Romans McClain
Romans McClain
Romans McClain
COMMENTARIES ON Romans
On the English Text On the Greek Text
Denny in Exp. Greek Te:
Shedd
Barnhouse - Exp. and Sermon Hodge
Tholuck
Chalmers Mayer
Core Stewart, Moses
Lenski
Barnes Alford
Alford Robertson
Talbot
Thomas Wuest
Laurin Calvin
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The question might be asked: Why is the book of Romans placed first among the Pauline
Epistles? I believe that even the order and arrangements of the books of the Bible was inspired. You
will note that Romans follows the Gospel array of facts and the force of those facts in apostolic
testimony. Facts without interpretation are subject to misuse and abuse. Here the importance of
Romans is forcibly impressed. It is the inspired interpretation, and the most outstanding work of
inspired interpretation of the facts of Christianity. It is the testimony of great Bible scholars, that they
have never seen a man tangled up in the raise theories of cult religions who knew accurately the Book
of Romans. The book carries with it the blessings of security, salvation, and spiritual strength which
attend a right and thorough knowledge of the grace which God hath manifested to us in Jesus Christ
His Son.
Theme 1:16,17
1A. The Gospel: - Good tidings or good news. Not a theological term.
1b. Common word in the vernacular of the people meaning good news (Luke 2:10)
2b. Came into use as a term describing a message of good news from God.
3b. Commercial language of Roman Empire and could therefore be understood in Rome.
1A. The text contains three words in the Hebrew and six in the English.
1b. Word “righteousness” appears 91 times in the N.T. of which number 35 are in the
Book of Romans.
2b. The Epistle is shot thru and thru with word “life.”
4b, “Faith” occurs 55 times in the book; it is the great principle; every blessing can be
received by faith. None are forthcoming without it. For whatsoever is not of faith is
sin. (14:23)
1b. Philosophical thought in respect to the condition of the world is three fold: Some say
well, some sick, some dead.
3b. When Paul speaks of spiritual he does not have reference to intangible things. Nobody but
a Christian has spiritual life.
SALUTATION
Introduction 1:1-17
I. SALUTATION: 1:1-7: (The official Relation)
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Paul is a:
1. Purchased slave.
2. A called apostle.
3. A separated preacher.
1b. Promised before by his prophets in the Holy Scriptures. (Mentioned this because
he was speaking to Jews: It is no novelty, but was promised beforehand. Paul quotes
freely from the O.T. in Romans to prove this sadly overlooked fact to the Jews.
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Genesis 5 Ezekiel 1
Exodus 4 Hosea 2
Leviticus 2 Joel 1
Deuteronomy 5 Nahum 1
I Kings 2 Habakkuk 1
Psalms 15 Malachi 1
Proverbs 2
Isaiah 19 Total 61
2c. In addition there are many indirect allusions to types, symbols, and incidents.
3c. The gospel is not an after thought of God. It anticipates and antedates human
sin. It is ever the old old story which never grows old.
1c. Men are preaching everything except the gospel, and they call it the gospel.
Christ is the content of the gospel. Nothing outside of Christ can be called the
gospel.
Even the order is inspired. As Son He pre-existed from all eternity. As Jesus, He was
humbled and became a man. As Christ, at the age of 30 He was anointed for the great
task of redemption. As Lord, He is highly exalted and given a name which is above
every name.
2c. Word for “made” is not usual word for to be born, but is the Greek word
“ginomai”. This marks change of condition.
1d. In the 4th Chap. of Galatians, he speaks of two men coming into existence.
Christ was “made”- Galatians 4:4
Isaac was “born” - 4:29
2d. Must be of seed of David to have legal right to the throne of Israel.
2c. Spirit of holiness refers not to H.S. but the entire Godhead or his own spirit.
2c. Not grace of salvation but God’s favor in the privilege to preach the gospel.
3c. The preacher ought never to growl about the hardness of preaching.
2c. If Catholics believed this, their doctrine of saints would be swept away forever.
4c. It is not humility but rank unbelief and infidelity that induces men to deny this truth.
It is mock humility for a Christian to refuse to possess the name saint.
4b. Grace to you and peace from God our Father, and the Lord Jesus Christ.
1c. Grace and peace are the Siamese twins of the Bible.
2c. They have an order; you cannot have peace without first receiving grace.
3c. They flow from two persons: from God our Father, and the Lord Jesus Christ.
Notice the beauty and symmetry of Paul’s opening sentence. It is a crystal arch spanning the
gulf between the Jew Tarsus and the Christians at Rome. Paul begins by giving his name: he rises to
the dignity of his office, and then to the Gospel he proclaims. From the Gospel he ascends to its great
subject, to Him who is Son of David and Son of God. From this summit of his arch he passed on to the
apostleship again; and to the nations for whose good he received it.
Among these nations he finds the Christians at Rome. He began to build by laying down his
own claims; he finishes by acknowledging theirs. The gulf is spanned. Across the waters of national
separation Paul has flung an arch whose firmly knit segments are living truths, and whose keystone is
the incarnate Son of God. Over this arch he hastens with words of greeting from his Father and their
Father, from his Master and their Master.
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PERSONAL COMMUNICATION
II PERSONAL COMMUNICATION 8 - 15
Paul first establishes an official relation with the church at Rome. The average ecclesiastic would
have been satisfied with this, but Paul desires to do more. He desires to establish an heart relationship
with the people there. Some times when we speak, we unconsciously reveal our inmost soul. It may be
to our shame or perhaps to our glory. So it is here with Paul. The most sacred thoughts and cherished
longings of his heart are revealed in this passage.
1c. His epistles show that he was thankful for every group of churches.
1b. Religious service, or priestly service. This is not an act of worship. Lowliest task is a
service of worship. Recognizing this, secular and sacred distinctions disappear.
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1b. Constant - without ceasing, always. (Someone has said that Paul reached more
souls by praying than preaching.)
1c. Paul mentions 26 people in Roman Church (see chap. 16). He had never been
there.
2c. He did not deal in glittering generalities.
5b. Not dictatorial (If by any means) Divine healers err on this point.
5b. Benefit mutual. (Can’t give without receiving.) This is the mysterious reflex help
which a minister receives when pouring out himself to others.
3b. He had been called for 20 years as an apostle to the Gentiles, yet had not had an
opportunity to preach in the Capitol of the Gentile world.
6b. Paul was human - he may have been discouraged. Christ came to him in prison and
Cheered him - Acts 23:11.
7b. Hindrances are not always sure evidences that our purposes are wrong.
2b. These were spoken after he had spent all his life as a missionary.
34 A. D. to 58A. D. About 10 years of life left.
4b. Paul was not a debtor to God - Christ had paid that debt: but he was a debtor to the
world. He did not consider himself as a hero.
5b. This is not just mere expression of personal feelings; but it is scripture applicable to
all Christians.
6b. We cannot appropriate promises without assuming the obligations. “Owe no man
anything, save to love one another.” We owe a debt to the world; it is dishonest not
to pay. Romans 13:8.
2b. This has dragged out the evangelization of the world though 19 centuries. There are
faint hopes of its being completed in the present century judged by the reaction in
foreign missions.
4b. No Christian can say that he is ready for Christ to come, until he is ready to carry the
gospel.
5b. God doesn’t ask us to do something impossible - “as much as in me is.”
Conclusion
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After having considered the whole life and philosophy of Paul, we are impressed with the fact
that he is a great man. But Paul would have us understand that “no man should glory in men” (I Cor.
1:29; 3:21). And Paul said of himself in I Cor. 15:10 - By the grace of God I am what I am. The Holy
Spirit would have us remember, that whatever greatness may have been the possession of Paul, Paul
deserved no thanks, for it was the grace of God which was bestowed upon him.
The theme is made up of such words as - power, God, salvation, righteousness, faith, and life.
These are not only the greatest words in the Bible, but the greatest words in human speech. It is
likewise to be recognized that it is Christ who gives meaning and value to these words. Take Christ out
and they become scarcely more than empty words and high sounding phrases.
So we are right in saying that if you take Christ away you have no gospel.
1b. In speaking of it, we often say that it has power, but the Word says that it is power. Power is
one of the most awesome things in the world. Niagara - stars - radium - atom. The word in
Greek used to describe the Gospel, gives rise to two English words both of which unitedly
define the work of the Gospel. From “dunamis” we get Dynamo and dynamite. Dynamite
blows and smashes things all to pieces. A dynamo builds things up. The Gospel blows old
things (sin, unrighteousness, and ungodliness) to pieces. Then it builds up with a new life, a
new nature, a new creature entirely.
Power is a dangerous thing if not handled aright. Likewise also the gospel. It is a savor of
life to those who believe. It is a savor of death to those who do not believe.
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Men praying for power, who have tossed the gospel away which is the power, makes the devil
laugh and angels weep.
2b. The Gospel defined. Most people do not know what it is.
2c. It contains 26 words, and if words can save us then these are the words. “To hear words of
thee - Acts 10:22,36. Ideas, after all, are the most powerful things in all the world. And
ideas are expressed in words.
2c. The condition must be that which any man can meet. The thief for instance.
3A. Because therein is the Righteousness of God revealed from Faith to Faith.
1b. All religions have schemes for the saving of men - but they all depend upon the
righteousness of men when they have none.
2b. The Gospel recognized that man has none and proceeds to provide it. Therein lies
the power.
