The ESV Study Bible

ROMANS—NOTE ON 1:1–17 The Gospel as the Revelation of the Righteousness of God. In this first main section, Paul includes his opening salutation (vv. 1–7), thanksgiving (vv. 8–15), and his statement of the overall theme of Romans (vv. 16–17).

Same Themes in Salutation and Doxology of Romans

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Salutation	Key Themes	Doxology
1:1	Gospel	16:25
1:3	Son	16:25
1:2	Scriptures	16:26
1:1, 5	Paul/my gospel	16:25
1:5	Obedience of faith among the Gentiles	16:26
1:5	For his name/glory forever	16:27

ROMANS—NOTE ON 1:1–7 Salutation: The Gospel Concerning God’s Son. This is the longest introduction of any of Paul’s letters. Paul goes into more detail here because he had never been to Rome and he wanted to summarize his gospel for the Roman readers. One remarkable feature of this section is that many of the themes mentioned here also conclude the letter in the final doxology (16:25–27): (1) Paul’s apostolic authority; (2) the fulfillment of the OT Scriptures in the gospel; (3) the gospel that centers on Jesus Christ; (4) the obedience of faith; (5) the mission to the Gentiles; and (6) the glory of Jesus Christ and God the Father.

ROMANS—NOTE ON 1:1 servant. See note on the first-century institution of “bondservant” (Gk. doulos, “servant, slave, bondservant”) at 1 Cor. 7:21. This designation indicates that Paul is a slave of Christ, but at the same time the title recalls the honored servants of God in the OT, such as Moses, Joshua, David, and the prophets (Josh. 14:7; 24:29; 2 Kings 17:23; Ps. 89:3). Apostle emphasizes that Paul’s authority is equal to that of the 12 apostles chosen by Christ. The apostles were specifically called by Christ (Matt. 10:1–7; Acts 1:24–26; Gal. 1:1) and had seen the risen Lord Jesus (Acts 1:22; 1 Cor. 9:1; 15:7–9). They established and governed the whole church, under Jesus Christ, and they had authority to speak and write the words of God, equal in authority to the OT Scriptures (1 Cor. 14:37; 2 Cor. 13:3; Gal. 1:8–9; 1 Thess. 2:13; 4:15; 2 Pet. 3:2, 15–16). Paul was called to be an apostle when Jesus appeared to him on the Damascus road (Acts 9; 22; 26; 1 Cor. 9:1; 15:8–9; Gal. 1:13–17), and the unusual timing of his call led Paul to conclude that no more apostles would be chosen after him (1 Cor. 15:8). Gospel (Gk. euangelion) means “good news.” This included not just a call to initial saving faith but Paul’s entire message about Jesus Christ and how Christ’s saving activity transforms all of life and all of history.

ROMANS—NOTE ON 1:4 Jesus was declared by God the Father to be the Son of God in power when he was raised from the dead (see Matt. 28:6) and installed at God’s right hand as the messianic King. As the eternal Son of God, he has reigned forever with the Father and the Holy Spirit. But this verse refers to Jesus as the God-man reigning in messianic power (“Son of God” was a Jewish title for the Messiah), and this reign began (i.e., was declared or initiated) at a certain point in salvation history, i.e., when Jesus was raised from the dead through the Holy Spirit. according to the Spirit of holiness. Christ’s great power is always connected to the holiness of the Holy Spirit as he works in the new covenant age.

ROMANS—NOTE ON 1:5 Paul’s mission is to all people groups. His goal is to bring about the obedience of faith (cf. 16:26). Obedience is required, but it is an obedience that flows from saving faith and is always connected to ongoing faith. Although Paul can speak of people’s initial response as obeying the gospel (10:16), it is unlikely that “obedience of faith” here refers only to initial saving faith, because the purpose of Paul’s apostleship was not merely to bring people to conversion but also to bring about transformed lives that were consistently obedient to God. Paul’s ultimate goal in preaching to the Gentiles is for the sake of his name, that is, that Jesus Christ will be glorified. “Name” here means reputation or honor.

ROMANS—NOTE ON 1:7 Rome. See Introduction: The Ancient City of Rome. loved by God and called. God shows his love by effectually calling his people to himself. Saints refers to all Christians; all believers stand before God as his “holy ones.” Grace means God’s unmerited favor. Peace is not just the absence of conflict but echoes the OT concept of shalom, where a person’s life with God and with everything else is in ordered harmony, both physically and spiritually, and “all is well.”

ROMANS—NOTE ON 1:8–15 Thanksgiving: Prayer for an Apostolic Visit. Paul expresses his desire to come to Rome. Paul had desired to visit Rome for many years because he had a special call as the “apostle to the Gentiles” (11:13) to proclaim the gospel to all peoples.

ROMANS—NOTE ON 1:8 thank. Paul typically follows the greeting in his letters with a thanksgiving (cf. 1 Cor. 1:1–9; Phil. 1:1–8; Col. 1:1–8; 1 Thess. 1:2; 2 Thess. 1:3; 2 Tim. 1:3; Philem. 4). He is thankful not for any personal benefit but because he sees here the fulfillment of his goal in life, which was for the kingdom of God to advance throughout all the world. Paul likely means that the gospel is no longer confined to the Jews but has also spread to the Gentiles in the Greco-Roman world.

ROMANS—NOTE ON 1:9 God is my witness. Paul appeals to God to hold him accountable if he is saying anything false.

ROMANS—NOTE ON 1:10 Paul expresses his prayer that he might visit the Romans. The petition in this verse clarifies the request in v. 9.

ROMANS—NOTE ON 1:11–12 mutually encouraged. Paul desires as an apostle to encourage the Christians in Rome, but it is also noteworthy that their faith serves to inspire and strengthen him as well.

ROMANS—NOTE ON 1:13 harvest. Paul’s ministry is like bringing ripened crops as a gift to God. Paul neither “planted” nor “watered” the church at Rome (cf. 1 Cor. 3:6), but its increased maturity and obedience would be a harvest nonetheless.

ROMANS—NOTE ON 1:14 Paul was under obligation imposed by Jesus Christ, who ordained Paul as the apostle to the Gentiles. Greeks refers to those who spoke Greek and adopted Greek culture in the Greco-Roman world. Barbarians designates those outside of Greek culture.

ROMANS—NOTE ON 1:15 Why would Paul preach the gospel to people who were already Christians? For Paul “the gospel” is not just a call to initial saving faith but also a call to continue in a daily walk of faith (6:4; 8:4; 2 Cor. 5:17; Gal. 5:6).

ROMANS—NOTE ON 1:16–17 Theme: The Gospel of the Righteousness of God. Paul explains why he is so eager to preach the gospel everywhere: the gospel is the saving power of God, in which the righteousness of God is revealed.

ROMANS—NOTE ON 1:16 Because of their lack of size, fame, or honor in the Roman corridors of power and influence, Christians might be tempted to be ashamed of the Christian message. But Paul says it is nothing to be ashamed of, for it is in fact a message coming with the power of God that brings people to salvation. Jew first indicates the priority of the Jews in salvation history and their election as God’s people. The role of the Jews is a major issue in Romans, as seen especially in the discussion in chs. 9–11. Greek is not limited here to people from Greece but refers to all Gentiles.

ROMANS—NOTE ON 1:17 the righteousness of God. A crucial phrase that has been the subject of intense debate. It most likely means primarily “righteousness from God,” so that it denotes right standing before God (a legal reality) that is given to people by God. A similar expression in Greek clearly has this meaning in Phil. 3:9. Romans 10:5 is parallel to Phil. 3:9 and bears the same meaning. It is likely that the phrase bears this meaning as well in Rom. 3:21–22 and 2 Cor. 5:21 (see notes on these verses). However, the expression in Greek (dikaiosynē theou, “the righteousness of God”) likely also carries an additional, fuller meaning, which refers directly to God’s right moral character, particularly manifested in his holiness and justice, and in the way that his method of saving sinners through Christ’s death meets the just demand of his holy nature. Although today’s Western world often regards using words that carry a double sense as confusing and ambiguous, in NT times such wording was commonly used to add weight and enrichment. (See, e.g., John 12:32, where “lifted up” refers to Christ being “exalted” by being crucified.) From faith for faith probably means that right standing with God is by faith from start to finish. shall live by faith. The life of faith is all-encompassing: it is by faith that one initially receives the gift of salvation (eternal life), but it is also by faith that one lives each day. Cf. Hab. 2:4; Gal. 3:11; Heb. 10:38.

ROMANS—NOTE ON 1:18–3:20 God’s Righteousness in His Wrath against Sinners. This next main section shows that God’s wrath is being righteously revealed against all people, both Gentiles and Jews, since all have sinned and fall short of God’s glory (3:23).

ROMANS—NOTE ON 1:18–32 The Unrighteousness of the Gentiles. God’s wrath is righteously revealed because people suppress the truth about the one true God and turn to idolatry (vv. 18–23). The consequence of idolatry is the moral disintegration of human society (vv. 24–32).

ROMANS—NOTE ON 1:18 The wrath of God refers to his personal anger against sin. God’s anger is not selfish or arbitrary but represents his holy and loving response to human wickedness. Some have understood God’s wrath in impersonal cause-effect terms, but that would be a deistic worldview rather than a biblical one.

ROMANS—NOTE ON 1:19–20 God’s wrath is expressed for good reason since his power and divine nature are clearly revealed through the world he has made, and yet he is rejected by all people. These verses show that salvation does not come through “general revelation” (what is known about God through the natural world) since Paul emphasizes the universality of sin and concludes that “no one seeks for God” (3:11). things that have been made. The entire natural world bears witness to God through its beauty, complexity, design, and usefulness. without excuse. No one should complain that God has left insufficient evidence of his existence and character; the fault is with those who reject the evidence.

ROMANS—NOTE ON 1:21 The root sin is the failure to value God above all things, so that he is not honored and praised as he should be. Human beings are foolish, not in the sense that they are intellectually deficient but in their rejection of God’s lordship over their lives. They knew God not in a saving sense, but they knew of his existence and his attributes.

ROMANS—NOTE ON 1:22 Even brilliant people who do not honor God miss the whole purpose of life and are therefore fools (cf. Prov. 1:7, 22; 10:1; 12:15; 14:7; 17:25; 20:3).

ROMANS—NOTE ON 1:23 Idolatry is the fundamental sin. images. In addition to the images housed in great temples, Roman families commonly kept representations of individual “house gods” in their homes (examples found at Pompeii are particularly striking). Mediterranean and Near Eastern pagan religion worshiped idols in the form of beasts, or in the likeness of mixed beast/human deities such as the ancient gods of Egypt. Modern “idols” don’t look like ancient ones; images served today are often mental rather than metal. But people still devote their lives to, and trust in, many things other than God.

ROMANS—NOTE ON 1:24 Three times Paul says God gave them up (vv. 24, 26, 28). In every instance the giving up to sin is a result of idolatry, the refusal to make God the center and circumference of all existence, so that in practice the creature is exalted over the Creator. Hence, all individual sins are a consequence of the failure to prize and praise God as the giver of every good thing.

ROMANS—NOTE ON 1:25 exchanged the truth about God for a lie. Paul implies that all other religions are based on false ideas about the one true God; they are not just “different paths to one God,” as some claim.

ROMANS—NOTE ON 1:26–27 Not only homosexual acts but also such passions or desires are said to be dishonorable before God. Just as idolatry is unnatural (contrary to what God intended when he made human beings), so too homosexuality is contrary to nature in that it does not represent what God intended when he made men and women with physical bodies that have a “natural” way of interacting with each other and “natural” desires for each other. Paul follows the OT and Jewish tradition in seeing all homosexual relationships as sinful. The creation account in Genesis 1–2 reveals the divine paradigm for human beings, indicating that God’s will is for man and woman to be joined in marriage. Consumed (or “inflamed”) gives a strong image of a powerful but destructive inward desire. The sin in view is not pederasty (homosexual conduct of men with boys) but men engaging in sin with men. There is no justification here for the view that Paul condemns only abusive homosexual relationships. Due penalty could refer to the sin of homosexuality itself as the penalty for idolatry. Or, the “and” in and receiving may indicate some additional negative consequences received in themselves, that is, some form of spiritual, emotional, or physical blight. The “due” penalty refers to a penalty that is appropriate to the wrong committed.

ROMANS—NOTE ON 1:28–31 Human sin is not confined to sexual sins, and Paul now lists a whole catalog of the evils common among human beings as a result of turning from God.

ROMANS—NOTE ON 1:32 People do not generally sin in innocent ignorance, for they know God’s righteous decree (at least in an instinctive way) that their evil deserves condemnation. Indeed, the evil goes further when people give approval and applaud others for their sin, probably because having others join in their sin makes them feel better about the evil course they have chosen.

ROMANS—NOTE ON 2:1–3:8 The Unrighteousness of the Jews. The Jews are not exempt from God’s judgment.

ROMANS—NOTE ON 2:1–29 Most interpreters argue that Paul focuses on the sin of the Jews throughout this chapter. Another view is that the sin of the moralist, whether Jewish or Gentile, is condemned in vv. 1–16, with the Jews coming into special prominence in vv. 17–29.

ROMANS—NOTE ON 2:1 God does not condemn them merely because they judged others but because they practiced the same sins they condemned in others (the very same things, esp. those mentioned in 1:29–31). All people are without excuse because all, without exception, have sinned against God.

ROMANS—NOTE ON 2:4 Do you presume is probably directed against Jews who thought that their covenant relationship with God would shield them from final judgment. After all, they had often experienced his kindness and forbearance and patience. They thought such blessings showed that they were right with God and had no need to trust in Christ, but Paul says the opposite is true: God’s blessings should have led them to repent of their sins.

ROMANS—NOTE ON 2:5 A soft and repentant heart is needed to avert God’s wrath on the day of wrath, the final judgment. Such repentance would express itself in trust in Jesus Christ for the forgiveness of sins. Paul disagrees with much of the Jewish teaching of his day, according to which the Jews were not storing up wrath but were in good standing with God through their covenant relationship, not needing to meet God’s standard of perfect obedience but needing only an intention to obey God.

ROMANS—NOTE ON 2:6–11 Paul establishes the principle that judgment is according to … works. The structure of the passage is clear. Verse 6 enunciates the principle. Verses 7–10 work it out more specifically with an ABBA pattern (a chiasm). Verse 11 then explains why God judges according to works (because he is impartial). When Paul speaks of those who are rewarded for doing good works (vv. 7, 10), is he speaking hypothetically or of real obedience? The hypothetical view fits with the theme of the section as a whole (1:18–3:20), where all are condemned for sin, and righteousness does not come by works of law. It seems more likely, however, that Paul is speaking here of real obedience that is rewarded on the last day—such obedience being the result of the regenerating work of the Holy Spirit, as Paul explains at the conclusion of the chapter (2:26–29). Impartiality in judgment (v. 11) is a regular requirement in the OT (see Deut. 1:17; 16:18–20), reflecting the righteousness of God’s judgment (Deut. 10:17).

