets” 28 persons in chapter 16 seems to verify that, by the time of
writing (AD 57), the church in Rome was quite large.
No one really knows much about the beginnings of the church in Rome. As was
mentioned above, possibly people who were present in Jerusalem on the Day of
Pentecost carried the message of the new faith back to Rome. It is also possible that
Paul’s disciples from the east (for example - Galatia, Asia Minor, Macedonia or Achaia)
had migrated here and had planted, or at least added to, a new congregation of
believers. In any case, representatives from a sizable and aggressive congregation met
Paul and Luke at the Forum of Appius and The Three Taverns when he approached
Rome (Acts 28:15).
Evidently, Paul knew many of the believers in Rome, as is seen in chapter 16. Disciples
of the Lord in those days were people on the move, whether as a result of persecution or
as messengers of the gospel or in the ordinary course of their work. These believers in
Rome were from both Jewish and Gentile backgrounds.
A Note on Understanding Romans:
The Letter to the Romans is a classic. To the unsaved it offers a clear teaching of their
sinful, lost condition and God’s righteous plan for saving them. New believers learn of
their identification with the Messiah and of victory through the power of the Holy Spirit.
Mature believers find never-ending delight in its wide spectrum of Biblical truth: doctrinal,
prophetical and practical.
An excellent way to understand the Letter to the Romans is as a dialogue between Paul
and some unnamed objector. As Paul sets forth the gospel, he seems to hear this
objector raising all kinds of arguments against it. The apostle answers his opponent’s
questions one by one. By the time he is finished, Paul has answered every major attitude
that man can take regarding the gospel of the grace of God.
Sometimes the objections are clearly stated. Sometimes they are only implied. But
whether stated or implied, they all revolve around the gospel—the good news of
salvation by grace through faith in the Lord Jesus the Messiah, apart from the
works of the law.
Study Questions:
1) What does the Letter to the Romans reveal and what does it explain?
2) Who wrote this letter? How does he introduce himself in 1:1?
3) Why did Paul not travel by ship from Corinth to Jerusalem? Who probably took the
letter to the Roman church?
4) What is the central (or, major) theme of the Letter to the Romans?
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5) In the letter, where is “justification by faith” discussed? Where will you find the
discussion on “sanctification”? [Give chapter and verse numbers]
VII. Exposition of the Letter

As noted above, Paul’s basic theme is the righteousness of God. The word “righteous”
– in one form or another – is used over forty times in these chapters. At this moment, we
shall define the word “righteous” as “right standing with God.” God puts people in right
standing with Himself through their faith in Him. We will study the righteousness of God
from several different viewpoints as we go through Romans. Here is the way we’ll look at
God’s righteousness:
¾ Chapter 1:1 – 1: 17 – Introduction, Greetings and Explanation

¾ Chapters 1:18 – 3:20 – The Need for Righteousness
¾ Chapters 3:21 – 5:21 – God’s Provision of Righteousness (Justification)
¾ Chapters 6-8 – God’s Imparting of Righteousness (Sanctification)
¾ Chapters 9-11 – God’s Plan of Righteousness – Rejected by Israel
¾ Chapters 12-16 – The Practical Outworking of Righteousness
In our study of the Letter to the Romans, we shall also keep in mind that as we move
through the letter, our focus will be shifting. We shall look at these areas:
¾ Chapter 1:1 – 17 – Greetings and Explanation of the Letter
¾ Chapters 1:18 – 3:20 – The Sin of Mankind
¾ Chapters 3:21 – 5:21 – Salvation through Justification by Faith Alone
¾ Chapters 6:1 – 8:39 – The Believer’s New Position, Problem and Power
¾ Chapters 9:1 – 11:36 – The Sovereignty of God
¾ Chapters 12:1 – 16:27 – The Believer’s Service to God
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In basic outline form, here is the Letter to the Romans, following the above plan and
focus:
A. Introduction (1:1 – 17)
1. Greetings (1:1 – 7)
2. Explanation of the Letter (1:8 – 17)
B. The Sin of Mankind and Man’s Need of Righteousness (1:18 – 3:20)
1. The Gentiles under sin (1:18 – 32)

2. The Jews under sin (2:1-3:8)
3. The whole world under sin (3:9-20)
C. God’s Provision of Righteousness – Justification by Faith (3:21-5:21)
1. Justification explained (3:21-31)

2. Justification demonstrated in the example of Abraham (4:1-25)
3. Justification experienced (5:1-21)
D. God’s Imparting of Righteousness – Sanctification (6:1 – 8:39)
1. Our new position in the Messiah (6:1 – 23)

2. Our new problem with the sinful nature (7:1 – 25)
3. Our new power in the Spirit (8:1 – 39)
E. The Sovereignty of God – His Righteousness Rejected by Israel (9:1 – 11: 36)
1. Israel’s past – her election (9:1 – 33)

2. Israel’s present – her rejection (10:1 – 21)
3. Israel’s future – her restoration/redemption (11:1 – 36)
F. The Practice of Righteousness – Service to the Lord God (12:1 – 15:7)
1. Consecration to God (12:1 – 21)

2. Subjection to authority (13:1 – 14)
3. Consideration for the weak (14:1 – 15:7)
G. The Work of Ministry and Concluding Words (15:8 – 16:27)
1. Jesus’ ministry to Jews and Gentiles (15:8 – 13)

2. Paul’s ministry to Jews and Gentiles (15:14 – 22)
3. The Gentile Churches’ ministry to Jews (15:23 – 33)
4. Greetings, honor and final benediction (16:1 – 27)
Following the above outline, let’s now begin to work our way through the Letter to the
Romans.
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The Exposition of Romans:
A. Introduction (1:1 – 17)
1. Greetings (1:1 – 7)
“Paul, a servant of the Messiah Jesus, called to be an apostle and set apart for the
gospel of God — “ (verse 1)
All thirteen of Paul’s letters begin with the apostle’s name. It was customary in those
days to open a letter with the writer’s name and personal greeting, rather than place
them at the end, as we do today. Paul identifies himself as a servant and an apostle,
and one who is set apart (sanctified) for the gospel. He gives all the glory to God by
saying that he has “received grace and apostleship.” Indeed, God has called him and
given him this wonderful ministry (Acts 13:1-3).
In verse 1, “servant” has the meaning of “slave.” Paul is talking about a slavery
undertaken voluntarily out of love (Exodus 21:1–6), unlike the forced slavery well known
to many in the Roman Empire. Paul emphasizes his personal subjection to the Lord
Jesus. By calling himself an apostle, Paul places himself on the level of the twelve
apostles and claims authority from God for His work.
The use of the word “apostle” here refers to the unique officers in the early church who
had power to govern with absolute authority (1 Corinthians 12:28, Galatians 1:17-19 and
Ephesians 2:20). The specific qualifications for being an apostle in the early church were
the following two things:
Having seen the risen Jesus with one’s own eyes (Acts 1:22 and 1
Corinthians 9:1)
Having been commissioned by the Lord Jesus as an apostle (Matthew 10:1-7,
Acts 1:24-26, 26:16 - 18 and Galatians 1:1).
In this sense, there are no more apostles today, for no one today has seen the risen
Jesus with his own eyes. Paul considers himself the “last of all” the apostles to have
seen the risen Messiah with his own eyes (1 Corinthians 15:8). However, some people
use the word “apostle” in a broader sense today – often denoting an especially anointed
church planter. This usually refers to a person taking the gospel to new and un-reached
areas.
In verse 3, we see that, “as to His human nature,” Jesus was a descendant of David
(Matthew 1:1). He was truly and completely human. At the same time, He was God’s
Son. The fact that Jesus was a descendant of David also links Him to the Davidic
covenant. When Jesus returns to reign over all, He will fulfill God’s promise to David to
give him a dynasty that will last forever (2 Samuel 7:8–17).
The apostle Paul states immediately in this Letter to the Romans that his ministry is that
of the Gospel, which he calls “the Gospel of God” (verse 1) and the “Gospel of His Son”
(verse 9). He states that this “Good News” is not something new that he invented, but
that the Old Testament promised the coming of the Messiah and His death and
resurrection (verse 2). [Please refer to 1 Corinthians 15:1-4, where “the Scriptures”
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obviously means the writings of the Old Testament, since the New Testament was not
yet written.] By relating the Gospel to the Old Testament, Paul appealed to the Jewish
believers reading his letter.
The Gospel concerns the Messiah: according to the flesh, a Jew (verse 3), but according
to God’s power through the resurrection, proved to be the very Son of God (verse 4).
This proves the humanity and deity of the God-Man. He alone can be our Mediator. What
is the purpose of this Gospel that cost the Messiah His life? Verse 5 tells us: to call
people from among all the Gentiles to the obedience that comes from faith. When a
person truly trusts Jesus, he will obey Him.
In verses 6-7, Paul describes his readers, the saints in Rome. They are also “called” by
the Messiah, not to be apostles, but to be saints. Note that a saint is a living believer in
Jesus. Only God can make a sinner into a saint. They are also “loved by God,” even
though they live in the wicked city of Rome. How wonderful it is that God loves His
children, just as He did His Son (Matthew 3:17). Jesus states that the Father loves us
just as the Father loves Him (John 17:23).
In this brief greeting, then, Paul identifies (1) the writer, himself and (2) the recipients, the
saints at Rome (and not unbelievers). He also begins to briefly introduce the theme –the
righteousness of God and the Gospel of salvation. The apostle begins now to explain his
purpose for writing the believers in Rome.
2. Explanation of the Letter (1:8 – 17)
For a long time, Paul had desired to visit the saints in Rome. Their testimony had spread
throughout the Roman Empire (verse 8 and 1 Thessalonians 1:5-10), and Paul was
anxious to visit them for three reasons:
That he might help strengthen them in the faith (verse 11)

That they might mutually encourage each other (verse 12)
That he might “have a harvest” among them, that is, win other Gentiles to the Lord
(verse 13)
Remember that Paul was the chosen messenger of God to the Gentiles, and he certainly
would have a burden for the saints (and sinners) in the capital of the empire. He explains
that he had been hindered (“prevented” – verse 13) from visiting them sooner. This was
not necessarily by satan (1 Thessalonians 2:18), but possibly by his many opportunities
to minister elsewhere (Romans 15:19-23).
Now that the work was ended in those areas, he could visit Rome. Note the motivating
forces in Paul’s life (verses 14-16): “I am obligated ...I am eager ...I am not ashamed.”
We would do well to follow the apostle’s example in our lives.
Because verses 16 and 17 are so important to the understanding of the Letter to the
Romans, first let’s examine the word “salvation” more closely (verse 16). The New
Testament speaks of salvation in three different ways (or, tenses):
The past tense (Ephesians 2:8)

The present tense (2 Corinthians 2:15)
The future tense (Romans 13:11)
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In the past, the believer has been saved from the penalty of sin. In the present, the
believer is being saved from the power of sin. In the future, the believer will be saved
from the very presence of sin (Matthew 5:10–12, 2 Timothy 2:11–12 and Revelation
22:12).
Paul explains his passion for taking the Good News of the Messiah to the ends of the
earth: “it is the power of God for the salvation of everyone who believes” (verse 16). The
Greek word for salvation used by Paul literally means “deliverance” or “preservation.”
In a spiritual context, the idea is rescue from the power and dominion of sin. Paul’s fervor
for preaching the gospel was rooted in its power “to free” or “to rescue” people from the
tragic results of their own sin.
Paul and the other New Testament writers portray Jesus [on the basis of His sacrificial
death on the Cross in the place of sinners] as the Author and Provider of our salvation
(3:24-25, 5:21, Acts 4:12 and Hebrews 12:2). God graciously and lovingly offers this
spiritual deliverance to all people. However, only those who repent and trust in Jesus will
experience its blessings (see John 3:16, Ephesians 2:8-9 and Hebrews 2:3).
What exactly are those blessings? Some Bible teachers summarize them in the following
way as we have just mentioned above:
Salvation from the penalty of sin

Salvation from the power of sin
Salvation from the presence of sin
Bible scholars use the terms justification, sanctification and glorification to describe these
three blessings.
Justification is the divine act of declaring sinners to be righteous on account of their

faith in Jesus. He paid for their sins completely and finally on the cross. Through faith in
Him, their sins can be forgiven (3:21,4:5 and 5:1). Closely related to justification is
regeneration, in which the Spirit of God lives within a repentant sinner and imparts
eternal life to his or her spiritually dead soul (refer to Ephesians 2:1–5).
Sanctification is the process in which God develops the new life of the believer and
gradually brings it to perfection (Philippians 1:6). “Perfection” as we use it here does not
mean sinless perfection, but rather completeness or wholeness as we walk in faith and
obey the Lord.
Glorification is the ultimate salvation of the whole person. This occurs when we are face
to face with our Savior in His coming kingdom. At that time, God will then completely
mold us into the image of Jesus (8:29-30 and Philippians 3:21). At that time we will be
able to enjoy total fellowship with God, singing His praises forever.
The phrase in verse 17, from first to last, sums up what we are saying about God’s
great salvation. This phrase means that faith is at the beginning of the salvation process,
and it is also the goal, or the end, as well. When a person first exercises faith in the
Messiah, that person is saved from the penalty of sin and declared righteous. As the
believer lives by faith, God continues to save him or her from the power of sin in order
that he may live righteously. Then, one glorious day, he is in the very presence of the
Lord. From that time forth, he is forever delivered from the presence of all sin and evil.
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Other benefits of salvation include reconciliation and adoption. When our sins are
forgiven, we move from a position of being God’s enemies to being His beloved children
(John 1:12, Galatians 4:4, 5 and Ephesians 1:5). [Note: Please refer to the SALT book
“The Christian Doctrine of Salvation” for a full explanation of these and other terms
related to our salvation.]
Is it any wonder then that the apostle Paul was so excited about the gospel and its power
to save? The more we consider the marvelous truth of salvation, the more enthusiastic
we will be, thankful to God and eager to share with others the hope that is in us (see 1
Peter 3:15).
Many Bible scholars say that Romans 1:17 is the key verse of the letter. In it Paul
announces the theme: “the righteousness of God.” The word “righteousness” is used in
some way over sixty times in this letter (righteous, just and justified).
God’s righteousness is revealed in the Gospel – for in the death of Jesus, God revealed
His righteousness by punishing sin. And in the resurrection of the Messiah He also
revealed His righteousness by making salvation available to the believing sinner
(Romans 4:25). The problem “How can a holy God ever forgive sinners and still be
holy?” is answered in the Gospel. Through the death and resurrection of Jesus, God is
seen to be both “just and the One who justifies” those who have faith in Jesus (Romans
3:26).
The Gospel reveals a righteousness that is by faith. In the Old Testament, people
thought that righteousness was by works, but sinners soon discovered they could not
obey God’s Law and meet His righteous demands. Here Paul refers to Habakkuk 2:4:
“The righteous will live by his faith.” This verse is quoted three times in the New
Testament: Romans 1:17, Galatians 3:11 and Hebrews 10:38. In Romans, the emphasis
is upon “the righteous.” In Galatians, the emphasis is upon “will live” and Hebrews
explains “by faith.” There are more than sixty references to either faith or unbelief in the
Letter to the Romans.
So here in these verses 16-17, we have the theme of the letter: the Gospel of the
Messiah reveals the righteousness of God – righteousness based on faith and not
works, and available to all, not just the Jews. And this wonderful gospel “is the power of
God for the salvation of everyone who believes.”
Paul begins to explain in Romans how God can be both “just and the One who justifies”
– that is, how He can make sinners righteous and still uphold His own holy law. From this
point, we shall study his explanation, beginning with the need for righteousness.
[For a further explanation of the meaning of “righteousness,” please refer to Appendix B.]
Study Questions:
1) Define the word “righteous.” How often is this word used in Romans?
2) Where do we study our new position in the Messiah?
3) In 1:1, how does Paul identify himself? What does the word “servant” mean?
4) By relating the Gospel to the Old Testament, to whom is Paul appealing? Who is a
“saint”?
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5) What Biblical terms describe the three blessings of salvation?
6) What is glorification? In 1:17, what is the meaning of “from first to last”?
7) Where is Habakkuk 2:4 quoted in the New Testament? Is the emphasis always
the same in each New Testament quotation?
B. The Sin of Mankind and Man’s Need of Righteousness (1:18 – 3: 20)
1. The Gentiles under Sin (1: 18 – 32)
Paul now begins to lay some background for the teaching of how God makes a person
righteous. He paints a very graphic picture of a person in sin. This is the place to really
begin our study of the “road to righteousness.” The road begins when we begin to
recognize sin. Do you recall our definition of “righteous” (refer to page 6)? Sin is what
keeps people from having a “right standing with God.”
In these closing verses of chapter 1, Paul explains how the Gentiles got into the terrible
darkness that covers them and how God’s wrath was revealed against them. Note the
following sequence of steps downward in Gentile history:
First, they knew God (verses 18-20)
God has made Himself known to mankind from the beginning. He has revealed Himself
from the very time of creation, so that people who have never heard the Gospel are still
without excuse. Verse 19 says very clearly – “God has made it plain to them.” His
eternal power and divine nature (verse 20) are seen in His creation but people have
refused to see. Their denial of God seems to make them blind to God’s anger against sin
and evil.
Second, they did not glorify Him as God (verses 21-23)
Man knew God – this is clear. But man did not want to know God or honor Him as God.
Instead of being thankful for all that God had given him, man refused to thank God or
give Him the glory He deserves. Man was willing to use God’s gifts, but he was not
willing to worship and praise God for His gifts. The result was an empty mind and a
darkened heart. Man the worshiper became man the philosopher, but his empty wisdom
only revealed his foolishness.
With the refusal to see God as He is, people’s thoughts become confused. Their minds
are filled with darkness (verse 21). Instead of worshiping God, they come to the horrible
point of worshiping man-made images or creations of God. People of today have added
many other objects of worship. In your own village or town or city, what are some of
these objects of worship that you have observed?
Third, they exchanged the truth of God (verses 24-25)
People “exchanged” the truth of the living God. They replaced God’s truth with satan’s
lie. What is satan’s lie?
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o The lie is to worship the creature and not the Creator
o The lie is to worship man instead of God
o The lie is to worship things instead of the Lord Jesus
Satan tempted Jesus to do this (Matthew 4:8-11). Note that in verse 18, the Gentiles
“suppressed [held down] the truth.” Now, they “exchange the truth” for a lie. The truth
believed and obeyed sets us free (John 8:31-32) – the truth rejected and disobeyed
makes us slaves.
Fourth, they rejected the knowledge of God (verses 26-32)
These people had begun with a clear knowledge of God (verses 19 and 21) and His
judgment against sin (verse 32). Now they reached the lowest level of their downward
fall: they did not even want to have knowledge of God! “The fool says in his heart, ‘There
is no God’” (Psalm 14:1).
It is sad to see the tragic results of this downward spiral of man’s history. The modern
evolutionists want us to believe that humans have “evolved” from primitive, ignorant,
beast-like forms into the marvelous creature they are today. Paul says just the opposite:
man began as the highest of God’s creatures, but he made himself into a beast. Note the
three judgments of God:
God gave them over to impurity and idolatry – verses 24 – 25

