17 aRepay* no one evil for evil. bHave1 regard for good things in the sight of all men.
18 If it is *possible, as much as depends on you, alive peaceably with all men.
19 Beloved, ado not avenge yourselves, but rather give place to wrath; for it is written, b“Vengeance is Mine, I will repay,” says the Lord.
a“If your enemy is hungry, feed him;
If he is thirsty, give him a drink;
For in so doing you will heap coals of fire on his head.”
21 Do not be overcome by evil, but aovercome evil with good.
Submit to Government
1 Let every soul be asubject to the governing authorities. For there is no *authority except from God, and the authorities that exist are appointed by God.
2 Therefore whoever *resists athe authority resists the ordinance of God, and those who resist will 1bring judgment on themselves.
3 For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? aDo what is good, and you will have *praise from the same.
4 For he is God’s minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God’s minister, an avenger to execute wrath on him who practices evil.
5 Therefore ayou must be *subject, not only because of wrath bbut also for conscience’ sake.
6 For because of this you also pay taxes, for they are God’s *ministers attending continually to this very thing.
7 aRender therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor.
Love Your Neighbor
8 Owe no one anything except to love one another, for ahe who loves another has fulfilled the law.
9 For the commandments, a“You shall not commit adultery,” “You shall not murder,” “You shall not steal,” 1“You shall not bear false witness,” “You shall not covet,” and if there is any other commandment, are all summed up in this saying, namely, b“You shall love your neighbor as yourself.”
10 Love *does no harm to a neighbor; therefore alove is the *fulfillment of the law.
Put on Christ
11 And do this, knowing the time, that now it is high time ato awake out of sleep; for now our salvation is nearer than when we first believed.
12 The night is far spent, the day is at hand. aTherefore let us cast off the works of darkness, and blet us put on the armor of light.
13 aLet us walk 1properly, as in the day, bnot in revelry and drunkenness, cnot in *lewdness and lust, dnot in strife and *envy.
14 But aput on the Lord Jesus Christ, and bmake no provision for the flesh, to fulfill its lusts.
The Law of Liberty
1 Receivea one who is weak in the faith, but not to disputes over *doubtful things.
2 For one believes he amay eat all things, but he who is weak eats only vegetables.
3 Let not him who eats despise him who does not eat, and alet not him who does not eat judge him who eats; for God has received him.
4 aWho are you to judge another’s servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand.
5 aOne person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind.
6 He who aobserves the day, observes it to the Lord; 1and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for bhe gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks.
7 For anone of us lives to himself, and no one dies to himself.
8 For if we alive, we live to the Lord; and if we die, we die to the Lord. Therefore, whether we live or die, we are the Lord’s.
9 For ato this end Christ died 1and rose and lived again, that He might be bLord of both the dead and the living.
10 But why do you judge your brother? Or why do you show contempt for your brother? For awe shall all stand before the *judgment seat of 1Christ.
a“As I live, says the LORD,
Every knee shall bow to Me,
And every tongue shall confess to God.”
12 So then aeach of us shall *give account of himself to God.
13 Therefore let us not judge one another 1anymore, but rather resolve this, anot to put a *stumbling block or a cause to fall in our brother’s way.
The Law of Love
14 I know and am convinced by the Lord Jesus athat there is nothing unclean of itself; but to him who considers anything to be unclean, to him it is unclean.
15 Yet if your brother is grieved because of your food, you are no longer walking in love. aDo not *destroy with your food the one for whom Christ died.
16 aTherefore do not let your good be spoken of as evil;
17 afor the kingdom of God is not eating and drinking, but righteousness and bpeace and joy in the Holy Spirit.
18 For he who serves Christ in 1these things ais acceptable to God and approved by men.
19 aTherefore let us pursue the things which make for peace and the things by which bone may 1edify another.
20 aDo not destroy the work of God for the sake of food. bAll things indeed are *pure, cbut it is evil for the man who eats with 1offense.
21 It is *good neither to eat ameat nor drink wine nor do anything by which your brother stumbles 1or is *offended or is made weak.
22 1Do you have faith? Have it to yourself before God. aHappy is he who does not condemn himself in what he approves.
23 But he who doubts is condemned if he eats, because he does not eat from faith; for awhatever is not from faith is 1sin.