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3b. The next verse states the fact that wrath is revealed, but God is gracious for he never
reveals wrath until he has first revealed righteousness, the way of escape.
4b. Notice carefully, that Paul was not preaching a plan, nor a philosophy, but a
person. That is why Paul was not ashamed. During his lifetime he stood before the
highest dignitaries, kings, governors, priests, and emperors, but never once was he
ashamed to preach the Gospel of which Christ is the content.
5b. When in a dark, damp dungeon below the palace of the Caesars, bound in chains
and writing to Timothy he said - I suffer these things, nevertheless I am not
ashamed.
(II Tim. 1:12)
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PART I
Key Verse 1:18 “For the wrath of God is revealed from heaven.”
The Gospel cannot save a man until he sees his condition, that he is lost and undone.
There is a universal gospel for a universal need. Men today admit sin but deny the guilt. This
section is designed to condemn men in their sins, and to convict them of its guilt.
3e. The Cross is the greatest exhibition of the wrath of God that has ever been
made.
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4d. Ungodliness is sin against God or religious sin. Ungodliness is put first, for out of
it flows all other sin.
2d. Most men are intelligent enough to know God but sin holds down the truth.
2c. Because they turned their backs on this revelation and turned to the worship of the
creature. 1:21-23
Paul has an evolution of religion which conforms to that of sociologists, but completely
reverses it. The farther back in religion one goes the purer it gets, says Max Meuller, the
great philologist. Church history is the history of declension and corruption. It is likewise
so with individual churches.
Conclusion
1. Sin is progressive - Once begun it needs no impetus but its own. It is the only
perpetual motion in all the world.
2. The lowest sins grow out of sins that are in good standing in the world. These
two sins which are committed most and held the lightest are (1:21) failure to
glorify God, and failure to thank God.
2. Meaning of judgest: Any man capable of moral judgment: i.e. any man who can
discern sin in others and denounces it as such.
3. The moral classes are under consideration. Pharisees - moral philosophers of Greece,
Epicureans and Stoics.
4. The key word of this section is judgment. It occurs 9 times. Man begins the judgment,
but God picks it up and finishes it.
1c. Repetition of the pronoun ‘thou”. The pronouns in the preceding section
are of the third person. Thus Paul must be addressing men of his own
day.
2c. Thou that judgest - he is the man who distinguishes from right and
wrong and condemns the wrong. Men everywhere possess this moral
judgment, but not all exercise it.
2d. Because he did the same things. Example - David wasn’t a hardened
criminal but he allowed his desires to master him. David and Nathan
4c. Thou doest the same things.
The moralists are not guilty of the whole category of sins named in the
preceding section, but some of them in deed and many in thought. William
James - Psychology. The great similarity between these and the pagan
world is that they sinned with the light and disapproving the sin, while the
pagan sinned without the light, approving what they did. 1:32
They did these things which they knew were wrong and therefore they
were the more wicked.
The judgment will fit the facts. Moses, the negro was admonished by the judge to tell
all the truth, and Moses said he guessed under those limitation he had nothing to say.
1d. The attitude of the moral man. Victim of false reason - thinkest thou. 3
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3d. In either case he is laying up a treasure of wrath. Two ways to lay up treasure in
heaven.
In every age God has made known a certain truth or requirement, and according to their
life-attitude toward that truth or requirement he will judge them.
2e. Under the law - keep the law, but if you sin bring a sacrifice.
3e. For the heathen - obedience to conscience in the light of creative revelation.
2e. The Jew shall perish with the law. 12b. Sin will bring judgment wherever
it is found.
2d. The rational basis of the judgment. 13 - 15
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In this section Paul sweeps away two popular fallacies and pleas:
1d. The content of verse 16 is a continuation and expansion of verse 5, and is related to
everything in verses 6 to 15.
3e. According to Christ who is the subject of the gospel and the judge. Acts 17:31
John 5:22,27
3d. He will judge the secrets - good deeds have evil motives which are hidden in the heart. Even
these will not escape the Judge. cf. I Cor. 4:5
Conclusion
The judgment will be according to truth for it will fit the facts. It will be according to deeds
for it will cover what has been done. It will be according to impartiality for it will be on the basis of
what each person knew. It will probe the secrets and condemn even the intentions of men.
American S.V. here - “But if thou bearest the name of a Jew.” The Jew claimed exemption on
three grounds.
1. On the basis of the Law - The Talmud says that a study of the Law is equivalent to
the
keeping of all the commandments.
2. On the basis of circumcision - seal of the covenant. Talmud says that Abraham sits at
the
door of hell and does not suffer anyone to be cast in who is circumcised.
3. On the basis of natural birth - John 8:32,33. Abraham their father; they are his seed.
1b. His law cannot save the Jew. 17-24 Legal morality.
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1e. Stealing.
2e. Adultery.
3e. Sacrilege.
2c. This can be applied to baptism. By claiming it as a saving ordinance, you automatically put
yourself under the law and must keep the whole law or be lost.
1d. Answer - God will be true even though men be liars. The promises will not be void. 4
3c. Will not God be unjust to punish sin when it brings him glory? 5
1d. Answer - God will judge the world the Jew knows. Such an argument would take
away this judgment. 6
When men leave the realm of ethics and morality for the sake of a philosophy, their condemnation
is just. In this day and age men are abandoning what they know to be right for the sake of the pet
philosophies they hold.
Paul has been dealing with 3 classes and against each one he has brought a witness. Against the
heathen he has brought the witness of creation. Against the moralists he has brought conscience.
Against the Jews he has brought the written word. In verses 9-20 Paul summons not a class, but the
whole world to the judgment bar of God. The procedure is judicial and that of a court room. First,
there is the charge in verse 9. Then the indictment in verses 10-18. Finally, the verdict in verses 19-
20.
1d. In character. 10
Some observations:
1. Contradiction on verse 10 and Luke 1:6 Righteous after the manner of law - that is
Legal righteousness in Luke 1:6.
3. In verse 11 it says: none seek after God. Philosophically men do seek after a first cause.
Morally no man seeks after God.
Philosophers have never solved a single problem. They have had a lot of fun though in
their philosophic cliff climbing. It is said that philosophers are like a snake of the south -
whenever they see danger approach, they put their tail in their mouths and swallow until
it disappears.
2. No man of the world ever makes a practice of doing good even from unselfish motives.
The verb in this connection is present, signifying continued action.
These verses indicate the set of the mind and heart. “Poison of asps” - They always have
the poison although they do not always emit the poison.
Mark Twain on his death bed poured forth the contents of his wicked heart in cursing and
blasphemy.
2d. In the Bible it has the added meaning of obligation. A definition would be -
a man did the thing of which he was charged and was also under the
obligation to suffer punishment for it.
2c. The proof is in the reading of the 19th verse in the R.V.
“That every mouth may be stopped, and all the world may be brought under the judgment
of God.”
PART II
3:21 - 8:39
Introduction:
2. Key words of the passage. They are from the same root.
Righteousness
Justify
B. Righteousness needed. 23
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C. Righteousness bestowed. 24
Read alternately these two meanings of the word into the place where the
word appears in the following references and it will be found that the
meaning of “make righteous” is ridiculous.
It is easy enough for a judge to pronounce a man righteous who is righteous; but think
of the persons whom God must justify. He deals with sinners, and the ungodly. How
can God justify sinners and still be righteous?
2d. “Without law” (choris) apart from all law. In Hebrews 4:15 - Christ was
apart from all sin.
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1e. Perfect tense of the verb and contains both present and perfect sense. It is
an accomplished fact which abides and is available to all.
2e. This phrase signifies the means by which a man can appropriate it. Men must
deal through Christ.
2e. “come short” - present - coming short - always will be coming short.
If an old woman, halt and lame, should endeavor to jump across the Atlantic Ocean, her
case could not be more hopeless than that of the broad jumper who now holds the world
record.
There is an organized guard in England which holds the requirement of 6 Ft. for entry. If
a man is five feet one, he is not more disqualified than the man of five feet eleven.
2e. He also pronounces him absolutely righteous, but gives him a standing like
as though he had never committed sin.
4e. Faith is not the procuring cause, but the hand that accepts it.
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2e. Grace could never set the sinner free without a redemptive price, so grace
provides the price. It cost us nothing, but it cost God something.
3e. Christ stood in our stead and suffered our doom. He went out into the dark
and suffered separation from God.
We talk of God-forsaken spots, but there was only one and that the cross.
Introduction:
Ans. In the first part of verse 25 - It was made in the Cross of Christ. Why was the
death of Christ necessary to display the righteousness of God. Two reasons:
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The word used for remission at this point is not the usual word employed. It
means to pass over.
2e. Present. 26
In order to justify men in the present, God solves it by taking the penalty upon
Himself and imputing his righteousness to the believer.
“Propitiation” is the same word used in the Septuagint for mercy seat in the O.T.
To believe means more than mere mental assent of knowledge, or reception of the
Savior, but it means more for it means the recognition of the fact that He took my
doom which I justly deserved.
2e. Puts all men on the same plane so that He can extend mercy to all.
The Jew thought he was on a higher plane. Deut. 6:4 “If God is but one
God. He is God of all men. If He is God of all men, He must have but
one way of saving men.
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1e. To establish the law by keeping the law, he would destroy the law, for
none have ever kept it.