ROMANS—NOTE ON 2:12 All will be judged according to the standard they had. The Gentiles will perish (i.e., face final judgment) because of their sin (cf. vv. 14–15) even though they are without the law (they don’t have the written laws of the OT). The Jews are not spared judgment simply because they possess the law (of the OT), for those who transgress the law will be judged for their transgressions.

ROMANS—NOTE ON 2:13 Paul reaffirms the principle enunciated in vv. 6–11, that the doers of the law are the ones who are righteous before God, and that their justification will be pronounced on the last day.

ROMANS—NOTE ON 2:14–16 Some have suggested that these verses speak of Gentile obedience that leads to salvation (cf. vv. 7, 10). It is clear, however, that Paul explains here why Gentiles who do not have the law will face judgment apart from the law (see v. 12). The reason it is fair for God to judge them for their evil is that God’s law is written on their hearts, so that their consciences attest to what is right and what is wrong in their behavior. Paul does not imply that the testimony of human conscience is always a perfect moral guide (for people have conflicting thoughts about their moral behavior, sometimes excusing themselves from wrongdoing), but the very existence of this testimony is sufficient to render people accountable to God. (Elsewhere Paul indicates that people’s consciences can be distorted by sin; see 1 Cor. 8:7, 10; 10:29; 1 Tim. 4:2; Titus 1:15.)

ROMANS—NOTE ON 2:16 my gospel. Not Paul’s alone, but the gospel that he preaches.

ROMANS—NOTE ON 2:17–24 The Jews are indicted for failing to practice what they preach.

ROMANS—NOTE ON 2:17–20 Paul details the privileges of the Jews as the elect people of God. Their advantages are genuine, for God has given them his law and hence they are able to instruct the Gentiles with the truths God revealed to them.

ROMANS—NOTE ON 2:21–24 Paul zeros in on the main problem with the Jews. They fail to practice the law they proclaim, and hence they will face judgment. Their boast in God is nullified by their failure to obey him. Obviously, Paul is not accusing all Jews of stealing, committing adultery, and robbing temples. It is possible that Paul’s critique of the Jews is similar to what Jesus taught in the Sermon on the Mount (Matt. 5:21–48), so that the Jews are criticized for not observing the true intent of the law. But it is more likely that Paul is speaking literally of Jewish disobedience, citing glaring examples to illustrate the principle that the Jews transgress the very law they treasure and teach.

ROMANS—NOTE ON 2:22 rob temples. Robbing temples was a common crime in the ancient world because temples housed expensive articles that could be sold for profit. Since the law taught that temples were idolatrous and Jews should not be in them or treasuring things from them (see Deut. 7:25–26), the Jewish plundering of pagan temples would involve not just stealing but self-defilement as well.

ROMANS—NOTE ON 2:24 Because they violated the law, the Jews were exiled by God and were therefore reviled by the Gentiles (Paul adapts phrases from the Septuagint translation of Isa. 52:5; cf. Ezek. 36:20–23). This dishonored God because they were known as his people. In Paul’s time their sins did not lead to exile but still led Gentiles to dishonor the God whom the sinful Jews claimed to follow.

ROMANS—NOTE ON 2:25 The Jews were inclined to believe that they would be spared at the last judgment by virtue of their circumcision. Circumcision was required of all Jewish males for entrance into the covenant (Gen. 17:9–14; Lev. 12:3), and hence it was likely viewed as a form of covenant protection. uncircumcision. Paul argues, however, that those who violate the law are counted before God as uncircumcised. In other words, they are outside the covenant and therefore destined for judgment. Circumcision would be of value (Gk. ōpheleō) for salvation if the circumcised would obey the law perfectly, but no one can do that. Paul takes up the issue of circumcision again in Rom. 4:9–16; Gal. 2:3–5; 5:2–12; 6:12–15.

ROMANS—NOTE ON 2:26 On the other hand, an uncircumcised person who keeps the moral norms of the law will be counted as circumcised, i.e., a member of the covenant people.

ROMANS—NOTE ON 2:27 And those (uncircumcised) Gentiles who keep the law will stand at the judgment and condemn (either literally or by the testimony of their good deeds) the Jews who had the covenantal advantages of the law (the written code) and circumcision.

ROMANS—NOTE ON 2:28 Verses 28–29 function as the ground (For) of vv. 26–27. In striking contrast to the Jewish beliefs of his day, Paul claims that true Jewishness and genuine circumcision are not ethnic or physical matters.

ROMANS—NOTE ON 2:29 True Jewishness and true circumcision are matters of the heart. They are the work of the Holy Spirit. The letter/Spirit contrast occurs three times in Paul (see also 7:6; 2 Cor. 3:6) and always compares the old era of redemptive history with the new age inaugurated by Jesus Christ. The law is described as letter because it cannot and does not transform anyone. The reference to the work of the Spirit demonstrates that the obedience described in Rom. 2:26–27 and in vv. 7, 10 is the result of the Spirit’s work. Therefore, it is not the obedience of the unregenerate that is in view here but rather the obedience of those who, by the convicting work of the Holy Spirit, have repented of their hard hearts (v. 5), who have received the Holy Spirit, and who are being enabled by the Spirit to live a new life characterized by obedience to God.

ROMANS—NOTE ON 3:1 After arguing that the Spirit’s work in Gentiles renders them true Jews and the true circumcision, Paul raises the logical question of whether there is any advantage or value in being an ethnic Jew and physically circumcised. He probably means “value for salvation” since he uses a Greek noun (ōpheleia) that corresponds to the verb ōpheleō (“to give value, benefit”) in 2:25.

ROMANS—NOTE ON 3:2 One might expect Paul to answer that no advantage or “value” results from being Jews. Instead, he claims that the Jews have great advantages, consisting chiefly in possessing the oracles of God, which refers to the OT Scriptures and may focus (given what Paul says in the verses following) on God’s promises to save Israel. On the Jews being entrusted with the oracles of God, see Deut. 4:8; 5:22–27; Ps. 147:20.

ROMANS—NOTE ON 3:3–4 Even though the Jews were unfaithful and refused to trust and obey God, he remains faithful to them and therefore will fulfill his covenant promises, particularly his promise to save them. (Paul is speaking generally and does not mean that every single Jew will be saved; he further develops God’s faithfulness to the Jews in chs. 9–11.) Since every person is a liar and a sinner, God is justified, i.e., vindicated in the justice of his judgment, especially (in this context) his judgment of unbelieving Jews.

ROMANS—NOTE ON 3:5 Paul considers a false implication that could be drawn from his argument. If the Jews could repent only by God’s grace, then it would be unrighteous, according to Paul’s Jewish opponents, for God to pour out his wrath on those who did not repent, since as sinners they were unable to respond to him.

ROMANS—NOTE ON 3:6 Paul does not provide a full answer to the objection here (for that, see chs. 9–11). He shows that the Jewish objector’s position is untenable, for then God could not judge the (Gentile) world either, and no evil behavior would be punished.

ROMANS—NOTE ON 3:7–8 Indeed, some of Paul’s Jewish opponents insisted that he taught a doctrine of “cheap grace,” i.e., that God receives more glory when Christians do evil and then are forgiven. Paul emphatically rejects such a view (as “slander”) but waits until ch. 6 to examine this charge in more detail.

ROMANS—NOTE ON 3:9–20 The Unrighteousness of All People. The argument of the entire section, 1:18–3:20, is concluded here. Paul cites the OT to charge all with sin, both Jews and Gentiles, preparing the way for the claim that right standing with God is available only for those who trust in the atoning death of Christ.

OT Testimony that All Are under Sin (3:9)

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Romans 3	OT Reference
Sinful Condition
v. 10, none is righteous	Ps. 14:3/53:3; Eccles. 7:20
v. 11a, no one understands	Ps. 14:2/53:2
v. 11b, no one seeks for God	Ps. 14:2/53:2
v. 12, all have turned aside; together they have become worthless; no one does good, not even one	Ps. 14:3/53:3
Sinful Speech (note progression from throat to tongue to lips)
v. 13, their throat is an open grave; they use their tongues to deceive	Ps. 5:10 lxx (English, 5:9)
v. 13c, the venom of asps is under their lips	Ps. 140:3
v. 14, their mouth is full of curses and bitterness	Ps. 10:7
Sinful Action
v. 15, their feet are swift to shed blood	Prov. 1:16/Isa. 59:7
v. 16, in their paths are ruin and misery	Isa. 59:7
v. 17, and the way of peace they have not known	Isa. 59:8
Summary Statement
v. 18, there is no fear of God before their eyes	Ps. 36:1

ROMANS—NOTE ON 3:9 Even though God has promised to fulfill his saving promises to the Jewish people (vv. 1–4), they do not possess any inherent advantages, for they too are under the power of sin. Greeks here refers to the entire Gentile world in contrast to the Jews.

ROMANS—NOTE ON 3:10–12 Paul focuses on the sinfulness of every human being, citing Ps. 14:1–3 and perhaps echoing Eccles. 7:20. When Paul says none is righteous, no one seeks for God, and no one does good, he means that no human being on his own seeks for God or does any good that merits salvation. Paul does not deny that human beings perform some actions that conform externally to goodness, but these actions, prior to salvation, are still stained by evil, since they are not done for God’s glory (Rom. 1:21) and do not come from faith (14:23).

ROMANS—NOTE ON 3:13–14 Paul zeros in on sins of the tongue, quoting from Ps. 5:9 and 10:7. The reference to the grave highlights either the corruption of the heart or the deadly effects of sin. Human beings deceive through flattery or lying, and the venom of asps points to the poisonous effect of one’s speech. Nor is evil speech merely occasional, for people’s mouths are full of evil, so that cursing and malice characterize their lives before salvation.

ROMANS—NOTE ON 3:15–17 Next Paul considers the impact of evil in terms of actions and in society, modifying and abridging Isa. 59:7–8. Human history is littered with murder and warfare. Sinners leave in their wake devastation, ruin, and misery. Instead of knowing peace (see note on Rom. 1:7) they have sown disorder and confusion into the world.

ROMANS—NOTE ON 3:18 This citation from Ps. 36:1 identifies the root cause of sin as the failure to fear and honor God. Any society that commonly assumes that God will not discipline sin in this life or judge it in the next will have no fear of God and will therefore give itself increasingly to evil.

ROMANS—NOTE ON 3:19–20 These verses represent the culmination and conclusion of vv. 9–18 and all of 1:18–3:20, showing that all, without exception, are sinners.

ROMANS—NOTE ON 3:19 The law here, as is typically the case in Romans, refers to the Mosaic law. Those under the law are the Jews. But why is every mouth left without excuse and condemned before God if the law is addressed only to the Jews? Paul’s logic is that if the Jews, who are God’s special covenant people, cannot keep the law, then it follows that Gentiles, who are taught much of the law by their consciences, will not avoid God’s condemnation either.

ROMANS—NOTE ON 3:20 Works of the law is understood by some to refer only to the ceremonial law, i.e., those laws that separate Jews from Gentiles (such as circumcision, food laws, and Sabbath). But the context gives no indication of such a restriction, and therefore the phrase should be taken to refer to all the works or deeds required by the law. The law required perfect obedience to God’s will. All people sin and fall short of this standard, therefore no one is justified by the law. Justified is a legal term and indicates that no one will be declared to be righteous by God, who is the divine judge by virtue of his own goodness, since all violate and none fulfill God’s requirements (see note on Gal. 2:16).

ROMANS—NOTE ON 3:21–4:25 The Saving Righteousness of God. Since no one can be righteous before God by keeping the law, Paul now explains that right standing with God comes through faith in the atoning work of Jesus on the cross.

ROMANS—NOTE ON 3:21–26 God’s Righteousness in the Death of Jesus. God’s saving righteousness has been manifested now in the death of Jesus Christ, so that God’s justice and love are reconciled in the cross.

ROMANS—NOTE ON 3:21 The righteousness of God has been manifested now, i.e., in the period of salvation history inaugurated through the death and resurrection of Jesus Christ. On the righteousness of God, see note on 1:17. Here in ch. 3 it refers to the morally right character of God that is clearly shown in his saving action by which human beings may stand in the right before God as the divine judge. This righteousness has been revealed apart from the law, which means that it is not based on human obedience to the works of the law. Paul may also intend to say it is not based on the Sinai covenant. Even though God’s saving righteousness is apart from the law, the Law and the Prophets bear witness to it. In other words, the OT Scriptures prophesied this very way of salvation (see 1:2).

ROMANS—NOTE ON 3:22 This right standing with God is available to all who believe, whether Jew or Gentile. On the righteousness of God, see note on 1:17.

ROMANS—NOTE ON 3:23 No one can stake a claim to this righteousness based on his or her own obedience, for all people have sinned and fall short of what God demands (see 1:21).

ROMANS—NOTE ON 3:24 Therefore, all are justified (declared not guilty but righteous by the divine Judge) only by God’s grace (unmerited favor). The word redemption reaches back to the OT exodus and the blood of the Passover lamb (see Exodus 12–15), by which the Lord liberated Israel from Egypt; the exodus likewise points forward to the greater redemption Jesus won for his people through his blood by forgiving them their sins through his death on the cross (cf. Eph. 1:7; Col. 1:14). On justification, see note on Gal. 2:16.

ROMANS—NOTE ON 3:25 Jesus’ blood “propitiated” or satisfied God’s wrath (1:18), so that his holiness was not compromised in forgiving sinners. Some scholars have argued that the word propitiation should be translated expiation (the wiping away of sin), but the word cannot be restricted to the wiping away of sins as it also refers to the satisfaction or appeasement of God’s wrath, turning it to favor (cf. note on John 18:11). God’s righteous anger needed to be appeased before sin could be forgiven, and God in his love sent his Son (who offered himself willingly) to satisfy God’s holy anger against sin. In this way God demonstrated his righteousness, which here refers particularly to his holiness and justice. God’s justice was called into question because in his patience he had overlooked former sins. In other words, how could God as the utterly Holy One tolerate human sin without inflicting full punishment on human beings immediately? Paul’s answer is that God looked forward to the cross of Christ where the full payment for the guilt of sin would be made, where Christ would die in the place of sinners. In the OT, propitiation (or the complete satisfaction of the wrath of God) is symbolically foreshadowed in several incidents: e.g., Ex. 32:11–14; Num. 25:8, 11; Josh. 7:25–26.

ROMANS—NOTE ON 3:26 Paul repeats again, because of its supreme importance, that God has demonstrated his righteousness, i.e., his holiness and justice, at the present time in salvation history. In the cross of Christ, God has shown himself to be just (utterly holy, so that the penalty demanded by the law is not removed but paid for by Christ) but also the justifier (the one who provides the means of justification and who declares people to be in right standing with himself) and the Savior of all those who trust in Jesus. Here is the heart of the Christian faith, for at the cross God’s justice and love meet.

