Grace is emphasized so much in the first five chapters of Romans that
some people might begin to think that God is most glorified when we
sin.  Paul says that this sort of thinking is just silly, and is
contrary to the nature of salvation.

The Christian believer is deeply united with Christ.  When Christ
died, he paid for the sins of believers completely, such that sin has
no claims on Christians.  Likewise, as Christ rose again, his victory
over death and sin assures believers that they also will have victory.
To go on sinning is to deny what Christ has done in our behalf.

Prior to being a Christian, you were subject to the power of sin.  It
was like a great king that ruled over you (6:12), a general that used
you in his wicked war (6:13), or like a slavemaster who held you in
chains.  Through Christ, you have been freed from the power of sin,
and through him, you are able to reject sin during this lifetime.

In pleasing humility, ascribing all the glory to God alone, the apostle describes not what he has done but what Christ has accomplished through him in leading many Gentiles to God. He had been privileged to proclaim the gospel of Christ all the way from Jerusalem round about to Illyricum (Yugoslavia-Albania). By means of signs and wonders, performed through the power of the Holy Spirit, that work had been signally blessed. Paul had been a trail-blazer for the gospel. From the very beginning his purpose had been to proclaim the gospel in places and regions where Christ was not known (cf. Isa 52:15). That explains why he had not been able to make an earlier visit to Rome (verses 17-22).

Paul informs the Romans that since his work of establishing churches in the eastern part of the Roman Empire is finished and since for many years he had been yearning to visit his fellow-believers in Rome, he plans to do so on his way to Spain. However, he cannot come immediately, for he must first of all supervise the handing over of a generous bounty which the Gentile believers of Macedonia and Achaia had been collecting for the needy saints in Jerusalem. He adds, “They were pleased to do it and, indeed, they owe it to them; for if the Gentiles have come to share in the Jews’ spiritual blessings, they owe it to the Jews to share with them their material blessings. When I have completed this task … I will go to you on my way to Spain. I know that when I come to you, I will come in the fulness of the blessing of Christ” (verses 23-29).

In need of the intercession of the church, Paul asks the Romans to remember him in prayer:

a. that he might be rescued from the plots of the unbelieving Jews:

b. that his ministry to Jerusalem-a ministry of benevolence-might be acceptable to the Jews, so that

c. his coming to the Romans might be a matter of joy, and, together with them, he might be refreshed.

This prayer was certainly answered, though not, in every respect, in a manner Paul had been able to foresee.

As to a, there was indeed a plot against his life by the Jews, but it was discovered in time, so that traveling plans were changed (Acts 20:3);

As to b, Acts 21:17 reports that the brothers in Jerusalem did indeed extend a hearty welcome to Paul and his companions, and glorified God when they heard Paul’s report about the results of mission work among the Gentiles. Whether the Jerusalem saints also received the generous collection with grateful enthusiasm is not reported.

As to c, that petition too was granted, though not at the time and in the manner Paul had envisioned. But see Acts 28:11-15: Phil. 1:12.

The little paragraph ends with the prayer-wish of verse 33 (verses 30-33).

The apostle warmly commends to the church Phoebe, a servant of the church at Cenchrea, a seaport of Corinth. In all probability she was the lady who delivered the letter to the Roman Church.

Next, he extends his own greetings to many persons-men and women, Gentile and Jewish believers-members of the Roman Church and known to Paul. The list of individuals to whom greetings are sent begins with Prisca and Aquila with whom Paul had made his home when this couple was still living in Corinth. They were tent-makers as was Paul. But of even greater importance was the fact that they were “fellow-workers in Christ Jesus.” So very loyal had they been to Paul that once they had even hazarded their lives for his sake. That may have happened during the riot of Ephesus described in Acts 19:23-41. But we cannot be certain about this.

Paul adds, “(Greet) also the church (that meets) at their house.” It seems that wherever Prisca and Aquila were living-whether in Corinth, Ephesus, or Rome-they were always inviting their fellow-believers to meet with them for the worship service.

Next, Paul sends greetings to Epenetus, “Asia’s firstfruits for Christ.” Among several others to whom greetings are extended is also Rufus. Paul adds, “and his mother and mine,” indicating that the mother of Rufus had been a mother to the apostle also; that is, had rendered motherly service to him. This Rufus reminds us of the Rufus mentioned in Mark 15:21, but whether the same person is indicated in both places is uncertain. At the conclusion of the list Paul writes, “All the churches of Christ extend greetings to you” (16:1-16).

Paul now tells the Roman church to watch out for false teachers. Let the members be on their guard, and this especially for two reasons: (a) by means of smooth talk and flattery these troublemakers try to deceive the hearts of the unsuspecting; and (b) the Roman believers should not spoil the good reputation (for obedience to the truth) they have gained everywhere. Using an expression that reminds us of a saying of Jesus (Matt. 10:16), the apostle adds, “I want you to be wise about what is good, and innocent about what is evil.” In addition to placing emphasis on the responsibility the Romans should shoulder, he comforts them by reminding them that God, in the exercise of his sovereignty, will crush Satan under their feet soon. He adds, “The grace of our Lord Jesus (be) with you” (verses 17-20).

The greetings which friends are sending to the Roman church follow. The greeters include Timothy, a very dear friend and fellow-worker of Paul; Tertius, the apostle’s secretary, to whom the apostle had dictated the letter; and Gaius, at whose home Paul was staying and who was ever ready to reveal his hospitality in the interest of the entire church (verses 21-23).

By means of a very impressive doxology, one which in many ways reflects the opening verses of the epistle, Paul brings his marvelous epistle to an appropriate close (verses 25-27).

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1. Origin of the problem

God had laid down certain rules with respect to clean versus unclean animals. Only the clean were permitted to be used as food. See Lev. 11:1-45; Deut. 14:3-21. Cf. Dan. 1:8 f.; Tobit 1:10-12; I Macc. 1:62; II Macc. 7: Josephus, Antiq. IV.vi.8.

In connection with his teaching that whatever enters a person from the outside is undefiling, Jesus had pronounced all foods clean (Mark 7:15-19). But if even Peter was slow in taking to heart the full implications of this dominical pronouncement, as Acts 10:9-16; 11:1-18; Gal. 2:11-21 indicate, it is understandable that for other Jewish converts to Christianity the situation became even more difficult.