God gave them over to shameful lusts – verses 26 – 27
God gave them over to a depraved mind – verses 28 – 32
Because of their sin “God gave them over…” (Romans 1:24, 26, 28) which means that
He permitted them to go on in their sins and reap the sad consequences. They received
“in themselves the due penalty for their perversion” (verse 27). This is the meaning of
verse 18 – “The wrath of God is being revealed from heaven” (literal translation). God
revealed His wrath, not by sending fire from heaven, but by abandoning sinful men to
their lustful ways.
These verses paint a horrible picture of sin. People without God pervert the natural
things of life. Homosexuality is shown as the ultimate perversion in human relationships.
At the first reading of these verses, we usually only see the gross sins of immorality. But
look again at verses 28 – 31. We see that greed, envy, strife, deceit, gossip, slander,
arrogance, boasting and disobedience to parents are also fruits of a perverted nature.
The term “depraved mind” (verse 28) means a mind that cannot form right judgments.
The people who have rejected God have now abandoned themselves to sin. Paul names
twenty-four specific sins, all of which are with us today. (See Mark 7:20 – 23, Galatians
5:19 – 21, 1 Timothy 1:9 – 10 and 2 Timothy 3:2 – 5.)
As we conclude chapter 1, we see that man began his existence by glorifying God but
ended by exchanging that glory for idols. He began knowing God but ended by refusing
to keep the knowledge of God in his mind and heart. He began as the highest of God’s
creatures, made in the image of God. However, he ended lower than the beasts and
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insects, because he worshiped them as his gods. What is the verdict? The Spirit, through
Paul, says – They “are without excuse” (verse 20).
2. The Jews under Sin (2:1 – 3:8)
From 2:1 to 3:8, Paul turns the “searchlight” on his own people, the Jews, and shows that
they are equally condemned as sinners before God. In 1:20, he states that the Gentiles
are “without excuse.” Then, in 2:1, he also states that the Jews “have no excuse.” This
news comes as a huge surprise to the privileged Jews!
Most Jewish people thought that surely God would deal with them differently from the
Gentiles. However, Paul says that the Jews are under the same condemnation and wrath
of God. This is because God’s principles of judgment are always just and fair. He is the
righteous God, as Paul is proving in his letter.
The Jews believed that because they had the Law, they were in right standing with
God. But Paul tells them that they, too, are sinners. The Gentiles are sinners without the
Law. The Jews are sinners with the Law. Paul knew that the Jews were also sinners and
he knew how they reacted when confronted with the subject of sin. However, in this
chapter, the apostle Paul points out three divine principles of judgment proving the
Jew is equally condemned with the Gentile.
Judgment is Based on God’s Truth (2:1-5)
Jewish tradition taught that Abraham sat at the gate of hell to prevent any Jew from
entering. They were not ignorant of God, but of God’s design to bring them to
repentance. Thus, as the Jews read Paul’s indictment of the “heathen” in the first
chapter, they must have first smiled and said, “They deserve it.” Their attitude would
have been that of the Pharisee in Luke 18:9-14—“I thank You that I am not like other
men.”
But Paul turns the Jew’s judgment of the Gentile right back upon him. Paul says basically
to the Jews: “You do the same things the Gentiles do, so you are just as guilty.” God’s
judgment of men is not according to gossip, our own good opinions or man’s evaluations
– it is “based on truth” (verse 2). Someone has said – “We hate our own faults, especially
when we see them in others.” How easy it is for us today, as in Paul’s day, to condemn
others, yet we have the very same sins in our own lives.
The Jews may have argued back: “Surely God wouldn’t judge us with the same truth He
applies to the Gentiles. See how good God has been to Israel!” But they were ignorant of
the purpose God had in mind when He poured out His kindness on Israel and waited
patiently for His people to obey: His kindness was supposed to lead them to repentance.
Instead, they hardened their hearts and thus stored up more wrath for that day when the
Messiah will judge the lost (Revelation 20).
God’s kindness is the preparation for His grace. Instead of bowing in humble
gratitude, sinners often harden their hearts and commit more sin, thinking that God loves
them too much to condemn them. His judgment is “based on truth.”
These same two “excuses” that the Jews used in Paul’s day are still heard today:
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9 “I am better than others, so I don’t need the Messiah.”
9 “God has been good to me – He will never condemn me.”
However, God’s final judgment will not be according to men’s opinions and evaluations.
His final judgment will be according to His absolute truth.
Judgment Is According to a Person’s Deeds (2:6-16)
In these next few verses, we can see the fundamental principle of God’s judgment.
Paul explains how and why God will judge, and how He can judge both Jew and Gentile
and be completely fair in the process. The fundamental principle will be according to
what [a person] has done. What we do here on this earth gives absolute proof of what
is in our heart.
For the born again believer, the judgment will result in eternal life. For the unsaved
person it will result in wrath and anger (verse 8). Then, in verse 9, Paul writes “first for
the Jew.” The meaning is clear – unbelieving Jews will have the first condemnation,
followed by unbelieving Gentiles. In verse 10, he writes that “glory, honor and peace” will
come first to the believing Jew, then to the believing Gentile. Paul is thus clearly stating
that in both judgment and rewards, it will be the Jew first, then the Gentile.
God can judge on the basis of works because He “does not show favoritism” and
because the law is immaterial. The Gentile will not be judged on the basis of the Jewish
law, and the Jew will not be excused by the Gentiles’ lack of law. Works demonstrate the
heart’s true condition. Conscience is sufficient grounds for condemnation because it
establishes a framework of right and wrong and reflects the law written in their hearts.
The Jews thought that they held the highest “status” among God’s people, not realizing
that it is one thing to “hear” and quite another to “obey” (verse 13). Remember that these
verses do not tell us how to be saved. Instead, they describe how God judges
mankind according to the deeds performed during the course of life. Verses 7-8 are not
talking about a person’s occasional actions, but the total purpose and actions of his life. If
people are seeking for life, they will find it in the Lord Jesus through repentance and
faith.
“Each person” (verse 6), “every human being” (verse 9), “everyone” (verse 10)—these
phrases show that “God does not show favoritism,” but judges all mankind on the basis
of the lives they have lived. One might ask, “But is God just in judging men this way?
After all, the Jews have had the Law and the Gentiles did not.” Yes, God is just, as
verses 12-15 explain. God will judge people according to the light they have received.
But never think that the Gentiles (who were unaware of Moses) lived apart from God’s
holy law. For the moral law of God was written on their hearts (please refer again to 1:19
– 21).
It is evident from Scripture that men will be judged according to the knowledge of God
which they possess and never according to any higher standard they do not possess.
The Jews hear the Law but refuse to obey – thus they will be judged more severely. This
will happen to sinners today who hear the Word but disobey.
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Judgment Is According to the Gospel of the Messiah (2:17-29)
Twice Paul has mentioned a day of judgment (verses 5 and 16). Now he states that this
judgment will be of the heart, when God will reveal all secrets. Jesus will be the Judge,
and the issue will be, “What did you do with His Gospel?”
The Jews boasted of their racial and religious privileges. Because God had given them
His Word, they knew His will and had a finer sense of values. They looked upon the
Gentiles as blind, in the dark, fools and infants (verses 19-20). The Jews considered
themselves to be God’s favorites. But what they failed to see was that these very
privileges obligated them to live holy lives. They themselves did not obey the very law
they preached to the Gentiles. The result was that even the “wicked Gentiles”
blasphemed God’s name because of the sins of the Jews. Paul is referring perhaps to
Isaiah 52:5, Ezekiel 36:21-22 or 2 Samuel 12:14.
If any people had “religion,” it was the Jews. Yet their religion was a matter of outward
ceremony and not inward reality. They boasted of their ritual of circumcision, a
ceremony that identified them with the living God. But what good is a physical ritual if
there is no obedience to God’s Word? Paul even goes so far as to say that the
uncircumcised Gentile who obeyed God’s Word was better off than the circumcised Jew
who disobeyed it (verse 27). And he said that the circumcised Jew who disobeyed God
was looked upon as uncircumcised. For a true Jew is one who has faith inwardly, whose
heart has been changed, and not one who merely follows outward ceremonies according
to the sinful nature. Verse 27 boldly states that the Gentiles who by nature [though
uncircumcised] fulfill the Law are going to judge the Jews who break God’s laws and
standards.
The Gospel of the Messiah demands an inward change: “You must be born again” (John
3:7). It is not obedience to a religious system that will allow one to pass the test when
Jesus judges the secrets of men’s hearts (verse 16). It is the Gospel of the Lord Jesus
that is God’s power for salvation – both to the Jew and Gentile (Romans 1:16). If a
person has never believed the Gospel and received Jesus, then he or she stands
condemned. The Jews, with all their religion and legalism, were (and are) just as much
under sin as the Gentiles—and more so, because they were given greater privileges and
opportunities to know the truth.
Finally, remember these three divine principles of judgment. God judges –

According to His truth
According to a person’s deeds
According to the Gospel of the Messiah
Thus, in chapter 1 Paul proves that the Gentiles are without excuse, and here in chapter
2, he proves that the Jews are without excuse. In chapter 3, he will prove that the whole
world is under sin and condemnation, desperately needing the grace of God through the
Lord Jesus.
Three Important Questions for the Jews (3:1 – 8)
This third chapter of Romans forms a bridge between Paul’s comments on “Sin” and on
“Salvation.” Paul has already written (in the first two chapters) about sin and
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condemnation. He concludes that the whole world—Jew and Gentile alike—is under the
power and penalty of sin. [Later, beginning with 3:21, he introduces the theme of
justification by faith, which will be his theme in the next two chapters.]
Actually, chapter 3 looks ahead to other parts of the letter. In verses 1-4, Paul writes
about Israel’s unbelief, and this is his subject in chapters 9-11. In verse 8, he mentions
the question of living in sin, and this matter is discussed in chapters 6-8 (Note that 3:8 is
closely related to 6:1). Then, verse 21 brings up the topic of justification by faith, his
theme for chapters 4-5. Finally, in verse 31, he mentions establishing and obeying the
law, the theme presented in chapters 12-16 (note 13:8-14).
Paul has fundamentally stated his case: the Jews were guilty before God. In these first 8
verses of chapter 3, Paul summed up his argument and refuted those Jews who might
want to debate with him. They raised three questions:
• “What advantage is it to be a Jew?” (Verses 1 – 2)
• “Will Jewish unbelief cancel God’s faithfulness?” (Verses 3 – 4)
• “Then, why not sin, because it will bring Him more glory? How can He judge us?”
(Verses 5- 8)
Let’s carefully examine Paul’s answers to these important questions before us.
First – Is there any advantage in being a Jew if Jews are condemned?
The answer is “Yes,” because the Jews were “entrusted with the very words of God”
(verse 2). His revealed will is in His Word. If Israel had believed the Word and obeyed it,
the nation would have received the Messiah and been saved. Then, through the Jewish
people, God would have spread the blessing to the whole world. We today are certainly
privileged to have the Word of God. May we be always thankful for the precious gift of
His Word.
Second – Has Jewish unbelief canceled God’s Word and His faithfulness?
Paul says, “Not at all”(verse 4). The unbelief of people could never cancel the
faithfulness of God. God is always true, though every man is a liar. Here Paul quotes
Psalm 51:4, where King David openly admitted his sin and God’s righteousness in
judging him. Even in admitting his sins, David declared the righteousness of God and the
truth of His Word.
Third – Then, why not sin and glorify God the more? How can He judge us?
Some Jews were thinking that, if God is honored in judging my sin, then I am really
helping Him by sinning! Instead of judging me, He should let me sin so that He might be
glorified all the more. He certainly is not righteous to judge me. Paul quickly refutes this
argument for sin by pointing out in verse 6 that such a position would mean God could
never judge the world, and even Abraham recognized God as the “Judge of all the earth”
(Genesis 18:25).
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Paul’s Jewish enemies had lied about him and said that he taught this very doctrine: “Let
us do evil that good may result” (verse 8). This is similar to what he writes in 6:1,15. This
statement is so contrary to all reason and Scripture that Paul dismissed it by saying that
the people who say this deserve condemnation themselves (verse 8).
With these words, the apostle concludes this argument concerning his Jewish people. He
has stated that not only the Gentiles are under sin’s power, but also the Jews. He now
moves forward to conclude this first important section of the Letter to the Romans by
demonstrating that the whole world lies under the power and penalty of sin. [Also see
Appendix D – The Problem of Sin.]
Study Questions:
1) What keeps people from having a right standing with God?

2) What is satan’s lie? What does “God gave them over…” mean?
3) God’s judgment of men is based on what?
4) What does the phrase “first for the Jew” mean?
5) Where is the moral law of God written?
6) What are God’s three divine principles of judgment?
7) Why did Paul say that the Jews had an advantage?
8) According to Genesis 18:25, how did Abraham recognize God?
3. The Whole World Under Sin (3:9 – 20)
This third declaration is obvious, for Paul had already proved that both Jews and
Gentiles were guilty before God. Next he declared that all men were sinners, and proved
it with several quotations from the Old Testament. Note the repetition of the words “no
one” and “all,” which themselves tell the story of the universality of human sin and guilt.
His first quotation was from Psalm 14:1-3. This psalm begins with, “The fool says in his
heart, ‘There is no God.’” You can read the sentence literally from the original Greek as -
“The fool says in his heart, ‘No, God!’” This parallels the description of man’s downward
spiral given in Romans 1:18-32, for it all started with man saying “no” to God.
These verses indicate that the whole of man’s inner being is controlled by sin:
His mind (“no one who understands” – verse 11)
His heart (“no one who seeks God” – verse 11)
His will (“no one who does good” – verse 12).

Measured by God’s perfect righteousness, no human being is sinless. No sinner seeks
after God. Therefore, God must seek the sinner (Genesis 3:8-10 and Luke 19:10). Man
has gone astray, and has become unprofitable both to himself and to God. Our Lord’s
parables in Luke 15 illustrate this perfectly.
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In Romans 3:13-18, Paul gave us a close study of the lost sinner, from “head to foot.” His
quotations from the Old Testament are as follows:
Verse 13 — Psalm 5:9 and Psalm 140:3