Bearing Others’ Burdens
1 We athen who are strong ought to bear with the 1scruples of the weak, and not to please ourselves.
2 aLet each of us please his neighbor for his good, leading to 1edification.
3 aFor even Christ did not please Himself; but as it is written, b“The reproaches of those who *reproached You fell on Me.”
4 For awhatever things were written before were written for our learning, that we through the 1patience* and comfort of the Scriptures might have hope.
5 aNow may the God of patience and comfort grant you to be like-minded toward one another, according to Christ Jesus,
6 that you may awith* one mind and one mouth glorify the God and Father of our Lord Jesus Christ.
Glorify God Together
7 Therefore areceive one another, just bas Christ also received 1us, to the glory of God.
8 Now I say that aJesus Christ has become a 1servant to the circumcision for the truth of God, bto *confirm the *promises made to the fathers,
9 and athat the Gentiles might glorify God for His mercy, as it is written:
b“For this reason I will confess to You among the Gentiles,
And sing to Your name.”
a“Rejoice, O Gentiles, with His people!”
a“Praise the LORD, all you Gentiles!
Laud Him, all you peoples!”
a“There shall be a root of Jesse;
And He who shall rise to reign over the Gentiles,
In Him the Gentiles shall hope.”
13 Now may the God of hope fill you with all ajoy and peace in believing, that you may *abound in hope by the *power of the Holy Spirit.
From Jerusalem to Illyricum
14 Now aI myself am confident concerning you, my brethren, that you also are full of goodness, bfilled with all knowledge, able also to admonish 1one another.
15 Nevertheless, brethren, I have written more boldly to you on some points, as reminding you, abecause of the grace given to me by God,
16 that aI might be a *minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the boffering* 1of the Gentiles might be acceptable, *sanctified by the Holy Spirit.
17 Therefore I have reason to glory in Christ Jesus ain the things which pertain to God.
18 For I will not dare to speak of any of those things awhich Christ has not accomplished through me, in word and deed, bto make the Gentiles *obedient—
19 ain mighty *signs and *wonders, by the power of the Spirit of God, so that from Jerusalem and round about to Illyricum I have fully preached the gospel of Christ.
20 And so I have made it my aim to preach the gospel, not where Christ was named, alest I should build on another man’s foundation,
a“To whom He was not announced, they shall see;
And those who have not heard shall understand.”
Plan to Visit Rome
22 For this reason aI also have been much hindered from coming to you.
23 But now no longer having a place in these parts, and ahaving a great desire these many years to come to you,
24 whenever I journey to Spain, 1I shall come to you. For I hope to see you on my journey, aand to be helped on my way there by you, if first I may benjoy your company for a while.
25 But now aI am going to Jerusalem to 1minister to the saints.
26 For ait pleased those from Macedonia and Achaia to make a certain *contribution for the poor among the saints who are in Jerusalem.
27 It pleased them indeed, and they are their *debtors. For aif the Gentiles have been partakers of their spiritual things, btheir duty is also to *minister to them in material things.
28 Therefore, when I have performed this and have sealed to them athis fruit, I shall go by way of you to Spain.
29 aBut I know that when I come to you, I shall come in the *fullness of the blessing 1of the gospel of Christ.
30 Now I beg you, brethren, through the Lord Jesus Christ, and athrough the love of the Spirit, bthat you strive together with me in prayers to God for me,
31 athat I may be delivered from those in Judea who 1do not believe, and that bmy service for Jerusalem may be acceptable to the saints,
32 athat I may come to you with joy bby the will of God, and may cbe refreshed together with you.
Sister Phoebe Commended
1 I commend to you Phoebe our sister, who is a servant of the church in aCenchrea,
2 athat you may receive her in the Lord bin a manner worthy of the saints, and assist her in whatever business she has need of you; for indeed she has been a helper of many and of myself also.
Greeting Roman Saints
3 Greet aPriscilla and Aquila, my fellow workers in Christ Jesus,
4 who risked their own necks for my life, to whom not only I give thanks, but also all the churches of the Gentiles.
5 Likewise greet athe *church that is in their house. Greet my beloved Epaenetus, who is bthe firstfruits of 1Achaia to Christ.