ROMANS—NOTE ON 3:27–31 Righteousness by Faith for Jews and Gentiles. Both Jews and Gentiles obtain a right standing with God by faith alone.

ROMANS—NOTE ON 3:27 Since salvation is accomplished through Christ’s atoning death, all human boasting … is excluded. The word law in this verse probably means principle, though some think that a reference to the OT law is intended. If righteousness came through works, then human beings could brag about what they have done. But since salvation is through faith, no one can boast before God.

ROMANS—NOTE ON 3:28 apart from. Justification is by faith alone and does not depend at all on doing any works of the law.

ROMANS—NOTE ON 3:29–30 Since God is the Lord of all, whether Jews or Gentiles, there can only be one way of justification—by faith.

ROMANS—NOTE ON 3:31 overthrow … uphold. Justification by faith does not nullify the law but establishes it. That is, the law itself points to the fact that human obedience to the law cannot save and that righteousness can be achieved only through faith in Christ; Christ has achieved this righteousness on behalf of all who believe in him, through his perfect fulfillment of the law and his atoning death on the cross for the salvation of all who believe. When Paul says, “we uphold the law,” he also affirms the abiding moral norms of the law and thus anticipates the charge of antinomianism, to which he responds more fully in chs. 6 and 7.

ROMANS—NOTE ON 4:1–25 Abraham as the Father of Jews and Gentiles. Abraham is considered here as a test case for the view that justification is by faith alone. Abraham was the progenitor of the Jewish people, and hence his example is crucial for Paul’s argument.

ROMANS—NOTE ON 4:2 If Abraham stood in the right before God on the basis of his good works, then he could truly boast, since his obedience would function as the basis of his relationship with God. But Paul insists that Abraham could not boast before God.

ROMANS—NOTE ON 4:3 The point of the previous verse is not that Abraham could boast before men. Instead, there was no basis for boasting at all, for Abraham stood in the right before God by believing, not by doing, as Gen. 15:6 proves.

ROMANS—NOTE ON 4:4 Paul uses an example from everyday life. If salvation were based on works, then God, in granting a person salvation, would merely be repaying what he owed that person, just as an employer gives a worker wages for his work.

ROMANS—NOTE ON 4:5 Under the gospel, however, works come under a completely different equation. Righteousness does not come to those who work for God, since all, like Abraham (Josh. 24:2), are by God’s absolute standards ungodly. Rather, right-standing righteousness comes, as it did for Abraham, by believing in place of working.

ROMANS—NOTE ON 4:6–8 Paul introduces David as a second example of righteousness by faith, citing Ps. 32:1–2 to demonstrate that David’s righteousness (“whose lawless deeds are forgiven, and whose sins are covered”) was not based on his works.

ROMANS—NOTE ON 4:9–10 Abraham was righteous before God (Gen. 15:6) before he was circumcised (Genesis 17), and therefore circumcision is unnecessary in order to belong to God.

ROMANS—NOTE ON 4:11 Circumcision was the sign and seal of Abraham’s righteousness that belonged to him by faith. In other words, circumcision documented and ratified the righteousness by faith that Abraham enjoyed before his circumcision.

ROMANS—NOTE ON 4:13 The promise given to Abraham embraces not only the land of Canaan but also the whole world. The final reward (the inheritance, which is another term for final salvation) that will be given to Abraham and all believers is the world to come (cf. Heb. 11:10–16; Revelation 21–22).

ROMANS—NOTE ON 4:14 If the inheritance is gained by observing the law, then righteousness is no longer by faith but by works. Faith and works are fundamentally opposed, for faith means trusting in or relying on a promise of God’s work and not depending in any way on human performance.

ROMANS—NOTE ON 4:15 Paul explains why one cannot be an heir through the law: human beings cannot keep the law, and they therefore face God’s wrath. Paul uses the word transgression technically, so that it is distinguished from sin. Transgression is defined as the violation of a revealed command, which means that the Jews, who had the written law, had even greater responsibility for their sin and as great a need to be saved from God’s wrath and justified by faith. (Paul elsewhere argues that sin also exists where no written law specifies the malfeasance; see 2:12, and note on 5:13).

ROMANS—NOTE ON 4:16 That is why points to the special relationship between faith and grace: Faith means trusting in another, not in one’s own efforts. Faith therefore corresponds exactly to grace, which involves trusting God’s gift of unmerited favor. The adherent of the law refers to the Jewish believer in Christ.

ROMANS—NOTE ON 4:17 many nations. Abraham’s universal fatherhood is confirmed by Gen. 17:5. Calls into existence the things that do not exist underscores the doctrine of creation ex nihilo or “out of nothing.” Before God created the universe (Gen. 1:1), only God existed, nothing else. Paul uses this general truth to affirm the great power of the God whom Abraham trusted: Abraham believed in a God who could raise the dead and summon into existence what did not exist (e.g., new life in Sarah’s womb).

ROMANS—NOTE ON 4:19 Abraham squarely faced the fact that he and Sarah were too old to have children.

ROMANS—NOTE ON 4:20–21 Abraham’s faith actually increased as the time of waiting went on: he grew strong in his faith as he gave glory to God. He continued trusting that God could be relied on to do what he had promised, and as Abraham trusted God, he honored and glorified him.

ROMANS—NOTE ON 4:23–24 Paul applies Gen. 15:6 to his readers. but for ours also. Paul sees that, in God’s plan, Scriptures as far back as Genesis were written also for the benefit of Christians in the new covenant age.

ROMANS—NOTE ON 4:25 Both the death and resurrection of Jesus Christ are necessary for forgiveness of sins and justification. raised for our justification. When God the Father raised Christ from the dead, it was a demonstration that he accepted Christ’s suffering and death as full payment for sin, and that the Father’s favor, no longer his wrath against sin, was directed toward Christ, and through Christ toward those who believe. Since Paul sees Christians as united with Christ in his death and resurrection (6:6, 8–11; Eph. 2:6; Col. 2:12; 3:1), God’s approval of Christ at the resurrection results in God’s approval also of all who are united to Christ, and in this way results in their “justification.”

ROMANS—NOTE ON 5:1–8:39 Hope as a Result of Righteousness by Faith. The central theme of chs. 5–8 is that believers in Christ, who are righteous in God’s sight, have a certain hope of future glory and life eternal.

ROMANS—NOTE ON 5:1–11 Assurance of Hope. Those who are justified by faith have an unshakable hope, knowing they will be saved from God’s wrath on the day of judgment by virtue of Christ’s substitutionary death on their behalf.

ROMANS—NOTE ON 5:1 Therefore, since we have been justified. Chapter 5 begins with a ringing affirmation of the objective legal standing of the Christian—that the Christian, through faith in Christ, has been justified and declared righteous by God, once for all. The result of this is that the Christian no longer lives under the fear of judgment and the wrath of God but has peace with God, which is not merely a subjective feeling but an objective reality. See also note on John 14:27.

ROMANS—NOTE ON 5:2 The grace in which we stand refers to the secure position of the believer’s standing (as a blessing of justification), and the hope of the glory of God refers to the promise that Christians will be glorified and perfected at the last day—a hope that results in joy.

ROMANS—NOTE ON 5:3–4 The people of God rejoice not only in future glory but in present trials and sufferings, not because trials are pleasant but because they produce a step-by-step transformation that makes believers more like Christ.

ROMANS—NOTE ON 5:5 Followers of Christ have no reason to fear humiliation on the judgment day, for they now belong to God. Indeed, they know that they have received God’s love because the Holy Spirit poured his love into their hearts at conversion.

ROMANS—NOTE ON 5:6 In this and the following verses, Paul grounds the subjective experience of God’s love (v. 5) in the objective work of Christ on the cross. Weak here denotes lack of moral strength and is parallel to ungodly.

ROMANS—NOTE ON 5:7–8 On rare occasions, even a human being will die for a righteous (morally upright) person or for a good person (one who has done much good). God’s love, however, belongs in an entirely different category from human love, for Christ did not die for righteous people or those who have done good for others but for sinners, that is, for ungodly, unrighteous people living in willful rebellion against God. It is not just Christ’s love that was shown in his death but also God the Father’s love. While God’s righteousness and justice led to his plan of salvation through the death of Christ (see 3:25–26), it was his love that motivated this plan.

ROMANS—NOTE ON 5:9 Christians are now justified (declared to be in the right before God) by virtue of Christ’s blood, that is, his blood poured out in his death on the cross. Therefore, they can be sure that they will be saved on the day of judgment from God’s wrath.

ROMANS—NOTE ON 5:10 As in v. 9, Paul argues from the greater to the lesser, though here he speaks in terms of reconciliation (the language of friendship) rather than justification (a legal term). Since Christians are now reconciled to God through Christ’s death, they can be assured that they will be saved on the day to come (here “saved,” Gk. sōzō, includes not only justification at the start of the Christian life but also completed sanctification, glorification, freedom from final condemnation, and future rewards). But here the salvation is based on his life. The reference is to Christ’s resurrection, showing that both the death and resurrection of Christ are necessary for salvation (see 4:25). Chapter 6 will develop the theme of union with Christ in his resurrection life.

ROMANS—NOTE ON 5:11 Christians go beyond avoiding God’s wrath and actually rejoice in the same God who would pour out wrath on them (v. 9) were it not for Christ.

ROMANS—NOTE ON 5:12–21 Hope in Christ’s Triumph over Adam’s Sin. The main theme of this section continues to be the future hope of those who have trusted in Christ. Adam brought sin and death into the world, but those who have believed in Christ are full of hope, for Christ has reversed the consequences of Adam’s sin and has given his own life and righteousness to secure their eternal glory. The extended parallel between the one man Adam’s sin and the one man Christ’s obedience shows that Paul considered Adam a historical person, not a fictional or mythological character; it also shows the importance of insisting on the historicity of Adam today (cf. 1 Cor. 15:22, 45–49). These verses also show that Adam had a leadership role with respect to the human race that Eve did not have, for even though Eve sinned by eating the forbidden fruit before Adam did so (Gen. 3:6), it was “one man’s trespass,” that is, Adam’s sin, through which “sin came into the world” (Rom. 5:12) and through which “many died” (v. 15), “death reigned” (v. 17), and “many were made sinners” (v. 19).

ROMANS—NOTE ON 5:12 Sin came into the world through one man, namely, Adam (v. 14; cf. Gen. 3:17–19; 1 Cor. 15:21–22; also note on Gen. 5:3–5). And death through sin is contrary to secular thought that regards death as a “natural” part of human life. In the biblical sense, death is never natural but is “the last enemy” (1 Cor. 15:26; cf. 15:54) that will be conquered finally and forever at the return of Christ (Rev. 21:4). Death in these verses most likely denotes both physical death and spiritual death together (Paul often connects the two). Most evangelical interpreters think that and so means “and in this way,” and the phrase all sinned means that all sinned in Adam’s sin because he represented all who would descend from him (just as Christ’s obedience would count for all his followers, whom he represented, Rom. 5:15–19). Another interpretation is that all sinned personally because they were born into the world spiritually dead. The word translated men is the Greek word anthrōpos, which in the plural can mean either “people” of both sexes or “men,” depending on the context (see esv footnote). It is translated “men” here (and in v. 18) to show the connection with “man” (anthrōpos, singular), referring to Christ.

ROMANS—NOTE ON 5:13 Sin was in the world before the Mosaic law was instituted, but it was not technically reckoned as sin before the time of the law. Paul does not mean that people were guiltless without the law, for he has already said in 2:12 that those without the written law are still judged by God (e.g., those who perished in the flood [Genesis 6–9] and those who were judged at the tower of Babel [Gen. 11:1–9]). Since people still died, this shows that they were guilty—as a consequence of Adam’s sin but possibly also as a consequence of having transgressed the universal moral law in their consciences before the written Mosaic law was given.

ROMANS—NOTE ON 5:14 Those who did not live under the law were still judged for their sin, since death held sway over them. Still, their sinning was not like the transgression of Adam, since Adam violated a commandment specifically revealed to him by God. Adam is a type (model, pattern; Gk. typos) of Christ, for both Adam and Christ are covenantal heads of the human race, so that all people are either “in Adam” or “in Christ” (cf. 1 Cor. 15:22). All are in Adam by physical birth, while only those with the new birth are in Christ.

ROMANS—NOTE ON 5:15 Paul contrasts the consequences of the work of Adam and of Christ five times in the next five verses, showing their decisive roles as covenantal heads of the people they represent. Paul clearly teaches “original sin,” the fact that all people inherit a sinful nature because of Adam’s sin. Paul probably is also teaching that all people are in fact guilty before God because of Adam’s sin. Many (i.e., all human beings excluding Christ) died through Adam’s one sin. Death begins with spiritual separation from God and culminates in physical death. By contrast Paul emphasizes the lavishness of Christ’s grace bestowed on the many that belong to him.

ROMANS—NOTE ON 5:16 Again the astonishing depth of God’s grace in Christ is featured. The one trespass of Adam resulted in the condemnation of all, but Christ overcame the flood of sin that overwhelmed the world, so that all who belong to him enjoy justification.

ROMANS—NOTE ON 5:17 Death ruled the human race by virtue of the one sin of Adam, whereas Christians now stand as rulers because of the work of Christ.

ROMANS—NOTE ON 5:18 The one trespass of Adam, as the covenantal head of the human race, brought condemnation and guilt to all people. In a similar way, Christ’s one act of righteousness (either his death as such or his whole life of perfect obedience, including his death) grants righteousness and life to all who belong to him. for all men. Some interpreters have advocated universalism (the view that all will be saved) based on these verses. But Paul makes it plain in this context that only those who “receive” (v. 17) God’s gift belong to Christ (see also 1:16–5:11, which indicates that only those who have faith will be justified). The wording “as … so” shows that Paul’s focus is not on the number in each group but on the method of either sin or righteousness being passed from the representative leader to the whole group: the first “all men” refers to all who are in Adam (every human being), while the second “all men” refers to all believers, to all who are “in Christ.” On the translation “men,” see note on 5:12.

ROMANS—NOTE ON 5:19 Because of Adam’s disobedience, all people were made (Gk. kathistēmi, “cause[d] to be”) sinners. Thus, when Adam as mankind’s representative sinned, God regarded the whole human race as guilty sinners, thereby imputing Adam’s guilt to everyone. In other words, God regarded Adam’s guilt as belonging to the whole human race, while also declaring that Adam’s guilt does in fact belong to all. All are therefore sinners, and are born with a sinful nature that is set in the mold of Adam’s transgression.