Verse 14 — Psalm 10:7
Verses 15-17 —Isaiah 59:7-8
Verse 18 —Psalm 36:1
Note: Using several Old Testament passages together was a common method of
teaching in Paul’s day and was called “charaz,” which literally means “stringing pearls.”
Verses 13 and 14 emphasize human speech—the throat, tongue, lips and mouth. The
connection between words and character is seen in Matthew 12:34: “For out of the
overflow of the heart the mouth speaks.” The sinner is spiritually dead by nature
(Ephesians 2:1-3). Thus, only death can come out of his mouth. The “condemned” mouth
can become a “converted” mouth and proclaim that “Jesus is Lord” (Romans 10:9). “For
by your words you will be acquitted, and by your words you will be condemned” (Matthew
12:37).
In verses 15 and 16, Paul pictured the sinner’s feet. Just as his words are often deceitful,
so his ways are often destructive. The believer’s feet are fitted with the Gospel of peace
(Ephesians 6:15). However, the lost sinner brings death, destruction and misery
wherever he goes. These tragedies may not occur immediately, but they will come
inevitably. The lost sinner is on the broad road that leads to destruction (Matthew 7:13-
14). He needs to repent, trust Jesus and get on the narrow road that leads to life.
Verse 17 deals with the sinner’s mind: he does not know the way of God’s peace. This is
what caused Jesus to weep over Jerusalem (Luke 19:41-44). The sinner does not want
to know God’s truth (Romans 1:25, 28). Instead, he prefers to believe satan’s lie. God’s
way of peace is through Jesus: “Therefore, since we have been justified by faith, we
have peace with God through our Lord Jesus the Messiah” (Romans 5:1).
Verse 18, which quotes Psalm 36:1, tells about the sinner’s arrogance and pride: “There
is no fear of God before their eyes.” [This psalm should be read to get the full picture.]
The ignorance mentioned in verse 17 is caused by the pride of verse 18. It is “the fear of
the Lord” that is the beginning of knowledge (Proverbs 1:7).
These quotations from the Old Testament Scriptures, lead to one conclusion: the whole
world is under sin and guilty before God. There is no debate or defense. The whole
world is guilty, both Jews and Gentiles alike. The Jews stand condemned by the Law of
which they boast, and the Gentiles stand condemned on the basis of creation and
conscience.
Therefore, referring to Paul’s question in verse 9, “are we [Jews] any better” than
the Gentiles?…The obvious answer is “No.” Nor is the Gentile any better or worse
than the Jew: for both are sinners and stand under the awful condemnation of God.
“There is no difference” is the great message of Romans—no difference in sin (3:22-
23) or in salvation (10:12-13). God has regarded both Jew and Gentile as under sin that
He might, in His grace, have mercy upon all people (11:32).
Finally, Romans 3:20 gives the reason why the whole world is guilty. No one can obey
God’s Law and be justified (declared righteous) in His sight. It is true that “those who
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obey the Law …will be declared righteous” (Romans 2:13), but no one can perfectly
obey the Law. This inability to obey the Law is one way that men know they are sinners.
When they try to obey the Law, they fail miserably and need to cry out for God’s mercy.
Neither Jew nor Gentile can obey God’s Law. Therefore, God must save sinners by
some other “method.” The explanation of that “method” by which man can be saved
occupied Paul for the rest of his letter.
He has announced the bad news and is now ready to announce the “Good News.”
C. God’s Provision of Righteousness – Justification by Faith (3:21 – 5:21)
1. Justification Explained (3:21 – 31)
We now come to the heart of the Letter to the Romans, when Paul answers the question:
According to the gospel, how can a holy God justify ungodly sinners? How can a person
get into a right relationship with God? This is the greatest question in life. Many new
religions have been born in search of this answer. The Jews said the answer was by the
Law. But God had a different plan.
God’s plan is indeed different. The Bible is the history of God’s plan unfolding in the past.
His plan is still going on, and it will be finished in the future. And it is God’s plan. He sent
the prophets. He sent His Son. He provided the sacrifice. He initiates the carrying out of
the plan in the lives of individuals. His plan is for all peoples – salvation is available to
Jews and Gentiles on the same terms. It is for anyone who believes that Jesus is the
Son of God and claims Him as personal Savior and Lord. In these verses (21 – 31) we
are able to see three things about God’s wonderful plan of salvation that help us to
understand God’s heart.
First, Paul begins by saying that the righteousness of God has been revealed apart from the Law
(verse 21).
This means that God can righteously save unrighteous sinners, and that it is not by
requiring men to keep the law. Because God is holy, He cannot condone sin or overlook
it. He must punish it. And the punishment for sin is death. Yet God loves the sinner and
wants to save him. Here is the dilemma. God’s righteousness demands the sinner’s
death, but His love desires the sinner’s eternal happiness. The gospel reveals how God
can save sinners without compromising His righteousness. The gospel reveals His
wonderful and righteous plan.
The Law and the Prophets witnessed this righteous plan. It was foretold in the types
and shadows of the sacrificial system that required the shedding of blood for atonement
(the covering of sins). And it was foretold by direct prophecies such as Isaiah 51:5 – 8,
Isaiah 56:1 and Daniel 9:24.
Romans 3:21 can be paraphrased as follows:
“But now, in this age of grace, a righteousness—a new kind of righteousness—has been
revealed, but not one that depends on the Law.”
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People today (and people of all time) want righteousness by the Law and by works, but
Paul has already proved that the Law condemns and can never save. This righteousness
(through God’s grace) was, however, seen in the Old Testament. Abraham, for example,
was declared righteous because of his faith (Genesis 15:6). In Habakkuk 2:4, the prophet
writes – “The righteous will live by faith.” [Read Romans 9:30-33 and see why Israel
missed this righteousness by faith.]
Secondly, Paul says that the righteousness of God is available through the Messiah (verses 22-26).
Note how often Paul uses the word “faith.” Verse 23 can be read, “For all have sinned
[once-for-all in Adam] and are constantly coming short of the glory of God.” Then Paul
introduces three important terms, which we shall define. Let’s look carefully at these
three important words and study their definitions.
¾ Justified — declared righteous in God’s eyes through the merits of the Messiah.
Thus, we are secure in our position in Jesus before the throne of God.
Justification is God’s righteousness imputed, or, put into our account.
[Sanctification is righteousness lived out in our daily lives.]
¾ Redemption —deliverance from sin and its penalties, by the payment of a price.
This price was the Messiah’s blood on the cross.
¾ Propitiation —Jesus’ sacrifice satisfied God’s holy law, thus making it possible
for God to forgive sinners and remain just. God’s justice has been satisfied – He
may now look with kindness and grace upon a lost world. [Later, on page 23,
please read a full discussion of this term.]
[Note: Some translations use the word “atonement” instead of “propitiation.” Atonement
is the act by which God restores a relationship of harmony and unity between Himself
and human beings. “Atone” means “to cover” –thus is a symbol of God covering our sins
through the sacrificial death of His Son on the cross.]
“Justified freely by His grace” (verse 24). What a wonderful statement. Not by our good
works, our good intentions, our gifts, or our prayers, but we are justified freely by His
grace alone. In God’s eyes we are declared righteous. It is in this letter that Paul explains
how God can be both “just and the One who justifies” (verse 26). The answer is the
cross. When Jesus died, He bore our sins in His own body (1 Peter 2:24) and thus paid
the price God’s law demanded. But He arose again. Thus He is alive and able to save all
who will believe.
Verse 25 teaches that in the ages before the full revelation of the Gospel of the Lord
Jesus, God appeared to be unjust in leaving the sins of mankind unpunished and
forgiving people – people such as Noah, Abraham and Enoch.
True, He did send wrath in some cases. However, generations of sinners seemed to
escape the judgment of God. How was God able to do this? Because He knew that at
the cross, He would give a full display of His wrath against sin, and yet through Jesus’
death provide redemption for sins that had merely been “covered” by the blood of bulls
and goats (Hebrews 9-10). Remember that salvation has always been through faith in
the Lord God and by His amazing grace.
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Third, Paul says that we are accepted by faith (verses 27-31).
So, what is the conclusion of the whole matter? The Jew has nothing to boast of,
because all sinners are justified by faith and not by the works of the Law. If
justification is by the Law, then He is a God of the Jews only, because only Israel had the
Law. But God is also the God of the Gentiles. Therefore, both Jews and Gentiles are
saved the same way—by faith. And this simple means of salvation does not cancel out
the Law. The Law demanded death for sin, and the Messiah died for our sins. Thus, the
Gospel establishes the Law. God’s Law reveals my need of grace, and God’s grace
enables me to obey the Law.
In order to avoid confusion later on, we should stop here and explain that there are
actually six different aspects of justification in the New Testament. We are, according to
the New Testament:
Justified by grace
Justified by faith
Justified by His blood
Justified by power
Justified by God
Justified by works
However, there is no contradiction or conflict with these six terms. Let’s briefly study what
each one of these phrases mean in the Word of God.
9 We are justified by grace (Romans 3:24)—that means we do not deserve it.

9 We are justified by faith (Romans 5:1)—that means that we have to receive it by
believing on the Lord Jesus the Messiah.
9 We are justified by His blood (Romans 5:9) — refers to the price the Savior paid in
order that we might be justified – His own shed blood.
9 We are justified by power (Romans 4:24, 25)—the same power that raised the
Lord Jesus from the dead.
9 We are justified by God (Romans 8:33)—He is the One who reckons us righteous,
or who declares us to be righteous in His sight.
9 We are justified by works (James 2:24)—This does not mean that good works will
earn justification (or, salvation), but that they are the evidence that we have been
justified.
Returning to verse 24, we read that we are justified through the redemption that came
by the Messiah Jesus. As we have noted above (page 21), redemption means buying
back by payment of a ransom price. The Lord Jesus bought us back from the slave
market of sin. His precious blood was the ransom price that was paid to satisfy the
claims of a holy and righteous God.
If someone should ask – “To whom was the ransom paid?” he misses the point and does
not understand what God has done. The Scriptures nowhere suggest that a specific
payment was made either to God or to satan. The ransom was not paid to anyone but
was a settlement that provided a righteous basis by which God could save the
ungodly.
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In closing this section on the explanation of justification, let’s look again at the word
“propitiation” and further explore its meaning. Simply, it is a means by which justice is
satisfied, God’s wrath is averted, and mercy can be shown on the basis of an acceptable
sacrifice.
We note that three times in the New Testament Jesus is spoken of as a “propitiation.”
The word is used as a noun. Consider these three verses:
In Romans 3:25, we learn that those who put their faith in Jesus find mercy by
virtue of His shed blood.
In 1 John 2:2, the Lord is described as the propitiation (or, the atoning sacrifice)
for our sins, and for those of the whole world. His work is sufficient for the whole
world but is only effective for those who put their trust in Him.
In 1 John 4:10, God’s love was manifested in sending His Son to be the
propitiation (or, atoning sacrifice) for our sins.
The word propitiation also occurs in Hebrews 2:17, but this time as a verb. In this verse
it has the meaning of “to make propitiation,” or, the “putting away (of our sins) by paying
the penalty.” Look at the verse:
“For this reason He had to be made like His brothers in every way, in order that He might
become a merciful and faithful High Priest in service to God, and that He might make
propitiation (or, atonement) for the sins of the people.”
The Old Testament equivalent of the word propitiation is mercy seat. The mercy seat
was the lid of the ark. On the Day of Atonement the high priest sprinkled the mercy seat
with the blood of a sacrificial animal. By this means errors of the high priest and of the
people were atoned for or covered. When the Messiah made propitiation for our sins, He
went much further. He not only covered them, He did away with them completely.
Now, after beginning to explain to the Roman believers the wonderful plan of God’s
salvation – through justification by His grace and faith in the Messiah Jesus – Paul
proceeds to write and tell of God’s provision of righteousness through the example of
Abraham.
Study Questions:
1) What is “charaz”? What is its literal meaning?

2) According to Romans 3:20, what is the reason that the whole world is
guilty?
3) Write the meanings for the words listed below:
Justified –
Redemption –
Propitiation –
4) List the six different aspects of justification in the New Testament.
5) What is the Old Testament equivalent of the word “propitiation”?
6) List the three verses where the noun form of the word “propitiation” occurs
in the New Testament?
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2. Justification Demonstrated in the Example of Abraham (4:1 – 25)
The next fundamental question that Paul considers is this: Does the gospel agree with
the teachings of the Old Testament? The answer to this question would be of special
importance to the Jewish people. Therefore, the apostle now shows that there is
complete harmony between the gospel of the New Testament
and the teachings of the Old Testament. Justification has always been by faith.
In chapter 4, Paul gives an illustration of how God makes a person righteous. The
Gentiles were not the ones whom Paul had to convince concerning their sinfulness. His
problem was to convince the Jews. For this reason, he used Abraham as an example of
how God makes a person righteous.
We must remember that the Jews thought that a person was made right with God
through keeping the Law. If Paul could convince them that even Abraham was made
right with God through faith alone, then the Jews might admit that they too must be
saved in the same way. For Abraham was honored as the father of their nation. He had
received the promise to be the father of a great race of people.
Therefore, Paul proves his point by referring to two of the greatest figures in Israel’s
history: Abraham and David. God made great covenants with both these men. One lived
centuries before the law was given, and the other lived many years afterward. One was
justified before he was circumcised, and the other after. The apostle Paul makes three
striking contrasts now as he gives the example of Abraham. The first contrast is that
we are:
Justified by faith, not by works (verses 1 – 8)
All God – fearing Jews could call Abraham their “father.” What was Abraham’s
experience according to the flesh? What did he find concerning the way in which he (or
any person) is justified?
According to verse 2, if Abraham was justified by works, then he would have reason
for boasting. He could boast that his works had earned for him a righteous standing
before God. But this is utterly impossible. No one will ever be able to boast before God
(Ephesians 2:9). There is nothing in the Scriptures to indicate that Abraham had any
reason for boasting. There is no reason given in God’s Word to suggest that God justified
Abraham because of his good works.
But someone may argue – “Doesn’t it say in James 2:21 that Abraham was ‘considered
righteous for what he did?’” Yes it does, but there the meaning is quite different.
Abraham was justified by faith in Genesis 15:6 when he believed God’s promise
concerning a great multitude of descendants. Thirty or more years later –God justified
(vindicated) him because of his works when he started to offer Isaac as a burnt offering
(Genesis 22). This act of obedience proved the reality of his faith. It was an outward
demonstration that he had already been justified by faith.
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Verse 3 simply says – “What does the Scripture say?” concerning Abraham’s
justification? It says “Abram believed the Lord, and He [God] credited it to him as
righteousness” (Genesis 15:6). God revealed Himself to Abraham and promised that he
would have many, many descendants. He believed in the Lord, and God put
righteousness into his account. In other words, Abraham was justified by faith. His
“works” had nothing to do with it. They aren’t even mentioned.
Every Jew revered “Father Abraham,” and from Genesis 15:6 knew that Abraham had
been justified before God. Knowing this, Paul points to Abraham and asks, “How was
Abraham, our father in the flesh, justified?” Was it by works? No, for then he could have
gloried in his accomplishment, and we have no record of such action in the Old
Testament. What does the Scripture say? “Abraham believed God.” The gift of
righteousness came, not by works, but by simple faith in God.
Paul used the word “credited” (see verses 3-6, 9-11 and 22-24). This word means simply
“to put into a person’s account.” Justification thus means that God’s righteousness is
put into our account and gives us a right standing before Him.
[Note: Sanctification means righteousness is imparted to us (made a part of our lives)

and gives us a right standing before men, so they see that we are believers. Both
justification and sanctification are a part of salvation, as James 2:14-26 argues. What
good is it to say that I have faith in God if my life does not reveal faithfulness to God? We
shall study more about sanctification later in Romans.]
Salvation is either a reward for works or a gift through grace – it cannot be both. Verse 5
states that God justifies the wicked (not the righteous) through faith and not works. The
Jews thought that God justified religious people on the basis of their works. However,
Paul has proved that “Father Abraham” was saved simply on the basis of faith. Then
Paul refers to David and quotes Psalm 32:1-2, proving that Israel’s great king also taught
justification by faith, apart from works.
Finally, God does not charge sin to our account, because that was charged to the
Messiah’s account (2 Corinthians 5:21). Rather, He credits Jesus’ righteousness to our
account on the basis of grace. Now, the second contrast is that we are:
Justified by Grace, not by Law (verses 9 – 17)
The very important question arises: “If salvation is by faith, then what about the Law?
What about the covenant God made with Abraham?” Paul answers this question by
pointing out that Abraham’s faith and justification took place fourteen years before he
was circumcised. Circumcision was the seal of the covenant, the ritual that made a
Jewish child a part of the system of the law.
However, Abraham, the “Father” of the Jews, was in effect a Gentile (that is,
uncircumcised) when he was justified. Circumcision was merely an outward sign of a
spiritual relationship, as baptism is today. No physical ceremony can produce spiritual
changes. The Jews of Paul’s day (like many “religious” people today) trusted in the
ceremonies—the outward signs—and ignored the saving faith that was required of them.
Abraham is actually the “father” of all believers, all who belong to the “household of faith”
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(see Galatians 3:7, 29). As Paul pointed out in Romans 2:27-29, not all “Jews” are truly
the “Israel of God” (Galatians 6:16).
In verses 13-17, Paul especially contrasts law and grace, just as in verses 1-8 he
contrasted faith and works. The key word here is “promise” (verses 13, 14, 16). God
promised to Abraham that he would be “heir of the world” (verse 13—indicating the
glorious kingdom to be ruled over by the Promised Seed, Jesus). This promise was not
given in connection with the Law or circumcision, but by God’s grace alone. All Abraham
had to do was believe God.
The Law was never given to save anyone. The Law only brings wrath and reveals sin.
The Law serves as a guide to lead us to the Messiah. How then could the Law save
Abraham when the Law had not yet been given? Paul writes in verse 16 that the
promise comes by grace, through faith. Thus, all people— both Jews and Gentiles—can
be saved in this manner. Abraham is not only the father of the Jews – he is “the father of
us all” (verse 16). Lastly, Paul’s third contrast is that we are:
Justified by Resurrection Power, Not by Human Effort (verses 18-25)
The first section of chapter 4 (verses 1-8) contrasted faith and works. The second section
(verses 9-17) contrasted law and grace. Now the third section (verses 18-25) contrasts
life and death. Note that Paul (verse 17) identifies God as “the God who gives life to the
dead.” Abraham and Sarah were “as good as dead,” their bodies being well past the age
of child-bearing (Hebrews 11:11-12). How could two people, one ninety years old and the
other one hundred years old, ever hope to have a son? But when the flesh [the sinful
nature] is dead, then the resurrection power of the Spirit can go to work.
We must admire the faith of Abraham. All he had was the promise of God that he would
be the father of many nations. Yet he believed this promise, gave the glory to God, and
received the blessing. What a perfect illustration of the miracle of salvation. As long as
people depend on the sinful nature and feel they still have enough strength to please
God, they will never be justified. But when we come to the end of ourselves, admit we
are dead, and cease to strive in our own efforts, then God is able to “raise us from the
dead.” Then, He gives us new life and a perfect (right) standing before Him. It was
Abraham’s simple faith in God’s Word that justified him, and that is how sinners are
justified today.
Verses 23 and 24 indicate that we are saved the same way as Abraham was saved: by
faith. Note how important this word “believe” is in Romans. When a sinner believes the
promise of God in the Word, then the same resurrection power enters his life. He
becomes a believer, a child of God, just like Abraham. We must confess that we are
dead and believe that Jesus is alive and will save us.
Verse 25 gives the basis for justification: the death and resurrection of Jesus.
The very fact that the Messiah died proves that we were sinners. Then, God raised
Jesus from the dead – this proves that His blood justifies us. Again, this is evidence that
justification is a matter of resurrection power and not human effort.
Paul has proved convincingly that we are justified by faith. In 3:21 – 31, he clearly
explained justification. Then, in chapter 4, he demonstrated how God justifies – through
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the example of Abraham. Now, in chapter 5, he finishes his discussion of justification as
he tells of its blessings and its basis. He writes of our experience.
3. Justification Experienced (5:1 – 21)
Paul has proved that the whole world is guilty before God, and that no one can be saved
by religious deeds, such as keeping the Law. He has explained that God’s way of
salvation has always been “by grace, through faith” (Ephesians 2:8-9), and he has used
Abraham as his illustration.
But there is much more the sinner needs to know about justification by faith. Can he be
sure that it will last? And how is it possible for God to save a sinner through Jesus’ death
on the cross? In Romans 5, Paul explains the last two words of 4:25: “our justification.”
He explains two basic truths: the blessings of our justification (Romans 5:1-11) and the
basis for our justification (Romans 5:12-21).
The Blessings of Justification (5:1-11)
Keep in mind that justification is God’s declaration that the believing sinner is righteous in
the Messiah. It is righteousness put into our account. Sanctification, on the other hand, is
righteousness imparted – worked out in and through our lives by the Spirit. Justification
is our standing before God. Sanctification is our condition here on earth before
others. Justification never changes – sanctification does. Let us now study the five
blessings we have in justification:
We have peace (verse 1)
There was a time when we were enemies of God (verse 10). However, now in Jesus, we
have peace with God. Peace with God means that Jesus [by His blood] has settled our
problem with sin. God is our Father, not our Judge.
We have access to God (verse 2)
Before our salvation, we stood “in Adam” and were condemned. But now we stand “in
the Messiah.” We have a perfect standing before God and can enter into His presence
(Hebrews 10:19-22). To have access means “to approach,” as if by introduction into a
king’s throne room. Believers have been granted admission to stand before God. Even
though we were once rebels, we do not have to face His judgment. Instead we approach
His throne (His grace) in faith.
We have hope (verse 2)
This verse literally reads – “We boast in the hope of the glory of God.” Read Ephesians
2:11-12 and note that the unsaved person is “without hope.” We cannot boast in good
works that bring salvation (Ephesians 2:8-9), but we can boast in the wonderful salvation
God has given us in the Messiah.
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We have daily confidence (verses 3-4)
“We also rejoice in our sufferings” The true believer not only has a hope for the future, he
has confidence even during the sufferings and trials of life. If we stated this principle in a
formula, the “formula” looks like this:
9 Suffering (testing) plus Jesus equals perseverance