2e. But through Christ the law was established because he paid the penalty
demanded by the law.
Introduction:
2. To support his case, the first thing Paul must do is cite the example of Abraham,
the great example, and the father of all Jews.
2e. It means the whole of fallen nature with its energies and powers
unrenewed by divine grace.
3d. Works before men not referred to, but works before God.
4d. Every Jew would argue that Abraham had these three things:
1e. Righteousness.
2e. Inheritance.
3e. Posterity.
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5d. The Apostle deals with them and shows that he received all of them by
faith.
The key word to this section is “count”. “Count,” reckon,” and “impute” are
words meaning the same thing all of which are translation of the same Greek
word. They appear in 3,4,5,6,8,9,10,11,22,23,24. It means - to put to one’s
account.
1d. Paul begins in a striking fashion, allowing no quibble nor parley with human
opinions. “What does the Scripture say?” Genesis 15:6
2d. The Jews might object and say that faith was a meritorious work. The
Catholics hold it. (But even then we get our faith from God). But Paul
answers the objection in verses 4,5. Works merit a reward and signify a
debt. But faith is not a work.
2e. God justifies the ungodly. Luther’s troubled mind in the convent. Von
Staupitz comforts him with words of justification.
4d. He introduces another O.T. character to show what he says is true. 6-8
Ps. 32:1 ff.
6d. What is circumcision good for then? It is the seal of what he already had. 11
7d. Paul reverses the Jewish notion in verses 11-12. The Jews thought that the
Gentiles must come in by the Jewish door, but the truth is, the Jew must
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come in by the Gentile door for Abraham was a Gentile when he was saved
and thus is a type of all those who believe.
8d. “For” - this preposition does not mean faith in the stead of righteousness.
The preposition means “eis” or toward in the direction of - that is, faith
reaches out for righteousness.
1d. The world is promised to Abraham and his seed. Gen. 15:18 Who is his
seed?
2d. How did he get this promise? Historically he didn’t receive the promise except
In Isaac.
3d. Why couldn’t the inheritance come by law? The answer is in verse 14. No
one has ever kept the law.
Christ as seed could have had eternal life on the basis of personal
character and works. But he could never have shared that with the
human race.
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2d. He believed in hope against hope. 18 There was no human ground for
hope - but against a human hope he believed in the hope of God.
4d. “Because of” in place of “for,” suggests the correct meaning. Being raised is
the seal that justification has been made. Read Moule on this verse - 4:25.
CHAPTER 5
Justification is not merely the initial blessing, but the initial blessing which carries with it
and includes a host of other attendant blessings.
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1. Peace. 1
2. Access. 2
3. Standing in grace. 2
4. Joy in hope of glory. 2b
5. Joy in tribulation. 3
6. Hope that is sure. 4a, 5
7. Love of God shed abroad in our hearts. 5
8. We have the Holy Spirit given unto us. 5b
9. We have the proof of the evidence of God’s love. 6-8
10. Immunity from wrath. 9
11. Assurance of final salvation. 10
12. We have joy in God himself. 11
The aorist tense of the first verse, signifies an act once for all. It controverts the idea of
educating a man by degrees into the Kingdom of God.
2e. Through atonement Christ made peace with God. (Tract of peace
having been made.)
1d. A rebel might be pardoned but have no access into the presence of the king.
2d. We have been pardoned - peace has been made, and besides, we have access,
permanent access into the presence of God. (A perfect tense is used here)
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3c. We rejoice in the hope of the glory of God. Fully dealt with in 8:18-25.
3d. Romans 8:29 (Us) “to be conformed to the image of His Son.”
3d. We are not to rejoice in spite of, or in the midst of, but in tribulation. Paul literally
says, I thank God for my troubles.
1e. Heb. 12:11-14 Chastening brings holiness in which we shall see God.
2e. It should be linked up with the blessed hope for it is at His coming that we
shall be like Him.
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6c. Verses 9-10 are an argument or an inference based on the facts in 6-8.
1d. We are justified by the blood of Christ. Therefore much more we shall be saved
through him.
2d. We were enemies and reconciled through His death. Therefore being friends we shall
be saved by His life.
Moule says: “We shall be kept safe by His life.” He refers to the High Priestly
intercession of Christ. Heb. 7:25
4b. The Contrast between Condemnation in Adam and Justification in Christ. 5:12-21
Introduction:
1. The passage presents a contrast and a comparison. In verse 16 for contrast: “But.”
Inverse 18 for comparison: “Even so.”
2. The passage presents a contrast and a comparison between Adam and Christ, who
are the sources of condemnation and justification, between which there is also a contrast
and comparison. 5:14
3. This passage is an expansion of I Cor. 15:45. The First and Last Adam.
4. This section forms a conclusion to the first two main sections of the book, namely
condemnation and justification - here laying them side by side.
d. The Work of Christ goes just as deep as the work of Adam. 18,19,21
e. The work of Christ far exceeds the work of Adam. “Much more” in verses
15,17,20.
f. The Outline.
3d. Paul is careful to say that sin didn’t begin with Adam. Sin merely entered the
human race by means of Adam.
5d. Death passed upon all men, that is, it penetrated to all men.
6d. When you get to the comma in 12b, men throw up their hands and cry, “It isn’t
fair.” Num. 16:22
7d. But Paul silences this protest by saying, “I want to remind you that all have
sinned.” In this verse he isn’t trying to explain the mystery of Adamic sin.
Paul mentions the doctrine of imputation but attempts no explanation. The final clause
of verse 12 is merely an answer to silence those who protest against imputation,
reminding them of actual sin in the life of every man, produced by the sinful nature
passed on by Adam to all the human race.
8d. We know sin was in the world in spite of the absence of the law, for there was
death, the infallible proof of sin. Genesis 5 is like a funeral knell. To the
Christian Scientists who say there is no sin, one should take them by the hand
and lead them out into the graveyard.
9d. Those who didn’t sin after the likeness of Adam’s transgression:
2e. Idiots.
1d. Quality. 15
2d. Quantity. 16
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Illustration: Set fire to one tree and soon the whole forest is on fire. But
when an attempt is made to put the fire out, a whole forest of trees must be
dealt with.
3d. Certainty. 17 Since death does reign through Adam, how much more does life
reign through Jesus Christ.
2d. Beware of the universalism that can easily be misconstrued from this verse.
“Come upon” used with reference to justification in the A.R. should be
translated “come unto” as it is in the R.V.
3d. Disobedience made men sinners. Obedience (in atonement) made men righteous.
5d. Law in verse 20 came to show forth sin. So that it would be more apparent to the
eyes of men.
Thus the scales are balanced and there is a neutrality that cannot be broken. But what
makes the difference? Notice that the thing that weighs down the scale on the side of Christ,
righteousness, and life is grace. Grace makes the difference.
1b. The right way of sanctification, or union with Christ. 6:1 - 23.
Introduction to Chapter 6
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We have settled one problem, the problem of the sinner and the guilt of his sin. He has been
shown to be a sinner and guilty before God. His guilt is taken away through the atonement.
We now face the problem of the justified sinner and the power of sin. The solution to the
first problem was justification. The solution to this problem is sanctification.
Since Christ has paid the debt of our sin through the atonement, it cannot be collected again,
else God is Monster. But God is faithful and just, so the solution to the problem of the penalty for
the guilt of sin is past. But there is a very real problem when we deal with release from the
dominion and power of sin. If a child should disobey its parents and run outdoors and fall into a
mud hole there would be two problems to deal with. First, the administration of punishment for
disobedience, which would probably be the paddle. But there remains yet the dirt. The bathtub
would probably be the solution to the remaining problem. So it is with the guilt and power of sin.
The literary construction is very evident. In 5:20 we read: But where sin abounded, grace
did much more abound. Since Paul has dealt with the penalty of sin, it was by grace that
justification could be made. Now justification and sanctification are inseparable twins, the one
preceding the other. “What God hath joined let no man put asunder.” But since justification
called forth grace, and grace abounds more in the presence of sin, that calls forth the question in
6:1 - Shall we continue in sin that grace may abound? Thus the power of sin which is not
broken, must be properly dealt with.
The Key Word of the passage is “holiness,” in the A.V., or “sanctification” in the R.V.
The word appears in 19b and in 22.
In the case of Justification, there is substitution of Christ for the sinner; that is, Christ dies
for us in our stead. In the case of sanctification, there is identification of the sinner with Christ in
His death.
Two questions sum up the entire passage, the first in 1b - Shall we continue in sin? - thus
suggesting continuance in sin. The other is in 15a - Shall we sin? - denoting the act which is
only occasional. In I John 3:9 the absolute impossibility of continuance in sin as a habit is
expressed. The reason a Christian will not do this is because he is born of God and his seed
remaineth in him. If a professing Christian sins habitually, he proves without question of a doubt
that he is not a true Christian. This verse is an argument likewise for the security of the saint.
There are three key words: “Know” in 3,6,9: “reckon” in 11: and “yield” in 13,15,19.
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3f. Presents a more powerful argument for water baptism, by taking this
passage out of the realm of ritualism.
4e. The basis for release from the law is death. That fact is identification with
Christ. cf. Rom. 7:1-2
2d. Know that as a result of identification with Christ in his death, the body is dead,
rendered inoperative. 6-8
I Cor. 15:56 - The sting of death is sin, and the strength of sin is the law.