ROMANS—NOTE ON 5:20 The typical Jewish view in Paul’s day was that God gave the law to counteract the sinful human impulse. In Judaism there was the proverb, “The more Torah the more life” (Mishnah, Aboth 2.7). But Paul points out that the law came in to increase the trespass, probably in the sense that once people had written laws from God, they committed not just “sins” against God’s law in their conscience, but, even more seriously, willful “trespasses” (Gk. paraptōma), like Adam’s first “trespass” against a clear spoken command directly from God (cf. note on Rom. 4:15). Hence, the surpassing excellence of Christ’s salvation is shown in that grace abounded even more than these increasing sins.

ROMANS—NOTE ON 6:1–23 The Triumph of Grace over the Power of Sin. The law does not and cannot conquer sin, but the grace given to followers of Christ triumphs over sin and death.

ROMANS—NOTE ON 6:1 Paul is likely responding to a question posed regularly by his Jewish opponents. They did not raise this question so that they would have an excuse to sin, though in every age some have wrongly interpreted and applied Paul’s gospel of grace to rationalize sin. Instead, Paul’s opponents argued that his gospel must be mistaken since, in their view, it led people to continue in sin. Paul will now show why their interpretation of his gospel is mistaken.

ROMANS—NOTE ON 6:2 Paul’s gospel does not lead to more sin, since those who belong to Christ have died to sin (as explained in the following verses).

ROMANS—NOTE ON 6:3 Christians died to sin when they were baptized into Christ. Paul is not arguing that baptism magically destroys the power of sin. Baptism is an outward, physical symbol of the inward, spiritual conversion of Christians.

ROMANS—NOTE ON 6:4 In the early church, baptism was probably by immersion, at least as a general rule, though Christians dispute whether such a practice must always be followed literally today. Therefore, baptism pictures a person being buried with Christ (submersion under water) and being raised to new life with Christ (emergence from water). This symbolizes the person’s union with, and incorporation into, Christ by the action of the Holy Spirit. Hence, they now have the power to live in newness of life.

ROMANS—NOTE ON 6:6 The power of sin has been broken in those who believe, for their old self (lit., “old man,” meaning who they were in Adam) was crucified and put to death with Christ. They were born into the world as sinners, with the result that their bodies were ruled by sin. Body of sin refers to the rule of sin, but without excluding the involvement of the personal self that lives through the body. Sin’s rule, however, was broken when Christians died with Christ, and therefore they are no longer enslaved to sin. Paul does not argue that Christians do not sin at all (a view called sinless perfection); instead, the tyranny, domination, and rule of sin have been defeated for them. This means that the normal pattern of life for Christians should be progressive growth in sanctification, resulting in ever greater maturity and conformity to God’s moral law in thought and action.

ROMANS—NOTE ON 6:7 One who has died means one who has died with Christ.

ROMANS—NOTE ON 6:10 died to sin. Jesus died because he took sin upon himself, but his resurrection demonstrates that he has defeated both sin and death.

ROMANS—NOTE ON 6:11 Dead to sin means dead to the pervasive love for and ruling power of sin. Christians must realize that the mastery of sin has been broken in their lives (see note on v. 6).

ROMANS—NOTE ON 6:12–13 The tension surfaces here between what God has already accomplished and the responsibility of his people to obey. They are still tempted by desires to sin and must not let those desires gain control. Each day they must give themselves afresh to God.

ROMANS—NOTE ON 6:14 sin will have no dominion over you. This is not a command but a promise that sin will not triumph in the lives of Christians. Because they live in the new era of fulfillment, they are no longer under the old era of redemptive history; that is, they are no longer under law, where the Mosaic law and sin ruled over God’s people. By contrast, under grace means living under the new covenant in Christ, in an era characterized by grace (cf. 3:24; 4:16; 5:2, 15–21).

ROMANS—NOTE ON 6:15–23 The question posed in v. 1 is now explored from another angle, that is, shall a Christian continue to sin because sin’s power over him is broken (v. 11) and thus there is little danger in sinning?

ROMANS—NOTE ON 6:15 Paul emphatically rejects the idea that freedom from the old covenant era of being under law implies freedom to sin.

ROMANS—NOTE ON 6:16 Moral decisions still matter for Christians. Giving in to sin results in people increasingly becoming obedient slaves to sin. (For a brief description of ancient slavery, see note on 1 Cor. 7:21.) This kind of activity eventually leads to death, not implying that genuine believers can actually lose their salvation but that sinning leads them in that direction, away from full enjoyment of life with Christ (cf. note on Gal. 5:4). Those who give themselves utterly to sin will die (face eternal punishment).

ROMANS—NOTE ON 6:17–18 True Christians, however, will never live as slaves to sin, for God has transformed their hearts at conversion, so that they will now grow in their love of righteousness and in living according to God’s Word.

ROMANS—NOTE ON 6:19 Although Paul acknowledges that the illustration from slavery is imperfect, it nonetheless stresses the importance of giving oneself wholly to God rather than to sin.

ROMANS—NOTE ON 6:20–21 When the readers were unbelievers, they were totally captivated by sin, and the end result of such sin is death (physical and spiritual death are probably both in view here). Sin always brings destructive results in people’s lives.

ROMANS—NOTE ON 6:23 Those who give themselves to sin will die both physically and eternally, whereas Christians are assured of eternal life. Wages implies that the punishment for sin is what one has earned and what one deserves. Free gift is the opposite of something one deserves, which fits Paul’s earlier emphasis on justification by grace alone (God’s unmerited favor; see note on 4:16), through faith alone (trusting in Christ for justification; see 1:17; 3:21–4:25).

ROMANS—NOTE ON 7:1–6 The Triumph of Grace over the Power of the Law. The law does not and cannot bring victory over sin and death since sin is defined and even promoted through the law. But those who have died with Christ are set free from sin and the law.

ROMANS—NOTE ON 7:1–3 As in this entire chapter, law refers to the Mosaic law given at Mount Sinai. Those who know the law includes both Jews and Gentiles who are familiar with the OT. Verse 1 introduces the principle, worked out in the following verses, that the law is in force only while a person is alive. In vv. 2–3, Paul applies the principle to marriage. A married woman who lives with another man is subject to the law regarding adultery only if her husband is still living.

ROMANS—NOTE ON 7:4 The principle and illustration from vv. 1–3 are applied to the readers in vv. 4–6. Whereas the husband dies in the illustration of vv. 2–3, here believers die to the law through the death of Christ; the analogy does not match perfectly, but the application is clear.

ROMANS—NOTE ON 7:5 Flesh here stands for the old “Adam”—the unregenerate former life of those who now believe. The law, contrary to the view of contemporary Judaism (cf. note on 5:20), did not bring life. Instead it stimulated sin and led to death. Although sin leads to death (cf. 6:23), in Christ there is life (John 14:6; 1 John 5:12; cf. Prov. 1:19).

ROMANS—NOTE ON 7:6 But now represents the new era of redemptive history. Christians are free from the Mosaic law and now enjoy new life in the Spirit.

ROMANS—NOTE ON 7:7–25 The Law and Sin. The claim that the Mosaic law produced sin and death raises the question, Is the law itself sinful? In this section Paul explains that the law itself is good and that the fault lies with sin. Interpreters differ as to whether the “I” in these verses is describing (1) unregenerate people who try to keep the law, or (2) believers who, despite being regenerated, find themselves still beset by sinful desires. The second view is more widely held (cf. note on 7:13–25).

ROMANS—NOTE ON 7:7 The law defines sin and also provokes sin. Confronted by the law, sin takes on the character of rebellion, so that people enjoy transgressing commands in order to demonstrate their independence. This principle is illustrated from the tenth commandment, which prohibits coveting (Ex. 20:17).

ROMANS—NOTE ON 7:8 The prohibition against coveting exacerbated the desire for what was forbidden. Sin lies dead means that sin was latent rather than nonexistent.

ROMANS—NOTE ON 7:9 If the verse relates to Paul, he is speaking of his subjective experience. If it relates to Adam, it refers to his relationship with God before he sinned. The prohibition against coveting stimulated the desire to sin, and sin in turn led to death.

ROMANS—NOTE ON 7:10–11 God’s commands promise eternal life if one keeps them; and yet they lead to death, since everyone violates what God ordains. This happens when sin deceives a person and uses the law as its instrument.

ROMANS—NOTE ON 7:12 In light of vv. 7–11, Paul affirms the holiness of the law and the goodness of God’s commands.

ROMANS—NOTE ON 7:13–25 If the law is not sin, is it the case that the good law is responsible for death? Paul argues that the fault lies with sin, not with the law. Through the law, sin is revealed in all its hideousness, and the law is vindicated as good. The section can be subdivided into vv. 14–17, 18–20, and 21–25. A long-standing debate centers on whether Paul is describing believers or unbelievers. Although good arguments are given by both sides, the most widely held view—beginning especially with Augustine and reaffirmed in the Reformation—is that Paul’s primary reference is to believers. In support of this position: (1) the shift to the present tense; (2) unbelievers do not desire so intensely to keep God’s law (v. 21); (3) the distinction between the “I” and the “flesh” (v. 18); (4) the delight in God’s law (v. 22); (5) deliverance from the sinful body is future (v. 24; 8:10, 11, 23); (6) the tension between good and evil in the concluding statement in 7:25; and (7) the fact that Christians are already righteous in Christ but are not yet perfected until the day of redemption. A second position, not as widely held but supported by a number of evangelical scholars, is that Paul is referring to unbelievers. In support of this position: (1) the structure of the passage (vv. 7–25 matches the life of the unregenerate previewed in v. 5, whereas 8:1–17 fits with the life of believers identified in 7:6); (2) the Holy Spirit is not mentioned in vv. 13–25 but is referred to 19 times in ch. 8; (3) to say that Christians are “sold under sin” (7:14) and “captive to the law of sin” (v. 23) stands in tension with chs. 6 and 8, which trumpet the freedom of believers from slavery to sin; (4) the suggestion that the present tense does not denote present time but the spiritual state of Paul when unconverted; (5) the desire to keep God’s law reflects the mind-set of the pious Jew who wanted to live a moral life (as the verses emphasize, such people do not and cannot keep the law); and (6) the section’s opening verse (v. 13) explains how the law brought death to Paul as an unbeliever. Advocates of both positions agree that (1) Christians still struggle with sin through their whole lives (see Gal. 5:17; 1 John 1:8–9); and (2) Christians can and should grow in sanctification throughout their lives by the power of the Holy Spirit dwelling within them (Rom. 8:2, 4, 9, 13–14). Those who hold to the first position usually see this passage as describing both Paul’s own experience and the experience of Christians generally. Although Christians are free from the condemnation of the law, sin nonetheless continues to dwell within, and all genuine Christians (along with Paul) should be profoundly aware of how far they fall short of God’s absolute standard of righteousness. Thus Paul cries out, “Wretched man that I am! Who will deliver me from this body of death?” (7:24). The answer follows immediately: the one who has delivered Christians once for all (see 4:2–25; 5:2, 9) and the one who will deliver them day by day is “Jesus Christ our Lord!” (7:25). As in many other places in Paul’s letters, this reflects his emphasis on both the “already” aspect of salvation (that believers have been saved) and the “not yet” aspect (that believers will be saved ultimately and for all eternity at the return of Christ), and that they live in the tension between the already and the not yet. In the section that immediately follows (8:1–11), Paul shows that the means by which Christians are delivered daily from the indwelling power of sin is: (1) by walking “not according to the flesh but according to the Spirit” (8:4); (2) by not “set[ting] their minds on the things of the flesh, but … on the things of the Spirit” (8:5); and (3) by the indwelling presence of “the Spirit of God [who] dwells in you” (8:9, 11).

ROMANS—NOTE ON 7:16 Paul’s reference to the goodness of the law reflects the main point of these verses.

ROMANS—NOTE ON 7:17 Paul is not absolving himself of personal responsibility but emphasizing the power of sin.

ROMANS—NOTE ON 7:21–23 The meaning of the word “law” in these verses is the subject of debate. Some think that every use of the word refers to the Mosaic law, but most argue that in vv. 21 and 23 the term means “principle.” All agree that the Mosaic law is in view in v. 22. The Greek word nomos can take either meaning.

ROMANS—NOTE ON 7:24–25 Who will deliver me? The living presence of Jesus Christ is the answer to the problem of sin in one’s life.

ROMANS—NOTE ON 8:1–17 Life in the Spirit. Paul celebrates the new life of the Spirit that Christians enjoy as a result of Christ’s saving work.

The Trinity in Romans 8

This chart focuses on statements that have Father, Son, or Spirit as the subject. For additional references to Father, Son, or Spirit in Romans 8, see vv. 1–2, 4–7, 13, 15, 17–23, 28.

View this chart online at http://kindle.esvsb.org/c169

Father	Son	Spirit
sent his Son (v. 3)
condemned sin (v. 3)
gives life to mortal bodies of believers by his Spirit in them (v. 11)	in believers (v. 10)	indwells believers (v. 9)
foreknew, predestined, called, justified, glorified (vv. 29–30)	died, raised, interceding at the right hand of the Father for believers (v. 34)	leads believers (v. 14)
is for us (v. 31)		bears witness with the spirit of believers (v. 16)
gave his Son (v. 32)		helps in weakness and intercedes for believers (vv. 26–27)
justifies (v. 33)
loves (v. 39)	loves (vv. 35, 39)

ROMANS—NOTE ON 8:1 Therefore indicates that Paul is stating an important summary and conclusion related to his preceding argument. The “therefore” is based first on the exclamation of victory that comes “through Jesus Christ our Lord” (7:23–25), which in turn is linked back to 7:6, where the idea of the “new life of the Spirit” is first mentioned. But more broadly Paul seems to be recalling his whole argument about salvation in Christ from 3:21–5:21. The now in 8:1 matches the “now” in 7:6, showing that the new era of redemptive history has “now” been inaugurated by Christ Jesus for those who are “now” in right standing before God because they are united with Christ. But the summary relates further to the whole argument presented in chs. 3, 4, and 5. No condemnation echoes the conclusion stated in 5:1 (“Therefore … we have peace with God”) and underscores the stunning implications of the gospel first introduced in 1:16–17. As Paul immediately goes on to explain, there is “no condemnation” for the Christian because God has condemned sin in the flesh by sending his own Son (8:3) to pay the penalty for sin through his death on the cross. The following verses then show that indwelling sin is overcome through the power of the indwelling Spirit, with ten references to the Spirit in vv. 4–11.

ROMANS—NOTE ON 8:2 The evidence that believers are in Christ is that the power of sin has been broken in their lives by the work of the Holy Spirit. Law in both instances means principle.

ROMANS—NOTE ON 8:3 The law (in this instance, the Mosaic law) could not solve humanity’s problem because sin employs the law for its own purposes, as ch. 7 explained. God sent his Son as a sacrifice for sin (an idiomatic phrase designating a sin offering) and paid the full penalty for sin in his sacrifice (condemned sin). In the flesh refers to Christ’s body, and in the likeness of sinful flesh means that Jesus became fully human, even though he was sinless.