9 Perseverance plus Jesus equals character
9 Character plus Jesus equals hope
Note: We do not rejoice about our sufferings, but in our sufferings. Compare 1
Thessalonians 1:4-6 and James 1:3.
We experience the love of God (verses 5-11)
The Spirit living within us sheds God’s love to and through us. God revealed His love at
the cross when the Messiah died for those who were “powerless” and who were
“ungodly,” “sinners” and “enemies.” Thus, He proved His great love. Paul’s argument is
this: if God did all that for us while we were His enemies, how much more will He do for
us now that we are His children. We are reconciled by Jesus’ death (verse 10) .We are
also saved by His life (verse 10) as “the power of His resurrection” (Philippians 3:10)
works in our lives. We have now received “reconciliation” (verse 11) and the love of God
is experienced in our lives.
The Basis of Justification (5:12-21)
Paul is explaining here that all men are sinners, and that one Man’s death could give an
ungodly sinner a right standing before God. First of all, note the repetition of the word
“one” (verses 12 and 15-19—at least ten times). Note also the use of the word “reign” in
verses 14, 17 and 21. The key thought here is that when God looks upon the human
race, He sees two men—Adam and Jesus. Every human being is either “in Adam” (lost),
or “in Jesus” (saved). There is no middle ground. Verse 14 states that Adam is a “pattern
of the One to come” – the Messiah. He is the “First Adam,” and the Messiah is the “Last
Adam” (1 Corinthians 15:45).
We may contrast the two Adams as follows:
9 The first Adam was made from the earth, but the Last Adam (Jesus) came from
heaven (1 Corinthians 15:47).
9 The first Adam was the king of the old creation (Genesis 1:26-27), while the Last
Adam is King over the new creation (2 Corinthians 5:17).
9 The first Adam was tested in a perfect garden and disobeyed God, while the Last
Adam was tested in a terrible wilderness and obeyed God. In the Garden of
Gethsemane, He surrendered His will to God.
9 The disobedience of the first Adam brought sin, condemnation and death upon the
human race. In contrast, the obedience of the Last Adam brought righteousness,
salvation and life to all who will believe.
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9 Through the first Adam, death and sin reign in this world (verses 14, 17 and 21).
Through the Last Adam, grace reigns (verse 21) and believers can “reign in life”
(verse 17).
Studying God’s Word, we know that the Old Testament is “the book of the generations of
Adam” (Genesis 5:1) and ends with the word “curse.” (Malachi 4:6). The New Testament
is “the book of the generation of Jesus the Messiah” (Matthew 1:1) and ends with “no
longer will there be any curse” (Revelation 22:3). The paradise of Genesis that Adam lost
is restored in Revelation through the cross of Jesus.
What the apostle Paul is teaching here is the unity of the human race in Adam (see Acts
17:26). When Paul writes in verse 12 that “all sinned” – he means that all of us sinned in
Adam when Adam sinned. We are identified with him as the “head” of the human race.
His sin is our sin. His death is our death.
Paul’s argument in verses 12-14 goes like this: We all know that a man dies if he
disobeys God’s law. But there was no law from Adam to Moses, yet men died. We know
that Adam died because he disobeyed a divine law. However, the people living from
Adam to Moses did not have such a law to disobey. Then death must be from another
cause, and that cause is Adam’s sin. Thus, since we are born “in Adam,” we inherit his
sin and condemnation. But in His grace, God has given a “Last Adam” – a new “Head”
who has by His life and death undone all that Adam did in his sin. Paul now presents
several contrasts between salvation and sin:
¾ Verses 15-16 —The trespass and the free gift: Adam’s trespass brought
condemnation and death, while the free gift of God’s grace brings justification [and
life].
¾ Verse 17—Death and life: Death reigned as king because of Adam. But now
believers reign in life (right now, not just in the future) through the Messiah and
have abundant life.
¾ Verse 18—Condemnation and justification: Adam’s sin plunged the human race
into condemnation. Jesus’ death brings right standing with God. Adam hid from
God. In the Messiah, we have free access to God.
¾ Verse 19—Disobedience and obedience: Adam disobeyed God and made us all
sinners. Jesus obeyed God and, through faith in Him, we are made righteous.
¾ Verse 20—Law and grace: God did not give the Law to save mankind, but rather
to reveal sin. But God’s amazing grace met the demands of the Law. When Jesus
died, He supplied what the Law could not supply—salvation from sin.
This entire transaction is summarized very well in verse 21 – Paul writes that sin no
longer reigns, but grace reigns through righteousness. Death does not reign, but life
does. We believers, having now received God’s abundant provision of grace will “reign in
life through the One Man, Jesus the Messiah” (verse 17). He [the Messiah] “has made us
to be a kingdom and priests to serve His God and Father” (Revelation 1:6).
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Now, the important question is this: Am I “in Adam” or “in the Messiah”? If I am “in
Adam,” then sin and death reign over my life and I am under condemnation. If I am “in
the Messiah,” then grace reigns and I can reign in life through Jesus. Thus, if I am “in the
Messiah,” sin no longer has me in its slavery (the theme of chapter 6). Note that in
verses 6 – 11, Paul teaches substitution—the Messiah died for us on the cross. But in
verses 12 – 21, he goes further and teaches concerning our identification— we
believers are in Jesus and can live in victory over sin.
Study Questions:
1) Who did Paul use as an example of how God makes a person righteous?
2) How does the gift of righteousness come? What does the word “credit”
mean?
3) To the Jew, what was circumcision? Circumcision is a sign of what? What
corresponds to that today?
4) Name the five blessings of justification.
5) Write at least four contrasts between the two “Adams.”
6) In Romans 5:15 – 20, list the five contrasts given.
7) What is “substitution?” What is “identification?”
D. God’s Imparting of Righteousness – Sanctification (6:1 – 8:39)
1. Our New Position in the Messiah (6:1 – 23)
The Bible teaches us that the Messiah not only frees us from the penalty of sin [as we
have just seen in Romans 5], but He also frees us from the power of sin. This is the
main topic of discussion in chapters 6, 7 and 8. [Also, please refer to Appendix E –
“Knowing the Gospel.”]
As we have studied, the broken relationship between sinful man and a holy God is made
right by man’s acceptance of what God has done “in the Messiah.” A person enters the
Kingdom of God and is justified before God by accepting the Messiah through faith. This
new birth, or beginning, is essential, but God does not want His children to remain
spiritual babies. While justification [at the moment of the new birth] is the vital point of
beginning, sanctification is the continuing stage and is so very important. It is the
growth and development stage of the believer.
Remember the theme of Romans: How God makes a person righteous. From 3:21 to
5:21, we saw how God brings a person into right standing with Himself. It is by faith.
Now, in chapters 6 – 8, Paul tells how a person can be sanctified – how righteousness
can truly “reign” in the life of a believer (5:17, 21). Since it is the theme of the next three
chapters, let us first define the word “sanctification.”
To sanctify means simply “to set apart.” It says nothing essential about the nature of a
thing, only its position with reference to God. For example, the tabernacle and its
furnishings were sanctified, set apart for God’s exclusive use. The wood, cloth, metal and
other materials were not of themselves “holy,” but they were set apart to God. In John
17:19, Jesus says that He sanctified Himself. Certainly the Son of God had no need to
be made “more holy” than He was. What He means is simply that He set Himself apart to
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serve God and, through His act of salvation, was able to set believers apart to the glory
of God.
Sanctification in the Scriptures is seen in three ways [or, three stages]:
Positional—the believer is taken out of the world and seated with Jesus (John
17:16)
Practical—the believer has day-by-day victory over sin. He grows in holiness
and in likeness to the Messiah.
Perfect—“We shall be like Him, for we shall see Him as He is” (1 John 3:2).
One day we are in heaven with God, “perfect” in every respect.
The believer has certain responsibilities. Living as a believer is not a passive thing, in
which we merely “die” and let God do everything for us. The three key words of chapter 6
are as follows: Know, reckon and yield. We must know our spiritual position and
privileges in Jesus. This means spending time with the Word of God. We must reckon
[calculate, take into account] that what God says about us in the Bible is true in our lives.
This means having faith that is born of the Spirit. Finally, we must yield [literally,
“present” or “offer” one’s self] to the Spirit. This is not just an occasional yielding, but all
day long. This is “walking in the Spirit.”
The old nature is strong to do evil, and yet “the body is weak” (Matthew 26:41) when it
comes to doing anything spiritual. We must feed the new nature on the milk and the meat
of the Word of God. We reckon ourselves to be dead to sin. Why feed a corpse? Yet
many believers feed the old nature on the food of the world while the new nature starves
for the “manna from God” and for fellowship with God in prayer. God has already done
His part. Now, our responsibilities are clear: we are to know, to reckon and to yield.
Note that chapter 6 deals with the believer being dead to sin. Chapter 6 tells us how sin
no longer rules [or, reigns] over us (6:12). But the believer now faces two fundamental
problems. These two problems are:
(1) How can I achieve victory over the old, sinful nature (or, the flesh)?
(2) How can I live so as to please God?
Chapter 6 answers the first question: we get victory over the old, sinful nature by
realizing that we have been crucified with the Lord Jesus. The second question will be
dealt with in chapter 7. But now, as we begin to study God’s Word in chapter 6, we see
that the secret of victory over the old sinful nature is found in our obeying those three
commands from God: Know, reckon and yield.
Know (6:1-10)
Paul often uses the word “know” in this chapter (verses 3, 6, 9 and 16). Satan wants to
blind us when it comes to spiritual truth. This is why many believers are not living
according to their true position in the Messiah. Some first century believers were saying
that perhaps they should “go on sinning so that grace may increase” (verse 1). Paul
shows, however, that this is first of all an absurd statement. And second, it is impossible
because the true believer is dead to sin. This is the gospel – the wonderful truth of our
identification with Jesus. Not only did the Messiah die for us, we died with Him. When
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the Spirit baptized us into the body of Jesus (1 Corinthians 12:13), then we were buried
with Him and raised to newness of life.
Verses 3-4 do not refer to actual water baptism but the operation of the Spirit in putting
us “into the Messiah” as members of His body (This operation is illustrated by water
baptism). When Jesus died, we died with Him. When He was raised, we were raised to
newness of life with Him. This is our new position in Jesus. The Lord Jesus not only
died for sin, but He also died to sin (6:10). That is, He broke the power of sin and
crucified the old nature (6:6). The old nature is still there, but it has been robbed of its
power by the cross of the Messiah. We died with Jesus to all that belongs to the old life
and the old, sinful nature.
Sin and the sin nature are hard taskmasters. The unsaved person is a slave of sin
(Ephesians 2:1-3). Many believers still serve sin even though their slavery to sin has
been broken by Jesus. Often people discover that the Messiah died for their sins and
they receive Him into their hearts. But then they fail to take up the precious promises of
Romans 6. They do not discover the glorious freedom they have in Jesus. These
promises in Romans 6 are specifically that:
o The believer is dead to sin (verse 2)

o The old nature has been crucified (verse 6)
o The believer is freed from sin (verse 7)
The old nature can no longer reign as king over the believer who knows the truth,
reckons on it, and yields to the Lord.
Reckon (6:11) [consider, count, calculate, take into account]
It is not enough merely to know our new position in Jesus. We must, by faith, reckon it to
be true in our own lives. Reckoning is simply a step of faith that says, “What God says
about me in the Bible is now true in my life. I am crucified with Jesus.” Reckoning is faith
in action, resting upon the Word of God in spite of our circumstances or feelings. God
does not tell us to crucify ourselves, but rather to believe that we have been crucified
and that “the old man” has been put to death. We cannot crucify ourselves – we must be
crucified by another. Reckoning is that step of faith that believes God’s Word and His
promises and acts upon them.
Yield (6:12-23) [present/offer one’s self]
If believers truly reckon themselves dead to sin, then they will prove their faith by
yielding themselves to God. This is step three in the process of getting victory over the
old nature. Notice the stern words “Do not let” in verse 12. This yielding is an act of our
own will, a step of obedience to the Lord. It is not enough to know this wonderful
doctrine, or even to reckon on it. We must take this final step of yielding the members of
our bodies to Jesus the Lord.
In verses 16-23, Paul gives the example of master and slave. No man can serve two
masters. Before we were saved, we regularly yielded [“presented” or “offered”] ourselves
to sin, and were slaves to sin. Consequently we received the “wages” of sin—death
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(verse 23). But now that we have received Jesus as Savior, we have been made free
from sin. Thus, our new position in Jesus gives us a new Master as well as a new
nature.
We are now slaves to righteousness instead of slaves to sin. As we yield the members of
the body to Jesus as His “tools” (“instruments”- verse 13), then He comes to control our
lives, and we bear fruit to holiness (verse 22). The believer who deliberately yields
himself to sin will commit sin and reap sorrow. Why should sin be our master when we
have died to sin? Why must we be obedient to a master that has already been defeated
by the Messiah, the Lord of all?
Believers who deliberately sin are people who have yielded themselves to the sin nature
instead of to the Holy Spirit. They are living beneath their exalted position in Jesus. They
are living like slaves when they could be reigning like kings.
It is important that we keep these three steps in order. We cannot yield to God and get
victory over the sin nature unless we first reckon ourselves to be dead to sin and alive
in Jesus. But we cannot reckon ourselves dead unless we know our position in Jesus.
Satan does not want us to live up to our high position in Jesus, so he tries to confuse us
about our victory. He does not want us to know who we are in the Lord Jesus and what
our position is in Him. It is not enough to know that the Messiah died for us. We must
also know that we died in Him. It is not enough to know that we have a new nature within
– we must also know that the old nature was crucified on the cross.
Know—reckon—yield: these three steps lead to daily victory over the sin nature. We
are slaves, not of sin, but of righteousness. We enjoy life and find our true freedom in the
Lord. The answer to the problem of sin is not simply determination, discipline,
reformation or any other human effort. Victory comes through crucifixion and
resurrection. The sin nature has been crucified – we know it!
2. Our New Problem with the Sinful Nature (7:1 – 25)
Chapter 7 presents a deeper problem than that of chapter 6. Most every believer realizes
the problem of chapter 6—that his sinful nature drags him down and tries to make him a
slave to sin. But few believers have entered into the experiences of chapter 7 – the
humbling realization that we are not capable in ourselves of doing anything good. Many
believers live under the Law: they have a set of rules and regulations that they obey very
religiously in the energy of the sin nature, and they call this “dedicated living.” How
deceived we can be. Only when the Holy Spirit directs our lives from within and we obey
out of a heart of love for the Lord is our life really honoring God.
The old nature enjoys being “good,” trying to obey laws, rules and codes. The most
deceitful thing about the sin nature is that it can appear so sanctified and so spiritual.
However, in reality the sin nature is at war with God. Chapter 6 deals with the sin nature
as it generates evil. Chapter 7 deals with the sin nature that through the law tries to
generate and to do “good.”
Even Paul the “great Pharisee” (Philippians 3:4 – 6) had to admit in Romans 7 that even
his old nature was not subject to God’s laws. Perhaps he did not commit gross outward
acts of sin, but he certainly cherished inward attitudes that were contrary to God’s will.
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The law of God is holy and good, but even a holy law can never control the sin nature of
man.
Chapter 7 deals with an important issue in our lives: the believer’s relationship to
God’s law. In chapter 6, the Word explains that believers are dead to sin because they
are identified with Jesus in His death and resurrection. It answers the question – “Shall
we go on sinning?” (6:1). Notice that Paul asks a second question in 6:15: “Shall we sin
because we are not under law?” He answers this question in chapter 7 and explains that
believers are dead to the Law just as they are dead to sin (7:4). [Also see Appendix C –
The Law.]
What does Paul mean in 6:14 when he writes that – “you are not under law, but under
grace”? To be “under law” means that we must do something for God. To be “under
grace” means that God does something for us. Many believers are weighed down with
religious rules and regulations and good resolutions. They do not realize that it is
impossible to find holiness through their own efforts. How tragic it is to see believers
living “under law” and striving in their own efforts to please God. They do not know that
the new position they have in the Messiah and the new power in the Spirit (8:3-4) make it
possible for them to enjoy victory and blessing by grace. Paul explains this in chapter 7
by giving us three examples.
First Example – Two Husbands (7:1-6)
The marriage relationship illustrates our relation to the Law. The two husbands are the
Law and the Lord Jesus.
When a woman is married to a man, she is bound to that man until he dies. Then she is
free to marry again. Before we met Jesus, we were bound by the Law and condemned
by it. The Law, however, did not “die” when we were saved. Instead, we died in Jesus.
We are no longer “married” to a system of laws. We are “married” to Jesus. The Law has
no control over us. Our old “husband” has no control over us. We are now in a wonderful
new relationship in and through the Messiah. When we were controlled by the sinful
nature, the Law aroused “the sinful passions” that were at work in us [in our old, sinful
nature]. This produced death (verse 5). But now we are delivered from the Law and can
serve Jesus “in the new way of the Spirit, and not in the old way of the written code”
(verse 6).
Verse 6 does not suggest that we believers have no obligation to obey God. Actually, our
obligations are now greater since we know Jesus and belong to the family of God. The
demands now are far greater than under the Mosaic law. For example, the Sermon on
the Mount goes beyond outward actions to deal with inward attitudes. The law of Moses
found murderers guilty, but Jesus said that hatred is equivalent to murder.
Romans 7:6 teaches that our motivation for obeying is different. Now, we do not
mechanically obey a set of rules. Instead, we lovingly, from the heart, obey the Spirit of
God who fulfills the righteousness of the Law in us (8:4). Consider how a pianist can
play a number perfectly, yet not capture the inner spirit of the song the way another
musician can. Our obedience to God is not that of a slave fearing a master, but that of a
bride lovingly pleasing her bridegroom.
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Second Example – Two Discoveries (7:7-14)
Then why did God give the Law if it does not produce holiness? What purposes did God
have in mind? Well, Paul made two discoveries that answer this question:
9 The Law itself is spiritual, but