6 Greet Mary, who labored much for us.
7 Greet Andronicus and Junia, my countrymen and my fellow prisoners, who are of note among the aapostles, who also bwere in Christ before me.
8 Greet Amplias, my beloved in the Lord.
9 Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved.
10 Greet Apelles, approved in Christ. Greet those who are of the household of Aristobulus.
11 Greet Herodion, my 1countryman. Greet those who are of the household of Narcissus who are in the Lord.
12 Greet Tryphena and Tryphosa, who have labored in the Lord. Greet the beloved Persis, who labored much in the Lord.
13 Greet Rufus, achosen* in the Lord, and his mother and mine.
14 Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them.
15 Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.
16 aGreet one another with a holy kiss. 1The churches of Christ greet you.
Avoid Divisive Persons
17 Now I urge you, brethren, note those awho cause divisions and *offenses, contrary to the doctrine which you learned, and bavoid them.
18 For those who are such do not serve our Lord 1Jesus Christ, but atheir own belly, and bby smooth words and flattering speech deceive the hearts of the simple.
19 For ayour *obedience has become known to all. Therefore I am glad on your behalf; but I want you to be bwise in what is good, and 1simple concerning evil.
20 And athe God of peace bwill crush Satan under your feet shortly. cThe grace of our Lord Jesus Christ be with you. Amen.
Greetings from Paul’s Friends
21 aTimothy, my fellow worker, and bLucius, cJason, and dSosipater, my countrymen, greet you.
22 I, Tertius, who wrote this epistle, greet you in the Lord.
23 aGaius, my host and the host of the whole church, greets you. bErastus, the *treasurer of the city, greets you, and Quartus, a brother.
24 aThe1 grace of our Lord Jesus Christ be with you all. Amen.
Benediction
25 1Now ato Him who is able to establish you baccording to my gospel and the preaching of Jesus Christ, caccording to the revelation of the *mystery dkept secret since the *world began
26 but anow made manifest, and by the prophetic Scriptures made known to all nations, according to the commandment of the everlasting God, for bobedience to the faith—
27 to aGod, alone wise, be glory through Jesus Christ forever. Amen.
1:1 Bondservant: Also translated “servant” or “slave,” the word refers to an employee who was paid wages, often had considerable skills and responsibilities, and was usually treated well and protected by law. But a bondservant could not resign and work for another employer. Highly educated and skilled people, as well as ordinary laborers, were bondservants.
Apostle: The use here refers to the unique officers in the early church who had the power to govern the churches with absolute authority (Gal. 1:8, 9; 1 Thess. 4:8; 2 Thess. 3:6, 14) and to speak and write the very words of God without error (2 Cor. 13:3; 1 Thess. 2:13; 4:15), words which would become part of Scripture itself (2:16; 1 Cor. 14:37; 2 Pet. 3:15, 16). The qualifications for being an apostle were: 1) having seen the risen Christ with one’s own eyes (Acts 1:22; 1 Cor. 9:1); 2) having been commissioned by Christ as an apostle (Matt. 10:1–7; Acts 1:24–26; 26:16, 17; Gal. 1:1).
In this founding sense, there are no more apostles today, for no one today can write more Scripture. Paul considers himself the “last of all” the apostles to have seen the risen Christ with his own eyes (1 Cor. 15:8). However, some people use the word “apostle” in a broader sense applicable today, denoting an especially anointed church planter or a church leader, commanding widespread respect and authoritative oversight.
1:3 Jesus had both a human nature and a divine nature combined in one person. The words according to the flesh refer to His human nature, which did not exist before He was conceived in Mary’s womb. This was not a human body only, but included a truly human mind and spirit as well.
1:4 Though Jesus has eternally been the Son of God (John 1:1–3; 17:5, 24), in His new role as God-Man He was clearly declared to be the Son of God by His resurrection.
1:7 Saints is a common NT word for all Christians. It could literally be translated “holy people.”
1:9 Without ceasing: Paul must have had a continual fellowship of prayer with God through the day. He did not hesitate to speak of his own prayer life in order to encourage others (see 1 Cor. 11:1; 1 Thess. 5:17). Paul would have prayed in his native language and in “tongues” (see text and note on 1 Cor. 14:14–19).