ROMANS—NOTE ON 8:4 righteous requirement of the law … fulfilled. This could mean the requirement is fulfilled in the new life that Christians live on the basis of Christ’s work, or it may refer to the full penalty of the law being met at the cross.

ROMANS—NOTE ON 8:6 To set the mind on the flesh means to think continually about and constantly desire the things characteristic of fallen, sinful human nature, that is, to think just the way the unbelieving world thinks, emphasizing what it thinks important, pursuing what it pursues, in disregard of God’s will.

ROMANS—NOTE ON 8:7 Those who are in the flesh behave as sons and daughters of sinful Adam and are hostile to God. They do not keep God’s law, and indeed they are unable to keep it because they are slaves to sin (6:6, 17, 19–20).

ROMANS—NOTE ON 8:8 Because unbelievers (those who are in the flesh) are in bondage to sin and unable to do what God commands, they fail to please God.

ROMANS—NOTE ON 8:9 By definition, Christians are not in the flesh, for all who believe in Christ are indwelt by the Holy Spirit. Paul alternates between the Spirit of God and the Spirit of Christ here, showing that Christ and God share the same status.

ROMANS—NOTE ON 8:10 The previous verse speaks of the Spirit’s indwelling, but here Paul describes Christ’s dwelling in Christians. This does not mean that there is no difference between Christ and the Spirit (which is the ancient heresy of modalism), but it does suggest that Christ and the Spirit are both fully God, and work cooperatively. Since the bodies of Christians are not yet redeemed, they still die, even though they are freed from the condemnation of sin. Yet the presence of the Spirit within believers testifies to the new life they enjoy because of the righteousness of Christ that is now theirs.

ROMANS—NOTE ON 8:12 A conclusion is drawn from the previous verses. Since Christians live in the Spirit, they are no longer captive to the flesh and should no longer live according to the flesh.

ROMANS—NOTE ON 8:13 Those who give their lives over to the flesh will face eternal death, but those who slay the desires of the flesh through the power of the Spirit will enjoy eternal life. God and believers each have a role in sanctification: it must be by the Spirit and his power, but you put to death shows that one must take an active role in battling sinful habits.

ROMANS—NOTE ON 8:14 Those who are led by the Spirit of God (i.e., those who yield to the Spirit; see notes on Gal. 5:16; 5:17; 5:18) are those who are God’s sons, i.e., they truly belong to his family.

ROMANS—NOTE ON 8:15 Christians are no longer slaves to sin but are adopted as sons into God’s family, as evidenced by the Spirit that cries out within them that God is their father. sons. See note on Gal. 3:26. Abba is the Aramaic word for Father. Paul’s use of the term likely stems from Jesus’ addressing God as Abba (Mark 14:36).

ROMANS—NOTE ON 8:16 The witness of the Spirit gives the Christian’s spirit assurance that he or she is God’s child.

ROMANS—NOTE ON 8:17 All who are God’s children are also heirs of his promises, but a willingness to follow Christ in suffering is another sign of being God’s children.

ROMANS—NOTE ON 8:18–39 Assurance of Hope. Paul began this major section of the letter (5:1–8:39) by emphasizing the final hope of believers (5:1–11), and now he concludes with the same emphasis.

ROMANS—NOTE ON 8:18 The ultimate glory that Christians will receive is so stupendous that the sufferings of this present time are insignificant in comparison (cf. 2 Cor. 4:17). They look forward both to the resurrection of the body (1 Thess. 4:13–18) and to the new heaven and new earth (Rev. 21:1–22:5; see Isa. 65:17).

ROMANS—NOTE ON 8:19 Creation is personified in this verse and the following verses in order to emphasize the wonder of the future glory of God’s sons (i.e., believers who have the rights of inheritance of all that God has in store for them; on “sons,” see esv Preface: Translation Style).

ROMANS—NOTE ON 8:20–21 When Adam sinned, the created world was also subjected to futility. One thinks of the thorns and thistles that were to accompany work in Gen. 3:17–19, the pain in childbirth for the woman (Gen. 3:16), and the repeated refrain that all is vanity in Ecclesiastes (where the Septuagint uses the same Greek word here used for “futility”). The original creation (Genesis 1–2) did not have these things, and on the last day it also will be transformed and freed from the effects of sin and will instantly become far more beautiful, productive, and easy to live in than one can ever imagine.

ROMANS—NOTE ON 8:22 Again creation is personified, showing that it also longs for the day when the salvation that has already begun in God’s children will be completed.

ROMANS—NOTE ON 8:23 God’s people also groan and long for the completion of his saving work. The tension is seen here between the already and not yet in Paul’s theology. Christians already have the firstfruits of the Spirit, but they still await the day of their final adoption when their bodies are fully redeemed and they are raised from the dead. Their adoption has already occurred in a legal sense (v. 15), and they already enjoy many of its privileges, but here Paul uses “adoption” to refer to the yet greater privilege of receiving perfect resurrection bodies.

ROMANS—NOTE ON 8:26 Although Christians do not always know God’s will in prayer, the Spirit himself intercedes for them in and through their unspeakable groans (cf. v. 23). This does not refer to speaking in tongues, since what Paul says here applies to all Christians and, according to 1 Cor. 12:30, only some Christians speak in tongues.

ROMANS—NOTE ON 8:27 God always answers the requests of the Spirit in the affirmative, since the Spirit always prays in accord with God’s will.

ROMANS—NOTE ON 8:28 God weaves everything together for good for his children. The “good” in this context does not refer to earthly comfort but conformity to Christ (v. 29), closer fellowship with God, bearing good fruit for the kingdom, and final glorification (v. 30).

ROMANS—NOTE ON 8:29 Verses 29–30 explain why those who believe in Christ can be assured that all things work together for good: God has always been doing good for them, starting before creation (the distant past), continuing in their conversion (the recent past), and then on to the day of Christ’s return (the future). Foreknew reaches back to the OT, where the word “know” emphasizes God’s special choice of, or covenantal affection for, his people (e.g., Gen. 18:19; Jer. 1:5; Amos 3:2). See Rom. 11:2, where “foreknew” functions as the contrast to “rejected,” showing that it emphasizes God’s choosing his people (see also 1 Pet. 1:2, 20). God also predestined (i.e., predetermined) that those whom he chose beforehand would become like Christ.

ROMANS—NOTE ON 8:30 The chain that begins with the word “foreknew” in v. 29 cannot be broken. Those who are predestined by God are also called effectively to faith through the gospel (see 2 Thess. 2:14). And all those who are called are also justified (declared to be right in God’s sight). Because not all who are invited to believe are actually justified, the “calling” here cannot refer to merely a general invitation but must refer to an effective call that creates the faith necessary for justification (Rom. 5:1). All those who are justified will also be glorified (receive resurrection bodies) on the last day. Paul speaks of glorification as if it were already completed, since God will certainly finish the good work he started (cf. Phil. 1:6).

ROMANS—NOTE ON 8:31–39 A joyous conclusion to the argument that Paul has carefully unfolded throughout the preceding chapters. The opposition of unbelievers and Satan will never succeed, since God is for us (v. 31).

ROMANS—NOTE ON 8:33 Satan, their enemies, or even their own consciences may bring charges against God’s elect, but those who have come to faith in Christ will never be found guilty, for God declares them to be right before all the world at the divine tribunal.

ROMANS—NOTE ON 8:34 Who is to condemn? The question posed in v. 33 is repeated. Christians may rejoice with the certainty that they will never be condemned, for (1) Christ died for them and paid the full penalty for their sin; (2) he was raised, showing that his death was effective; (3) he now is seated triumphantly at God’s right hand (Ps. 110:1); and (4) he intercedes for his people on the basis of his shed blood. Interceding signifies effective intervention.

ROMANS—NOTE ON 8:36 As it is written. The quotation from Ps. 44:22 shows that the difficulties listed in Rom. 8:35 do strike Christians. They are not exempted from suffering or even from being killed.

ROMANS—NOTE ON 8:37 Christians are more than conquerors, because God turns everything—even suffering and death—into good.

ROMANS—NOTE ON 8:38–39 For I am sure. Paul answers the question he raised in v. 35 with absolute certainty that nothing can ever sever God’s people from his love … in Christ. Rulers and powers here likely refer to angelic and demonic authorities.

ROMANS—NOTE ON 9:1–11:36 God’s Righteousness to Israel and to the Gentiles. Paul has made it clear that God’s saving promises have been fulfilled for the Gentiles. Indeed, the church of Jesus Christ now enjoys the spiritual blessings promised to Israel: the gift of the Spirit (8:9); adoption as God’s children (8:14–17); future glory (8:17, 30); election (8:33); and the promise of never being severed from God’s love (8:35–39). Paul now asks in chs. 9–11 whether the promises God made to ethnic Israel will be fulfilled. If his promises to the Jews remain unfulfilled, how can Gentile Christians be sure that he will fulfill the great promises that conclude ch. 8? Paul answers that God is faithful to his saving promises to Israel (9:6) and that he will ultimately save his people (11:26).

ROMANS—NOTE ON 9:1–29 God’s Saving Promises to Israel. God’s saving promises to Israel are irrevocable since they depend upon his word of promise and his electing grace.

ROMANS—NOTE ON 9:1–3 Paul suffers from great anguish because his Jewish kinsmen are unsaved (see also 10:1). Indeed, if it were possible, Paul might almost choose to be accursed (to suffer God’s punishment in hell) so that his fellow Jews would be saved (cf. Moses in Ex. 32:30–32). But he knows this would achieve nothing, for none but Christ could be any person’s substitute to bear God’s wrath.

ROMANS—NOTE ON 9:4 In vv. 4–5 the great privileges of Israel are listed. The six blessings here can be divided into two parallel lists of three:

The Israelites became God’s adopted people when God saved them from Egypt. Glory here probably refers to the glory of God in the tabernacle and temple. Israel received the covenants in which the Lord promised to save them. God gave his people his law at Mount Sinai, prescribed their worship in the Mosaic law, and gave them his saving promises.

ROMANS—NOTE ON 9:5 The patriarchs (Abraham, Isaac, and Jacob) also come from Israel. Most important, Jesus the Christ is also from the Jewish people, and he is not merely a human being but is also fully God. Therefore, the fact that so many Jews have rejected Christ brings acute pain to Paul (v. 2).

ROMANS—NOTE ON 9:6–7 Even though many Jews have failed to believe, God’s promise to them has not failed, for there was never a promise that every Jewish person would be saved. It was never the case that all the physical children of Abraham were truly part of the people of God, for Gen. 21:12 teaches that the line of promise is traced through Isaac, not Ishmael.

ROMANS—NOTE ON 9:8 The words children of God show that Paul is thinking of salvation (see 8:16), and hence he is not thinking merely of physical blessings given to Israel.

ROMANS—NOTE ON 9:9–10 The promise (Gen. 18:10, 14) was not given to Hagar (Genesis 16) but was specifically given to Sarah and her offspring. The birth of Esau and Jacob is further evidence that God did not promise that every person of Jewish descent would be saved, for they had the same father and mother and were even twins, and yet God chose Jacob and not Esau.

ROMANS—NOTE ON 9:11 God did not choose Jacob on the basis of anything in Jacob or Esau’s life but to achieve the fulfillment of God’s purpose of election. Christians can be assured, therefore, that God’s promise will be fulfilled because it depends solely upon his will. The contrast between works and calling shows that salvation is in view, not merely the historical destiny of Israel as a nation. For the OT background on “election,” see Gen. 18:10; Ex. 33:19; Mal. 1:2. See also Eph. 1:3–6.

ROMANS—NOTE ON 9:12 The promise given to Rebekah (Gen. 25:23) was that God had chosen the younger Jacob over the older Esau. One of the themes in Romans 9–11 is that God works in surprising ways, so that no one can ever presume upon his grace.

ROMANS—NOTE ON 9:13 The citation of Mal. 1:2–3 also shows that God set his saving love on Jacob and rejected (hated) Esau. “Hated” is startling, but as a sinner Esau did not deserve to be chosen by God, who remains just in not choosing everyone. The salvation of anyone at all comes only from God’s mercy.

ROMANS—NOTE ON 9:14–15 Since God chose Jacob instead of Esau before they were born, without regard to how good or bad either of them would be, the question naturally arises: Is God just in choosing one over the other? God is just because no one deserves to be saved (cf. 3:23), and the salvation of anyone at all is due to God’s mercy alone, as the citation of Ex. 33:19 affirms.

ROMANS—NOTE ON 9:16 Salvation, then, is not ultimately based on human free will or effort but depends entirely on God’s merciful will.

ROMANS—NOTE ON 9:17 For this very purpose. Paul quotes Ex. 9:16 to show that God is sovereign over evil as well. Even the wrath of man praises God (Ps. 76:10), for God installed Pharaoh as ruler and hardened his heart so that his own saving power and glorious name would be spread throughout the whole world.

ROMANS—NOTE ON 9:19 who can resist his will? If salvation ultimately depends upon God, and he has mercy and hardens whomever he pleases, then how can he find anyone guilty? How can he charge anyone with guilt since his will is irresistible?

ROMANS—NOTE ON 9:20–21 Some of Paul’s readers might expect him to appeal to human free will to resolve the problem posed in v. 19. Instead, he insists that finite human beings may not rebelliously question God’s ways, that God as a potter (cf. Jer. 18:1–6) has the right to do what he wishes with his creation. The honorable and dishonorable vessels in this context represent those who are saved and unsaved. Paul affirms that humans are guilty for their sin, and he offers no philosophical resolution as to how this fits with divine sovereignty. He does insist that God ordains all that happens (cf. Eph. 1:11), even though God himself does not sin and is not morally responsible for sin.

ROMANS—NOTE ON 9:22–23 God created a world in which both his wrath and his mercy would be displayed. Indeed, his mercy shines against the backdrop of his just wrath, showing thereby that the salvation of any person is due to the marvelous grace and love of God. If this is difficult to understand, it is because people mistakenly think God owes them salvation!

ROMANS—NOTE ON 9:24 In his grace and mercy God has called people to himself from both the Jews and the Gentiles.

ROMANS—NOTE ON 9:25–26 Paul quotes Hos. 2:23 and 1:10 to illustrate the stunning grace of God—that those who are not my people … will be called “sons of the living God.” In calling the Gentiles to salvation, God calls a sinful people to himself, just as in saving Israel he showed mercy to the undeserving. No one can presume on God’s grace. In calling anyone to salvation, he shows undeserved mercy to those who were not his people.