It has been suggested that in the church of Rome the clash between meat-eaters and abstainers became more explosive when Jews who had been expelled from the capital by Claudius (see p. 18) returned. During their absence the Roman church experienced no difficulty, but with their return to Rome a somewhat strained relation began to develop between the two ethnic groups. Whether this theory is correct cannot now be determined, but it may well be. The view according to which “the strong” consisted of the Gentile portion of the congregation, the majority (see pp. 21-23), while “the weak” consisted of the Jewish portion, seems to be confirmed by 15:7 f. (See on that passage). However, this does not mean that only Gentiles belonged to the strong portion, and only Jews to the weak. A Hebrew of Hebrews was Paul; nevertheless, he included himself among the strong (15:1).

But had not Christ, by his death on the cross, fulfilled and thereby abolished, the Old Testament shadows? And if even the divinely established dietary regulations had lost their validity, was not the same true, in fact more decisively, with respect to all man-made rules that had been embroidered upon them?

True indeed, but this legitimate inference was not drawn by every believer in Christ. Many, especially in Jerusalem and vicinity, but also in Rome and probably elsewhere, held fast to their “traditions.”

Now as long as no saving significance or merit of any kind was ascribed to the perpetuation of such rules and regulations, and no offense was given, such persistence in clinging to the old could be tolerated. The adherents must be treated with love and patience. This was true especially during what might be called “the period of transition.” 

However, in mixed communities problems immediately presented themselves. Customs-Gentile versus Jewish-were bound to clash. The fact that the law of ordinances had been nailed to the cross, and along with it all man-made regulations had also become logically extinct, had not become clear to every believer in Christ. And the further and closely related fact that “in Christ” the wall of separation between Jew and Gentile had been broken down, never to be rebuilt, was frequently ignored, as it is even today in certain circles!

2. What the two groups-the strong and the weak-had in common

a. The members of each group must be regarded as genuine believers (Rom. 14:1-4, 6, 10, 13).

b. Each group was critical of the other (14:3, 4, 13). 

c. Each group will have to give an account of itself to the Lord (14:11). 

3. The points with respect to which the two groups differed:

a. The strong believed that they were permitted to eat anything (meats as well as vegetables); the weak were vegetarians (14:2). 

b. The strong regarded every day as being “good.” The weak regarded one day as being better than another (14:5). The emphasis falls on a. 

4. Paul’s attitude toward the two groups and his admonitions addressed to the groups and to the congregation in general

a. In at least one important point Paul agrees with the strong, namely, in believing that nothing (no food) is unclean in itself (14:14, 20; 15:1).

b. He admonishes each group not to look down on the other (14:3, 5, 19).

c. He is especially emphatic in denouncing the attitude of some strong people toward the weak (14:14-21), and he admonishes the strong lovingly to bear with the failings of the weak (15:1).

 d. He stresses the fact that the matter of eating and drinking is not nearly as important as that of being a citizen of the kingdom of God, for the essence of that kingdom is not “eating and drinking but righteousness and peace and joy in the Holy Spirit” (14:17).

 e. He admonishes both groups-in fact, the entire congregation-to pursue those things that lead to peace and mutual edification (14:19; 15:2, 3).

 f. He points to the example of Christ, who did not please himself, and was willing for our sake, and to the glory of God, to suffer reproach (15:3-6).

 g. He summarizes his exhortations by pleading: “Accept one another, then, just as Christ accepted you, to the glory of God” (15:7). He shows that, in Christ, Jews and Gentiles attain their unity. He states, “Christ has become a servant of ‘the circumcision’ (i.e., of the Jews) for the sake of God’s truth … but the Gentiles glorify God for the sake of (his) mercy, ” quoting passages from the Old Testament to prove what he had just now said with respect to the Gentiles (15:8-12).

h. He closes this section-and in a sense, the entire letter up to this point-with the beautiful prayer-wish, “May the God of hope fill you with all joy and peace, in the exercise of (your) faith, so that by the power of the Holy Spirit you may overflow with hope” (15:13).

 5. Similarities and differences between Paul’s teaching (with respect to diets and days), a. in Romans, and b. in other epistles

There are resemblances and there are also differences between that which Paul says about this subject here in Romans, on the one hand, and what, on the other hand, he says about it in I Corinthians, Galatians, and Colossians; differences not in doctrine but in approach and style.

 a. Romans and I Corinthians

Both here in Romans and in I Cor. 8:1-13; 10:14-33 Paul teaches that the church-and of course also believers individually-should treat with consideration and tenderness those who are weak; that is, who are, or seem to be, unable to grasp the significance of Christ’s death on the cross for daily life. The strong and the weak should treat each other with kindness.

“Let not him who eats look down on him who does not, and let not him who does not eat judge him who does, for God has accepted him” (Rom. 14:3). “Be careful, however, that the exercise of your freedom does not become a stumbling block to the weak” (I Cor. 8:9).

In the Corinthian passages Paul speaks about food that had been offered to idols (I Cor. 10:20, 28). This feature is not mentioned in Romans, though it may be implied. Also, in Romans (14:5 f.) there is a reference to the observance of special days. This item is absent from I Corinthians.

b. Romans and Galatians

Also between what Paul says here in Rom. 14:1-15:13 and what he says in Gal. 4:10, 11 there is a resemblance. In both letters reference is made to the observance of certain special days. But the manner in which the apostle refers to these days differs widely in these two epistles. In Galatians the reference is to sabbath-days, days of the new moon, festival seasons belonging to the Jewish cycle, and either (1) the sabbath and jubilee years, or (2) the New Year (Rosh Hashana) on the first day of the month Tishri. Paul is saying that strict observance of such days and festivals has nothing whatever to do with securing divine favor. As a foundation upon which to build one’s hope of being justified in the sight of God such observance is merely a superstition. It is utterly futile, nothing but sinking sand. Paul, as it were, shakes his head in utter disgust when he reflects on the fact that rigid, painstaking adherence to the Mosaic law regarding stated days was actually being substituted for simple faith in Jesus Christ. He even states, “I am afraid about you, lest somehow I have labored among you in vain” (Gal. 4:11).

Here, in Rom. 14:5, Paul simply says, “One person regards one day as being better than another; another regards every day as being good. Let each one be fully convinced in his own mind.” The sharply critical and denunciatory style that characterizes the Galatian passages is completely absent from Romans, the reason being that by the weak brothers in Rome the observance of certain days was not viewed as having anything to do with obtaining salvation. So in Rom. 14:1, 5, 19; 15:1, 7 the apostle expresses himself in a very gentle and subdued manner.

c. Romans and Colossians

 There are also similarities and differences between Rom. 14:1-15:13 and Colossians. In Col. 2:16, 17 Paul writes, “Therefore allow no one to pass judgment on you by what you eat or drink, or with respect to a (religious) festival or a New Moon celebration or a sabbath day.” And in 2:20, 21 he asks, “If with Christ you died to the rudiments [or: basic principles] of the world, why, as though you were still living in the world [or: as though you still belonged to the world], do you submit to its regulations ‘Do not handle! Do not taste! Do not touch!’ “?