1:11 Paul longed to visit the Roman church not simply for social reasons, but to impart spiritual insight and ministry (some spiritual gift) to them in order to strengthen them. “Gift” (Greek charisma) is the same word used in 12:6 and in 1 Cor. 12. Paul here adds the adjective “spiritual” (Greek pneumatikos), emphasizing that it is from the Holy Spirit, even though Paul’s ministry may be the means the Holy Spirit uses to impart a gift to them.
1:14 Paul felt an obligation to preach the gospel to every kind of person.
1:16, 17 The theme of this epistle is that Paul was not ashamed to speak about the gospel because he knew it had power to bring people to salvation. This happened when people trusted, or put their faith, in Christ to save them.
1:16 For the Jew first: Paul’s missionary practice in every city was to begin preaching the gospel in the Jewish synagogue, and then, once the Jews had heard or refused to hear, to preach to the Gentiles (see, for example, Acts 13:42–47; 14:1). This follows the pattern of God throughout most of the OT, the pattern of Jesus during His earthly ministry, and the pattern of evangelism in the early church (Acts 1:8).
1:17 The righteousness of God is God’s way of justifying sinners, that is, putting them right with Himself without compromising His absolutely pure moral character. As it is written: Hab. 2:4 indicates that salvation by faith alone was clearly taught in the OT, also. (Note the examples of Abraham and David in 4:1–8, and see Heb. 11.) People were not saved by works or obedience to the Law in the OT any more than in the NT. In the OT, people put faith in a Messiah who was yet to come (see John 8:56; Heb. 11:13).
1:18–31 God’s existence, His moral demands, and His wrath against sin are clearly evident in the world around us. See note on v. 21.
1:18 Paul’s explanation of the gospel always included the fact of the wrath of God—His righteous, personal anger against all sin in the universe, which He exercises because, rather than bringing Him glory, sin dishonors Him and contradicts His holy, moral character. People’s unrighteousness often leads them to suppress the truth and hold false views of God or the teachings of the Bible, because they know that the truth would require that they repent.
1:20 Clearly seen: In looking at the created world, every person should see abundant evidence of God’s existence and power.
1:21 They knew God: All people know in their hearts that God exists, as well as something of His moral requirements (v. 32; 2:14, 15). This statement does not say that people can come to saving faith by observing the created world, for saving faith comes only through hearing and believing the Bible’s message about Christ (v. 16; 10:14–17).
1:24 Therefore: False religion (v. 23) leads to personal immorality (vv. 24, 26). God … gave them up: The same Greek phrase is repeated in vv. 26 and 28, indicating the terrible truth that as people continue to reject God, He gives them up to increasingly immoral and self-destructive activities.
1:26 Against nature: Homosexual activity.
1:27 Lust for one another: Even homosexual desire is here seen as sinful in God’s sight. Penalty: Any destructive consequences resulting from homosexuality, whether physical, emotional, or spiritual.
1:29–31 A description of a society totally rebelling against God.
1:32 The deeply irrational nature of sin is seen in the fact that even hardened sinners still know in their hearts that their actions are deserving of death. Nevertheless, they go on sinning and even drag others down with them when they approve of those who do the same things.
2:4 Sinners who are not yet experiencing God’s judgment should not presume that God’s mercy will last even another hour. Judgment is withheld only to give time to repent.
2:6 The phrase according to his deeds does not contradict the gospel of salvation as a free gift that cannot be earned (1:16, 17; 3:20, 23, 24, 28, 30; 4:5; 6:23). The verse summarizes what will actually happen: unbelievers will be judged for their sins; and believers, who have been freely forgiven of sins because of Christ’s work (3:21–26), will be given degrees of reward in heaven according to their actions in this life (see Matt. 16:27; 25:31–46; John 5:29; Rom. 14:10–12; 1 Cor. 3:10–15; 2 Cor. 5:9, 10).
2:7 Although the phrase doing good describes Christians, their salvation was not granted because they did good works (3:20, 23, and see note on v. 6), but because they trusted in Christ who earned eternal life for them (1:16, 17; 3:24).
2:9 Racial or religious background will not keep anyone from judgment (see v. 11).
2:10 Works what is good: See notes on vv. 6, 7.