But since the body is dead and law is without a victim the strength of sin is
broken. (Man who died before the court could bring action upon him.)
3d. Know that death has no more dominion over us, because it has no more dominion
over Christ and we are identified with Him. 9 - 10. This guarantees that the process
shall go on and never cease.
Thus in the first place we know that we are identified with Christ in His death (3). The
effects of that identification is a body released from the law and rendered inoperative (6).
The process of sanctification thus begun shall never cease since we are risen with Christ. (9).
1d. We should continually reckon this true of ourselves. It is the secret of a holy life.
We shouldn’t let the Devil tell us differently.
2e. In the case of a friend with an evil influence, break the relationship, and then
reckon selves as strangers and pursue it.
Godet: “The ordinary idea is, try to become what you would like to be; but the
Christian teaching is: Try to become what you already are.”
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3c. We are to yield or present our members as instruments of righteousness. (As alive
from the dead) 12-23.
1d. “Neither yield” (present tense) or present your members. That is, don’t do it
continually. Then again in the same verse, “but yield” (aorist) yourself once
for all to God. 13
3d. A word of encouragement to the Christian. Sin will not have dominion
because they are under grace. 14
4d. God forbid that we should sin even once more. You can’t serve two masters.
15
5d. Form or pattern of teaching. 17
9d. As you were then free from righteousness, the fruit of which was death. 20-21.
Suppose someone ignores the teaching of chap. 6 and goes back to chap. 5
and operates under the impression - But where sin abounded, grace did
much more abound (20b)? Then for that man verse 6:23 was written. The
wages of sin is death. Still there is hope for such a one, for the gift of God is
eternal life through Jesus Christ our Lord.
2b. The wrong way of sanctification, or the way of law. 7:1-25
Introduction to Chapter 7.
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A great controversy arises over this chapter. Was Paul relating an experience which
took place before or after his conversion? The fact is Paul was converted and saved, but so
far as that is concerned it might represent the state of a man who is also unconverted. The
whole question is immaterial to the problem at hand; therefore, why speculate? This chapter
was not written to give a psychoanalysis of the raging conflict which takes place within the
human breast. It was written to warn all men that you can’t get holiness by works of the law.
This chapter does not represent the normal experience of the Christian. Paul nowhere
intimates that. This chapter ends with the most tragic cry of all the Bible. It is not a normal
experience, but may be the case. A man need not pass through this, but if he will not heed
the teaching of Chap. 6, then he must pass through the dreary, depressing, desponding
experience of Chap. 7, that he might learn that he can’t get holiness through law-keeping.
The way for complete victory over sin has been provided through the grace of our
Lord in Chapter 6. It is not necessary to sin, but we do sin, and have sinned (I John 1:8, 10)
because we have failed to cling to the teaching of Romans 6.
“Serving and Waiting” - 1721 Spring Garden Street, Philadelphia. Newell’s work on
Romans and Revelation.
Newell’s experience with a saloon keeper. “I just came in to remind you that God
hasn’t got anything against you.” II Cor. 5:19. His shouting testimony on the streets of
Dayton.
In verses 1-6 he lays down an established fact: the believer is delivered from the law
forever.
A question is raised in verse five concerning the goodness of the law, which he picks up
in verse seven, and shows that it is not sin. 7-13
Then in the third section, 14-25, he answers the objection which arises, that if the
law is good, why does it bring forth evil. The answer is that man is carnal.
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When was Paul alive without the law? Godet suggests when he was a child. About the age
of twelve the Jew imposes the law upon the child.
This aliveness was not a spiritual experience but a moral aliveness, and when put under law,
then sin revives and passes into a state of legal death.
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human tongue.
2d. The 3 cycles of this section which in every instance comes back to the same place.
In these cycles, Paul states a fact, gives proof, and draws a conclusion.
1e. The first cycle. 14-17
1f. The fact. 14
2f. The proof. 15-16
3f. The conclusion. 17
By first giving self over to sin, sin actually becomes the master, and then you do
what you don’t want to do. In this manner carnal man becomes the slave of sin.
Thus Paul is not trying to shift the responsibility.
Introduction
1. What about Justification and sanctification? Will they last? Can one depend upon
them. The answer is to be found in chapter 8.
“In Christ Jesus” this new state is assured. So the chapter begins and ends with this
expression. In Christ Jesus there is no condemnation, and there is no separation
1,39).
The phrase “who walk not after the flesh but after the spirit” was inserted by some
medieval scribe who thought this would help the Lord out. It was the outgrowth of his
own theology. The clause is found in verse 4, and properly belongs there. But
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there it is the result of being in Christ, the condition for which is expressed in
verse 1.
2. A number of outlines have been given for this chapter. Here are a few of them.
The theme of chapter seven was that of domination, that is, pressing the sinner by law
into penal separation from God. No wonder the warning for those who would follow the
way of law.
The theme of chapter eight is emancipation, that of perfecting the sinner by the power of
the Spirit of God. No wonder the exclamations of joy and delight for those who enter into
this spirit.
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Chapter eight starts believers out upon their journey from earth to heaven and sees them
through to the very end. The provision for the journey is set forth in verses 1-17; the
procession on the way, verses 18-30; and preservation during the journey in verses 31-39.
1b. The Provision for the journey from earth to heaven. 8:1-17
2d. The sphere in which condemnation was cleared away is “in Christ Jesus.”
In Christ the believer is brought near to God, and nearer he could not be,
for in the person of His son, he’s just as near as He.
1e. The principle of the law of sin and death operates in men before conversion.
This law states that any want of conformity to the standard of the law must incur
the wrath of the law which is death.
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2e. The principle of the law of the Spirit of Life in Christ begins at the time of
conversion.
This law recognizes that the Old man is dead, having paid the penalty in Christ,
and the new man is none other than the Spirit of God dwelling in and ruling the
life.
1e. The power of the law which was weak through the flesh. 3a
The law itself was a perfect law, and demanded a perfect obedience. But it
was external, and could offer nothing to perform the perfect demands. Its
weakness was in sinful human flesh. The result was always despair.
Heb. 2:15 Rom. 7:24)
2e. The power of the Son of God in flesh condemned sin. 3b-4
He came in the flesh and condemned sin by paying the penalty of the law in
full. Then by the Spirit he entered into believing men to impart to them his
own holy ability to perform the righteousness of the law.
3d. The two realms of flesh and spirit that exist. 5-11
These two realms are set over against each other in bold contrast. And the
importance cannot be overestimated.
Those who are after or are measured by the spirit, are those who exhibit keen insight and
interest in the things which minister to the spirit.
But the mind of the spirit is such that it leads in the direction of life and peace.
3e. The two experiences associated with flesh and spirit. 7-11
The signs along the way which indicate the direction one is going is marked by experience.
3c. The provision is enjoined upon believers as a personal obligation. 12-17 This involves human
responsibility and also divine resources.
1d. The human responsibility is not to live after the flesh. 12-13
The experience of believers makes them debtors. They become morally obligated to do
some things:
This obligation is not to the flesh to live according to it (12-13a). After all, the flesh has done
nothing for us but bring us into bondage, misery, and finally lure us toward death.
But there is an obligation to live after the Spirit. The Spirit delivered us from condemnation,
imparted a new life, endowed us with all the gifts of the Spirit so that we might be able to live
after the Spirit. Separating self from the deeds of the flesh by means of the Spirit will issue in
life. 13B
2d. The divine resources for the children of God are two in number. 14-17
1e. A judicial relationship has been established with God. 14-15 The legal relation of
sonship has been established whenever these same people are led by the spirit of God. 14
The spirit of adoption recognizes the Father in the family and calls him Father. With these
there is no spirit of bondage to fear. 15
2e. A spiritual relationship with God has also been established. 16-17 The Spirit of God
and the human spirit in intimate agree on this, that such are the children of God. 16
This conclusion leads to them next, that is children, also heirs of God and joint heirs with
Christ. 17a
If here and now we suffer with him, we shall also be glorified together. 17b
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These sufferings are very plentiful. They are sensuous. But they are slight both in quality
and quantity as compared with the glory.
2d. The imminent glory to be revealed toward us is infinite. While these glories are to be revealed
in us. The text uses the preposition (eis) meaning toward us.
The sufferings are for the present time, and will soon come to an end. The glories are expected at
any moment and will last forever.
The sufferings coming upon us are sensuous, but the glories will not only benefit us that way, and
also beyond.
The sufferings discourage us for the present. But the glories may overtake us at any moment and
therefore encourage us.
Even creation joins with the saints in this suffering and longs for the day when the saints will be set
free. So will creation. 19
Creation was not responsible for its condition, but submitted because God brought it upon men. 20
Creation is even now waiting for deliverance from the bondage of corruption which will come
along with the glorious liberty of the son of God. 21
Both creation and the saints groan together from sufferings and yearn for the great redemption at
the coming of Christ. 22-23
While passing through these sufferings, hope for the future and imminent glory keeps the saints
persisting as they look toward glory. 24-25
3c. The procession is encouraged by the help which God gives within and without the believer. 26-30
1d. The Spirit of God assists the believer from within. 26-27
The sufferings of the way often get too heavy, it seems, to bear. Then the saint cries out to
God. But his own limitations make it impossible for him to know exactly what the will of God
is and for what he should pray. It is then the indwelling spirit intercedes for him. His prayers
are always answered.