9 The believer is unspiritual, sold as a slave to sin (verse 14)
What a humiliating discovery it was to that proud Pharisee that his very nature was
unspiritual and unable to obey the law of God. Consider what the Law does:
The Law reveals sin (verse 7), for when we read the Law, the very things it
condemns appear in our lives.
The Law “energizes” sin (verse 8), and produces in us every kind of covetous
desire.
The Law kills the sinner and sin deceives him (verses 9-11), making him realize
that he is too weak to meet God’s standard.
The Law reveals the utter sinfulness of sin (verse 13), because it reveals not just
our outward actions, but especially our sinful attitudes.
The reason the believer cannot make himself holy by means of the law is not because
God’s law is not holy and good. Rather, it is because our old nature is so sinful that it
cannot be changed or controlled by the law. It is a wonderful day in the life of the believer
when he or she discovers that “the old nature knows no law and the new nature needs
no law.”
Third Example – Two Principles (7:15-25)
After his defeating experience with the Law, Paul concluded that there are two principles
(or “laws”) that operate in the life of the believer:
The law of sin and death

The law of the Spirit of life, through Jesus the Messiah (see 8:2)
Thus, the apostle is dealing with the presence of two natures in the child of God.
Salvation does not mean that God changes the old, sinful nature. He does not clean it up
or reform it. The believer’s old nature is just as wicked and opposed to the Spirit today as
the day he was saved. Salvation means that God gives the believer a new nature and
crucifies the old one. The believer still has the ability to sin, but he now has an appetite
for holiness. The possibility for sin is still there, but not the desire.
The law of sin and death is simply the operation of the old nature. Thus, when the
believer wants to do good, evil is present. Even the “good things” we do are tainted with
evil (verse 21). It is here that you see the difference between the victory of chapter 6 and
that of chapter 7. In chapter 6, the believer gains victory over the evil things of the
sinful nature. He ceases to do evil deliberately. However, in chapter 7, he triumphs
over the “good things” the flesh would do in obedience to law.
God will not accept the sinful nature, for in our sinful nature there is nothing good (verse
18). Jesus said – “The flesh counts for nothing” (John 6:63). Many believers set up laws
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for their lives and seek to discipline the old nature into obedience. But God plainly says,
“The sinful mind [the old nature] is hostile to God. It does not submit to God’s law, nor
can it do so” (8:7).
The law of sin and death is defeated by the law of the Spirit of life in the Messiah Jesus.
It is not by submitting to outward laws that we grow in holiness and serve God
acceptably. Instead, we grow in Him by surrendering to His indwelling Spirit. This law (or,
principle) is elaborated in chapter 8, especially in the first seventeen verses. We cannot
fulfill the righteousness of the Law by our own strength, but the Spirit of Jesus fulfills it in
us by His power (8:3-4).
What is the practical application of all this? It is quite simple. In our new position before
God – as dead to the Law – we are not expected to obey God in our own strength. God
has not put us under a “Believer’s Law” that we must obey in order to be holy. Rather, He
has given us His Holy Spirit who enables us to fulfill the demands of His holiness.
Believers may have the victory of chapter 6 and no longer be enslaved to the sin nature,
but there is more to the believing life. Shouldn’t we produce fruit for God? Certainly. But
the minute we start doing works in our own strength, we discover that we are failures. So
what is the answer?
We must accept the truths of Romans 7—that we are indeed failures in ourselves and
that the Law is good but we are unspiritual. Then we allow the Spirit to work out God’s
will in our life. May God enable us to reckon ourselves dead to sin (chapter 6), and dead
to the Law (chapter 7). May we then, through the Spirit, enjoy the blessed freedom of
God’s children and glorify God with a holy life.
3. Our New Power in the Spirit (8:1 – 39)
Chapter 8 is the believer’s “Declaration of Freedom.” In this chapter Paul declares the
four spiritual freedoms we enjoy because of our union with Jesus. The apostle writes
how the believer is now free from judgment, defeat, discouragement and fear. A study of
this chapter shows us that the emphasis is on the Holy Spirit, who is mentioned nineteen
times. “Where the Spirit of the Lord is, there is freedom”
(2 Corinthians 3:17).
This chapter is the climax of the section on “Sanctification” (chapters 6-8) and supplies
the answers to the questions raised about the Law and the sin nature of man. The Holy
Spirit dominates the entire chapter, for it is through the indwelling Spirit of Jesus that we
overcome the old nature and live a fruitful life as a believer. The chapter can be
discussed in three different sections:
There is No Condemnation – The Spirit and the Law (8:1-4)
These verses actually form the conclusion to the argument in chapter 7. Keep in mind
that Paul is not dealing with salvation in chapter 7 but with the problem of how the
believer can ever do anything good when he has such a sinful nature. How can a holy
God ever accept anything we do when we have “nothing good” dwelling in us? It would
seem that He would have to condemn every thought and deed. But there is “no
condemnation” since the indwelling Holy Spirit fulfills the righteousness of the Law in
us.
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The Law cannot condemn us because we are dead to the Law. God does not condemn
us, for His indwelling Holy Spirit enables the believer to “walk in the Spirit” and thereby
meet His holy demands.
It is a glorious day in the life of the believer when he realizes that God’s children are not
under the Law. God does not expect them to do “good works” in the power of the old
nature. When the believer understands that “there is now no condemnation,” then he
realizes that the indwelling Spirit pleases God and helps the believer to please Him.
“It is for freedom that the Messiah has set us free. Stand firm, then, and do not let
yourselves be burdened again by a yoke of slavery” – warns Paul in Galatians 5:1.
There is No Obligation – The Spirit and the Sin Nature (8:5-17)
The believer can have two “minds”: he can lean toward the things of the old nature and
be a carnal believer (“carnal” means “according to the old nature”) who is at war with
God. Or, he can lean toward the things of the Spirit – being a spiritual believer, and
enjoying life and peace. The carnal mind cannot please God. Only the Spirit of the Lord
Jesus working in and through us can please God.
Paul states clearly that the believer has no obligation to the sin nature:
“Therefore, brothers, we have an obligation – but it is not to the sinful nature, to live
according to it” (verse 12).
Our obligation is to the Holy Spirit. It was the Spirit who convicted us and showed us
our need of the Savior. It was the Spirit who imparted saving faith and who put His new
nature within us. He daily witnesses within that we are God’s children. What a great debt
we owe to the Spirit. Jesus loved us so much that He died for us. The Spirit loves us so
much that He lives in us. Daily He endures our carnality and our selfishness. Daily He is
grieved by our sin. Yet He loves us and remains in us as the seal of God and the
“deposit” (also, “down payment” or “earnest” – 2 Corinthians 1:22) of the blessings
waiting for us in eternity.
If a person does not have the Spirit dwelling within, that person is not a child of God
(verse 9). In verse 15, the Holy Spirit is called “the Spirit of adoption” [or, “the Spirit of
sonship”]. To live according to the old, sinful nature or under law leads to slavery.
However, the Spirit leads us into a glorious life of freedom in the Messiah. Freedom for
the believer never means freedom to do as he or she pleases, for that is actually
the worst kind of slavery. Rather, freedom in the Spirit is freedom from the law and
the sin nature so that we can please God and become what He wants us to
become.
“Adoption” in the New Testament does not mean what it typically means today, the taking
of a child into a family to be a legal member of the family. The literal meaning of the
Greek word is “placing a son”—that is, the taking of a child (whether in the family or
outside) and making him the rightful heir. Every believer is a child of God by birth and
an heir of God through adoption. We are “co-heirs with the Messiah” (verse 17), so
that He cannot receive His inheritance in glory until we are there to share it with Him.
Thank God, the believer has no obligation to the old nature. We are not required to feed
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it, pamper it or to obey it. Instead, “by the Spirit you put to death the misdeeds of the
body” (the old nature) [verse 13 and Colossians 3:5 – 10] and allow the Spirit to direct
your daily life.
No Separation – The Spirit and Suffering (8:18-39)
Though believers endure suffering now, they will enjoy glory when Jesus returns. In fact,
the whole creation is groaning under the bondage of sin because of Adam’s
disobedience. When the Messiah finally imprisons satan at the end of time, He will
deliver the entire creation from this bondage. Then, all nature will enjoy with us “the
glorious freedom of the children of God” (verse 21).
Think of how wonderful is this salvation and freedom we have through the Savior:
o We are free from the penalty of sin because Jesus died for us (chapter 5).
o We are free from the power of sin because we died with Jesus to the sin nature.
Our old sin nature was crucified with Him (chapter 6).
o We are free from the power of the Law because we died to the Law (chapter 7).
o Someday, we shall be free from the very presence of sin when all of creation is
delivered from its slavery.
We have the Spirit of adoption, and we “wait eagerly for our adoption as sons, the
redemption of our bodies” (verse 23). The soul has been redeemed, but not the body.
We wait in hope, however, because the indwelling Spirit is given as “the first fruits” of the
deliverance God has for us in the future. Even if we die, the Spirit who has sealed us
until the day of redemption (Ephesians 1:13-14) will raise our body to life (verse 11).
Note the three times that the verb “groan” appears in verses 22-26:
9 “The whole creation has been groaning” – verse 22
9 “We ourselves…groan inwardly” as we wait for Jesus’ return – verse 23
9 “The Spirit Himself …groans” as He intercedes for us –verse 26.
Remember the words of John 11:33 and 11:38 when Jesus “groaned” as He visited the
grave of Lazarus? This indicated the very deep emotions of the Lord. How the heart of
God is burdened because of the bondage of creation. What a price our Lord Jesus paid
to deliver us from this slavery.
Paul points out that while we endure this suffering in hope we have the privilege of
praying in the Spirit. Much of our praying is not of the Spirit—long, beautiful, “pious”
prayers that only glorify man (Isaiah 1:11-20). Paul indicates that perhaps the most
spiritual prayer might be a wordless groan that comes from the heart.
The Spirit makes intercession for us. The Father, who searches our hearts and knows
what the Spirit desires, then grants our requests. The Spirit always prays in the will of
God. What is the will of God? God’s will is that believers might be conformed to the
image of His Son (verse 29). Thus, we can claim the promise of verse 28 because of
the purpose of verse 29.
In verse 30, you may note that all of the verbs are past tense. The believer has been
called, justified and glorified. Why should a believer give up even under heavy
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persecution in this world when he has already been glorified? We simply wait for the
revelation of this glory at the return of the Messiah.
Paul closes by asking five questions (verses 32-35) and answering them clearly. There
is no need to worry about what God will do, for God is for us and not against us. The
proof is that He gave His very best gift on the cross. Surely He will freely give us
anything else we need. Finally, look closely at these five questions.
Will not God graciously give us all things? He has already given us His most
precious gift – His Son – and we are already His heirs.
Can anyone charge us concerning sin? We have been justified, and our righteous
standing before God never changes.
Can anyone condemn us? Jesus died for us and lives now as our Advocate (our
lawyer) at God’s right hand.
Can anything separate us from the love of the Messiah? Not even the devil
himself can separate us from the Lord’s love.
Can trouble or hardship or persecution or famine or nakedness or danger or

sword separate us from God? No, nothing can. Therefore, we can say:
There is – No condemnation—no obligation—no separation. “No, in all these things

we are more than conquerors through Him who loved us” (8:37). In closing, the apostle
tells the Roman believers that he is convinced that nothing in this life – not even satan
nor his demons – can ever separate us from the love of our God.
Today we must emphasize practical holiness in the life of the believer. Every truly born
again believer needs to progress into the type of life as described in chapters 6 through
8. It is essential that we understand the meaning of this section on sanctification. Not
only should we understand the Word, we should live it.
Study Questions:
1) Describe the three ways “sanctification” is seen in the Scriptures.

2) Name three promises of Romans 6 that the believer should know?
3) In Romans 6, what are the three key words [steps] to victory over the old nature?
4) What important issue in our lives does chapter 7 discuss?
5) Why cannot the believer make himself holy through the law?
6) Who fulfills the demands of God’s holiness? Who has defeated the law of sin and
death?
7) What kind of obligation does the believer have to the sin nature?
8) Name at least three freedoms we have through Jesus the Savior.
9) In Romans 8:32 – 35, state at least four questions that Paul asked.
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E. The Sovereignty of God – His Righteousness Rejected by Israel (9:1 – 11:36)
[also, please see Appendix A – “Israel”]
1. Israel’s Past – Her Election (9:1 – 33)
The next three chapters deal with Israel’s spiritual history: her past (chapter 9), her
present (chapter 10), and her future (chapter 11). Paul’s purpose is to explain how God
could set aside His chosen people and save the Gentiles, and how He will restore the
nation at some future date.
Israel’s Election Described (9:1 – 13)
The blessings of the election (verses 1 – 5)
We must admire Paul’s burden for Israel. His words remind us of Moses in Exodus
32:31-32. The apostle lists some of the great blessings that have been given to Israel
because of her election as the people of God. They are as follows:
• The adoption—chosen by God because of His love (Isaiah 43:20 – 21).

• The glory—the presence of God in the tabernacle (Exodus 40:34 –35).
• The covenants—through Abraham, Moses and David, God gave unchanging
covenants to His people Israel.
• The giving of the Law—God did not do this with the Gentiles. Israel heard God’s
voice and received His laws to govern their lives.
• The temple worship —the priestly service in the tabernacle and later in the temple
was a privilege from the Lord.
• The promises—many Old Testament promises have been fulfilled, and many are
yet to be fulfilled for the Jews.
• The fathers—Abraham, Isaac, Jacob and the twelve sons of Jacob formed the
foundation for the nation.
• The Messiah—the Lord Jesus was a Jew, of the tribe of Judah, born according to
the Law. Note in verse 5 that Paul calls the Messiah “God over all, forever
praised.”
No other nation had these wonderful blessings. However, Israel took them for granted
and ultimately rejected the righteousness of God. The believer today also belongs to
God’s elect and has similar blessings to enjoy. Some are as follows:
¾ Adoption (Ephesians 1:5)