ROMANS—NOTE ON 9:27–29 The fact that only some of Israel would be saved was prophesied in Isa. 10:22–23. Most of Israel was judged, and only a remnant experienced salvation. Indeed, as Isa. 1:9 says, Israel deserved to be wiped out like Sodom and Gomorrah, but God had mercy and spared some.

ROMANS—NOTE ON 9:30–11:10 Israel’s Rejection of God’s Saving Promises. God’s sovereignty is compatible with human responsibility. Israel should have believed the gospel and trusted in Christ, but the majority refused to do so. Still, God’s saving promises will be fulfilled.

ROMANS—NOTE ON 9:30–31 Paul assesses the situation: Gentiles, who were not God’s chosen people and did not seek right standing with God, now enjoy that right standing by faith. Israel pursued right standing with God through the law but failed to achieve it.

ROMANS—NOTE ON 9:32 Why did Israel fail to achieve right standing with God through the law? They did not pursue obedience to the law in humble trust, but tried to make it a means of establishing their own righteousness. Such a use of the law led them to stumble over the stone (which was Christ confronting them), for those attempting to establish their own righteousness see no need to believe in Christ.

ROMANS—NOTE ON 9:33 The stumbling over Christ was prophesied in Isa. 28:16. Those who trust in Christ will not experience end-time shame.

ROMANS—NOTE ON 10:2 The Jews’ zeal and sincerity does not lead them to salvation. The broader principle is that many sincere, “religious” people are wrong in their beliefs.

ROMANS—NOTE ON 10:3 Many Jews did not believe in Christ because they failed to submit to God’s righteousness and instead attempted to be righteous before God on the basis of their own works. On the contrast of the two ways to righteousness, see Gal. 3:7–14.

ROMANS—NOTE ON 10:4 End probably includes the idea of both goal and termination. The Mosaic law has reached its goal in Christ (it looked forward to and anticipated him), and the law is no longer binding upon Christians (the old covenant has ended). Since Christ is the goal and end of the law, righteousness belongs to all who trust in Christ.

ROMANS—NOTE ON 10:5 Paul quotes Lev. 18:5 regarding the righteousness that is based on the law, to show that those who keep the law will attain life. But as Paul has already shown, life will not come in this way since all violate the law (Rom. 1:18–3:20).

ROMANS—NOTE ON 10:6–8 In vv. 6–8 Paul quotes Deut. 30:12–14 to show the contrast between the righteousness based on faith and the righteousness that comes from the law. The righteousness based on faith reinterprets these OT statements and sees them now fulfilled in Christ (see note on Deut. 30:12–14). There is no need to travel to heaven to bring Christ to earth, for God has already sent him into the world. Nor should anyone think they must bring Christ up from the realm of the dead, for God has raised Christ from the dead. What God requires is not superhuman works but faith in the gospel Paul preaches.

ROMANS—NOTE ON 10:9–10 If you confess with your mouth does not mean that a spoken affirmation of one’s faith is a “work” that merits justification, but such confession does give outward evidence of inward faith, and often confirms that faith to the speaker himself. that God raised him from the dead. Paul does not mean that people need to believe only this individual event with no understanding of Christ’s death, but rather they need to believe in the resurrection along with the whole complex of truth connected with it, particularly Jesus’ sin-bearing death in mankind’s place, followed by his resurrection that showed God the Father’s approval of Christ’s work (see note on 4:25). with the heart one believes. Saving faith is not mere intellectual agreement but deep inward trust in Christ at the core of one’s being.

ROMANS—NOTE ON 10:11 Paul again cites Isa. 28:16 (cf. Rom. 9:33) to emphasize that trusting in Christ (not works-righteousness) is the pathway to salvation. Shame here refers to the end-time humiliation that those judged on the last day will experience when they are sent to hell.

ROMANS—NOTE ON 10:12–13 God bestows his saving riches on all, both Jews and Gentiles, who call on him—for (as Paul quotes from Joel 2:32) “everyone who calls on the name of the Lord will be saved.”

ROMANS—NOTE ON 10:14–15 How then … ? With a series of rhetorical questions, Paul considers the chain of events necessary for a person to be saved. Verse 14 is linked to v. 13 with the word call. The logic of these verses is clear: (1) People will call on Jesus to save them only if they believe he can do so; (2) belief in Christ cannot exist without knowledge about him; (3) one hears about Christ only when someone proclaims the saving message; and (4) the message about Christ will not be proclaimed unless someone is sent by God to do so. That is why Paul was so urgent about spreading the gospel to the ends of the earth, for he believed that the only way to be saved was to hear and believe in the gospel (see note on 1:19–20). (Paul is not talking here about OT believers who looked forward to Christ, such as Abraham and David in ch. 4, nor is he talking about infants who die in infancy; see note on 2 Sam. 12:23). Since salvation comes only from hearing the gospel, the feet of those who bring the message about Christ are beautiful (Isa. 52:7), probably because the feet carry the messengers to their destinations.

ROMANS—NOTE ON 10:16 Hearing the gospel is necessary for salvation, but hearing is not enough: people must also respond with personal trust. Isaiah (Isa. 53:1) prophesies that not all will believe. In the context of Romans 9–11, Paul is thinking especially of the Jews who did not believe.

ROMANS—NOTE ON 10:17 Paul now sums up the argument thus far. One can come to faith only through hearing the gospel, and the specific message that must be heard is the word of Christ, that is, the good news about Jesus Christ as the crucified and risen Savior.

ROMANS—NOTE ON 10:18–19 They who have heard the message probably refers to the Jewish people (see vv. 1, 19–20). Paul quotes Ps. 19:4, which in its original context refers to general revelation, but Paul applies it to special revelation (the proclamation of the gospel) to emphasize that the Jews have heard the good news because the gospel has gone even to the ends of the world (i.e., to the Gentiles). Israel should have understood from the prophecy of Deut. 32:21 that the Gentiles would believe.

ROMANS—NOTE ON 10:20–21 The prophecy of Isa. 65:1 has been fulfilled in that the Gentiles who did not seek after God have now experienced God’s saving promises. Israel, on the other hand, has fulfilled the words of Isa. 65:2. They have rebelled against and disobeyed the gospel message. Still, God extends his hands to them, inviting them to be saved. On the one hand, God predestines some to be saved. On the other hand, God still longs for all to be saved (see note on 1 Tim. 2:4; also Ezek. 33:11). Though it may seem impossible to understand how both of these statements are true, the Bible teaches both, and one should not use either truth to deny the other. On election, see also notes on Eph. 1:4; 1:5; 1:6; 1:11.

ROMANS—NOTE ON 11:1 The majority of Israel failed to believe. Does this mean that God has rejected his people? Paul presents himself as an example of the remnant that has been preserved, a remnant that indicates that God is not finished with Israel and that he will fulfill the promises made to his people.

ROMANS—NOTE ON 11:3–5 Elijah in his despair thought Israel would be extinguished. But God assured Elijah that he had preserved a remnant, which gave Elijah hope that God would fulfill his saving promises in the future. In Paul’s day, as in Elijah’s day (v. 4) and today, a remnant of Jews believe in Christ because of God’s electing grace (cf. 9:27–29).

ROMANS—NOTE ON 11:6 Election and grace are inseparable, for both show that salvation is God’s work alone, and that it has nothing to do with works. On grace, see also 4:4–5; Acts 15:11; Eph. 2:8–9.

ROMANS—NOTE ON 11:7–10 The composite citation from Isa. 29:10 and Deut. 29:4 clarifies that God has hardened Israel so that they would not see or hear. Paul then prays for judgment (Ps. 69:22–23) over the Jews of his day who have rejected Christ.

ROMANS—NOTE ON 11:11–32 God’s Righteousness in His Plan for Jews and Gentiles. God’s saving righteousness is featured in the salvation of Israel at the end of history, and in his saving plan for both Jews and Gentiles.

ROMANS—NOTE ON 11:11 Israel’s hardening is not the final word. God planned salvation history so that Israel’s trespass would open salvation for the Gentiles, and the Jews in turn would be provoked to jealousy when they see Gentiles being saved and enjoying a relationship with God.

ROMANS—NOTE ON 11:12 The term world is another word for Gentiles here. Full inclusion looks forward to the fulfillment of God’s saving promises to ethnic Israel. Paul argues from the lesser to the greater: if Israel’s sin brought salvation to the Gentiles, then the blessing will be even greater when all Israel is saved (see v. 15).

ROMANS—NOTE ON 11:13–14 As an apostle, Paul had a special calling and commission to preach the good news to the Gentiles. But he uses his ministry to the Gentiles also to benefit the Jews, for he hopes that the more Gentiles come to salvation, the more this will provoke the Jews to jealousy, so that many will be saved.

ROMANS—NOTE ON 11:15 If the rejection of the majority of Israel has meant that many Gentiles (the world) are now reconciled to God through Christ, then the acceptance of the Jews (their future coming to Christ in large numbers) will bring about the final resurrection (life from the dead) and the end of history, so that from that point on people will praise God forever and ever (see v. 12). Others think “life from the dead” is a figurative expression for great spiritual revival.

ROMANS—NOTE ON 11:16 Two illustrations are used that teach the same truth. The firstfruits and the root probably refer to the patriarchs (Abraham, Isaac, and Jacob) and the saving promises given to them. If the firstfruits and root are consecrated to God, so too are the whole lump (of dough) and the branches (i.e., the Jewish people as a whole); see Num. 15:17–21 for OT origin of the imagery. As Paul has already explained in Romans 9–10, it does not follow from this that every Jewish person will be saved, but it does indicate that God will be faithful to his promises (9:6) and seems to imply that in the future many more Jews will be saved.

ROMANS—NOTE ON 11:17 The illustration of the root and its branches is elaborated upon in vv. 17–24. The people of God are portrayed here as an olive tree (cf. Jer. 11:16–19; Hos. 14:6–7). When Paul says some branches were removed, he probably has in mind the majority of the Jews of his day. Gentiles as wild shoots were grafted into the olive tree and now share in the root (the promises made to the patriarchs).

ROMANS—NOTE ON 11:18–20 Gentile believers are warned against arrogance, for it is God’s saving promises (the root), not their own goodness, that saved them. Thus Gentiles might be tempted with pride because God removed the Jewish branches from the olive tree and grafted them in instead. But this should provoke fear and awe (Gk. phobeō, “to be afraid, have profound respect and reverence, have fear of offending”), for the Jews were removed because they failed to believe and the Gentiles remain only because of their continued trust.

ROMANS—NOTE ON 11:21 Fear is the appropriate response, for God will not spare anyone who does not continue to believe, whether they are Jews or Gentiles. Fear here does not refer to a paralyzing fear. Rather, it is the kind of humble fear that does not take God or salvation for granted, or think lightly of his displeasure.

ROMANS—NOTE ON 11:22–24 The Gentile readers must contemplate God’s kindness and severity. His severity has been the portion of Jews who have not believed, but his kindness has been poured out on the Gentiles. Still, they must persevere in faith. Otherwise, they too will be judged as unbelievers. Furthermore, God will graft back onto the olive tree any Jews who put their faith in Christ. Paul argues from the lesser to the greater. If God grafted onto the olive tree Gentiles, who are the wild branches, then surely he can and will graft back onto the olive tree Jews, who are the original branches from the tree.

ROMANS—NOTE ON 11:25 Paul discloses a mystery to the Gentiles to prevent them from being proud. The word “mystery” does not necessarily refer to something puzzling or difficult to grasp, but to something that was previously hidden and is now revealed. The mystery here has three elements: (1) at this time in salvation history the majority of Israel has been hardened; (2) during this same time the full number of Gentiles is being saved; and (3) God will do a new work in the future in which he will save all “Israel” (v. 26).

ROMANS—NOTE ON 11:26 in this way all Israel will be saved. Various interpreters have claimed that Paul is speaking of: (1) the salvation of the church of Jesus Christ, both Jews and Gentiles, throughout history; or (2) the saving of a remnant of Jews throughout history; or (3) the salvation of the end-time generation of the Jewish people in the future. The first view is unlikely since throughout chs. 9–11 Israel and Gentiles are distinct ethnic entities. Furthermore, in 11:25 Israel refers to ethnic Israel, and it is difficult to see how the referent could suddenly change in v. 26. Finally, v. 28 indicates that ethnic Israel is still distinguished from Gentiles, for “they” in v. 28 clearly refers to ethnic Israel. The third view, that Paul refers to the salvation of Israel at the end of history, seems most likely because: (1) it fits with the promises of God’s future work in vv. 12 and 15; (2) it is difficult to see how the salvation of a remnant of Jews all through history would qualify as a mystery; (3) the future salvation of ethnic Israel at the end of history accords with the climactic character of this passage; and (4) it demonstrates finally and fully how God is faithful to fulfill his saving promises to his people (9:6). “All Israel” does not necessarily refer to every single Jewish person but to a very large number, at least the majority of Jews. The Deliverer coming from Zion probably refers to Christ (cf. 1 Thess. 1:10), suggesting that the Jews will be saved near or at the second coming.

ROMANS—NOTE ON 11:27 when I take away their sins. The salvation of Israel fits with God’s covenantal promise to save his people and to forgive their sins.

ROMANS—NOTE ON 11:28 for your sake. The unbelief of Israel has benefited the Gentiles, i.e., this is the period of history in which Gentiles are being saved, while most of Israel remains in unbelief. But God’s electing promise given to their forefathers Abraham, Isaac, and Jacob will be fulfilled in the future.

ROMANS—NOTE ON 11:29 Israel will be saved because God never revokes his saving promises. Gifts (Gk. charisma) means things freely given by God, and the word can be used to refer to different kinds of gifts. Sometimes the word refers to spiritual gifts for ministry (as in 1:11; 12:6; 1 Cor. 12:4) and sometimes to the gift of salvation (Rom. 5:15–16; 6:23), but the context here favors yet a third kind of “gifts,” namely, the unique blessings given to Israel which Paul mentioned at the beginning of this long section (9:4–5). calling (Gk. klēsis, using the same root as Gk. eklogē, “election,” in 11:28; also in 9:11; 11:7) refers here to calling to salvation (cf. 8:30; 9:11, 24).

ROMANS—NOTE ON 11:30–31 Salvation history is structured to feature God’s great mercy. God saved the Gentiles when one would expect only the Jews to be saved, but in the future he will amaze all by his grace again by saving the Jews, so that it will be clear that everyone’s salvation is by mercy alone. The final now in the text does not mean the promise to the Jews is now fulfilled but that the promise of Jewish salvation could be fulfilled at any time.

ROMANS—NOTE ON 11:32 The word all here refers to Jews and Gentiles (all without distinction, not all without exception). The sin and disobedience of both Jews and Gentiles is highlighted, to emphasize God’s mercy in saving some among both Jews and Gentiles.