2d. The system of God working for the final salvation of the believer also aids him. 28-30
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God works everything after the counsel of his own will. (Eph. 1:11) And he orders
everything for the good of the believer from eternity to eternity. God’s plan is an over all
plan. He has already decreed that the believer shall reach glory. He therefore makes
everything along the way to contribute to that end.
3b. The Preservation during the journey from earth to heaven. 8,31-39
Paul has reached the grand climax in this chapter, and he cries out, “What shall we then say to
these things?” (31). He knows what he will say. This is just his way of bringing the reader face
to face with the problem, and encouraging him to do some real thinking. The answer is
threefold: God is working for us (31-34), and in us (35-37), and around us (38-39).
1c. God is working for us in three ways. 31-34
To raise the question with the condition “Since God is for us” offers its own answer. Who
can be against us. There is no adversary who can stand up to God. But for the sake of
argument things are enumerated.
1d. Judicially God is for us, for he didn’t hesitate to pay the penalty for sin in His own Son.
Since he did that, he will give us everything else along with Him. 32
2d. Mercifully God is for us, for he is the only one who has the right to sit in final judgment
and yet he chose to declare us righteous. 33
3d. Faithfully God is for us, for while he might condemn, Christ paid the penalty for us, and
has risen to make intercession for us upon the basis of what he did. 34
All of the perils that beset the believer from without have a way of affecting him in his faith
and walk. But as great as they are, they are not able to separate us because working in by His
spirit.
PART III
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Question: “Why does God now turn away from Israel to the Gentiles?”
“Why has Israel been set aside?”
Introduction
The objection to the Gospel from the Jew would be twofold: Either God has forgotten his promises to
Israel, or else the Christ or Messiah whom Paul is preaching is not truly the Messiah of Israel.
If God has forgotten his promises to Israel, then how can anyone depend upon his promises in the
Gospel?
And if Christ is not the true Messiah, then why place any dependence in the Gospel?
In either case, or both, to Jew and Gentile believer alike, unless this objection can be answered, there is
little use to admonish them on the way they should live as Christians.
6) So it is obvious that this division of the argument must appear at this point in the Epistle.
The unfolding of the argument moves along in this fashion:
In Chapter 9 Paul discusses God’s sovereign right over Israel as a nation.
In Chapter 10 Paul points to the matter from the viewpoint of Human rebellion in Israel as
individuals.
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In Chapter 11 the ultimate restoration of Israel as saved people is presented, which is followed by
apostolic rejoicing for Israel as the object of mercy.
1A. The Divine Sovereignty, or God’s sovereign election of Israel. 9:1-33
Introduction
(1) The theme of chapter 9 is God’s sovereign right over Israel as a nation.
(2) Specifically the great subject of divine election is considered as it relates to Israel and also to
the Gentiles.
(3) Israel’s sad condition is to be blamed upon herself, her blessings are from God.
1b. The introduction to Divine election. 9:1-5
Paul declares the truth of this fact. It is strengthened by the fact that he does so in
Christ. His conscience bears witness also on this matter. The Holy Spirit not only
works with him, but gives him the power.
The response of :Paul to this situation comes as a result of his own salvation. There
was a day when he did not realize it himself. But now it is all so plain. The heaviness
of heart therefore is great. The sorrow he feels has no let up. It is unceasing.
Now that Paul knows what this condition means, if it were possible he would
gladly accept all the punishment from the Lord in their stead. He would suffer the
agonies of hell. But this is impossible. There was no other good enough to pay the
price of sin. He only could unlock the gate of heaven and let us in. If Christ is
rejected, then there is no hope.
The apostle names nine things which came within the privilege and experience of the life
of Israel to make her stand out as a nation divinely selected and sustained of God for a
notable purpose in time and eternity.
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The word Hebrews distinguished this people from the stand point of language. The
word Jew speaks of them in their national distinction from Gentiles. The word Israel
(Gen.32:28) marks relationship to God. This was a nation which belonged to and
was ruled by God.
This does not mean the same as Rom. 8:15 which involves the individual. It is the
nation that is under consideration as in Ex. 4:22 and Hos. 11:1. By adoption Israel
was brought into the family of God with all the rights and privileges and blessings
that goes to the members of the family.
This glory refers to the visible, luminous appearance of the divine presence or the
Shekinah glory. It was the luminous cloud by day and the pillar of fire by night that
led Israel out of Egypt and rested over the mercy seat in the tabernacle and temple.
4d. Israel entered into national agreements with the Lord. (4)
No other nation ever received such a spiritual standard as did Israel. Its moral and
spiritual standard rises infinitely above and beyond that of any enlightened nation.
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This refers to the tabernacle, offerings, priesthood, ritual, etc. This is the only God-
given religion in the world Judaism.
7d. Israel became the recipient of the great Messianic promises. (4)
These promises not only contain in them the Coming Messiah, but also the spiritual
salvation in Him, together with earthly and material blessings.
Abraham, Isaac, Jacob, Joseph, Moses, Aaron, etc. are great men. They stood high
among the great of their day, and of any day. These men were great because they
belonged to God. From them came a great nation.
9d. Israel is the nation through which came the divine Messiah. (5)
“And of whom, as concerning the flesh, Christ came, who is over all, God blessed
forever. Amen.”
1c. The method of election establishes the surety of the word of God. (6)
Verses 4 and 5 list a whole array of things that are true of Israel. These things are to
be found in the word of God. But they are not true in the experience of the nation of
Israel. Is the word of God wrong? The answer is no. The explanation now follows.
Not all who can trace natural and blood relationship to Israel are to be accounted as
those who belong to the nation as God defines it. The facts are only those who possess
not only natural relation but also spiritual relation to Israel can claim to be true Israel.
This means that individuals have failed. But ultimately the nation will not fail.
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2c. The instances of election are so well known they scarcely need mentioning. 7-13
Both sons were born to Abraham (7). But Ishmael was a son born after the flesh,
while Isaac was born as a result of God’s promise (8-9)
2d. The instance of Esau and Jacob also illustrate election. 10-13
1e. These two sons were born of the same mother as well as the same
father. 10
2e. These two sons were distinguished before their birth. 11-12
Neither had done any good or evil. This would establish that election is of God and
his purpose and not of man and his works. While in the womb God said the elder shall
serve the younger
3e. Of these two sons God said, Esau have I hated but Jacob have I loved. 13
1c. In mercy the principle of election is according to the sovereign will of God. 14-16
The word of God spoken to Moses is the conclusive answer (Ex. 33:19). He will have
mercy on whom he desires and be gracious to whom he desires. So then the issue is not
with the one who wills or runs, but with God.
2c. In judgment election also proceeds according to the will of God. 17-18
1d. The scripture is cited again as proof on this point in the case of Pharaoh. 17
Time and again he hardened his heart against God. (Ex. 8:15, 32). But finally “Jehovah
hardened :Pharaoh’s heart” (Ex. 11:10 ASV), and judgment fell upon him.
2d. So the principle is true again that God shows mercy upon whom he will and hardens
whom he wills. 18
1d. The problem arising over election in the instance of Pharaoh. 19 If no one has resisted
God’s will, then why find fault?
By argumentation it is clear that the sovereign maker can do as he wills (20). By illustration
the potter has a perfect right to make a vessel one way or another. (21)
2c. The sinfulness of men enters definitely into the discussion of election. 22-24
1d. All men are sinful, and the vessels of wrath have fitted themselves for destruction, and God
has endured them. 22
2d. In order to make known the riches of his glory he has taken vessels of wrath and bestowed
blessing upon them to make them vessels of mercy. 23
3d. This sovereign bestowal of mercy is upon Jews and Gentiles alike. 24
3c. The scriptural ness of the foregoing argument is proven from the Old Testament. 9:25-29
1d. Hosea writes God’s message that He will yet call Israel his people. 25-26 (Hos. 1:10 2:23)
2d. Isaiah declares that God has said that a remnant will yet be saved. 27-28 (Isa. 10:22,23 -
28:22)
3d. Isaiah writes again that except the Lord had left a seed there would have been total
destruction. (Isa. 1:9 - Gen. 19:24)
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They sought it by works and not by faith. They rejected him who alone is able to bestow
righteousness.
Introduction
1. The elements of divine sovereignty in the election of Israel has been treated in chapter 9. This is
God’s way of providing for the exercise of human faith, and the way of introducing human
responsibility into the picture of Israel’s present condition.
2. It will thus be seen that Chapter 9 explains on the divine level why some Jews are saved, while
chapter 10 explains on the human level why other Jews are lost
3. Though the author shift from divine sovereignty to human responsibility in the argument, he does
not weaken, retract, or retreat from the things he has already affirmed in chapter 9. He dares not
retreat from those things. If there is salvation for anyone, it lies in the fact that God is sovereign
and moves in sovereign grace upon men to save them.
4. But on the other hand, men dare not hide behind God’s sovereignty nor presume upon His grace to
make God responsible for their unsaved condition. For this very reason the argument of chapter 10
is introduced into the text at this point.
5. The outline and movement of the argument of the chapter may be divided into four divisions.
d. The proof of the above fact comes from the Scriptures (16-21).
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The heart’s desire and prayer of the apostle is consistent with the argument of the preceding
chapter. Only a sovereign God can satisfy such consuming passion and answer such searching
need.