¾ Glory (Ephesians 1:6-7)
¾ The new covenant in Jesus’ blood (Hebrews 9-10)
¾ The law written on our hearts (2 Corinthians 3 and Hebrews 10:16-17)
¾ Worship and service through the Messiah (John 4:23 – 26 and 14:6)
¾ Abraham as the father of the believing (Galatians 3:7)—all because we have
Jesus the Messiah as our Lord and Savior
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The basis of the election (verses 6-13)
In election, God exercises His sovereign will to accomplish His perfect plan. Keep in
mind that the election discussed in Romans 9-11 is national, not individual. To apply all
the truths of these chapters to the salvation or security of the individual believer is to
miss their message completely. Paul mentions three men.
• Abraham—He was chosen as the father of the Hebrew nation, but Paul states that
not all Israelites are true sons of Israel. Abraham had many children (Genesis
25:1-6). But he had only one chosen son – Isaac.
• Isaac—He was the child of promise by faith (Galatians 4:21-31). Ishmael was a
child of the old nature through works. But the true “seed of Abraham” are the
believers, and not just those who are Jewish people.
• Jacob—God bypassed Esau, the firstborn, and chose Jacob. This choice was
made even before the children were born. Why? To show that God’s purpose in
electing His nation would be fulfilled. Esau made the choice to rebel against God,
but God’s purpose does not depend on man’s decisions. We cannot explain the
relationship between man’s choice and God’s purpose, but we know that both are
true and are taught in the Word.
Israel’s Election Defended (9:14-33)
The doctrine of Israel’s national election raises several questions that people may ask.
Let us think about some of these questions as we study God’s Word.
Is God unjust? (verses 14-18)
No, of course not. Election has nothing to do with justice, but rather free grace. “God is
unjust if He chooses one and leaves another” – people often say. But the purpose of God
goes beyond justice. If God only did what was just, He would have to condemn all of us.
Paul wrote about Moses (Exodus 33:19) and Pharaoh (Exodus 9:16) as proof that God
can do what He wishes. He can freely give His grace and mercy – as He chooses. No
one deserves God’s mercy, and no one can condemn God for His choice of Israel or His
bypassing of other nations.
Why does God find fault if none can resist His will? (verses 19-29)
Paul then gives a parable about the potter, possibly from Jeremiah 18:1-6. God is the
Potter, and the nations of the world (and their leaders) are the vessels. Some are vessels
of wrath that God patiently endures until their time of destruction. Others are vessels of
mercy that reveal His glory. Paul then quotes Hosea 2:23 and 1:10 to show that God
promised to call a “people” from among the Gentiles, a people to be called “sons of the
living God.” This is the church (1 Peter 2:9-10). He also quotes Isaiah 10:22-23, showing
that a remnant of Jews would also be saved (Isaiah 1:9). In other words, God’s purpose
in election makes it possible for all people to be saved by grace. Neither Jew nor Gentile
could be saved any way other than by the grace of God.
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What shall we say about the Gentiles? (verses 30-33)
Here is the paradox of history: the Jews tried to be righteous and were rejected.
However, the Gentiles, who did not have the privileges the Jews had, were received. The
reason is because the Jews tried to attain righteousness by works, while the Gentiles
received righteousness by faith through the grace of God. The Jews stumbled over a
crucified Messiah (see Isaiah 8:14, 28:16, Matthew 21:42, 1 Corinthians 1:23 and 1
Peter 2:6-8). They wanted a Messiah who would lead the nation to political freedom and
glory. They could not believe in a crucified Jesus.
Paul’s purpose in this chapter is to explain Israel’s position in the plan of God. Israel was
an elect nation. She was given privileges that no other nation had. Yet she failed
miserably to follow God’s program of blessing for the world. The entire chapter exalts the
sovereign grace of God without minimizing the responsibility of men and women for
making right decisions. God’s Word will prevail regardless of human disobedience. But
disobedient sinners will miss the blessing. No human mind can understand or explain the
wisdom of God (11:33-36). But we do know that without the sovereign grace of God,
there would be no salvation.
2. Israel’s Present – Her Rejection (10:1 – 21)
The Reason for the Rejection (10:1-13)
As we come to chapter 10, we observe that the key word is “righteousness.” The Jews
wanted righteousness, but tried to obtain it in the wrong way. Like the Pharisees that
Jesus described, the Jews tried to secure a right standing with God, but their deeds
were done in ignorance. “Religious people” today are the same – they think that God will
accept them for their good works.
The Bible speaks of two kinds of righteousness: “works righteousness,” which comes
from obeying law, and “faith righteousness,” which is the gift of God to those who trust
His Son. The Jews would not submit to faith righteousness. Their racial and religious
pride would not allow them to simply trust the Messiah. Thus, they rejected the Messiah
and held onto the Law. They did not realize that Jesus was the very one for whom the
Law had prepared the way. He Himself had ended (on the cross) the rule of the Law. The
Law of Moses is no longer God’s basis for dealing with mankind. He deals with us at the
cross, where Jesus died for the world. Righteousness by the Law is described in
Leviticus 18:5 (verse 5). Faith righteousness is described in Deuteronomy 30:12-14
(verses 6 – 8).
The Deuteronomy passage is used to show that the Word of God is easily available to
the sinner, and that Jesus is near and ready to save. Verses 6-8 are a good illustration of
Paul’s use of Old Testament passages that convey New Testament truth. In
Deuteronomy 30:11-14, Moses warned the people against disobedience to the Word of
God. If they argued that the Law was far from them, Moses reminded them that they did
not have to go to heaven or across the sea to find God’s Word. It was on their lips and in
their hearts.
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Paul applied this to Jesus, the Word of God (John 1:1). He pointed out that Israel did not
have to bring Jesus down from heaven, or up from below, because the Word of salvation
is near to them. Thus, they can believe and be saved. Salvation comes when sinners
confess (“Jesus is Lord [Almighty God]”) and believe in their hearts that He is alive from
the dead. What is believed in the heart is confessed openly with the mouth. Some of the
Jews in Jesus’ day would not openly confess Him (John 12:42-43). When the sinner
receives the Messiah by faith and openly confesses Him, he proves his faith and
receives the gift of righteousness.
In verse 11, Paul again quotes Isaiah 28:16 (Romans 9:33): “Anyone who trusts in Him
will never be put to shame.” The Jews disliked that word “anyone” since they thought
they were the only “chosen people.” But in verse 13 Paul quotes Joel 2:32 to prove that
anyone calls upon the Lord Jesus is saved — not just the Jew.
What should be done about the Rejection? (10:14-17)
Paul writes here simply that sinners cannot be saved apart from the Word of God, for
“faith comes from hearing the message, and the message is heard through the Word of
the Messiah” (verse 17). In verse 15, Paul refers to Isaiah 52:7 and applies this passage
to the taking of the Gospel of peace (peace with God and peace between Jew and
Gentile – Ephesians 2:13-17) to the lost of Israel.
Though we often use Romans 10:14-15 as the basis for sending out preachers to Gentile
nations, the basic meaning is that of taking the Gospel to Israel. We take the Gospel to
the Jew, not because of Romans 1:16 (“to the Jew first”), but because of Romans 10:14-
15. If we share Paul’s burden for the people of Israel, we will want to share the Gospel
with them. The witness who takes the Gospel to the lost (whether Gentile or Jew)
certainly has “beautiful feet” in the eyes of God.
The Result of the Rejection (10:18-21)
The result of Israel’s rejection is that God has turned to the Gentiles and is now taking
out of them a people for His name (Acts 15). But even this should be no surprise to the
Jews, for in Deuteronomy 32:21, God promised to use other nations to provoke the Jews
to jealousy. In Isaiah 65:1-2, He announced that Israel would be disobedient, but the
Gentiles would find Him and His salvation.
Keep in mind that the Old Testament did promise the salvation of the Gentiles, but it did
not teach that Jews and Gentiles would be part of the same plan or that believers from
both races would be one in Jesus. The Old Testament taught that the Gentiles would be
saved through Israel’s establishment as a kingdom. But Israel fell. What then would God
do with the Gentiles? Paul points out in Romans 9-11 that through Israel’s fall, salvation
came to the Gentiles (11:11). God has mercy upon all through the grace made possible
at Calvary (11:32).
Verse 21 certainly states God’s attitude toward Israel, even today. Though the nation
does not believe (2 Corinthians 3:15 – 4:6 and Romans 11:25), God yearns after the lost
Jew just as He does the lost Gentile. No doubt many Jews who are hearing the Word
today will one day trust the Messiah. Instead of criticizing them for their spiritual
blindness, we ought to thank God that they gave us the Bible and the Savior, and that
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through their fall, salvation was made available to Gentiles. As we finish chapter 10,
please note these three important practical points:
9 Salvation is for all people and is not difficult: “Everyone who calls on the name
of the Lord will be saved” (verse 11).
9 It is important that the Word of God be given to lost sinners. It is the Word that
convicts. It is the Word that gives faith and leads to Jesus.
9 There are fundamentally only two “religions” in the world: works-righteousness

and faith-righteousness. No one can satisfy God by the first religion, but
everyone can respond to God (in Jesus) by the second.
3. Israel’s Future – Her Restoration/Redemption (11:1 – 36)
This chapter discusses Israel’s future and answers the question – “Has God permanently
cast aside His people, or is there a future for Israel?” Paul says the answer is “Yes, there
is a future.” He then presents four specific proofs.
First – The Personal Proof (11:1)
“I am an Israelite” – writes Paul. In 1 Timothy 1:16, Paul states that his conversion (told
three times in Acts) was to be an example for other Jewish believers. It is not a pattern
for the conversion of a Gentile today, for no lost sinner sees the glorified Jesus, hears
Him speak and is blinded for three days.
Paul’s experience is perhaps a picture of the way Israel’s people will be converted in the
last days. Like the apostle, they will be in rebellion and unbelief. Then, they will see “the
one they have pierced” (Zechariah 12:10 and Revelation 1:7) and will repent and be
saved. In 1 Corinthians 15:8, Paul says he was “one untimely born.” That is, as a Jew, he
saw the Messiah and was saved long before most of his people would have that same
experience.
Second – The Historical Proof (11:2 – 10)
Paul refers to 1 Kings to show that God has always had a faithful remnant even in times
of great unbelief. In fact, as we read Old Testament history, we see the fact that it was
always the remnant that God used and blessed. See Isaiah 1:9, for example. It is a basic
teaching of the Word that when the majority falls from the faith and cannot be reformed,
then God takes the remnant and starts again.
Verse 5 states that God has “a remnant chosen by grace.” Though not a large number,
there are Jews in the church today. Of course, all national distinctions are removed in the
Messiah. But if God is saving Jews during this age of the church when Israel is blind,
how much more will He do in that coming age near the end of time? God has never
forsaken His people – this is the testimony of history.
We need to remind ourselves that during this church age, God is not dealing with the
nation of Israel as such. According to Ephesians 2:14-17 and Galatians 3:28, we are all
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one in Jesus. No Jewish group can claim to be God’s elect remnant. In verse 8, Paul
shows that this “blinding” of Israel as a nation was prophesied in Isaiah 29:10 and
Deuteronomy 29:4. (Compare these with Matthew 13:14-15 and Isaiah 6:9-10.) In verses
9-10 he refers to Psalm 69:22 – 23, where God promises to turn Israel’s blessings into
curses because it had refused His Word.
Third – The “Olive Tree” Proof (11:11 – 24)
In these verses, Paul is discussing Jews and Gentiles, not individual sinners or saints. In
this section he proves that God has a specific purpose behind the fall of Israel – namely,
the salvation of the Gentiles. Gentiles do not have to become Jews before they can
become believers.
Paul argues that if the fall of the Jews has brought such blessing to the world, then how
much greater will the blessing be when Israel is restored. The restoration of Israel will
bring “resurrection” to the world (verse 15). In other words, Paul was certain that there
was a future for Israel as a nation. Paul looked forward to the day when Israel would be
received into fullness of blessing as a nation.
“Again” is a very key word (verse 23). God will again restore Israel. The Old Testament
makes it very clear that Israel is going to turn to God again. As an example, read
Jeremiah 23:3–8, which is one of the many remarkable prophecies of the restoration of
Israel. Also, Zechariah speaks of the great Day of Atonement. Israel will turn to God in
repentance, and God will save them just as He saves us—by His marvelous mercy and
grace. The prophet said:
“And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of
grace and supplication. They will look on Me, the One they have pierced, and they will
mourn for Him as one mourns for an only child, and grieve bitterly for Him as one grieves
for a firstborn son” (Zechariah 12:10).
The parable of the olive tree must be examined carefully. Paul is not talking about
salvation of individuals, but the position of Jews and Gentiles as peoples in the eyes of
God. Israel is the olive tree (Abraham is the root) that did not bear fruit. God then broke
off some of the branches and grafted the Gentiles into the tree. They were “a wild olive
shoot” (verse 17). This was done “contrary to nature” (verse 24), for it is the usual
practice to graft the good branch into the poorer stock. But God grafted the poorer, weak
Gentiles into the good stock of Israel. This act shows the kindness and the sternness
of God. His kindness was in saving the Gentiles. His sternness was in cutting off
rebellious Israel. But the Gentiles dare not boast because they now have Israel’s place of
spiritual privilege – for God can cut them off too.
Again, remember that the theme of chapter 11 is national and not personal. God will
never “break off” true believers from their salvation. There is no separation between
Jesus and His people (Romans 8:35-39). The church today is primarily made up of
Gentiles. Gentiles benefit from the spiritual heritage of Israel. In a spiritual sense, we are
children of Abraham, who is the “father” of all who believe (Galatians 3:26-29).
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Fourth – The Scriptural Proof (11:25-36)
Paul has used the Old Testament often in these three chapters, and in this final section,
he turns to Isaiah (59:20-21 and 27:9) to show that the Old Testament promised a
coming Deliverer who would cleanse and restore Israel. He states the “mystery” of
Israel’s blindness. The mystery was a truth hidden in past ages but now revealed in its
fullness in the New Testament.
“The full number of the Gentiles” (verse 25) refers to the number of Gentiles that will be
saved during this church age. When the body of Jesus is completed, He will catch it
away in the air. Then will begin the seven-year Tribulation period here on earth – “the
time of Jacob’s trouble” (Jeremiah 30:7). At the end of that period, the Deliverer will
come, and the believing remnant will enter into its kingdom.
“All Israel” does not mean every single Jew. Rather, it means that the nation of Israel at
that day will all be saved. It will be a redeemed nation. God’s promised covenant is
quoted (Jeremiah 31:31-34) in verse 27. This “new covenant” will apply to Israel when it
trusts the Lord Jesus as its Redeemer and turns from its sins. Though the Jews may
seem like enemies of God’s will today, they are still loved by God. He will not break the
covenants He made with their fathers. Men may change, but God cannot change or
revoke His promises (verse 29).
In verses 30-32, Paul explains that the Gentiles at one time rejected God (Romans 1:18
– 32), yet now were being saved by faith. Even today the Jews are in unbelief, but shall
one day receive grace and mercy. God “has bound over all men to disobedience, so that
He may have mercy on them all” (verse 32). After studying God’s gracious and wise plan
for both Jews and Gentiles, now we may rejoice with Paul as he concludes with a hymn
of praise to God (verses 33-36).
Study Questions:
1) Name at least six blessings for Israel as the people of God.

2) Who is the child of promise by faith? What is the Bible passage?
3) Of what two “kinds of righteousness” does the Bible speak?
4) What is the result of Israel’s rejection of the Messiah?
5) Discuss the three practical points of Chapter 10.
6) Can a Jewish group claim to be God’s elect remnant today?
7) When will the New Covenant apply to the people of Israel?
F. The Practice of Righteousness – Service to the Lord God (12:1 – 15:13)
1. Consecration to God (12:1 – 21)
This chapter begins the final section of Romans—“Service” (12-16). Paul tells us how to
put our learning into practice. In this chapter, the apostle gives us four pictures of the
believer and reminds us of our spiritual duties.
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A Sacrifice on the Altar (12:1 – 2)
True service must begin with dedication to the Lord. The motive for dedication is love.
Paul does not say, “I command you” but “I urge you,” because of what God has already
done for you. We do not serve Jesus in order to receive His mercies, because we
already have them (3:21-8:39). We serve Him out of love.
True dedication is the presenting of body, mind and will to God day by day. It is daily
yielding the body to Him, having the mind renewed by the Word, and surrendering the
will through prayer and obedience. Believers either conform to the world, or they are
“transformed.” If we are being transformed, then we are daily becoming more like the
Savior (The Greek word for “transform” is the same as the one for “transfigure” in
Matthew 17:2.).
When the believer is thus dedicated to God he can know God’s will for his life. God does
not have three wills (good, pleasing and perfect) for believers in the way that there are
three choices for merchandise such as “good, better and best.” Rather, we grow in our
appreciation of God’s will. Some believers obey God because they fear chastening and
discipline. However, the deepest devotion is in those who love the Lord God and know
that His will is perfect for them.
As priests, we are to present “spiritual sacrifices” to God (1 Peter 2:5), and the first
sacrifice He wants each day is our body, mind and will in total surrender to Him.
A Member of the Body (12:3 – 8)
In 1 Corinthians 12 we find the same truth spoken of in these verses, that the believer is
baptized by the Spirit into the body and is given a gift (or gifts) to use for the benefit of
the church. There is a “universal body” made up of all believers in the Messiah. There is
also the local body, through which each believer ministers to the Lord. Most of the 112
references in the New Testament to the church refer to a local assembly of believers.
Service in the local body begins with personal dedication (verses 1-2) and then an
honest evaluation of the spiritual gifts the believer possesses (verse 3). Paul tells us that
we should not think of ourselves more highly than we ought. When a man is called to
serve, God will reveal to him how to use his spiritual gifts. Our gifts differ, but they all
come from the Spirit and are to be used for the glory of the Lord. We are saved “by
grace, through faith” (Ephesians 2:8-9). Likewise, we must exercise our spiritual gifts “in
accordance with the measure of faith God has given you” (verse 3) and “according to the
grace given us” (verse 6).
Then, in verses 6 – 8 and in verse 13, Paul lists eight spiritual gifts as follows:
(1) Prophecy – defined in 1 Corinthians 14:3 – the ability to proclaim God’s truth
without compromise.
(2) Serving – performing tasks that benefit others and meet practical needs.
(3) Teaching – explaining God’s truth so that others can understand.
(4) Encouraging – helping and comforting those in times of need. Helping to motivate
others toward greater spiritual growth.
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(5) Giving – giving material goods and money so that the needs of the work of the
Lord are met. This is done in singleness of heart, from pure motives.
(6) Leadership – given to those with vision who will help govern the local church.
(7) Mercy – Having compassion for those who are suffering.
(8) Hospitality – making guests feel comfortable and at home.
In addition to this list of spiritual gifts, Ephesians 4:11 describes the gifted people that
Jesus has given to His church. First Corinthians 12 (as well as Romans 12) has a list of
gifts that the Spirit has given to the believers in the local church.
A Member of the Family (12:9 – 13)
Each believer has his or her own spiritual service to perform. Verses 9-13 tell us how
every believer should behave in the family of God. Love should be honest and sincere,
without hypocrisy (1 John 3:18). We should hate evil and cling to the good. Love should
lead to kindness and humility and faithfulness. “Spiritual fervor” (verse 11) means
“boiling,” or “aglow with power”. The characteristics mentioned in this section resemble
the fruit of the Spirit Paul described in Galatians 5:22-23.
Believers should care for each other and share with each other. Note how the prayer of
verse 12 is followed by the care of verse 13. “Practice hospitality” is literally (in Greek) –
“pursuing hospitality.” Concerning hospitality, also look at Luke 14:12-14, 1 Timothy 3:2,
5:10, Hebrews 13:2, 2 John 9 – 11 and 3 John 5-8.
A Soldier (a Believer) in the Battle (12:14 – 21)
Believers have battles as well as blessings. Paul instructs us how to handle those who
oppose the Word. We are to bless them (Matthew 5:10-12) and not curse them. We are
to bless those who persecute us (verse 14) and never take revenge on our opponents.
Rather, we should wait for God to “repay” (verse 19), either in this life or in the future
judgment.
“Be careful to do what is right in the eyes of everybody” (verse 17). This suggests that
the believer must be aware of the watchful eyes of others. People are watching us, and
as much as possible, we should live peaceably with all people. Of course, we cannot
compromise with sin. The attitude and spirit of Matthew 5:38-48 will help us be
“peacemakers” (Matthew 5:9).
In verses 19-21, Paul refers to Proverbs 25:21-22 and Deuteronomy 32:35 (also
Hebrews 10:30). The principle stated here is that the believer has turned himself over to
the Lord (12:1-2), and therefore the Lord will take care of him and help fight his battles.
We need spiritual wisdom (James 1:5) when it comes to dealing with the enemies of the
Messiah. Otherwise, we may be a bad testimony for the Lord Jesus and cheapen the
Gospel. Finally, if we practice the principles given in this 12th chapter of Romans, we can
be sure that God will direct us in all things.
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2. Subjection to Authority (13:1 – 14)
Believers “are not of the world” (John 17:14), but they still have responsibilities to the
state. The best citizen ought to be the believer. Individual believers certainly should use
their God-given privileges as citizens to see to it that the best leaders are elected and the
best laws are enacted and enforced justly. When we think of godly leaders like Joseph,
Daniel and Esther, who were able to exercise spiritual ministries in pagan governments,
we see what God can do through the believer. In this chapter, Paul gives us four
motives for obeying human government.
First – For Fear’s Sake (13:1 – 4)
The “governing authorities” (verse 1) are the rulers of government, even though they may
not be believers. We thank God that the Gospel reached government officials, such as
Erastus, the city treasurer (Romans 16:23), and some of Emperor Nero’s officials
(Philippians 4:22 – “Caesar’s household”). We must recognize the fact that even
unsaved government officials are ministers of God. Even if we cannot respect the
person, we must respect his God-ordained office.
Rulers are a terror to bad people, not to good people (verse 3). Thus, people who live
consistent believing lifestyles need not fear. Of course, when the government is openly
opposed to the Lord, Acts 5:29 is the principle to follow. Keep in mind that God ordained
human government [including capital punishment] after the flood (Genesis 8:20 – 9:7).
The church is not to punish (or, “bear the sword”) – the government does that. God has
established only three institutions on earth:
The home (Genesis 2)