It is clear that here, in Colossians, Paul again sharply rebukes those whom he addresses, the reason now being that these people were giving heed to false teachers who were telling them, “Faith in Christ will not give you fulness of knowledge, wisdom, power, salvation. Therefore you must follow our rules concerning days and diets.” At bottom this was an attack on the supremacy and all-sufficiency of Christ, “in whom all the fulness of the godhead dwells bodily” (Col. 2:9).

 As has been indicated, the treatment of the same general theme-days and diets-in Romans differs sharply, since the weak ones addressed in this epistle did not attach any saving significance to their eating, drinking, and abstaining, and to their observance of certain special days.

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Taxes too, of whatever kind, should be paid, and those who judiciously and faithfully collect them should be respected. This section closes with the words, “Pay to all whatever you owe (them): tax to whom tax (is due), custom to whom custom, respect to whom respect, honor to whom honor” (verses 1-7).

Having just a moment ago stated, “Pay to all whatever you owe (them),” Paul now adds, “Do not keep on owing anyone anything except to love one another.” Thus he condemns the practice of those who are ever ready to borrow and ever slow to repay; emphasizes that the debt of love we owe to others can never be repaid in full; and makes clear that in our loving embrace we should not only include fellow-believers but anyone at all whom God has placed in our path for help and protection of any kind. He says, “For this, ‘You shall not commit adultery, you shall not murder, you shall not steal, you shall not covet,’ and whatever other commandment there may be, is summed up in the saying, ‘You shall love your neighbor as yourself.’ ” Paul closes this section with the striking understatement, “Love does no harm to the neighbor. Therefore the fulfilment of (the) law is love” (verses 8-10).

It is clear, therefore, that we should love our neighbor as we love ourselves because that is what God’s holy law demands. The apostle now adds another reason why we should do this, and probably also why we should strive to live in accordance with all the exhortations found in 12:1 f. (thorough devotion to God, etc.). He writes, “And (do this) especially because you know how critical the time is. The hour has arrived for you to wake up from (your) slumber, for our salvation is nearer now than when we (first) believed. The night is far advanced; the day is drawing near.” He was undoubtedly referring to the day of Christ’s Return in glory. That what he stated with reference to the imminent character of this great event and of full salvation for both body and soul, to be imparted to all who walk in the light, is true, has been indicated on pp. 445-447. Paul, accordingly, exhorts the addressed to abandon the kind of deeds associated with darkness (orgies, drinking bouts … dissension, jealousy), and, instead, to put on “the armor of light.” In closing this section he states, “Clothe yourselves with the Lord Jesus Christ [i.e., strive to attain to full spiritual union with him], and make no provision for (the fulfilment of) the lusts of the flesh” (verses 11-14).

In the first of the three sections the apostle lovingly-note the word “brothers”-exhorts those whom he addresses to offer themselves to God as sacrifices which, in his sight, are living, holy, and well-pleasing. This first section, accordingly describes what should be the attitude of believers to God. They should render the wholehearted spiritual worship that is due him in view of “the great mercy” he has bestowed on them. As chapters 1-11 have shown, solely on the basis of divine grace, that is, the unmerited divine favor manifested in Christ’s substitutionary self-sacrifice, believers have been declared righteous before God.

In keeping with this need of responsive wholehearted devotion, to be rendered by those who had been so abundantly blessed, is the exhortation that the addressed-which includes us all-in their life-style must no longer allow themselves to be outwardly conformed or fashioned after the pattern of this (evil) age, but instead must permit themselves to undergo a progressive and positive inner change, so as to become more and more Christlike. The goal and result of this inner transformation will be that they will prove-that is, will perceive, experience, and delight in-that which in the sight of God is good, well-pleasing, and perfect; that is, that which is in accordance with his will (verses 1 and 2).

In the first part of the second section-the section in which Paul describes what should be the attitude of believers to fellow-believers-it is made clear that progressive transformation will be impossible for those who, in their arrogance, imagine that they have already arrived. “Be and remain humble,” is the essence of the exhortation. The saints must realize that the church resembles the human body, in which each part has a distinct function and none is self-sufficient. Similar is the situation in the church: each member needs the others. Each member should use his divinely imparted gift or gifts for the advantage of all the others. A list of seven gifts-functions follows, namely, that of prophesying, rendering practical service (probably in the capacity of deacon), teaching, exhorting, contributing to those in need (private benevolence), exercising leadership (probably as an elder), and showing mercy (as a visitor to the sick, etc.).

These tasks should be performed in accordance with the standard of faith (mentioned in connection with prophesying), without ulterior motive (in contributing to the needs of others), with diligence (in this manner exercising leadership), and (in connection with showing mercy) with cheerfulness (verses 3-8).

In the second part of this same section Paul emphasizes the supreme importance of love, here especially “brotherly love.” Believers should prefer one another in honor. For further light on this see Phil. 2:3. The exercise of this virtue is possible only when believers have learned to know themselves.

This exhortation is followed by a miscellaneous group of admonitions, urging the exercise of Spirit-imparted virtues; such as enthusiasm, joy, hope, endurance, and prayer. The necessity of helping to relieve the needs of the saints is again stressed (see what has been said on this subject in connection with verses 7 and 8). In view of the fact that Paul will soon be starting out on his journey to Jerusalem with gifts (collected from several churches) for the poor saints in that city (Rom. 15:25; Acts 24:17), this emphasis is not surprising. Moreover, when Paul thinks about traveling-not just his own but that of many gospel witnesses-the exhortation, “Eagerly practice hospitality,” fits in very well at this point (verses 9-13).

The final section (verses 14-21) shows what should be the believers’ attitude to outsiders, including even enemies. In the midst of his own people, and even of people in general, the Christian should rejoice with those who rejoice, weep with those who weep, remain humble, showing this by readily associating with humble folk, and, as far as consonant with Christian principles, should live in peace with everybody. He should see to it that his affairs are right, so that nobody can accuse him of wrong-doing, and all will be impressed by his lofty moral-spiritual idealism.

In this connection there is one virtue Paul praises above all else, and, in varying phraseology, mentions again and again (verses 14, 17, 19-21). It is the virtue of never returning evil for evil but always good for evil. One should invoke God’s blessing on persecutors, and by means of kindness strive to “heap coals of fire upon the heads” of those who had made the saints the objects of their cruelty. Yes, one should try to make these bitter opponents ashamed of themselves, so that, as a result they, in sorrow, flee to God for refuge. In this connection study the example of Joseph (Gen. 45:1-15; 50:15-21); Elisha (II Kings 6:20-23); Stephen (Acts 7:59, 60), and, above all, Jesus (Luke 23:34).