1c. The prayer for Israel’s need. (1)
Prayer grows out of desire. Here it was more than mere desire, it was (eudokia) will, good
will, choice, delight, pleasure, satisfaction. This desire was from his heart, the inner most
center of his being comparable with intense longing, and something coming within the
scope and consistent with the will of God.
So heavily did this weight upon his heart, so strongly did this passion control him, that he
voiced this passion to God in a prayer of need (deesis), supplication. The intent of this
prayer was for Israel’s salvation. This prayer is going to be answered someday. It was in
part during the life of the apostle Paul. Running parallel with this prayer were the efforts he
put forth to reach the Jews with the Gospel.
They had zeal, fanaticism, in carrying out the letter of the law, with its ceremonies, ritual,
offerings, etc.
Israel had knowledge of God. They possessed the Old Testament Scriptures. But they did
not have full knowledge of God. The intimate, precise, full knowledge (epiginosko) was
not in their possession.
This is the one point where they were deficient, and derelict. If there was possibility to
know this righteousness, and there was, then they were ignorant in the sense that they
thrust it from themselves.
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There was zeal and enthusiasm, in fact, a veritable frenzy of effort displayed to establish
their own righteousness. They had turned from that righteousness which was peculiarly
their own.
This means that there was disobedience, moral refusal to bow down and subject
themselves, arrange themselves under the righteousness of God. In short, the set of the
will was such that did not intend to recognize anyone as superior to themselves, not even
God.
Christ is the provision or purpose of the law. His death satisfied the holy demands of the law.
Where failing Israel had incurred the penalty of the law by breaking it, Christ came to satisfy
completely its holy demands. In this way he produced and provided a righteousness that was
transferable and might be appropriated by faith. This work which Christ performed is the
message of the Gospel. This righteousness he provided is available to any one who will
exercise faith, Jew or Gentile.
But this righteousness is not to be identified with the personal righteousness of Christ. That
is not transferable. His holy and righteous life is his own and he cannot give that to another.
But the righteousness he produced by paying the penalty for infraction of the law can be
transferred to others by faith.
In Lev. 18:5 Moses wrote clearly what the Jews never saw or did not understand. Living
by the law means walking in all the commandments of the law to do them. No man ever
successfully performed this feat, except One, because it meant keeping all the law all the
time. Any infraction of that law was the same as breaking all the law (Jas. 2:10). Worse
yet, even if it could be said that a man kept all the law all the time, so far as mechanical
observance is concerned, there was yet the matter of motive involved.
In this respect, any who set out to keep the law for himself, started with a wrong motive
and was defeated before he began. Therefore no man ever attained to righteousness by
the law.
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How different from righteousness by the law. It does not impose conditions which no
man can fulfill. It does not ask a man to ascend to heaven and bring Christ down (6), nor
into hades and bring him from the dead (7).
How unspeakably simple the Gospel makes it for any sinner to obtain the righteousness
of faith.
“Believe in thine heart that God hath raised him from the dead” (9) “For with the
heart man believeth unto righteousness” (10).
The heart touches the very moral center of men. If one believes in his heart that God
has raised Christ from the dead, he believes that Christ paid the penalty for sin in full,
and the resurrection is the evidence. Such a death saved the sinner from the penalty of
sin; and such a resurrection is evidence of a Savior who lives to carry the work of
salvation on to its culmination.
2d. The evidence that one has entered into this salvation.
“That if thou shalt confess with thy mouth Jesus as Lord” (9).
“And with the mouth confession is made unto salvation” (10).
Confession is the outward evidence of the inward change. True confession is to say
with the lips what one believes in the heart. Lips and heart agree in giving the same
verdict concerning Christ. Confession is not a condition of salvation as such. But
where it is absent one wonders whether there is any true faith. Perhaps the preposition
“unto” (eis) in the original might mean “because”, and the whole clause might read -
“And with the mouth confession is made because of salvation.”
3d. The conclusion is that salvation has been experienced and will
continue to be experienced until it is completed.
This is just one word in the Greek, a future passive. This word means that salvation is
certain. It means that it is future.
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1. In its immediate and basic effects the believer is delivered from the penalty of sin
by the blood of Christ.
2. In its progressive sense, it means the believer is being delivered from the power of
sin by the indwelling spirit.
3. In its progressive sense also, it means the believer will be delivered from the
pollution of sin by the Word of God.
4. In its ultimate and complete sense it means the believer will be delivered from the
very presence of sin by the return of Christ.
There follows further argument that human responsibility toward the Gospel is not made of
none effect by the doctrine of election. This fact is further strengthened by alluding to the
Scriptures.
While there are some who would argue that salvation has been limited to the elect, it is
quite evident that the Scriptures teach that the door of salvation is opened as wide as
humanity. “Whosoever believeth on him shall not be ashamed.” This places any blame
upon those who do not believe.
There is no difference between the Jew and the Greek in the matter of sin and
condemnation. This is also true in the matter of salvation. There is just one way to be
saved. Therefore the same Lord is rich unto all that call upon him. For whosoever shall
call upon the name of the Lord shall be saved.
If the provision has been made for all, and the offer has been made to all, then there must be a
proclamation to all.
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Men cannot call upon the Lord unless they have believed. They cannot believe unless they
have heard about him. They cannot hear unless some preacher proclaims the message. The
preacher cannot herald the message unless he be sent.
3d. It is Scriptural that proclamation has been provided. 15 (cf Isa. 52:7)
“How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of
good things.”
4b. The proof of human responsibility comes from the Scripture. 10:16-21
In the closing movement of the argument, the apostle draws all the lines of reasoning to one
point. Israel is made wholly responsible for her unsaved condition. It is clearly a case of
individual disobedience on the part of every unsaved Jew. The Jews are guilty of rejection (16),
to which they might raise an objection (17), for which there is ample refutation (18-21).
“But the have not all obeyed the gospel.” The proof of this is from the book of Isaiah (53:1).
“Lord, who hath believed our report?” Isaiah found that sort of response toward his
preaching. It was even more so when Christ came.
“So then faith cometh by hearing, and hearing by the word of God.”
His objection would be that faith cannot be aroused unless he hears the message of Christ.
The only way the message about Christ can be heard is though the proclamation of that
message. The suggestion is that the Jews cannot be condemned for what they have not heard.
But this is only a last resort of the Jew to defend himself. It falls swiftly before the refutation
which follows.
1d. The message has been universally broadcast (18). Paul uses the language of the 19th
Psalm and applies it to the Gospel. There was universal representation on the day of
Pentecost. (Acts 2:5-11)
2d. Moses in the law foretold this (19). In Deut. 32:21, he pointed to a day when Jews would
be aroused when the Gentiles received this message.
3d. Isaiah looked prophetically into the future and spoke this same thing (20-21). Gentiles
found the Lord in the Gospel. Jews turned away (Isa. 65:1).
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Introduction
1. The apostle has discussed at some length the reason for the salvation of some in Israel, and has
insisted that sovereign election is the explanation (Chap. 9).
2. He has pointed out how the great majority in Israel are lost, and that human rebellion is the cause
(Chap. 10).
3. But one more question remains to the answered; a question that is important to both Jews and
Gentiles alike: What is the present status of Israel as a nation in the light of all that has been said in
Chapters 9 and 10.
4. The opening words of Chapter 11 put the matter plainly, “Hath God cast away his people?” Or, to
vary the question, will the unbelief of Israel cancel all the promises made to his people in the long
ago?
4. Up to this point in the argument the apostle has been discussing election and rejection from the
standpoint of the individual Jew. But now he turns to the nation as a whole. He cannot escape the
problem as it relates to the nation as a whole. For covenants, promises, privileges, and inheritance in
God’s plan are associated with the nation. The question at the outset of the chapter therefore deals
with the nation. The argument of the chapter also clusters about the nation.
This is no small question to a Jew. But neither is it is a small question to the believing
Gentile. Nor is it small to God Himself. The solution to this problem will determine in great
part the value one will place upon the promises of the Old Testament. It does more than that.
It settles for the believer the value of the word of God. It settles the question of the
faithfulness of God.
1d. Human reason teaches one that the answer to this question is an unmistakable “No”.
The very thought is unthinkable that God should cast away his people. “God forbid.”
Anyone whose mind and heart have been charged and surcharged with the information
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of the Old Testament and God’s dealings with his people must answer just as Paul did.
God forbid.
If anyone deserved to be cast away, Paul did. But instead God dealt with him in
wonderful mercy. He can see through his own experience the experience of a larger
group, a whole nation of Israelites. Thus he will not cast them away.
He lived at a time when it seemed to him that all the people had forsaken God except
himself. H even interceded to God against the people. But gave answer to him by
pointing out that He has reserved to himself 7,000 in Israel who had not bowed the knee
to Baal. So, even though it appears that the nation of Israel has completely apostatized,
God’s grace is still 7,000 times greater than it appears, and there is an election of grace, a
remnant who will believe.
There is a remnant according to the election of grace. This grace utterly excludes any and all
works. This remnant consists of those whom God has saved and will save by His own
sovereign grace.
Israel sought after righteousness and salvation by works, and failed. But God has moved in
electing grace and has accomplished salvation for those who would accept.