The church (Acts 2)
Human government (Genesis 9)
Their functions are not to overlap. When they do overlap, there is usually much confusion
and trouble. Now, let’s study the second motive for obeying human government.
Second – For Conscience’s Sake (13:5 – 7)
Fear is perhaps the lowest motive for obedience. A Spirit – led conscience lifts us to a
higher level. The believer should experience the Spirit witnessing to his or her
conscience (Romans 9:1). If we disobey the Lord, we know it when the Spirit convicts our
consciences. Some people have an evil conscience that is unreliable.
The obedient believer should have a good conscience (1 Timothy 1:5). To disobey
constantly and refuse the witness of the Spirit in the conscience leads to a seared (or,
calloused) conscience (1 Timothy 4:2), a corrupted conscience (Titus 1:15) and finally a
conscience which has rejected the good (1 Timothy 1:19).
Then, in verses 6 and 7, Paul instructs us to pay taxes and to pay “revenue” (the
meaning is possibly “customs on material things”). He also instructs us to show proper
respect and honor to all government officials. [Also, see 1 Peter 2:17.]
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Third – For Love’s Sake (13:8 – 10)
The third motive for obeying the government is simply “love.” Paul enlarges the circle to
include not only government officials, but our neighbors as well. Keep in mind that the
New Testament definition of a neighbor has nothing to do with where we live. In Luke
10:29, the law expert asked, “Who is my neighbor?” Jesus changed the question to,
“Which of these three do you think was a neighbor?” The issue is not “who is my
neighbor?” Rather, the issue is “to whom can I be a neighbor for the glory of Jesus?” It is
not a matter of law, but love. The believer who is walking in love is the best citizen, the
best witness and the best neighbor.
While the believer lives under the law of the state, he also lives under a much higher law
as a citizen of heaven – the law of love. In fact, love is the fulfillment of the law, because
love from the heart enables us to obey what the law demands. For example, a man does
not work all day because the law tells him to support his family. He works because he
loves them. Where there is love there will be no murder, dishonesty, stealing or other
kinds of selfishness. Finally, let’s examine the fourth and final motive for obeying human
governments.
Fourth – For the Savior’s Sake (13:11 – 14)
Now we have moved from fear to conscience to love to devotion to Jesus. “Our salvation
is nearer” in the sense that the Messiah’s coming for the church is nearer today than
ever before. By “salvation” Paul means the total blessing that we will have when the Lord
comes—including new bodies and a new home.
God’s people belong to the light, not the dark. They should be awake and alert, behaving
as those who have seen the light of the Gospel (2 Corinthians 4:4). No believer wants to
be found in sin when Jesus returns. Note the solemn warning of verse 11 – “The hour
has come” (Also, see Hebrews 10:25).
Paul lists some sins here, sins that ought never to be named among saints. Note that
drinking and immorality often go together and result in strife and division. Many homes
have been destroyed by alcohol. In closing, verse 14 gives us the two basic
responsibilities of the believer:
Positively – to “clothe yourselves with the Lord Jesus”—that is, make Jesus the
Lord of your daily life.
Negatively – “do not think about how to gratify the desires of the sinful nature” —
that is, deliberately avoid that which tempts you to sin.
Someone once said that when King David left the battlefield and returned to Jerusalem,
“he was making arrangements to sin.” In the light of the soon-coming Messiah, it is our
responsibility as His children to live sober, spiritual and clean lives. Now, we move to
chapter 14 where Paul begins to discuss those brothers who are perhaps not as strong
as we. What should be our attitude toward them?
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3. Consideration for the Weak (14:1 – 15:7)
Romans 14:1-15:7 deals with the problem of questionable things in the believer’s life and
what to do when believers disagree about personal practices. Paul recognized that in
each local church there were mature believers (“We who are strong” – 15:1) as well as
immature believers (“him whose faith is weak” – 14:1). These two groups of people may
disagree on how the believer is to live. Some Jewish believers wanted to cling to special
holy days and Old Testament dietary laws, while some Gentile believers turned their
freedom as believers into license and offended their Jewish brothers and sisters. Many
brothers and sisters have the false idea that extreme legalism (observing days, diets,
etc.) shows a strong faith. Paul stated that just the opposite is true. The mature believer
will recognize the truths found in Colossians 2:16 – 23 [please read this passage].
In the church, often we have differences on things such as worldly amusements, clothing
and law. Paul tells us how to face and solve these differences. He does not give us a list
of rules. Rather, he lays down six basic principles that can be applied by all believers in
all stages of growth. We can state these principles in the form of six questions and test
our own lives. Let’s test ourselves.
Question # 1 – Am I Fully Convinced? (14:1 – 5)
Believers are not to act from emotion, but from inward convictions that are the result of
diligent prayer and study of the Word. There would be no serious disagreements if every
brother or sister acted from conviction. The stronger believer is not to despise the weaker
one for his or her immaturity and neither is the weaker believer to judge his or her more
mature brothers and sisters for their freedom. God has received both in Jesus and we
should receive each other. Our lives are to be directed by Him, not by people’s ideas or
judgments. Mature brothers know why they act as they do, and these convictions control
their lives.
Verse 5 states: “Each one should be fully convinced in his own mind.”
Question # 2 – Am I Doing This Unto the Lord? (14:6 – 9)
“I will live my own life.” This is a statement no believer ought to make, because we
belong to the Lord. He is the Lord and we must live to please Him. Often when we have
questionable habits in our lives, we cannot honestly say that these practices are done as
“unto the Lord.” In reality, we do them for selfish pleasure and not to honor the Lord. The
Lord accepts the brother who eats meat and He accepts the brother who does not eat
meat. We are not to judge other brothers. The matter is between them and their Lord.
Verse 8 states: “Whether we live or die, we belong to the Lord.”
Question # 3 – Will It Stand the Test at the Judgment? (14:10 – 12)
We have no right to judge our brothers. We will all have our works tested at the judgment
seat of Jesus (2 Corinthians 5:10) —not the White Throne Judgment of Revelation
20:11-15. The testing of the believer’s works occurs after the church is called home (1
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Corinthians 3:10 – 15). We do not have to give an account of our brother’s life, so we
have no right to condemn him today. Certainly all of us want to live our lives in ways that
will stand the fiery test before the Messiah. We want to live lives that will win rewards for
His glory. Verse 10 states: “We will all stand before God’s judgment seat.”
Question # 4 – Am I Causing Others to Stumble? (14:13 – 21)
There is, however, one thing we should judge. We should judge ourselves to see if we
are abusing our freedom as believers and making others stumble. Certainly nothing is
unclean of itself. But, some brothers consider certain practices and habits wrong and
unclean. Therefore, if we deliberately do something that makes our brothers stumble,
then we are not living according to the law of love.
It is a very serious thing to cause another person to stumble and fall into sin. Note Jesus’
words in Mark 9:42-50. The believer who keeps on with his questionable practice and
causes another believer to fall is blind to the price Jesus paid on the cross. Our good
should not cause evil talk. After all, the believing life is not a matter of eating or drinking
(or any other practice), but one of righteousness and peace and joy in the Holy Spirit.
Our goal should be not to please ourselves, but to build up others in love.
1 Corinthians 10:23 states that “everything is permissible – but not everything is

beneficial.” We do not live under the law, but not everything builds us up or helps to build
up others. See also 1 Corinthians 8:1 – 13. The word “destroy” in verses 15 and 20
means “tear down.” It is selfish for a brother to tear down another believer’s spiritual life
because of his own selfish living. His practices may be lawful, but they do not come
under the law of love. Verse 21 states: “It is better not to eat meat or drink wine or to do
anything else that will cause your brother to fall.”
Question # 5 – Am I Doing This by Faith? (14:22 – 23)
The Greek word for “faith” in verse 22 means almost the same as “conviction,” for our
convictions come from faith in God’s Word. These two verses state the principle that the
believer’s life is between him and his Lord, and that the believer must always be sure he
is right with the Lord. If he has doubts about some of his practices, he cannot have joy
and peace. In verse 23, we see that the brother who engages in certain practices with a
doubting mind condemns himself and those practices by his very attitude. The believer
lives by faith and “Faith comes from hearing, and hearing by the Word of the Messiah” –
Romans 10:17. So if anything I do cannot be backed up by the Word of the Lord, then it
is sin, because I cannot do it by faith.
No one would drink milk or water that possibly was contaminated. Nor would we accept
food that might be poisoned. Yet some believers carelessly engage in practices that
even the world questions. They never realize that, as verse 23 states: “Everything that
does not come from faith is sin.”
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Question # 6 – Am I Pleasing Myself or Pleasing Others? (15:1 – 7)
The strong and mature believer ought to bear the weaknesses of the immature believer.
While doing this, he should seek to build him up in the faith. We ought to follow Jesus’
example and try to please others, not ourselves (verses 1 and 2). In the church, we need
a true “spirit of unity” (verse 5). This will happen if all believers seek to help each other
grow in the Lord. This does not mean that we always think alike or act the same or will
agree about all things. But we love each other from the heart. Paul’s final conclusion in
verse 7 is simply this: “Accept one another, then, just as the Messiah accepted you, in
order to bring praise to God.”
Local churches have the right to establish standards. But these standards cannot go
beyond what the Word teaches. We must lovingly allow for differences among the
brothers and sisters. We must not let these differences become divisions.
G. The Work of Ministry and Concluding Words (15:8 – 16:27)
Chapter 15 concerns the Jews and the Gentiles in the church. It reveals three different
ministries that we must recognize and understand.
1. Jesus’ Ministry to Jews and Gentiles (15:8 – 13)
One might say that Jesus had a “dual” ministry, first to the Jew and then to the Gentile.
When the Messiah was born in Bethlehem, His coming was announced to the Jewish
nation and related to the Old Testament promises. As verse 8 states clearly, the Lord
was first “a servant of the Jews” for the purpose of confirming the Old Testament
covenants and promises (Luke 1:30 –33, 46 –55 and 68 – 79). The Spirit-filled Jews
knew that the Messiah had come to deliver them from the Gentiles and establish the
promised kingdom.
Then what happened? The people of Israel rejected their King on three occasions:
¾ They allowed Herod to murder the King’s messenger, John the Baptist.
¾ They asked for Jesus to be murdered.
¾ They themselves murdered Stephen.
In the Gospels and Acts, the Gospel is delivered “to the Jew first.” Had Israel received
the Messiah, the kingdom would have been set up, and the blessings would have flowed
out to the Gentiles through a converted Israel. Paul has now already shown [in Romans
9-11] that it is through Israel’s fall (not her rise to glory) that the Gospel of God’s grace
has gone out to the Gentiles.
Now, let’s look closely at verses 9 – 12. We can see a pattern of progress here:
• The Gentiles hear the Word (verse 9 – Psalm 18:49)

• The Gentiles rejoice with the Jews (verse 10 – Deuteronomy 32:43)
• All the Gentiles praise God on their own (verse 11 – Psalm 117:1)
• The Gentiles put their hope/faith in the Messiah (verse 12 – Isaiah 11:10).
56
These verses almost summarize the spiritual history of Israel. The theme of the Gentile’s
praise is the Lord Jesus. Speaking of that future day when the King reigns, verse 12 says
– “The Gentiles will hope in Him.” Paul then writes about the theme of “hope” in the
prayer of verse 13. We do not have to wait to have joy, peace and hope. God can give
us those blessings now. He is the “God of hope.”
2. Paul’s Ministry to Jews and Gentiles (15:14-22)
Paul was anxious to emphasize that he was the apostle to the Gentiles. In verse 16,
Paul pictures himself as a New Testament priest, offering up the Gentiles to God as his
sacrifice of praise. Every time we lead a person to faith in the Messiah, we too are
offering another sacrifice to His glory. Concerning Paul’s special ministry to the Gentiles,
we see that it involved at least three things:
9 Special message (the Gospel of grace – verse 16 and Ephesians 2:1 – 10)
9 Special miracles (verses 18-19)
9 Special method (verse 20 – going where Jesus “was not known”)
Paul was a pioneer – a true apostle and church planter. As he preached the risen Lord,
he did not mix law and grace, faith and works, or Israel and the church. We know that the
Jews “demand miraculous signs” (1 Corinthians 1:22), but God also gave miracles for the
Gentiles (at Ephesus for instance—see Acts 19:11 – 12).
Paul had been hindered from going to Rome, not by satan, but by the demands of
ministry in so many places where the Gospel was unknown. Now that he had covered so
much area, he was ready to go to Rome. The fact that Paul was willing to preach in
Rome shows that no other apostle had been there. Again, his policy was to go to areas
untouched by the Gospel – “where Jesus was not known.”
3. The Gentile Churches’ Ministry to Jews (15:23-33)
Paul desired to go to Spain. Whether or not he ever went to Spain, the Bible does not
say. [Tradition says that he did.] At the time he wrote this letter he was busy in taking a
relief offering to the poor Jews in Palestine. The Gentile churches that Paul started
contributed this special offering. For details, see 1 Corinthians 16 and 2 Corinthians 8-9.
Paul gave this very significant reason for the offering:
The spiritual obligation of the Gentile believers – verse 27 – Since the

Gentiles had received all their spiritual blessings through the Jews, the Gentiles
were to pay them back in some measure with material things. Believers today
need to bear in mind that Gentiles are debtors to the Jews.
Notice in the final words of this chapter that the apostle was praying that he would “be
rescued from the unbelievers in Judea” (verse 31). This prayer was granted. Although
the Jews [through the Romans] seized Paul (Acts 22:24 – 27) and his life was in danger
(Acts 23:12), he survived and journeyed to Rome where he preached the gospel (Acts
28:16–31). Verse 33 brings the formal part of Paul’s letter to a conclusion. All that remain
are greetings and a word of warning.
57
Note: This chapter emphasizes the importance of distinguishing between the Jew, the
Gentile and the church (1 Corinthians 10:32). In fact, Paul’s very last words in his letter to
the Romans deal with that great mystery of the church, which he revealed through his
message. May we be faithful as stewards of His mysteries.
4. Greetings, Honor and Final Benediction (16:1 – 27)
As we read this list of names, we cannot help but be impressed with the fact that Paul
loved people and was interested in them. Probably Paul had led many of these to know
the Lord. Remember that Paul had never visited Rome. Thus, he probably met these
saints in other cities. Just like the Messiah, he knew the sheep by name and had a
personal concern for each one.
Greeting the Saints (16:1 – 16)
It seems that the believers in Rome did not meet in one general assembly but were
members of various household groups [Note verses 5, 10 and 11]. There was no “church
at Rome” in the organized sense (compare Philippians 1:1). Rome was a very large city,
and it is possible that some of the assemblies were composed mainly of Jewish
believers.
Phoebe was evidently a deaconess on her way to Rome, and hence the carrier of the
letter. “Receive her…give her any help she may need” (verse 2) are good instructions for
believers today. Paul was simply asking the saints to help her.
Priscilla and Aquila were very dear friends to Paul. You can read about them in Acts 18,
1 Corinthians 16:19 and 2 Timothy 4:19. The incident where these two saints risked their
lives for Paul (verse 4) is not recorded in the New Testament. Priscilla and Aquila had
earlier left Rome because of persecution. They had met Paul in Corinth, and now were
building a church in their house back in Rome.
Nine women are mentioned in this chapter (verses 1,3,6,12,13 and 15). Some critics
have accused Paul of being “against women,” but no man ever did more to free women
from heathen slavery and dignify them in the manner God intended from the beginning.
Paul teaches that women have a special and important place in the ministry of the local
church.
In three verses, Paul mentions his “relatives” (verses 7, 11 and 21). This does not
necessarily mean a blood relative, but more likely fellow Jews, possibly of the tribe of
Benjamin. Verse 7 mentions two men who were saved before Paul was, and were also
noted by the apostles. They were not apostles themselves, but were held in honor
among the apostles.
Rufus (verse 13) is an interesting man. Mark 15:21 states that the man Simon who
carried the cross was the father of Alexander and Rufus. These two men were probably
well known among the churches at the time Mark wrote his Gospel. It is possible that
Simon was actually the father of this Rufus mentioned here.
58
Avoiding Sinners (16:17 – 20)
This warning sounds strange in a chapter filled with warm greetings, but Paul knew the
dangers in the churches and wanted to warn the saints. Certainly we as believers are to
love and forgive one another. However, sins against the church body must be dealt with
according to scriptural discipline. Believers who cause trouble because of their selfish
desires (usually pride) are not to be received into the local fellowship. “Keep away from
them (verse 17).” The church must keep an eye on people who go from one church to
another, causing trouble and division. These people may know how to fool the simple.
However, the discerning saint will see through their disguises. Conquer the evil one —
do not let him conquer you.
Honoring the Lord’s Servants (16:21 – 24)
In these four verses we first find Timothy, Paul’s son in the faith and a servant of the Lord
(Philippians 2:19 – 23). Lucius was associated with Paul in his early ministry at Antioch
(Acts 13:1). Jason traveled with Paul from Thessalonica (Acts 17:5-9). Sosipater was a
Berean (Acts 20:4 – “Sopater”). Paul loved these companions and could not have
ministered without them. Tertius (verse 22) was the secretary to whom Paul dictated the
letter, as the Spirit directed. Probably he was Roman, known by the believers to whom
the letter was sent.
Gaius (verse 23) may be the same person mentioned in Acts 19:29. Or, he may be the
“Gaius” of Derbe (Acts 20:4). He is surely the Gaius of 1 Corinthians 1:14, one whom
Paul baptized during his ministry at Corinth. Paul was at Corinth when he wrote to the
Romans, so this would mean he was probably staying at the home of Gaius. Notice how
many different people the Lord used to give us His Word.
Erastus was the “city’s director of public works,” thus showing that the Gospel had
reached into the official families of the city (see above). He may be the same man
mentioned in 2 Timothy 4:20. Finally, Paul mentions “our brother Quartus.” No believer is
too insignificant for Paul to mention.
Paul signed his letters personally (verse 24). Lastly, in verses 25 – 27, he went on to add
this great doxology that emphasizes the mystery of the church. The prophets mentioned
in verse 26 are the New Testament prophets through whom God revealed the truths of
the church and His Gospel of grace. Thus, the letter to the Romans is completed. If we
understand it and apply it, verse 27 will be true: “To the only wise God be glory
forever through Jesus the Messiah! Amen.”
Study Questions:
1) How would you define “true dedication”?