Paul answers, “God did not reject his people whom he foreknew,” that is, on whom, from before the founding of the universe, he had set his love. “Look at me,” says Paul, as it were. “I am an Israelite, and God did not reject me.” He implies: there is always a remnant chosen by God. In fact, does not verse 5 suggest this thought?

This was true in the days of Elijah, as related in I Kings 19:1-18. When the disconsolate prophet complained that he alone had remained faithful and that his life too was in jeopardy, the Lord told him, “I have left for myself seven thousand men who have not bowed the knee to Baal.”

As to those Israelites who did not respond favorably to God’s gracious invitations but hardened their hearts against the gospel, God “gave them a spirit of stupor, eyes not to see, and ears not to hear, to this very day.” Cf. Deut. 29:4; Isa. 6:9. To such people the words of David (see Ps. 69:22, 23) apply, “Let their table become a snare before them, a retribution and a stumbling block,” etc.

All this is summarized in the words of Rom. 11:7, “What Israel is seeking so earnestly it has not obtained, but the elect have obtained it. The others were hardened” (verses 1-10).

Does this mean then that for these hardened ones, who as yet have not displayed any signs of having been elected from eternity, there is no hope? It does not.

We now learn that God gathers to himself a remnant even from this sin-hardened majority. Paul asks, “Did they stumble so as to fall?” He answers, “Of course not! Rather, because of their trespass salvation (has come) to the Gentiles to make Israel envious.” This shows that it was not final, irrevocable doom God had in mind when he initially hardened the hearts of those who had hardened themselves. On the contrary, God was using even Israel’s trespass in order to serve as a link in the chain of salvation, so as to save both Gentile and Jew.

“Because of their trespass salvation (has come) to the Gentiles.” When the apostle wrote these words he must have vividly recalled how previously he and Barnabas had told the Jews in Pisidian Antioch, “Since you reject the word of God … we now turn to the Gentiles.” Subsequently similar words were spoken and actions taken.

But that was not the end of the story. The salvation which thus came to the Gentiles filled some of the hardened Jews with envy. They began to yearn for the peace and joy that had come to the Gentiles who had yielded their hearts and lives to the Savior. Result: some of these Jews were now also gathered into the fold, thereby proving that they too had been elected from eternity. Now if even Israel’s spiritual defeat had brought riches to the Gentiles, as had actually occurred, was occurring, and was going to occur, then surely Israel’s arrival at full strength-the salvation, during the course of the centuries of the full number of Israelites destined for life everlasting-would progressively result in an abundance of blessings for the entire world.

That Paul, in saying these things, is not thinking of what will take place at history’s close, but of what has been happening and is occurring right along, is clear from verses 13, 14, “Inasmuch as I am an apostle to (the) Gentiles, I take pride in my ministry, in the hope that I may somehow arouse my own people to envy and save some of them.”

For the Israelites who had previously experienced God’s punishment the consciousness that they are now accepted by God and are a blessing to mankind amounted to nothing less than “life from the dead.”

They knew that they had been set apart to render service to God. In fact, of old the entire nation of Israel had been thus consecrated to God. Were they not all descendants of Abraham, Isaac, and Jacob with whom and with whose descendants God had established his covenant? Surely, if the cake offered as firstfruits is holy, then the whole batch is holy; if the root is holy, so are the branches. If the patriarchs had been set apart to render service to God, as was true, this held also with respect to their offspring.

But this did not mean that every Israelite was marked by inner holiness. Some of the “branches,” that is, people, revealed the opposite character. They were branches that had to be, and were, lopped off the olive tree.

Such unfaithfulness seemed to give this or that rather arrogant Gentile church-member the excuse to say, “Branches were lopped off that I myself might be grafted in.” Paul answers, “True! But it was for lack of faith that they were lopped off, and it is by faith that you stand. Don’t be arrogant but fear! … For if you were cut out of an olive tree that was wild by nature, and, contrary to nature, were grafted into a cultivated olive tree, how much more readily will these, the natural olive branches, be grafted (back) into their own olive tree?” (verses 11-24).

Paul continues, “For I do not want you to be unaware of this mystery, brothers, so that you may not be conceited, that a hardening has come upon part of Israel (and will last) until the fulness of the Gentiles has come in.” He means: throughout the ages a portion of the Jews is hardened, the others are saved. Reflecting on the marvelous manner in which God gathers the various remnants that constitute the collective body of those saved Israelites, he calls this chain of salvation, with its various links, “the mystery.” It was indeed a mystery, for Paul could never have discovered it if God had not revealed it to him. For more on this mystery see Rom. 11:11, 12, 31, and pp. 366, 367, 377, 378, 384, 385. Paul adds, “And so-that is, in this manner-all Israel, the entire body of elect Jews, will be saved.”

By referring to Old Testament passages-Isa. 59:20; 27:9; 59:21, in that order, and probably also Mic. 5:2; Jer. 31:31 f.-the apostle proves that the truth he is proclaiming is not a novelty but rests upon the solid foundation of Scripture. The coming and work of the Deliverer had assured sin’s removal.

Those who previously had been enemies of the gospel had, accordingly, become friends, beloved ones. This had been brought about through the effectuation of the divine decree of election and the fulfillment of the promises made to the forefathers. Moreover, the state of being saved, once a reality, would never be lost; for “irrevocable are God’s gracious gifts and his calling.”

In verses 30, 31 Paul summarizes the mysterious ways of God, issuing in the salvation of the full number of Gentiles and of “all Israel.” In verse 32 he adds, “For God has locked up all in the prison of disobedience in order that he may have mercy on them all” (verses 25-32).

Contemplation of God’s wonderful plan of redemption causes the apostle to conclude this chapter with a meaningful doxology. It may be conveniently divided into three parts: (a) verse 33; (b) verses 34, 35; and (c) verse 36.

Verse 33 is an exclamation in praise of God’s wisdom and knowledge. Paul is probably reflecting especially on these divine qualities as revealed in the plan of redemption and in the manner in which that plan is carried out. He is sure of the fact that the way of salvation decreed by God and the manner in which this salvation is realized in human lives surpasses anything mere human beings could ever have devised.

In verses 34 and 35 the author praises the divine self-sufficiency or independence. Who can compare with God? Who has ever imparted any wisdom or knowledge to him or helped him in any way in originating and/or carrying out the plan of salvation? No one, of course. Therefore the glory belongs to him alone.

Accordingly in verse 36 Paul ascribes glory to him who is the source, accomplisher, and goal of man’s salvation.