2:12–16 Paul stresses that both Jews and Gentiles are accountable to God for judgment. They differ from each other in that Jews possess the law, while Gentiles do not, even though by nature they do some of the things that are stipulated in the Law (v. 14). God has given all people a moral instinct by creation (v. 15), though repeated sin or cultural acceptance may distort their understanding. The point is that people will be judged according to the revelation they have. The standard of judgment for Jews will be the written Law; the standard for pagans will be the unwritten law of conscience and nature.
2:24 Often the worst enemy of the gospel and of God’s honor is sin in the lives of those who profess to be believers.
2:28, 29 “True Judaism” is found in those who are righteous before God, whether or not they have Jewish parents or the physical sign of circumcision.
3:1–8 Often considered one of the more difficult passages in Romans, the essence seems clear. Paul is affirming God’s faithfulness to covenant Israel, while at the same time affirming that His faithfulness does not exclude His having the right to judge the Jews for their unfaithfulness.
3:5 It is true that God’s judgment of sin shows His righteousness and brings Him glory, but this does not mean that God is unfair. His holy character requires that He judge sin.
3:8 Some had distorted Paul’s gospel by claiming that he was preaching that we should do evil that good may come. Though God is so great that He can even use evil ultimately to bring glory to Himself, He Himself never does evil; and He never allows us to do evil in order to try to bring about good results.
3:9–20 Paul’s conclusion from the argument in 1:18—3:8 is that all people in the world are guilty before God.
3:9 We includes Jews in contrast to they, the Gentiles.
3:18 The underlying reason for the increasing corruption of societies is that they have no fear of God, that is, they think they will not have to answer to God for their immorality.
3:19 That every mouth may be stopped: At the Day of Judgment, no one will be able to say that God has been unfair in His judgment. The Jews had God’s written laws in Scripture, and the Gentiles had God’s moral standards in their hearts and consciences, enough at least to cause them to seek Him further.
3:21–26 See section 4 of Truth-In-Action at the end of Rom.
3:21 But underscores the contrast between the revelation of God’s wrath (1:18) and the revealing of God’s righteousness. See note on 1:17. The Law and the Prophets refers here to the whole OT.
3:22 Faith in Jesus Christ is a genuine reliance on Christ, a heartfelt trust in Him, rather than in oneself, for salvation.
3:23 No one will ever reach God’s standard of absolute moral perfection and be worthy of His glory on his own. Therefore, if there is to be any salvation, it must come in another way (see v. 24).
3:24 Justified means to be declared righteous in God’s sight.
3:25 Propitiation means the appeasement of divine wrath by a sacrificial offering. Some deny that the Bible contains this idea because they do not think a loving God would ever personally exercise wrath against His creatures. But the idea is clearly implied by the Greek word for “propitiation,” and is the only saving solution to the fact of God’s wrath against sin that Paul developed in 1:18—3:20. At the heart of the gospel is the fact that if Christ did not bear the wrath of God that we deserved, then that wrath is still stored up for us (2:5, 8; 3:5; 5:9; 9:22; Eph. 5:6; Rev. 6:16, 17). The idea of propitiation is also vividly described in Is. 53:4, 5, 10, 11. Blood is a reference to Christ’s death as a substitute sacrifice for us. Christ’s blood poured out is clear evidence that His life was given for us. To demonstrate His righteousness: God had not punished all sins previously committed (in the time of the OT). Therefore, He appeared to be unjust: for sin had been committed but no penalty had been paid. But when Christ died, He paid even for those previous sins that God had forgiven, thereby showing that God is truly just and that He never forgives any sin without full payment of the penalty for that sin.
3:26 Sending Christ to die for our sins was God’s amazing solution to the problem of how He could remain just (punish all sin) and still justify us (declare us perfectly righteous in His sight).
3:31 God’s moral laws are not abolished by the gospel of Christ. Rather, the whole plan of salvation, including Christ’s obeying the Law for us and dying to pay the penalty for our breaking the Law, shows that God’s moral standards are eternally valid. See notes on Matt. 5:17; Mark 7:19.
4:1–25 The example of Abraham, whom faithful Jews thought of as the father of their faith, shows that salvation by faith, not works, is clearly taught in the OT as well as in the NT.