3c. The result is described for those who reject. 7c-10
2d. But this was prophesied by Isaiah the prophet. 8a. Isa. 29:10
3d. Moses also prophesied that this would happen. 8b Deut. 29:4
4d. David also cited this prospect in one of the Psalms. 9-10 Psalm 69:22ff
It will be seen that these plans not only relate to Israel, but also include the whole world of
Gentiles.
1c. Final restoration of Israel will bring greater blessing to the world than the rejection of
Israel. 11:11-15
1d. Israel did not stumble, merely that they might fall away forever. 11 God permitted
this to happen that two other things might happen:
2d. Israel’s restoration will be like life from the dead for the world. 12-15 The fall of
Israel meant riches to the world. 12a Diminishing meant riches to the Gentiles. This
ought to provoke to jealousy. Reception and fullness of the Jews will be a life from the
dead. 15
2c. The partial rejection of Israel is no reason for reason for rejoicing by the
Gentiles. 11:16-21
1d. The root is the basic part of the tree. Life and nature comes from it.
16,17
2d. The branches, whether natural or wild, are exactly the same, 18,19
3d. The connection of the branches with the tree depends upon the surgeon. 20-21
Unbelief caused the surgeon to break off the natural branches. Unbelief will cause the
wild ones to be broken off.
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3c. Future reception will be meted out on the same basis as formerly. 11:22-24
Because of Israel’s unbelief the severity of God came upon them. 22 If the Gentiles
continue in God’s goodness, it is well; but if not, then severity will fall upon them.
2d. The goodness of God is now manifest to Gentiles and will be to Israel.
23-24
If Israel turns to God in faith, then shall graft them back in again. If God could take
the wild olive branches and graft them in contrary to nature, then surely he can graft
the natural branches back again.
1c. Hardening in part is upon Israel during the times of the Gentiles.
11:25
The mystery of which he speaks has to do with God’s turning to the Gentiles when the
Jews turned away. This was not foreseen in the Old Testament in any clear way. Until the
times of the Gentiles run out, God will continue to reach out with the message of grace to
Gentiles. During this time the greater part of Israel will remain blinded.
2c. But salvation in full will come to Israel in God’s time. 26-27
When the times of the Gentiles have run their course, God will turn again to Israel, and so
“all Israel shall be saved.” At that time God will send His Messiah, the Deliverer, and
Christ shall turn away ungodliness from Jacob. There will be then a remnant of Israel,
longing for the return of the Messiah, and this entire remnant will be saved, and so all
Israel will be saved. Thus will the covenant of the Lord be fulfilled in taking away their
sins.
1d. God has allowed Israel to be enemies, so that the Gospel might go to the
28a
2d. But the election of grace stands for the sake of the Jewish fathers. 28b-29
The gifts and calling of God are without repentance.
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3d. Jewish unbelief brought mercy to the Gentiles; and mercy to the Gentiles
will bring mercy to the Jews. 30-31
4d. All peoples thus, Jews and Gentiles alike were concluded in unbelief, in
order that God might have mercy upon all. 32
5b. The Rejoicing for Israel leads the apostle to worship. 11:33-36
God’s dealing with Israel brought salvation to the Gentiles. In His wisdom he intends yet to
reach Israel. Wonderful his works to reach all men with salvation. This is cause for bowing in
adoration before the incomprehensible God of all grace.
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PART IV
12:1 - 15:33
(3) He will describe how there should be edification of the people within the church.14:1-23
(4) And he will make clear that there should be an exhibition of the person of Christ in the life and
ministry of the saint. 15:1-33
(5) The final chapter of the book is not unimportant, though it is largely given over to
recommendations, salutations, warnings, and benediction. 16:1-27
3. The basis or grounds for these practical exhortations is “the mercies of God” set forth in
the first eleven chapters.
1. These mercies demonstrate that God’s methods with men are sovereign, supreme, sublime, and
sufficient to bring blessing to the entire human race.
2. Where these mercies have been experienced, obligation rests upon such people, and God’s
claims are set forth.
3. The order is logical. First, revelation; then, responsibility. First, principles; then, practice.
First, doctrine; then, duty.
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1A. THE REALIZATION OF THE PURPOSE OF GOD FOR THE SAINTS. 12:1-21
Introduction
1. “Therefore” provides the logical connection with the preceding chapters of the book. And
this word indicates that what follows is a logical outcome. Only appears three times (5:1;
8:1 and 12:1). The other two are joined to statements of fact. This is joined is joined to an
appeal.
2. “Beseech” or as the original Greek indicates - “exhort” gives the key and clue to the
chapters which follow. This is an appeal to conduct based upon the mercies of God.
3. There is a sense in which verses 1 and 2 introduce the entire practical section of the epistle.
But they are most appropriate for chapter 12.
4. We shall observe three things in this chapter: (1) The presentation of the self to God, 1-2;
(2) The humiliation of self for service, 3-8; (3) The dedication of self to others, 9-21.
1b. The presentation of the self to God. 1-2
There can be no proper relation to the state, the saints or ministry, where there is not first a
proper relation with God. That is why the apostle begins the practical section in this way.
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1d. These mercies describe what God has done for the believer. In all the 11
chapters of this book up to this point, there is nothing of what man has done for God,
only what God has done for man.
2d. These mercies are the channel through which one comes to the place of service for
God. It is impossible to reach that place by any other means. And because this is true
these mercies become the basis of appeal, the lever for action, the dynamic for
service.
3c. The personal presentation of the self to God for service. 1c “That ye present your
bodies a living sacrifice, holy, acceptable unto God which is your reasonable
service”.
The aorist tense means to do this in a once-for all action. This should be a decisive
crisis in the life of the believer. It should make a time of real change in the course of
his conduct. The verb is the same appearing in chapter 6 and verse 13. It deals
definitely with sanctification. The word present is better than yield. It suggests, an
active, positive move. It is the word used of Christ’s parents when they took him to
the temple (Luke 2:22).
2d. The identity of the presentation made to God.
“Your bodies”
This does not mean, as some imagine, a carcass of flesh, and blood, and bone. The
word body denotes an organism. It is another way of saying the whole man. This
includes all that he is, every talent, and all the time that goes with it.
the believer. But now it should be done by the believer himself by separating that body
from every sinful deed.
It should be a body which has been so separated from sinful deeds that in the eyes of
God it is something that is well-pleasing, more than acceptable because it is clean and
pure, and meets with His approval.
4c. The progressive transformation of the self into the likeness of Christ.
“And be not conformed to this world, but be ye transformed by the renewing
of your mind” (2a)
While Christians have a new nature, this does not mean that they are exhibiting this nature
in their conduct. Their conduct may go on as before they were saved. This urges them to
stop that sort of thing.
The habits, styles, mannerisms, speech, enjoyments, plans, etc. of the world are confined to
this age, and will pass away. The believer ought never to be putting on those outward
forms which cover up this true identity.
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There is only one thing which will provide the means or instrument for bringing about this
progressive transformation and that is the renewing of the mind. The renewing of the mind
must be done by means of the word of God. The Bible is the repository of God’s mind and
thought. And if we expect to put on the forms of God, to walk after God, then we must think
God’s thoughts after him. This is argument enough for personal, daily devotions.
5c. The positive proving of the will of God for the saint.
“That ye may prove what is that good, and acceptable, and perfect will of God” (2b)
2d. The particular element of the will of God being sought. This is made clear by noting the
verses which follow (3ff).
God’s will is acceptable. It is acceptable to God and should be to us. Just as our bodies
are acceptable to him, so His will ought to be acceptable to us.
God’s will is perfect. There is nothing lacking in it. And we should desire that for our
lives no matter how difficult it may seem. Though the outward situation may seem
unattractive and as though things are all going wrong, vet His perfect will is the safest,
and happiest place to be.
2b. The humiliation of self for service. 12:3-8
Once the self is put in right relationship to God and is ready to do His will, then the believer is
ready for service. But included in this is God’s will for his life. This means that the believer must
properly evaluate himself if he is to do service. This will always result in humility, for one cannot
possibly take inventory of himself without realizing how little he has to offer the Lord. To realize
this brings one down in his own estimation, and once one comes down level with the ground he is
in a position to be used of the Lord. Whatever gift God has given, though ever so small, is still
valuable, and when this is used for the Lord, good comes to men and glory to God.
1c. The sober estimation of self (3)
1d. This is a gracious revelation.
“For I say, through the grace given unto me”.
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1d. Gifts are endowments of the grace of God upon members of the church. 6
This should make every person grateful for what he possesses, and humble him in the
exercise of the gifts.
2d. These gifts are representative of the many that are distributed to believers. 6-8
Prophecy -- for revelation.
Ministry -- for edification.
Teaching -- for understanding.
Exhortation -- for encouragement and progress.
Giving -- for general welfare.
Ruling -- for order and adjustment.
Mercy -- for helping the needy.
3d. Each gift should be cultivated and exercised according to the proportion of faith. 6b
4d. Each gift should be exercised with an eye single to the glory of God. 8a
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“With simplicity” - means not with double facedness. And there is just one motive that
should control the believer, that is the motive for the glory of God.
5d. Since each gift is important, however small, it should be exercised with diligence. 8b
6d. Each gift should be exercised with joyful spontaneity or hilarity and abandon. 8c
Presentation of self to God (1-2), and humiliation of self for service (3-8), then find their true and
proper sphere of expression in the realm of love toward others (9-21).