ROMANS—NOTE ON 11:33–36 Concluding Doxology. As he concludes his setting forth of God’s great plan in the history of salvation (chs. 1–11), Paul breaks forth into praise. God’s wisdom and ways are far beyond the understanding of human beings, and hence he deserves all the glory.

ROMANS—NOTE ON 11:34–35 The words of Isa. 40:13 teach that no human being knows the mind of the Lord apart from revelation, and no one can serve as God’s adviser. Likewise the majestic words of Job 41:11 are a reminder that no one ultimately gives anything to God. Instead, everything humans have is a gift from God (1 Cor. 4:7).

ROMANS—NOTE ON 11:36 Since all things are from God, and through God, and for God, it follows that he deserves all the glory forever. God’s saving plan brings him great honor, praise, and glory forever and ever.

ROMANS—NOTE ON 12:1–15:13 God’s Righteousness in Everyday Life. The gift of God’s saving righteousness leads to a new life. In this section Paul works out some of the practical implications of God’s saving mercy.

ROMANS—NOTE ON 12:1–2 Paradigm for Exhortations: Total Dedication to God. These verses summarize the response to God’s grace and serve as the introduction for all of 12:1–15:13. They encapsulate what it means to live in a way that pleases God.

ROMANS—NOTE ON 12:1 Therefore points back to the entire argument from 1:18–11:36. mercies of God. Christians are to give themselves entirely to God because of his saving grace, as shown in 3:21–11:36. Sacrificial language from the OT is used to denote the new life of Christians, and this means that the word bodies here refers to Christians as whole persons, for both body and soul belong to God. They are a living sacrifice, meaning that they are alive from the dead since they enjoy new life with Christ (6:4). “Living” also means that they will not be put to death as OT animal sacrifices were (see notes on sacrifices in Leviticus 1–7), for Christ has fulfilled what was predicted by those sacrifices. Whereas OT worship focused on offering animal sacrifices in the temple, Paul says that spiritual worship in a broad sense now includes offering one’s whole life to God (cf. Heb. 13:15–16). Elsewhere, however, the NT can also use the word “worship” in a narrower sense, to speak of specific acts of adoration and praise (Matt. 2:2; John 4:20; Acts 13:2; 1 Cor. 14:25; Heb. 12:28; Rev. 11:1).

ROMANS—NOTE ON 12:2 The present evil age still threatens those who belong to Christ, so they must resist its pressure. Their lives are changed as their minds are made new (contrast 1:28), so that they are able to “discern” God’s will. By testing you may discern translates Greek dokimazō, which often has the sense of finding out the worth of something by putting it to use or testing it in actual practice (cf. Luke 14:19; 1 Cor. 3:13; 2 Cor. 8:22; 1 Tim. 3:10).

ROMANS—NOTE ON 12:3–13:14 Marks of the Christian Community. The new life of believers is described in this section.

ROMANS—NOTE ON 12:3 God has granted a differing measure of faith to each of his children, and Paul calls upon each to assess himself or herself realistically.

ROMANS—NOTE ON 12:4–5 The diversity and unity of the church is illustrated by comparison to the human body. Just as the human body is one with many members (lit., body parts, limbs), so the church is united though it is composed of many members. On the theme of the church as the body of Christ, see also 1 Corinthians 12 and Eph. 4:4, 12–16.

ROMANS—NOTE ON 12:6 The variety of the body is evident from the various gifts God has given the church (see chart). On the gift of prophecy, see notes on Acts 21:4; 21:10–11; 1 Cor. 12:10; Eph. 2:20; 1 Thess. 5:20–21; and other notes on 1 Corinthians 12–14. in proportion to our faith. Paul instructs prophets to speak only when they have faith or confidence that the Holy Spirit is truly revealing something to them, and not to exceed the faith that God has given them by trying to impress others.

Spiritual Gifts in Paul’s Letters

View this chart online at http://kindle.esvsb.org/c170

Romans 12:6–8	1 Corinthians 12:7–10	1 Corinthians 12:28	Ephesians 4:11
Having gifts that differ according to the grace given to us	To each is given the manifestation of the Spirit for the common good	God has appointed in the church	And he gave
		apostles	the apostles
prophecy	prophecy	prophets	the prophets
			the evangelists
	ability to distinguish between spirits
	utterance of wisdom
teaching	utterance of knowledge	teachers	the shepherds and teachers
exhorting
	working of miracles	miracles
	gifts of healing	gifts of healing
service		helping
leading		administrating
	various kinds of tongues	various kinds of tongues
	interpretation of tongues
giving
	faith
mercy

ROMANS—NOTE ON 12:7–8 Christians should concentrate upon and give their energies to the gifts God has given them, whether in serving others, teaching God’s Word patiently, or in exhortation and encouragement in the things of God. Thus Paul spotlights three attitudes necessary in exercising particular gifts: (1) those who have a special gift of helping others financially should never give grudgingly but always generously; (2) those who lead often have no one to whom they are accountable, and hence they must beware of laziness; (3) those who show mercy to the hurting must not grow weary but continue to minister with gladness.

ROMANS—NOTE ON 12:9 The remainder of the chapter is a description of the life that is pleasing to God. Not surprisingly, love heads the list, for all that Paul says is embraced by the call to love (see note on John 13:34–35). genuine. Love cannot be reduced to sentimentalism. abhor. Christians are to hate evil.

ROMANS—NOTE ON 12:13 Hospitality was very important for early Christians, for most of them could not afford hotels (lodging houses) when traveling but depended on the provision of fellow believers.

ROMANS—NOTE ON 12:14 Bless … do not curse. These words reflect the teaching of Jesus (Matt. 5:44).

ROMANS—NOTE ON 12:17 Repay no one evil. Again, an allusion to Jesus’ teaching (Matt. 5:39).

ROMANS—NOTE ON 12:18 If possible. Paul recognizes it is not always possible to be at peace with everyone, even when one makes the effort.

ROMANS—NOTE ON 12:19 Vengeance is mine. Another allusion to Jesus’ teaching (Matt. 5:39). Feelings of revenge can be overcome by realizing that God will make all things right, and that he will visit his wrath on those who deserve it.

ROMANS—NOTE ON 12:20–21 Burning coals is quoted from Prov. 25:21–22. Most interpreters think Paul is teaching that the Christian is to do good to people so that they will feel ashamed and repent, and that sense is possible. But in the OT “burning coals” always represent punishment (2 Sam. 22:13; Ps. 11:6; 18:8, 12–13; 140:10), so another interpretation is that Paul is repeating the thought of Rom. 12:19: Christians are to do good to wrongdoers, recognizing that God will punish them on the last day if they refuse to repent. Overcoming evil with good will ordinarily include acts of kindness toward evildoers, but it may sometimes also include the “good” (13:4) of the civil government stopping evil through the use of superior force (military or police), as Paul explains in 13:3–4. See note on Prov. 25:21–22.

ROMANS—NOTE ON 13:1–7 This passage addresses the responsibility of Christians to governing authorities. They are to “be subject to” (which generally means to obey, cf. 1 Pet. 3:5–6) the government because it has been ordained by God. Paul is speaking here of the general principle of submission to government. Several other passages show that God approves of Christians disobeying government, but only when obedience to government would mean disobeying God (see Ex. 1:17, 21; 1 Kings 18:4–16; Est. 4:16; Dan. 3:12–18; 6:10; Matt. 2:12; Acts 5:29; Heb. 11:23). There were even times when God raised up leaders to rebel against the government and deliver his people from evil rulers (Exodus 1–14; Judg. 2:16; Heb. 11:32–34).

ROMANS—NOTE ON 13:1 It is true that those governing authorities that exist have been instituted by God, but sometimes God gives good authorities as a blessing, and sometimes he institutes evil rulers as a means of trial or judgment (2 Chron. 25:20; 32:24–25). On God’s rule over earthly authorities, see Ps. 75:7 and Dan. 2:21. These earthly “authorities” will ultimately be superseded by the rule of Christ (Dan. 2:44; Rev. 22:1–5).

ROMANS—NOTE ON 13:3 Rulers are not a terror to good conduct, but to bad means that civil government in general is a great blessing from God for which we should be thankful. Without civil government there would be anarchy, a horrible alternative in which evil runs rampant.

ROMANS—NOTE ON 13:4 Governing authorities are God’s servants and carry out his wrath on evildoers, and they do so for your good. Even though Christians must not take personal revenge (12:17–20), it is right for them to turn punishment over to the civil authorities, who have the responsibility to punish evil. The reference to the sword most likely refers to the penalty of capital punishment (cf. Gen. 9:6).

ROMANS—NOTE ON 13:5 Christians should obey the civil authorities not only to avoid God’s wrath (coming through those authorities, v. 4) but also because their conscience tells them that submitting to the government is right (see note on vv. 1–7).

ROMANS—NOTE ON 13:6–7 Christians must not refuse to pay taxes simply because they think some of the money is used unjustly, for the Roman Empire surely did not use all of its money for godly purposes! So, too, believers are to honor their leaders, even if they are not fully admirable.

ROMANS—NOTE ON 13:8 Verses 8–10 focus on the Christian’s relationship to the Mosaic law. Owe no one anything links back to v. 7, and thus the command does not prohibit all borrowing but means that one should always “pay what is owed” (see v. 7), fulfilling whatever repayment agreements have been made. The debt one never ceases paying is the call to love one another. Indeed, love fulfills what the Mosaic law demands.

ROMANS—NOTE ON 13:9 Paul cites several OT commandments regarding responsibility to others, all of which are summed up in the call from Lev. 19:18 to love your neighbor as yourself.

ROMANS—NOTE ON 13:11–12 In this section (12:3–13:14) the final verses call Christians to action, given the shortness of the time before Jesus returns. Sleep here is a metaphor for a life of moral carelessness and laxity. Salvation is viewed as a future reality here, and it draws nearer every day. the day is at hand. The nearness of the end summons Christians to put off all evil works and to live in the light.

ROMANS—NOTE ON 13:13 Things not fitting for those who belong to the light include (1) sins of addiction in drinking and partying; (2) sexual sins; and (3) social sins.

ROMANS—NOTE ON 13:14 Paul’s exhortations can be summed up in the call to put on … Christ. The metaphor of putting on clothing implies not just imitating Christ’s character but also living in close personal fellowship with him. Even though believers have new life, they still must constantly renounce the flesh and refuse to gratify its desires.

ROMANS—NOTE ON 14:1–15:13 A Call for Mutual Acceptance between the Strong and the Weak. Paul addresses a specific dispute, probably over whether Christians need to abide by Jewish food laws. Paul clearly sides theologically with the “strong” (who did not feel compelled to follow those laws), but he encourages them not to despise or scandalize the “weak.”

ROMANS—NOTE ON 14:1 As for the one who is weak. The exhortation here is directed to the strong, for they are tempted to enter into quarrels with those who have a weaker faith.

ROMANS—NOTE ON 14:2 The strong are operating in their belief that all foods are permitted. Notice that Paul does not say that the weak are exhibiting faith by their abstaining. The weak eat only vegetables, probably so that they avoid the risk of eating unclean foods (cf. Dan. 1:8, 10, 12, 16).

ROMANS—NOTE ON 14:3 The strong are liable to ridicule and mock the weak with their delicate conscience. Conversely, the weak are prone to pass judgment on those who feel the liberty to eat anything. The weak must not stand in judgment, for God has accepted the strong believer.

ROMANS—NOTE ON 14:4 This verse is likely directed to the weak. It is not their place as fellow servants to pass judgment on the strong. The strong stand or fall before God, and they will stand righteous before God on the last day because God will give them grace to keep them from falling away.

ROMANS—NOTE ON 14:5 The weak thought some days were more important than others. Given the Jewish background here (see v. 14), the day that is supremely in view is certainly the Sabbath. The strong think every day is the same. Both views are permissible. Each person must follow his own conscience. What is remarkable is that the Sabbath is no longer a binding commitment for Paul but a matter of one’s personal conviction. Unlike the other nine commandments in Ex. 20:1–17, the Sabbath commandment seems to have been part of the “ceremonial laws” of the Mosaic covenant, like the dietary laws and the laws about sacrifices, all of which are no longer binding on new covenant believers (see also Gal. 4:10; Col. 2:16–17). However, it is still wise to take regular times of rest from work, and regular times of worship are commanded for Christians (Heb. 10:24–25; cf. Acts 20:7).

ROMANS—NOTE ON 14:6 Whether one observes a special day, or eats all foods, or abstains from some foods, the important thing is the honor of the Lord and to give thanks to God.

ROMANS—NOTE ON 14:7–8 Fundamental to the whole discussion is the reality that the Christian’s life is not his own. Both in life and in death, Christians belong to the Lord, and he alone is their judge.

ROMANS—NOTE ON 14:10–12 The strong should not despise the weak, and the weak should not judge the strong, for everyone will stand before God, who will judge all on the last day. The future day of judgment is prophesied in Isa. 45:23. Every person will give an account of his life to God at the judgment. Though justification is by faith alone, what Christians do will affect God’s evaluation of their service to him and the rewards they will receive (cf. 1 Cor. 3:10–17; 2 Cor. 5:10).

ROMANS—NOTE ON 14:14 Christians are no longer under the old covenant, hence Paul no longer accepts the view that some foods are unclean (cf. Leviticus 11; Deuteronomy 14). Still, if anyone thinks certain foods are unclean, then they are unclean for that person.

ROMANS—NOTE ON 14:15–17 The strong should not cause sorrow to the weak by what they eat but rather should refrain for the sake of the weak. They must beware lest they destroy the faith of a brother or sister. If the strong do not act in love, the goodness of the gospel may be wrongly identified as evil, for their lack of love for the weak contradicts Christ’s love. God’s kingdom centers on the gifts of righteousness, peace, and joy granted by the Holy Spirit, so that bodily appetites become secondary.

ROMANS—NOTE ON 14:18–19 Those who show such love for the weak please God and stand out before others as selfless servants of Christ. All Christians are summoned to edify others and to strive for peace.

ROMANS—NOTE ON 14:20–21 Paul urges the strong not to destroy God’s work in the weak by eating food that will scandalize the weak. He assures the strong that all food is clean (another indication that Jewish food laws are in view), but even the strong who have no convictions against eating such food fall into sin when others stumble and fall away from Christ upon observing how the strong behave.

ROMANS—NOTE ON 14:22 The strong are likely addressed here. The faith that you have means their faith that they may eat anything (cf. vv. 1–2, 23). They are not asked to surrender their convictions, but they should not behave in a way that injures the faith of others and thereby brings judgment on themselves.

ROMANS—NOTE ON 14:23 No one should eat unclean food if he has doubts about the rightness of the activity. Indeed, anything believers do apart from faith is sin, for faith glorifies God by trusting him (4:20), and lack of faith dishonors him.