2) What are the eight spiritual gifts listed in Romans 12?
3) Does the church “bear the sword”? If not, who does?
4) What are the four motives for obeying human government?
5) Where will all of the believer’s good works be tested?
6) According to Romans 14:23, everything that does not come from faith is
what?
59
7) On what three occasions did the people of Israel reject their King?
8) What was the reason for the offering given to the poor Jews in Palestine?
9) Who was Phoebe? What was she doing? Who was Rufus?
10) To whom did Paul dictate this letter? In what man’s home was Paul
probably staying when he wrote this letter?
60
APPENDIX A – ISRAEL
Have you ever wondered what happened to the special relationship between God and
the nation of Israel (Romans 10:1)? Are the Jews still God’s “chosen people”? Are the
promises that God made to Abraham, Moses, David and other Old Testament Hebrews
still in effect? Or did God reject Israel when the nation rejected His Son Jesus? These
are issues that Paul addresses in Romans 9 – 11.
Origins of Israel
God’s relationship with Israel goes back thousands of years to the ancient Middle East.
The Bible presents Abraham (Genesis 12:1) as the father of the nation. Abraham came
from Ur, a city of ancient Sumer in Mesopotamia (Genesis 11:31). He prospered there
before moving to the land of Canaan (Genesis 12:5). God entered into a covenant with
Abraham, promising to bless his descendants and make them His special people
(Genesis 12:1–3). Abraham was to remain faithful to God and to serve as a channel
through which God’s blessings could flow to the rest of the world.
Abraham’s son Isaac had two sons, Esau and Jacob. God chose Jacob for the renewal
of His promise to Abraham (Genesis 28:13–15). Jacob’s name was changed to Israel
after a dramatic struggle with God ( Genesis 32:24–30 and 35:9–15). The name Israel
has been interpreted by different scholars as “prince with God,” “he strives with God,” “let
God rule,” or “God strives.” The name was later applied to the descendants of Jacob
through his twelve sons, the Hebrew people. These twelve tribes were called “Israelites”
or, the “children of Israel.”
God’s Chosen People
God’s covenant with Abraham was far more than a contract. A contract always has an
ending date. But a covenant, in the biblical sense, is permanent. Also, a contract
generally involves only one part of a person, such as a skill. However, a covenant covers
a person’s total being. Another striking feature is that God is holy, all knowing and all-
powerful – yet He entered into a covenant with Abraham. He and his descendants were
weak, sinful and imperfect.
Thus, through Abraham, Israel became God’s “chosen people.” This covenant
relationship was confirmed at Mount Sinai when the nation of Israel promised to do
“everything the Lord has said” (Exodus 24:3). Later, the people broke their side of the
agreement. Later, Israel’s leaders called upon them to renew the covenant (2 Kings
23:3).
God never breaks His promises. Throughout Israel’s history, He has always kept His side
of the covenant. That is why Paul can say that God has not rejected His people (Romans
11:1). God’s oath to raise up believing children to Abraham (Genesis 22:16–17) remains
a wonderful “everlasting covenant” (Genesis 17:7). This is good news for Jew and
Gentile alike. For Jews, it means that God has not abandoned His people. They still
figure prominently in His plans and purposes. For Gentiles, it means that God and His
Word are totally trustworthy.
61
APPENDIX B – RIGHTEOUSNESS
Righteousness is fundamentally holy and upright living, in accordance with God’s

standard. The word “righteousness” comes from a root word that means “straightness.” It
refers to a person who is conforming to an authoritative standard. Righteousness is a
moral concept. God’s character is the definition and source of all righteousness
(refer to Genesis 18:25, Deuteronomy 32:4 and Romans 9:14). Therefore, the
righteousness of human beings is defined in terms of God’s own righteousness.
In the Old Testament the term “righteousness” is used to define our relationship with God
(Psalm 50:6 and Jeremiah 9:24) and with other people (Jeremiah 22:3). In the context of
relationships, righteous action is a person’s action that promotes the peace and well-
being of other human beings. This builds up relationships.
For example, Adam and Eve would have acted righteously in their relationship with God
if they had obeyed Him. His commands defined that relationship. Later, the Ten
Commandments and other laws defined Israel’s relationship with God. To obey those
laws was to act righteously, because such obedience maintained the covenant
relationship between God and His people.
The sacrificial system in the Old Testament and the Cross of Jesus in the New
Testament show people’s need for righteousness. Sin is disobedience to the terms that
define our relationship with God and with other people. Since the fall in the Garden of
Eden, people have been inherently unrighteous. As the prophet Isaiah said –
“All of us have become like one who is unclean, and all our righteous acts are like filthy
rags; we all shrivel up like a leaf, and like the wind our sins sweep us away” (Isaiah
64:6).
Therefore, we understand that we cannot be righteous in the sight of God on our own
merits. As a result, people must have God’s righteousness imputed, or transferred,
to them.
The cross of Jesus is a public demonstration of God’s righteousness. God credits,

imputes or transfers the righteousness of Jesus to those who trust in Him (Romans 4:3–
22, Galatians 3:6 and Philippians 3:9). We do not become righteous because of our
inherent goodness, but God sees us as righteous because of our identification by
faith with His Son.
62
APPENDIX C – THE LAW
Paul’s reference to “the law” (Romans 2:12) has to do not with laws in general, but with
the specific code of rules and regulations that God gave to Moses on Mount Sinai. The
Law was part of the covenant that set Israel apart as God’s people. It governed their
worship, their relationship to God, and their social relationships with one another. The
Ten Commandments form a summary of that Law.
Israel was not the only nation to have a law code. Codes of law were common in the
ancient world. Most of them began by explaining that the gods gave the king power to
reign. Then there was a pronouncement about how good and capable the king was.
Then normally came the king’s laws – grouped by subject. Finally, most of the codes
closed with a series of curses and blessings.
The Mosaic Law was different from these other codes. First of all, its origin was very
different. God Himself gave the Law. It came from His very nature. Like Him, it was holy,
righteous and good. Thus, all crimes in Israel were crimes against God. He expected all
of the people to love and serve Him (Deuteronomy 6:4 – 9). As their final Judge, He
disciplined those who violated the Law (Exodus 22:21–24, Deuteronomy 10:18 and
19:17). He also held the nation responsible for insuring that justice was carried out
(Deuteronomy 13:6–11, 17:7 and Numbers 15:32–36).
Furthermore, God ruled over Israel as the nation’s King. Ancient kings often made laws
to try to outdo their predecessors in image, power and political influence. God, however,
gave His law as an expression of love for His people. He wanted to advance their best
interests (Exodus 19:5–6).
The Law can be divided into three categories—moral laws, ceremonial laws and civil
laws. The civil laws were in great detail about matters having to do with leaders, the
army, criminal cases, crimes against property, humane treatment, personal and family
rights, property rights and other social behavior.
The ceremonial laws contained regulations regarding rituals and public worship. These
laws gave high priority to the concept of holiness. Since the Lord God is holy (Leviticus
21:8), Israel was to be holy in all its religious practices.
The Law was given specifically to Israel. It rested on eternal moral principles that are
consistent with God’s character. Thus, it was a summary of fundamental and universal
moral standards. It expresses the essence of what God requires of people. That is why
when God judges, He can be impartial. God will not judge the Gentiles by the Law
(Romans 2:12), since it was not given to them. However, they will still be judged by the
same righteous standard that underlies the Law.
63
APPENDIX D – THE PROBLEM OF SIN
The need for the gospel is universal because all have sinned and fall short of the
glory of God (Romans 3:23). Everyone sinned in Adam – when he sinned, he acted as
the representative for all his descendants. But men are not only sinners by nature – they
are also sinners by practice. They fall short, in themselves, of the glory of God.
What is sin? Sin is any thought, word or deed that falls short of God’s standard of
holiness and perfection. It is “missing of the mark” or “coming short of the target.” A man
whose arrow fell short of its target was heard by others to say – “Oh, I sinned.” In his
language, the same word was used to express sinning and falling short of the target.
Sin is lawlessness (1 John 3:4). It is the rebellion of the creature’s will against the will of
God. Sin is not only doing what is wrong, it is the failure to do what one knows to be right
(James 4:17). Whatever is not of faith is sin (Romans 14:23). This means that it is wrong
for a man to do anything when he has a reasonable doubt. If he does not have a clear
conscience about the thing, and yet goes ahead and does it, he is sinning.
“All wrong-doing [unrighteousness] is sin” (1 John 5:17). Sin begins in the mind. When
we encourage and entertain the thoughts of sin in our minds, it breaks forth into an act,
and the act leads on to “death.” Sin is often attractive when we first think about it, but
later it is discovered to be very ugly.
Sometimes Paul distinguishes between sins and sin. Sins refer to wrong things that we
do. Sin refers to our evil nature—that is, to what we are. What we are is a lot worse
than anything we ever do. But the Messiah died for our sin nature as well as for our sins.
God forgives our sins, but the Bible never speaks of His forgiving our sin. Instead, He
condemns or judges sin in the old, sinful nature (Romans 8:3).
There is also a difference between sin and transgression. Transgression is a violation of

a known law. For example, stealing is sinful. It is wrong in itself. But stealing is also a
transgression when there is a law that forbids it. “Where there is no law there is no
transgression” (Romans 4:15).
Therefore, Paul has shown that all men have sinned and continually come short of God’s
glory. And the only remedy to the sin problem of man is through God’s Gift of
righteousness – Jesus the Lord. He alone is the solution to the problem of sin.
64
APPENDIX E – “KNOWING” THE GOSPEL
[Further Notes on Romans 5, 6 and 7]
The repetition of the word “know” in Romans 6:1, 6 and 9 indicates that Paul really
wanted us to understand a basic doctrine. Living as a believer depends on learning as
a believer. Practice is always founded on doctrine. If the devil can keep a believer
ignorant, he can keep him powerless and ineffective.
The basic truth Paul was teaching is the believer’s identification with Jesus in death,
burial and resurrection. Just as we are identified with Adam in sin and condemnation, so
we are now identified with the Messiah in righteousness and justification. At Romans
5:12, Paul made a transition from discussing “sins” to discussing “sin.” He moved from
the actions to the principle, from the fruit to the root. Jesus the Messiah not only died for
our sins, but He also died to sin. And we died with Him. Perhaps the chart below will
aid our understanding.
Romans 5 Romans 6 and 7

1. Jesus died for us 1. We died with Jesus
2. Substitution 2. Identification
3. Jesus died for sins 3. Jesus died to sin
4. He paid sin’s penalty 4. He broke sin’s power
5. Justification 5. Sanctification
6. Righteousness imputed 6. Righteousness imparted
Simply, I am justified – righteousness is “imputed” to me, or it is “put into my account.”

And then, I am sanctified – righteousness is “imparted” to me, or it is made a part of my
life. Romans 5 tells me that I am saved by His death, and Romans 6 and 7 tell me that I
am saved by His life.
In other words, justification by faith is not simply a legal matter between God and me. It is
a living relationship. It is a “justification that brings life” (a literal translation of Romans
5:18). I am in Jesus and identified with Him. Therefore, whatever happened to Jesus has
happened to me. When He died, I died. When He arose, I arose in Him. I am now seated
“with Him in the heavenly realms” (see Ephesians 2:6 and Colossians 3:1-3). Because of
this living union with Jesus, the believer has a totally new relationship to sin.
Often, believers are confused by the apostle’s teachings in chapter 6 on sin and chapter
7 on the Law. Unless we keep the message of Romans 6 separated from that of Romans
7, we will confuse Paul’s teaching and lose a great blessing. This chart explains the
difference between the message of Romans 6 and the message of Romans 7.
(Please find the chart on the next page.)
65
Romans 6 Romans 7
1. Shall we continue in sin that grace 1. How can we do anything but sin
may abound? when our very nature is so sinful?
2. Slavery to the body of sin. 2. Slavery to the Law.
3. We are dead to sin. 3. We are dead to the Law.
4. Analogy of a servant and master 4. Analogy of a wife and husband
5. The problem of avoiding evil when 5. The problem of doing good when we
we have sinful natures. have sinful natures.
6. Problem solved by knowing we have 6. Problem solved by knowing we have
died to sin, reckoning ourselves dead died to the Law, admitting we cannot
to sin, and yielding to the Spirit. please God of ourselves, and yielding
to the indwelling Spirit.
66
For Further Study and Training in Righteousness
Doctrine Bible
2. Pastoral Letters
1. Servant Leadership
(1 - 2 Timothy, Titus)
3. Personal Evangelism I
4. Romans
(The Camel Method)
5. Personal Evangelism II
6. Theology of Genesis
(Chronological Storying)
7. Believer’s Lifestyle 8. 1 Corinthians
9. Spiritual Warfare 10. Ephesians
11. Church Planting 12. The Gospel of John
13. Doctrine of the

14. Acts 1 – 12
Holy Spirit
16. Acts 13 – 28
15. Bible Interpretation
(The Ministry of Paul)
17. Doctrine of Salvation 18. Exodus
20. The Journeys of Jesus

19. The Godhead
(Synoptic Gospels)
21. Spiritual Disciplines 22. Galatians
23. Old Testament Survey 24. Hebrews
25. Stewardship 26. Psalms
27. Personal Evangelism III
67

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L E A D E R’ S BOOK

Leaders and Members’ Basics

II. THE HISTORICAL SETTING - THE CITY OF ROME ....................................................................................4

III. AUTHOR AND DATE OF THE LETTER ..........................................................................................................5

IV. PURPOSE OF THE LETTER ...............................................................................................................................6

V. THE MAJOR THEMES OF THE LETTER .........................................................................................................7

VI. THE FIRST CHURCH IN ROME ........................................................................................................................7

VII. EXPOSITION OF THE LETTER .......................................................................................................................9

THE EXPOSITION OF ROMANS: ..........................................................................................................................11

II. The Historical Setting - The City of Rome

III. Author and Date of the Letter

IV. Purpose of the Letter

 A second purpose involved Paul’s understanding that the believers needed to be

V. The Major Themes of the Letter

 Mankind’s rejection of God’s revelation

Romans includes the most systematic presentation of theology found anywhere in

 Sin and Righteousness

 A detailed description of the sinfulness of man (1:18—3:20)

VI. The First Church in Rome

Although it is impossible to estimate accurately the number of believers in Rome at the

 A Note on Understanding Romans:

VII. Exposition of the Letter

¾ Chapter 1:1 – 1: 17 – Introduction, Greetings and Explanation

¾ Chapter 1:1 – 17 – Greetings and Explanation of the Letter

¾ Chapters 1:18 – 3:20 – The Sin of Mankind

¾ Chapters 3:21 – 5:21 – Salvation through Justification by Faith Alone

¾ Chapters 9:1 – 11:36 – The Sovereignty of God

¾ Chapters 12:1 – 16:27 – The Believer’s Service to God

A. Introduction (1:1 – 17)

B. The Sin of Mankind and Man’s Need of Righteousness (1:18 – 3:20)

1. The Gentiles under sin (1:18 – 32)

C. God’s Provision of Righteousness – Justification by Faith (3:21-5:21)

1. Justification explained (3:21-31)

D. God’s Imparting of Righteousness – Sanctification (6:1 – 8:39)

1. Our new position in the Messiah (6:1 – 23)

1. Israel’s past – her election (9:1 – 33)

F. The Practice of Righteousness – Service to the Lord God (12:1 – 15:7)

1. Consecration to God (12:1 – 21)

G. The Work of Ministry and Concluding Words (15:8 – 16:27)

1. Jesus’ ministry to Jews and Gentiles (15:8 – 13)

2. Explanation of the Letter (1:8 – 17)

 That he might help strengthen them in the faith (verse 11)

 The past tense (Ephesians 2:8)

 Salvation from the penalty of sin

Justification is the divine act of declaring sinners to be righteous on account of their

B. The Sin of Mankind and Man’s Need of Righteousness (1:18 – 3: 20)

1. The Gentiles under Sin (1: 18 – 32)

First, they knew God (verses 18-20)

Second, they did not glorify Him as God (verses 21-23)

Third, they exchanged the truth of God (verses 24-25)

Fourth, they rejected the knowledge of God (verses 26-32)

God gave them over to impurity and idolatry – verses 24 – 25

2. The Jews under Sin (2:1 – 3:8)

Judgment is Based on God’s Truth (2:1-5)

Judgment Is According to a Person’s Deeds (2:6-16)

Finally, remember these three divine principles of judgment. God judges –

Three Important Questions for the Jews (3:1 – 8)

• “What advantage is it to be a Jew?” (Verses 1 – 2)

• “Will Jewish unbelief cancel God’s faithfulness?” (Verses 3 – 4)

First – Is there any advantage in being a Jew if Jews are condemned?

1) What keeps people from having a right standing with God?

3. The Whole World Under Sin (3:9 – 20)

 His mind (“no one who understands” – verse 11)

A second purpose involved Paul’s understanding that the believers needed to be

Mankind’s rejection of God’s revelation

Sin and Righteousness

A detailed description of the sinfulness of man (1:18—3:20)

A Note on Understanding Romans:

That he might help strengthen them in the faith (verse 11)

The past tense (Ephesians 2:8)

Salvation from the penalty of sin

His mind (“no one who understands” – verse 11)

His heart (“no one who seeks God” – verse 11)

His will (“no one who does good” – verse 12).

We have peace (verse 1)

We have access to God (verse 2)

We experience the love of God (verses 5-11)

The law of sin and death

Can trouble or hardship or persecution or famine or nakedness or danger or

The home (Genesis 2)