1d. Love seeks the good of its object and is in no sense hypocritical.
This is true of God, for God is love.
2d. The obverse of love is hatred for and separation from evil in all its forms.
3d. The essence of love is being continuously joined to that which is good.
A whole list of graces are mentioned here that should be displayed under varying conditions. All
of these will exhibit love in operation within the Christian community.
3c. The practice of love toward those who are outside the church. 17-21
“No man” (17) and “All men” (17) provide the key to this division.
1d. Love prohibits the working of evil toward any man. 17-18
2d. Love resigns itself to God who is the avenger of all evil. 19
3d. Love bestowes positive good upon even its enemies. 20-21
2A. THE SUBJECTION OF THE SAINTS TO THE POWERS OF THE STATE. 13:1-14
Introduction
1. Passing now from the outworking of the Gospel as set forth in chapter 12 in which the Christian’s
duty in the realm of the church is set forth, the writer moves to the Christian’s duty in relation to the
state.
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2. The keynote is struck in the opening words of chapter 13 “Let every soul be subject to the higher
powers”. These powers are the governmental authorities constituted in the nations of the world, as
the word “rulers” in verse 3 indicates.
3. This subject was a very live issue in the early church, and therefore there was need for much
instruction. Jesus had announced that His “Kingdom” was “not of this world” (John 18:36). He had
called believers out of this world, and demanded that they be separated from this world (John
17:15). Jewish believers probably resorted to Deut. 17:14-15. Pharisees and Herodians tried to catch
Christ (Mk. 12:13-17).
4. In order to reconcile allegiance to Christ with allegiance to the state, Paul must devote a whole
chapter to the subject. In this chapter he puts the believer at rest with respect to the matter of
nonresistance mentioned at the close of the previous chapter (12:17-21).
5. A believer might well conclude that leaving vengeance upon evil doers wholly in the hands of the
Lord might produce anarchy. But this is not so, as Paul proceeds to show. God has made provision
for judgment of evildoers through constituted authority, namely, the state.
6. The unfolding of this theme helps the believer to put himself in his proper place in relation to the
constituted authorities of the world. At the outset of the chapter Paul deals with the powers of the
state (1-7), moves to the people of the state (8-10), and concludes with the prospect for the state (11-
14).
1b. The powers of the state. 13:1-17
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3d. In the light of this argument, if the government departs from its role to promote good
and seeks to establish evil, then it has stepped aside from the purpose for which God
ordained it. Certainly God does not ask Christians to be subject to the government in
such matters.
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of the life of man in their relations with one another. And what may not seem to be
touched are certainly comprehended in the law of love.
3b. The prospect for the state and its people. 13:11-14
The believer should put on Christ. This is another way of saying that he should manifest
in outward expression what he is in inward nature. There is something attractive in the
Lord Jesus.
Above all things the believer should follow the principle of not making provision for
the flesh in any way. This would rule out all the fine spun logic and casuistry for
escaping the clear spiritual responsibility.
(3) These problems appeared early in the Christian church and they have not ceased.
To help the early Christians Paul wrote 1 Cor. Chapters 8-10, and also chapter 14
of Romans. The principles in these chapters are adequate for all time and sufficient
for the problems of today. Here are the governing principles of heaven for
application to the heavenly society here in the earth.
(4) The theme of this chapter can be stated as follows: “The Christian and his weaker
Brethren”. This is obviously the case when one compares 14:1 with 15:1. “Him
that is weak” is the focal point in chapter 14. “We then that are strong” is the focal
point in chapter 15.
(5) It is important to know the meaning of the “Weak” brother and the “strong”
brother. The weak brother is not necessarily one who is morally weak. He is more
apt to be one who is in no sense morally weak. In fact, he is one who is
scrupulously pious. Paul declares that he is “ weak in the faith” (14:1). This means
that his understanding of Christian truth is limited.
(6) The one who is strong in the faith is one whose grasp of truth is far more complete
(15:1). But because one is strong may not mean that he is scrupulous in conduct.
He should be, for more light imposes more responsibility. But it is often true that
such people deliberately ignore the light and its obligation.
(7) The theme of this chapter is cooperation in order to the mutual edification of the
membership of the church. Cooperation must express itself in mutual permission (14:1-12),
and result in mutual edification (14:13-23).
1b. Cooperation expressing itself in mutual permission. 14:1-12
1c. The problems arose over questions of diet and days. 2-6
1d. Diet was a real problem to many converts. 2-3
It was a problem to Jews, for their law differentiated between clean
and unclean animals.
The Gentile had the problem of things offered to idols. And in some cases the
matter of eating any flesh as over against herbs.
The facts were that all things are given of God and should be received with
thanksgiving (1 Tim. 4:3-5). But this is only true where believers know the truth.
If they are weak in the faith, then this problem must be solved as Paul here
suggests. The larger discussion is in I Cor. Chapters 8-10.
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Because the weak brother holds some peculiar ideas on diet or days or something else,
the strong one who knows better should not reject him from his company and
association. Nor should he enter into unkindly arguments or ridicule. He should
lovingly receive the brother into intimate fellowship and bring his own conduct into
conformity with that of the weak brother if necessary.
The weak brother who does not eat should not judge the strong one for eating.
The facts are God has received both. And if God has, then each should receive the
other.
1d. The present work of Christ in the believer alone enables him to stand.
It is not the business of one believer to judge another. Each believer is to be judged
by his own master. And if one is a servant of Christ, Christ will be sure to work in
him that which is necessary to make him stand.
2d. The past work of Christ made believers His own servants. 7-9
No believer lives or dies to himself. In fact, Christ died that the sinful man might die
and be buried and put away forever. And Christ rose again to become the Lord of the
believer. No, whether living or dying, the believer belongs to the Lord, and his service
is to the Lord.
3d. The future work of Christ is further incentive for action. 10-12
Since every believer must stand before the judgment seat of Christ and give account
for himself, it does not behoove him to usurp the place of Christ in judgment now.
While it is proper for each believer to be concerned for others now, this does not
mean that it is his business to sit in final judgment. It is proper to let each believer live
his own life as he sees fit in the light of the coming judgment seat of Christ where he
must give his own account.
1d. There should be concern for the spiritual state of one another. 13
One should not only not judge his brother, but he should not by his conduct put a
stumbling block or an occasion to fell in his brother’s way.
2d. There should be concern for the spiritual standards of one another. 14
The strong brother is undoubtedly right about the matter of eating, for there is
nothing unclean of itself. But the strong brother should respect the opinion of the
weak one. The weak brother is following his conscience insofar as it is
enlightened.
3d. There should be concern for the spiritual sonship of one another. 15
Eating meat may grieve a weak brother. Deliberate indulgence in the face of this is
not only uncharitable, it is worse. It may be the human cause for
destroying this brother for whom Christ died.
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2d. Destruction can easily result if the strong one selfishly bolts ahead. 20
If eating offends the weak brother, then the good thing to be strong becomes evil. It
becomes evil because it destroys the work of God.
1d. The strong brother is counseled to regard his own faith as a reason for
prohibition. 22
In the matter of faith, he may have full understanding concerning the thing he is
doing, and realize that it is not wrong in itself. But his faith is not something to put on
exhibition. It is something that is very intimate and personal and should be on display
only between himself and God. The above all things in exhibiting faith, it should not
be in something that will condemn him because it harms his brother. Faith ought to
teach him to abstain.
2d. The weak brother should be encouraged by his own doubt to abstain from things.
23
If the weak brother is not persuaded that a certain course of action is right, then he had
better not do it. For whatsoever is not of faith is sin, and where sin is involved there
must be some sentence to come upon one. Most certainly his conscience will
condemn him, and God will doubtless do the same thing. This condemnation does not
mean loss of salvation or any such thing. But there will be a judgment seat of Christ
for all believers.
Introduction
(1) The great argument of this epistle is now drawing to a close. And the movement of
thought in relation to the outworking of the Gospel in the life of believers is also
about to conclude.
(2) The conclusion is essentially the need for the exhibition of the person of Jesus
Christ in the lives of believers, this to be exhibited in their ministry.
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(3) The ministry of the saints is the key to this chapter. Note verses 8, 16, 25, 27, and
31 where the word ministry or service in some one of its forms appears. The entire
chapter is permeated with the idea.
(4) There are two general movements of thought in this chapter. The first half deals
with the personal ministry of Christ (1-13), while the last deals with the ministry
of Paul (14-33).
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It is the glory of impartiality, the glory of grace shown to the Jews (8) and to the
Gentiles (9-12), with no cause in either for showing this favor.
Now if the weak brother seems undeserving of such treatment, let every strong believer
recognize that he too was undeserving of Christ’s welcome and gracious treatment.
3d. The plans of his ministry explains why it was powerful. 20-21
It was his desire to preach the gospel where no one else had ministered. This meant
harder work, but it also meant a wider ministry and one which was not built upon
another man’s labor. He even found a text in the book of Isaiah to support him in this
ambition (21. Isa. 52:15).
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3d. His plan was to finish the task in which he was engaged. 28-29
Then he would go to Spain by way of Rome. But he was sure that his ministry among
the Roman believers would be full of blessing from the Gospel of Christ. This was true
as we later learn from the epistle to the Philippians (Phil. 1:12-20).
CONCULSION 16:1-27
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