To this sincere and thrilling doxology the writer attaches his very personal and enthusiastic word of solemn affirmation and approval: AMEN (verses 33-36).

As at the beginning of chapter 9 so also here Paul reveals his tender affection for his kinsmen. He states that his prayer to God is that they may be saved. He testifies that they have a zeal for God, but deplores the fact that this zeal is not based on proper insight into God’s revelation concerning the way of salvation (verses 1, 2).

Israel’s tragic error consisted in this, that they sought to establish their own righteousness and refused to accept the righteousness provided by God in Christ. It is Christ, he alone, in whom the law attained its goal, so that, as a result, there now is righteousness for everyone who exercises saving faith (verses 3, 4).

It was Christ who came from heaven and who, in his people’s stead, suffered the agonies of hell. The hard work was done by him, and should therefore not be attempted by us. Moses (Deut. 30:11-14) already made clear that Canaan was God’s free gift, not the product of human exertion. As it was with Canaan so it is with salvation in general. It is given to those who trust in the Lord Jesus Christ. Therefore, “if on your lips is the confession, ‘Jesus is Lord,’ and in your heart the faith that God raised him from the dead, you will be saved … For the Scripture says, ‘No one who puts his trust in him will ever be put to shame’ ” (verses 5-11).

Ethnic considerations play no part in the bestowment of salvation: “there is no distinction between Jew and Greek. For the same Lord (is Lord) of all and richly blesses all who call on him. For everyone who calls on the name of the Lord will be saved” (verses 12, 13).

In the second part of this chapter Paul, by means of a series of questions, arranged in effect-to-cause order, stresses the supreme importance of taking to heart the messsage of the duly authorized preacher. He who accepts his message accepts Christ. He who rejects it rejects Christ. It is understood, of course, that this is true only when the preacher truly represents Christ and actually conveys Christ’s message.

To those who in the proper frame of mind listen to the gospel, blessings abound. To them the feet of those who bring good news are indeed beautiful (verses 14, 15).

There are many, however, who refuse to accept the gospel, as Isaiah proves by saying, “Lord, who has believed our message?” Everyone should therefore examine himself to see whether he really belongs to the company of those who heed whatever it is that God, through the proclamation of the word, is saying.

Excuses will not avail. The gospel is being circulated far and wide, reminding us of the heavens which all around are declaring God’s glory (verses 16-18).

Israel too not only heard God’s message, but understood it well enough to be responsible for its lack of faith. Rejection and replacement are God’s penalties imposed on the rejecters. Moses declared. “I will make you envious of a non-nation. And with a nation (that is) senseless will I make you angry” (Deut. 32:21b). And Isaiah was so bold as to say, “I was found by those who did not seek me; I revealed myself to those who did not ask for me” (Isa. 65:1). Concerning Israel he said, (65:2) “All day long I have stretched out my hands to a disobedient and obstinate-literally contradicting-people” (verses 19-21).

The depth of Israel’s tragedy and of Paul’s grief becomes especially clear when the advantages that enabled this nation to place all others in its shade are listed. Greatest of them all is surely this: “… from them, as far as his human nature is concerned, is Christ, who is over all God blest forever. Amen.” (verses 1-5).

No one should imagine, however, that Israel’s rejection meant that God’s Word-his promise to Israel-had failed. Fact is that this promise was never meant to be realized in the nation as a whole. It was meant for the true Israel, the body of God’s elect from Israel: “Not all who are of Israel are Israel” (verse 6). This true Israel includes Jacob but not Esau. It includes all those, and only those, who are born of the Spirit. In the final analysis who these true Israelites are is determined by God’s eternal decree. “Jacob I loved, but Esau I hated” (verses 6-13).

“So then,” says Paul, “it [probably our salvation] does not depend on man’s will or exertion but on God’s mercy.” After the first six plagues God had spared wicked Pharaoh’s life in order, by means of the remaining plagues, now more than ever to display his power in connection with the outpouring of his wrath on Egypt’s king and people, so that God’s name might be proclaimed in all the earth. It is clear that God should not be accused of being unjust when he hardens the heart of a person who has hardened himself against his Maker. Whether God will show mercy to such a person or will harden him is up to God (verses 14-18).

Paul continues, “You will say to me, then, ‘Why does he [God] still find fault, for who is resisting his will?’ ” The objector forgets that God certainly has a right to find fault with the man who disobeys God’s revealed will (Deut. 29:29; Luke 22:22). Besides, “Who are you, O man, to talk back to God? Will what is molded say to its molder, ‘Why did you make me thus?’ ”

Two facts stand out in God’s dealings with people:

a.     He bears with great patience the objects of his wrath.

b.     While doing this, he is not forgetting his elect, the objects of his mercy.

In fact, “God … bore with great patience objects ["vessels"] of wrath … in order to make known the riches of his glory (lavished) upon objects ["vessels"] of mercy, which he prepared beforehand for glory, even us, whom he also called [effectively drew to himself], not only from the Jews but also from the Gentiles” (verses 19-24).

With quotations from the prophecies of Hosea (first from 2:23 and then from 1:10b) the apostle now shows that just as for the Israelites of the old dispensation there was a promise of restoration, so also now that promise of restoration to divine favor still holds. However, with a quotation from Isa. 10:22, 23 Paul emphasizes (cf. Rom. 9:6) that he is not speaking about a national but about a remnant restoration. He states, “Though the number of the children of Israel be as the sand of the sea, (only) the remnant will be saved.” Also, quoting Isa. 1:9, the apostle adds, “If the Lord of hosts had not left us a seed, we would have fared like Sodom, and have been made like Gomorrah” (verses 25-29).

Paul’s conclusion is that, although Gentiles had formerly not been seeking to become righteous in the eyes of God, they had, nevertheless, obtained righteousness; that is, they had by faith accepted the Christ of the gospel.

On the contrary, Israel, though ever pursuing (seeking to fulfil) the law of righteousness, had failed to reach the status of righteousness in the eyes of God. Why? Because they relied on their own vaunted works and imagined merits, instead of placing their trust in Christ. He, The Precious Cornerstone, had become for them A Stone of Stumbling and Rock of Offense.

Paul closes this chapter with a quotation from Isa. 28:16, “But he who puts his trust in him will not be put to shame.” The apostle, as is clear, has not forgotten his theme. Cf. Rom. 1:16, 17; 3:21-24, 28-30; 4:3-8, 22-24; 5:1, 2, 9, 18, 19; 8:1 (verses 30-33).

Such groaning is not ineffective. God discerns and grants the ardent desire of the Spirit, so that full salvation for both soul and body will come to us (verses 19-27).