ROMANS—NOTE ON 15:1–3 The strong have a responsibility to tolerate and support the weak instead of living selfishly to satisfy their own desires. The Christian life centers on strengthening others. Christ is the supreme example of living for the glory of God, as is shown in the citation of Ps. 69:9.

ROMANS—NOTE ON 15:4 Whatever was written in former days includes the whole of the OT Scriptures. Paul expresses confidence that all of the OT was written down for the instruction and encouragement of God’s people, thus indirectly implying that all the words of the OT are words of God, words that he wisely directed to be written not only for his purposes at the time they were written but also for later centuries.

ROMANS—NOTE ON 15:7 Therefore, in conclusion, both the strong and the weak are exhorted to accept one another, for they have been accepted by Christ even though they are sinners. Such mutual acceptance will bring great glory to God.

ROMANS—NOTE ON 15:8 The circumcised refers to the Jews here. In fulfilling God’s saving promises to the Jews, the Lord’s truthfulness and faithfulness to his word are demonstrated.

ROMANS—NOTE ON 15:9–12 Paul cites verses from 2 Sam. 22:50 or Ps. 18:49; Deut. 32:43; Ps. 117:1; and Isa. 11:10, which emphasize the inclusion of the Gentiles into the people of God along with the Jews. If the first reference is from 2 Sam. 22:50, citations are provided from the historical books, the law, the writings, and the prophets. The one people of God, both Jews and Gentiles, will praise God forever for his great mercy extended to them in Christ Jesus, showing that the worship of God is his ultimate aim in salvation history.

ROMANS—NOTE ON 15:9 The whole of Romans emphasizes the inclusion of the Gentiles as well in God’s saving plan. They will also praise God for his mercy to them.

ROMANS—NOTE ON 15:13 Hope is the link word from v. 12 (see also v. 4). Joy and peace come from trust in God, but such trust is finally the gift of God, for believers abound in hope only by his grace.

ROMANS—NOTE ON 15:14–16:23 The Extension of God’s Righteousness through the Pauline Mission. Paul focuses on his calling as the apostle to the Gentiles, adding some greetings and final instructions.

ROMANS—NOTE ON 15:14–33 The Establishment of Churches among the Gentiles. Paul explains his unique ministry to the Gentiles and exhorts the Roman church to be a sending base for his mission to Spain.

ROMANS—NOTE ON 15:14 The church in one sense did not need to hear what Paul wrote since they already knew the truths in the letter. Instruct translates Greek noutheteō, “instruct, admonish, warn, counsel,” which is often used of warning against wrong conduct (Acts 20:31; 1 Cor. 4:14; Col. 1:28; 1 Thess. 5:12, 14; 2 Thess. 3:15). Paul encourages ordinary Christians (no doubt esp. those who have greater maturity and wisdom) to give one another practical, real-life wisdom and counsel.

ROMANS—NOTE ON 15:16 Paul functions, so to speak, as priest relative to the gospel, and the offering he presents to God is Gentile converts. This offering is pleasing to God since it is set apart into the realm of the holy (sanctified) by the Holy Spirit.

ROMANS—NOTE ON 15:17–18 Paul in a certain sense actually boasts of his ministry, for in doing so he glorifies not himself but Christ, who has worked through him in his ministry to the Gentiles.

ROMANS—NOTE ON 15:18 Paul summarizes his entire ministry up to this point by saying that Christ accomplished his work through him by word and deed, that is, both by Paul’s preaching about Christ and by Paul’s actions (lifestyle, with mighty works) that accompanied those words.

ROMANS—NOTE ON 15:19 By the power of signs and wonders refers to the miracles that accompanied Paul’s gospel proclamation throughout his entire ministry. Such miracles gave a “sign” of (or pointed to) the power of God, the divine origin and truth of the gospel, and God’s mercy and love for people. They were “wonders” in that people were amazed by them (cf. Acts 4:30; 5:12; 14:3; 15:12; 2 Cor. 12:12; Heb. 2:4). Paul has fulfilled his mandate to preach the gospel among the Gentiles from Jerusalem to Illyricum (roughly comprising what is now Albania and also what was formerly Yugoslavia). How can Paul say that his work has been complete when many still have not heard the gospel in this area? It can be seen from the following verses that churches have been planted in key centers, and from there Paul’s coworkers will bring the gospel to outlying areas (e.g., Epaphras in Colossae, Col. 1:7).

ROMANS—NOTE ON 15:20–21 Paul’s aim was to preach the gospel in areas where no churches existed. His calling was not to plant churches where they already existed. Thereby he was fulfilling the prophecy of Isa. 52:15.

ROMANS—NOTE ON 15:22 Paul had been prevented from coming to Rome because his work of planting churches in unreached areas in the eastern part of the Roman Empire (key cities from which the gospel radiated outward) had not been completed.

ROMANS—NOTE ON 15:23–24 Paul now feels that his work in the east has come to an end. So he hopes to see the Roman church, and desires that they would function as his base of support for his mission to Spain. By the first century A.D. Spain was firmly a part of the Roman Empire. Spain provided significant crops to the empire, and it was the fatherland of several important Roman authors (and a few later emperors); thus it would have been a strategic location for Paul to evangelize. No visit of Paul to Spain is recorded in the NT, but it is possible that he went there after his release from prison in Rome (after Acts 28:30–31). There is some historical evidence after the NT suggesting that Paul did preach in Spain, but it falls short of clear proof.

ROMANS—NOTE ON 15:25 The trip to Rome cannot be carried out immediately. Paul’s next task is to travel to Jerusalem to bring the money he had collected for the poor saints there (cf. 1 Cor. 16:1–4; 2 Corinthians 8–9).

ROMANS—NOTE ON 15:26 Christians from the Roman provinces of Macedonia and Achaia had gladly contributed to the collection. These provinces are roughly equivalent to northern and southern Greece today. This collection would include gifts from such cities as Philippi, Thessalonica, and Corinth.

ROMANS—NOTE ON 15:27 they were pleased. The gladness of the Gentiles in providing for the needs of Jewish Christians is fitting. They stand in debt to the Jews, for they enjoy the spiritual blessings of the Jewish people and hence should happily assist them financially. Paul assumes that financial aid for needy Christians is a normal part of the Christian life.

ROMANS—NOTE ON 15:28 After the collection has been delivered in Jerusalem, Paul plans to travel to Rome and then on to Spain. Paul was imprisoned, however, after he arrived in Jerusalem. Paul’s plan to come to Rome was realized (Acts 22–28), but not in the way he intended, since he arrived in Rome as a prisoner.

ROMANS—NOTE ON 15:31 Two prayer requests are found here: (1) that Paul would be delivered from the unbelievers in Judea, and (2) that his offering would be acceptable to the saints in Jerusalem. Some think the first request was not answered since Paul was arrested in Judea at the impulse of the Jews. But it seems his prayer was answered, for the Jews desired to put him to death (Acts 22–28), and this desire was frustrated, so that Paul did go to Rome, even if not in the way he anticipated. Further, Acts suggests that the offering was accepted in Jerusalem (Acts 24:17).

ROMANS—NOTE ON 15:32 Paul arrived in Rome in an unexpected way (as a prisoner), but he did come with the joy of Christ and as an encouragement for fellow Christians (cf. Acts 28:15–16).

ROMANS—NOTE ON 16:1–23 Appreciation and Greetings to Coworkers in the Gospel. Paul warmly greets those he knows in Rome who are involved in ministry, showing the love that existed among Christians. These greetings also function to support the authenticity of the Pauline gospel, for they show that respected coworkers in Rome are co-laborers in the same gospel that Paul proclaims. It is not surprising he would know so many who are now in Rome, for travel was more common than modern people might think. Further, Paul may not have known every person he greeted. Perhaps he knew of some by virtue of their reputation. Note that Paul says something specific about virtually every person greeted.

ROMANS—NOTE ON 16:1 Phoebe probably brought this epistle to the Romans. Scholars debate whether Phoebe is a servant in a general sense, or whether she served as a deacon, since the Greek word diakonos can mean either “servant” (13:4; 15:8; 1 Cor. 3:5; 1 Tim. 4:6) or “deacon” (referring to a church office; Phil. 1:1; 1 Tim. 3:8, 12). Cenchreae was a port town just 6.5 miles (10.5 km) east of Corinth (see note on Acts 18:18).

ROMANS—NOTE ON 16:2 Paul calls upon the church to assist Phoebe since she has helped so many. Phoebe served as a patron, probably with financial assistance and hospitality.

ROMANS—NOTE ON 16:3 Prisca and Aquila are well-known from elsewhere in the NT (cf. 1 Cor. 16:19; 2 Tim. 4:19). Prisca is given the diminutive name Priscilla in Acts (Acts 18:2–3, 18, 26). Scholars have suggested many reasons why Prisca is named first (was it her prominence, or social standing, or that she was converted first, or was it out of courtesy, or a mere stylistic variation?) though there is insufficient evidence to know the answer. Paul also names her first in 2 Tim. 4:19, but second in 1 Cor. 16:19.

ROMANS—NOTE ON 16:5 the church in their house. See note on 1 Cor. 16:19. Apparently a house church met in the house of Prisca and Aquila. Asia here refers to a province in what is modern-day Turkey.

ROMANS—NOTE ON 16:6 A number of women, like Mary, are commended in ch. 16 for their hard work, but such work does not mean that these women served as pastors, elders, or overseers (see 1 Tim. 2:12).

ROMANS—NOTE ON 16:7 Andronicus and Junia were probably a husband-and-wife ministry team. Most scholars now think that Junia was a woman, though some have argued that a man named Junias is in view (the spelling would be the same in Greek, and both male and female forms are rare in Greek; however, the female equivalent of “Junia” is much more common in Latin, and Paul could have been referring to a woman with a Latin name). Some have said that this verse proves that Junia was an apostle, and thus women can fill any church office. The verse seems to be saying, however, that Andronicus and Junia were well known to the apostles, not that Junia was herself an apostle. (Other examples of this construction, Gk. episēmos plus en plus dative, have been found with the meaning “well known to [someone]”: see Psalms of Solomon 2.6; Euripides, Hippolytus 103; Lucianus, Harmonides 1.17.) Some translations render the passage as stating that Andronicus and Junia were “well known among the apostles,” but “apostle” (Gk. apostolos) would probably then mean “messengers” of churches (as it does in 2 Cor. 8:23; Phil. 2:25; also John 13:16) rather than “apostles” in the technical sense of Peter and Paul. In this case, the term would refer to Andronicus and Junia as itinerant missionaries, and (given both biblical patterns of leadership and ancient cultural expectations) Junia probably labored especially among women. This passage also reveals that the couple was Jewish, had been imprisoned, and had become Christians before Paul.

ROMANS—NOTE ON 16:8–10 The people greeted in these verses are not mentioned elsewhere in the NT. The family of Aristobulus probably refers to the servants in Aristobulus’s household. Some think Aristobulus is the grandson of Herod the Great (c. 73–4 B.C.) and the brother of Herod Agrippa I (10 B.C.–A.D. 44), though this remains uncertain.

ROMANS—NOTE ON 16:11 The family of Narcissus refers to the servants in Narcissus’s household. Some scholars think Narcissus was the wealthy freedman who served the emperor Claudius (A.D. 41–54) and who was compelled by Nero’s mother, Agrippina, to kill himself when Nero became emperor (A.D. 54).

ROMANS—NOTE ON 16:12 Three women are greeted here who worked hard in the Lord (see note on v. 6).

ROMANS—NOTE ON 16:13 It is not certain that this is the same Rufus as is mentioned in Mark 15:21, but it is possible that he is the son of Simon of Cyrene. Apparently Rufus’s mother ministered significantly to Paul.

ROMANS—NOTE ON 16:14–15 There is no further information on the saints greeted here.

ROMANS—NOTE ON 16:17–18 On the theme of false teaching, cf., e.g., Jer. 14:14; Matt. 7:15. Christians must be alert, for these false teachers and divisive people are attractive in speech but are motivated by selfish desires.

ROMANS—NOTE ON 16:20 With an allusion to Gen. 3:15, the readers are assured that Satan will soon be destroyed.

ROMANS—NOTE ON 16:21 In vv. 21–23 those who are with Paul greet the Romans. Timothy is Paul’s most famous coworker (see 1 Timothy) and was probably his most beloved colleague in ministry. Lucius is likely not Lucius of Cyrene mentioned in Acts 13:1, nor is he Luke, the author of the Gospel of Luke and Acts. Jason is likely the same person named in Acts 17:5–7, 9. And Sosipater is probably the same person as Sopater from Berea (Acts 20:4).

ROMANS—NOTE ON 16:22 Tertius functioned as Paul’s scribe or secretary for the letter. It was common for those writing letters in the first century to dictate to a secretary, but the content of the letter is clearly Paul’s.

ROMANS—NOTE ON 16:23 Gaius here is not the Gaius of Derbe (Acts 19:29; 20:4) but the Gaius of 1 Cor. 1:14, supporting the idea that the letter was written from Corinth. He was a man of some wealth, for he provided a place for the entire church to meet. It is difficult to know if Erastus is the same person mentioned in Acts 19:22 and 2 Tim. 4:20. the city treasurer. A large Latin inscription in the limestone pavement near the Corinthian theater reads, “Erastus in return for his aedileship laid [the pavement] at his own expense.” An aedile was a man elected to oversee aspects of city finances. Often prominent elected officials would fulfill campaign pledges by providing some public structure to the city. Although there is some debate over whether the Greek word for “city treasurer” (oikonomos) was the equivalent in the Corinthian Roman colony to the Latin aedile, the mid-first-century dating of the pavement and the rarity of the name Erastus in first-century Corinth hold out the distinct possibility that this pavement was laid by Paul’s fellow churchman.

ROMANS—NOTE ON 16:25–27 Final Summary of the Gospel of the Righteousness of God. As stated in the note on 1:1–7, many of the themes in the introduction reappear in the conclusion, showing that the letter was written carefully.

ROMANS—NOTE ON 16:25 The gospel is a mystery (see note on 11:25) that has been kept secret but is now revealed. The gospel centers on Jesus Christ.

ROMANS—NOTE ON 16:26 The prophetic writings are the OT Scriptures (see 1:2). The gospel is not only a mystery that has been revealed but also a prophecy that has been fulfilled. obedience of faith. It is God’s will that this gospel go to all nations, so that all who are obedient because of their faith will be saved.

ROMANS—NOTE ON 16:27 Paul now comes to the main point of the doxology. The God who has planned salvation history in this way is all wise, and he deserves glory forevermore. Romans could not end in a more fitting way, as God’s glory is to be the theme of Christians’ lives and the joy of their hearts.

Adoption	Law
Glory	Worship
Covenants	Promises

Study Notes for Romans

Same Themes in Salutation and Doxology of Romans

OT Testimony that All Are under Sin (3:9)

The Trinity in Romans 8

Spiritual Gifts in Paul’s Letters