This is true not because of the saints’ love for God, but because of his love for them, as is shown by the words, “… to those who love God all things work together for good; that is, to those who are called according to his purpose.”

Moreover, this cooperation of all things for good is happening not only now but has always been the case-”For whom he foreknew, he also foreordained to be conformed to the image of his Son, so that he might be the firstborn among many brothers; and whom he foreordained, these he also called; and whom he called, these he also justified”-and will continue thus: “and whom he justified, these he also glorified,” that is, “these he will most certainly also glorify.” So certain is this fact that the past tense is used, as if it had already happened! (verses 28-30).

Therefore More Than Conquerors Are They (verses 31-39) “If God is for us, who is against us?”

It is God who gives. In fact, he did not spare even his own Son, but gave him up for us all. “How will he not also with him graciously give us all things?”

It is God who forgives. He blots out our sins so completely that no sustainable charge can be brought against God’s elect. “It is God who justifies. Who is he that condemns?” The assurance that our sins have been blotted out is, however, not based solely on the fact that Christ died for us, but also on the fact that in addition the Father raised him from the dead, thereby proving that this death had been accepted as a fully adequate atonement for our sins. To make assurance even more sure we are comforted by the Savior’s session at God’s right hand. Here he is interceding for us, without ceasing taking care that the merits of his sacrifice are fully applied to us (verses 31-34).

It is clear therefore that Christ loves us with a love from which no one and nothing can ever separate us. And for this very reason we are “more than conquerors.” Not merely conquerors, so that the forces that oppose us are neutralized, rendered ineffective, but more than conquerors, so that death, life, angels, principalities, things present, things to come, heights and depths, yes every created thing.

God did for them what the law, operating by itself, could never have accomplished. Because of sin the law was unable to save. But God, by means of his Son’s vicarious death, brought about salvation. He did this without in any way sacrificing the demand of divine righteousness according to which sin must not be allowed to go unpunished. Only those people whose aim is to live in accordance with the demands of the Spirit can derive comfort from this great truth. On the other hand, those who are “in the flesh,” that is, who allow their lives to be basically governed by their sinful human nature, do not have this comfort. They “cannot please God” (verses 1-8).

Directly addressing his Roman audience, Paul continues, “You, by contrast, are not basically under the control of sinful human nature; on the contrary, you are being governed by the Spirit,” implying, “Therefore you are, indeed, able to please God, and you do, in fact, please him. (Of course, not necessarily every one of you: if any individual reveals by his words, actions, and attitudes that he does not wish to be controlled by the Spirit, that person does not belong to Christ).”

It should be our aim, therefore, to live in harmony with the Spirit’s direction for our lives. Those who do so will truly live. Those who do not are doomed to die. All those, and only those, whose lives prove that they are being led by the Spirit are truly sons of God.

Those people are not slaves but children. The Spirit adds his own testimony to the voice of their regenerated consciousness, thus providing them with a double assurance that they are God’s children. And if they are children, they are also heirs. Their Testator is God. It is he who will bestow on them a glorious inheritance, an inheritance which they will share with Christ, who, being God’s Son by nature, is Chief Heir. They are co-heirs, that is, heirs along with him. Those who here and now share Christ’s suffering will afterward share his glory (verses 9-18).

To the day of this future glory for God’s children the entire sub-human creation is eagerly looking forward. As the groaning of a woman who is in labor indicates both pain and hope, so does also Nature’s groaning. The entire sub-human creation is, as it were, craning its neck in order to behold “the revelation of the sons of God,” because that event will also mean glory for the entire creation.

But this is not the only groaning that is taking place. “Not only this, but we ourselves, who possess the firstfruits of the Spirit, even we ourselves groan within ourselves, as we eagerly await our adoption, that is, the redemption of our bodies.”

Release from the law, in the sense indicated, does not imply that the law is sinful. On the contrary, the law is good and useful, for it lays bare our sinfulness. It puts to death our sinful pride and vaunted self-sufficiency. “I would not have come to know sin, had it not been through the law. For I would not have known what it meant to covet if the law had not said, ‘You shall not covet.’ ” Therefore, “In itself the law is holy, and the commandment holy and righteous and good.”

Paul has stated that the commandment slays us. But how can something that is good bring death? The apostle answers that it is not the commandment, operating by itself, that slays us; it is our transgression of the commandment that does this. Hence, the real cause of death is sin. It remains true, however, that the very whiteness (moral-spiritual purity) of God’s commandment causes the blackness of our sin to stand out all the more sharply.

By saying such things as “Once I was alive apart from the law, but when the commandment came, sin sprang to life and I died … the commandment killed me …,” Paul gives us a glimpse into his own experience prior to, during, and shortly after his conversion (verses 7-13).

In verses 14-25, which section follows logically upon verses 7-13, Paul, the believer, reflecting on his own situation and that of others like him, discusses The Wretched Man’s Struggle and Victory. He does not find fault with God’s holy law when it exposes him, even Paul, and others like him, as being still polluted with sin. He clearly and openly confesses, “We know that the law is spiritual, but I am carnal, sold as a slave to sin.” He admits, therefore, that although absolute goodness can be ascribed to God’s law, it cannot be predicated of himself, Paul. He knows that as long as he is on this sinful earth, he is carnal, that is, unspiritual, worldly, far from perfect. Being a true child of God, the apostle genuinely deplores the fact that he had been sold as a slave to sin. He confesses, “Indeed, that which I am accomplishing I do not approve of. For not what I want (to do), that do I practice, but what I loathe, that I do … For what I do is not the good I want to do; no, it is the evil I do not want to do, this I practice.”

Is not this the very conflict which is also mentioned in Gal. 5:17, where the same apostle states, “The flesh sets its desire against the Spirit, and the Spirit against the flesh: for these are opposed to each other, so that those very things you may wish to be doing, those you are not doing”? And is not this realization of imperfection similar to that expressed in Phil. 3:12, 13, “Not that I have already gotten hold or have already been made perfect … I do not count myself yet to have laid hold”?

However, the very fact that in his inner being Paul does not really want to do what is contrary to God’s will but loathes this situation, fills him with courage, so that he is able to exclaim,

“For according to my inner being I delight in God’s law; but I see in my (bodily) members a different law, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members. Wretched man that I am! Who will rescue me from this body of death? Thanks be to God through Jesus Christ our Lord!” The fact, frankly admitted by him in a summarizing statement, namely, “So then, I myself with my mind serve the law of God, but with my flesh the law of sin,” does not cancel the essence of the assurance of victory expressed in those memorable words, “Thanks be to God through Jesus Christ our Lord!” (verses 14-25).

This means, of course, that those people who tried to use the doctrine of justification by faith as an excuse for leading a sinful life were dangerous heretics. Their slogan, “Let us go on sinning in order that grace may increase,” was an inexcusable and horrible distortion of the doctrine proclaimed by Paul. Therefore he exhorts the members of the Roman church as follows, “Do not allow sin to reign in your mortal bodies … but offer yourselves to God, as those who were brought from death to life, and offer your bodily parts to him, as weapons of righteousness. For sin shall no longer be lord over you, because you are no longer under law but under grace” (verses 1-14).

The sinister character of the antinomian heresy fills the soul of the apostle with such horror that for the moment he does not stop to give a further explanation of the statement, “You are no longer under sin but under grace.” He will, however, return to that subject a little later. See 7:1 f.; 8:1 f. For the present he continues to combat the soul-destroying heresy to which reference was made. He now points out that not only the sinful life should be avoided but so should even yielding to individual sins, for they have a tendency to make slaves out of those who fail to combat them. If allowed to gain the mastery over a person, they will lead him on to death. Paul is happy to be able to state, however, that those whom he addresses have abandoned their slavery to sin. They have exchanged death for life everlasting. He closes this chapter by saying, “For the wages of sin is death, but the free gift of God is life everlasting in Christ Jesus our Lord” (verses 15-23).

A. (verses 1-11) Paul has reached a new phase in the discussion of justification by faith. He begins to fix the attention of the hearers-readers on the favorable effects resulting from justification. First of all he mentions “peace with God through our Lord Jesus Christ.” As 5:10 makes clear, this peace is basically “reconciliation with God through the death of his Son.” Associated with this peace are such other blessings as access to God by faith and a joyful looking forward to the marvelous salvation God has in store for those who have placed their trust in him. Even present suffering for the sake of Christ and his kingdom cannot dim the luster of the glory that is to come and in principle is being experienced even now. In fact, such suffering is really a link in the chain of blessings: suffering, perseverance, proven character, firmly anchored hope. This hope is kept alive and strengthened by God’s love “poured out into our hearts by the Holy Spirit” (verses 1-5).

Christ’s timely death for the “ungodly” is a demonstration of God’s love. By way of rare exception someone might be willing to sacrifice his life for a worthy person, but God demonstrated his own love by means of Christ’s death for us while we were still sinners (verses 6-8).

Not only has our legal standing been changed from “guilty” to “righteous,” i.e., from condemnation to justification, but our personal relation to God has also changed. Through Christ’s death former enemies were changed into friends. It was God himself who brought about this reconciliation. Now if God has reconciled to himself enemies, he will certainly save friends. Believers need not become alarmed about any future divine wrath. With a view to all these blessings, present and future, even now “we exult in God through our Lord Jesus Christ” (verses 9-11).

B. (verses 12-21) In a sentence beginning with verse 12, recaptured (as to essence) in verse 18a, and completed in verse 18b, the apostle states, “Just as through one man sin entered the world, and death through sin, and so death spread to all mankind, since all sinned; that is, as one trespass resulted in condemnation for all men, so also one act of righteousness resulted for all men in justification issuing in life.”

“In Adam’s fall we sinned all.” Adam, by means of his transgression of an express divine command, involved all mankind in his sin and guilt. The entire human race is viewed as being already “in” Adam. Moreover, being involved in sin implies being involved in death. The reality of sin did not depend on the establishment of the Mosaic law. Even during the period Adam-Moses sin was taken into account, for God’s law had been written in man’s heart (cf. 2:14, 15). This explains why it is right to state that death reigned from Adam to Moses, even over those who did not sin by transgressing an express command, as did Adam (see Gen. 2:16, 17; 3:1-6). In this connection Paul calls Adam “a type of him who was to come,” Adam being considered the head of fallen humanity; Christ, the head of redeemed humanity (verses 12-14).

In the remainder of the chapter the apostle shows that as all men were included in Adam, so also “all men,” that is, all those who belong to Christ, whether they be Jews or Gentiles by race, are included in Christ. The parallel Adam-Christ is, however, mainly one of contrast, as now becomes very clear. Paul says, “For if, by reason of the trespass of the one the many died, much more did God’s grace, and the gift that comes by the grace of this one man, Jesus Christ, overflow to the many.” Adam’s transgression brought condemnation. Christ’s voluntary sacrifice of himself for his people brought justification issuing in life. Moreover, grace is ever far more effective than sin. “Where sin increased, grace increased all the more.” Did grace merely offset sin and death, so that mankind returned to the state of innocence, that of Adam before the fall? On the contrary, grace changed death into a gain, substituted righteousness for sin, and everlasting life for death. All this “through Jesus Christ our Lord” (verses 15-21).

In this connection he fixes the attention of the hearer and/or reader on the manner in which Abraham obtained this great blessing: “Abraham believed God, and it was reckoned to him for righteousness” (Gen. 15:6). He comments, “Now to the one who works, his wages are not reckoned as a favor but as a debt. On the other hand, to the person who does not work but rests his faith on him who justifies the ungodly, his faith is reckoned for righteousness.” God counted for righteousness that which Abraham appropriated by faith, namely, the righteousness of Another, that is, of Jesus Christ, which was imputed to Abraham. Cf. Rom. 4:6, 11, 25; 5:6-21; cf. Isa. 53:4-6, 8, 12.

By means of a quotation from Ps. 32 the apostle proves that what was true with respect to Abraham holds for all believers: “Blessed (are) those whose transgressions are forgiven, whose sins are covered.”

Returning to Gen. 15:6, Paul asks, “Is this blessing then pronounced only upon the circumcised or also upon the uncircumcised?” He shows that it was long before Abraham was circumcised that his faith was reckoned for righteousness. As a result Abraham became “the father of all believers”; that is, of those uncircumcised as well as of those circumcised; in other words, of Gentile as well as of Jewish believers (verses 1-12).

In close connection with the immediately preceding, Paul now emphasizes the importance of God’s promise and its fulfilment. It was not through the law that Abraham received the promise. Human works or merit had nothing to do with it. It was faith in the promise that mattered. Cf. Gal. 3:9, 29. God promised Abraham that he would be “the father of many nations,” therefore “heir of the world” (Gen. 17:5). Abraham did not waver in unbelief but was strengthened in faith. He rested his faith on him “who imparts life to the dead, and calls things that are not as though they were.” In view of the fact that Abraham was almost a hundred years old and Sarah was barren, this faith of Abraham was indeed remarkable. The patriarch believed that whatever God promised he would also do. Moreover, the words “It was reckoned to him for righteousness” were meant not only for him but for all who rest their faith on God, the One who “raised Jesus our Lord from the dead.”

The Savior “was delivered up for our trespasses and was raised for our justification.” This probably means that our trespasses made it necessary for Jesus to be delivered over to death, and that he was raised to life in order to assure us that his vicarious sacrifice had been accepted. As a result believers are, in the very sight of God, without sin and therefore righteous (verses 13-25).

By means of corroborative evidence from the Old Testament Paul has made clear that the comforting doctrine of justification-hence salvation-by faith, on the basis of God’s sovereign grace, is indeed thoroughly scriptural.

However, when for the sinner things begin to look very dark, the light of the gospel suddenly breaks through the gloom and dispels it: “But now, apart from law, a righteousness attested by the law and the prophets has been revealed, namely, a righteousness from God.” This righteousness, in order to be effective in the life of a person, must be appropriated by faith in Jesus Christ. This rule holds for everybody: Gentile and Jew alike, “for there is no distinction, since all have sinned and fall short of the glory of God” (verses 21-23).

The price paid by the Savior for the justification of those who place their trust in him, and through him in God Triune, was immeasurably heavy. It amounted to no less than the shedding of Christ’s blood, that is, the offering up of himself. This meant that the full burden of wrath was transferred from his people to himself, so that he, Lord Jesus Christ, bore it in their stead. All this took place in harmony with God’s design from eternity. What Jesus offered was therefore a voluntary wrath-removing sacrifice, made effective in the lives of God’s children by means of their God-given faith. Not until a person welcomes Christ into his heart and life by genuine, humble trust and self-surrender, does God pronounce him to be just; that is, free from every speck of guilt and therefore also bound to receive all the other blessings that are included in the term salvation.

Although it is true that this heavy penalty was not paid by Christ immediately upon the entrance of sin, and that accordingly throughout the entire old dispensation God treated with indulgence the sins of his people, punishment could not be delayed indefinitely. Divine justice had to be satisfied. During Christ’s entire life on earth and especially at Calvary the heavy price was paid: “God did not spare his own Son but gave him up for us all” (Rom. 8:31). God did this “to demonstrate his justice in the present time, that he might be just and the One who justifies the person who has faith in Jesus” (3:24-31).

Paul continues, “But by your hard and unconverted heart you are storing up for yourself wrath in the day of wrath and of the revelation of the righteous judgment of God, who will render to every person according to his deeds … and who does not show partiality” (verses 5-11).

“All who have sinned in ignorance of the law will perish even though they did not know the law, and all who have sinned knowing the law will be judged by the law. For it is not the hearers of the law who are righteous in God’s sight but it is the doers….”

The apostle then reveals that even the Gentiles, who do not have the written law, do have a conscience which at times condemns and at times commends them. God will take all this into consideration. He will judge with absolute fairness, not showing any partiality. All this will become clear on the day of the final judgment, when God, through Jesus Christ, will judge men’s secrets (verses 12-16).

The next paragraph may be condensed into this one big question, “Do you, who are a Jew, really practice what you preach?” More in detail, Paul asks, “Do you, who call yourself a Jew and rely on (the) law … and consider yourself a light for those in darkness, try to live in accordance with the law?” … “You, then, who teach someone else, don’t you teach yourself; you who preach that people should not steal, do you steal?” etc. He concludes this section with the accusation, “As it is written [see Isa. 52:5] ‘Because of you [i.e., your wickedness] the name of God is being blasphemed among the Gentiles” (verses 17-24).

The Jew was of the opinion that because he had the law and had been circumcised, all was well for time and eternity. Paul answers, “Circumcision does indeed profit, but only if you put the law into practice … He is not a (real) Jew who is one only on the outside, nor is (true) circumcision something external and physical. But he is a (real) Jew who is one inwardly; and (real) circumcision is a matter of the heart, by the Spirit, not by the written code. Such a person’s praise is not from man but from God.” (verses 25-29).

At this point the apostle seems to hear an objection. It is as if someone is saying, “But Paul, do you mean that the Jews have no advantages, the most priceless of them being that the oracles of God have been entrusted to them?” (3:1, 2).

The question naturally arises, “But what if some of the Jews are unfaithful to that trust? Their unfaithfulness will not nullify God’s faithfulness, will it?” Paul answers, “By no means. Let God be true, and every person a liar. As it is written,

” ‘That thou mayest be proved right in thy words

And prevail in thy judging.’ ”

Since God is faithful, those Jews who are faithful to him and to their trust will certainly receive the promised goods. Human unfaithfulness, far from invalidating divine faithfulness, causes it to stand out in bold relief; just as, for example, David, by means of his wholehearted confession (Ps. 51), caused God’s righteousness in judging him to shine forth all the more brilliantly on the dark background of the adulterer’s own sinfulness. See II Sam. 11, 12.

This answer, however, leads to the question, “Since this is true, namely, that man’s unrighteousness brings out more sharply God’s righteousness, should not God be happy about that turn of events, instead of inflicting wrath on man for his sins?” This question is asked first in 3:5 and then, in a slightly different form, in verse 7. In both cases it amounts to, “Does not the end-namely, the revelation of God’s glorious attributes-justify the means, namely, man’s sinfulness?”

Paul’s answer is, “Perish the thought, and let the people who so wickedly misrepresent our gospel receive the punishment they deserve” (verses 3-8).

The apostle expresses his elation over the fact that the faith of these Romans is being proclaimed everywhere, and he tells them that he is asking God to grant him the opportunity to visit them soon (verses 8-15).

He then announces what may, in a qualified sense, be termed his theme, namely, “the gospel is the power of God for salvation to everyone who exercises faith.” In other words, justification, which is basic to salvation, is by faith alone. This great truth was by divine direction proclaimed first of all to the Jews, and is now also to be made known to the Gentiles. In confirmation of the theme Paul adds the words found in Hab. 2:4b, “But the righteous shall live by faith.” All this is found in Rom. 1:16, 17.

Having stated that the way of salvation is the same for everyone, namely, by faith alone, Paul now divides the human race into two groups: Gentiles and Jews.

He first of all describes the conditions existing in the Gentile world. He shows that although God, by means of his general revelation, made himself known to the Gentiles, “they neither glorified him as God nor gave thanks to him” (verses 18-21). Instead of worshiping the one true God, they became idol worshipers (verses 22, 23). As a result God at last abandoned them (verses 24, 26, 28) to their own sinful practices, including not only wilful homosexuality (verses 24-27) but also many other vices, twenty-one of which are mentioned in verses 29-31.

The chapter closes on this dismal note: “And although they know the ordinance of God that those who practice such things are worthy of death, they not only continue to do them but also approve of those who practice them” (verse 32).