4:2 Paul’s argument is that Abraham was not justified by works or obedience to the Law. The statement of James 2:21 that Abraham was “justified by works” uses the word “justified” in a different sense, not meaning “declared to be righteous” by God (as here), but rather “shown outwardly to be righteous.” (The word can take both meanings.) Paul and James agree that Abraham’s initial salvation and eternal forgiveness came through faith alone (Gen. 15:6; Rom. 4:3), but that later in his life evidence of that salvation came by his works (Gen. 22:9; James 2:21). So it is with us today.
4:6 Imputes: God imparts righteousness to those who believe. The same Greek word occurs in vv. 3, 4, 5, 8, 9, 10, 11, 22, 23, and 24, and is sometimes translated by different English words, such as “accounted” or “reckoned.”
4:9 Circumcised refers to Jews. Uncircumcised refers to Gentiles. Paul uses Abraham’s own life in vv. 9–12 to demonstrate that the free gift of salvation is not restricted to those who have received the physical sign of being included among God’s people under the Old Covenant, that is, circumcision. The same argument could be used to show that a person can be forgiven before receiving baptism, because baptism, in the New Covenant, is the outward physical sign of becoming a Christian.
4:11 Much to the surprise of first-century Jews, Paul argues that Abraham is also the father of the uncircumcised Gentiles who believe.
4:16–19 See section 4 of Truth-In-Action at the end of Rom.
4:16 Many human attitudes, such as love, joy, patience, courage, and mercy, can be somewhat worked up by our own effort. But faith occurs when we cease trying to do something by our own efforts, and trust someone else to do it for us. Faith is the one attitude that is exactly the opposite of trusting ourselves. Apparently this is why God decided that faith would be the attitude of heart by which we could obtain salvation, that it might be according to grace, that is, that it might be an entirely free gift of God, not dependent on any merit of our own.
4:17 Abraham’s faith that God would fulfill His promise was based on God’s power as demonstrated in resurrection and in creation (see v. 21).
4:18 Contrary to hope: Contrary to ordinary human expectation. In hope: In expectation that God would fulfill His promises.
4:20–25 See section 4 of Truth-In-Action at the end of Rom.
4:20 Was strengthened in faith: Through nearly 10 years of waiting for fulfillment of a seemingly impossible promise, Abraham’s faith, rather than growing weak, grew stronger, while he continued to give glory to God.
4:25 Though the NT elsewhere describes further benefits that Christ’s Resurrection brings to us, here His Resurrection specifically obtains our justification, that is, our being declared righteous in God’s sight. By raising Christ from the dead, God declared both His approval of Christ’s completed work of redemption and His approval of all who believe and are thereby united with Christ in His Resurrection.
5:1–11 See section 2 of Truth-In-Action at the end of Rom.
5:2 The whole Christian life is the result of God’s grace in which we stand—His favor and provision in Christ that we do not deserve. The glory of God is the manifestation of God, the outward shining of His inward being. At the Lord’s return that glory will be fully revealed (see Titus 2:13), and believers exult in the prospect of seeing Him as He is and of sharing in His glory.
5:4 And character, hope: When our Christian character goes through hardship, hope of receiving what God has promised grows stronger.
5:5 We know that hope of great future blessings will not turn out to be false, because the Holy Spirit gives lavish evidence in our hearts of God’s love for us.
5:8 We did not have to make ourselves righteous before God decided to send Christ to earn our salvation.
5:11 Even in hardship, we not only hope in God for future blessings, we also rejoice in God because of present fellowship with Him through Christ.
5:12–21 This passage must be understood within the context of 3:21—5:11, which sets forth the gospel of the grace of God revealed through Jesus Christ. This passage continues to magnify God’s grace by presenting the universal scope of Christ’s redemptive work. V. 18 summarizes Paul’s teaching. One act of one man brought sin and its penalty of death upon the human race. On the other hand, the obedience of one Man counteracted this deed and made righteousness and eternal life available for humankind. Adam headed the old humanity characterized by sin and death. Jesus Christ heads a new humanity characterized by righteousness and life. We come under the consequences of Adam’s deed by natural descent. We come under Christ’s obedience by faith (see 1 Cor. 15:22; 2 Cor. 5:14).
5:12 The expression just as is a key to understanding vv. 12–21. Paul is going to show several parallels between the way Adam affected us and the way Christ affected us. The phrase because all sinned probably means that “all sinned” in Adam—that is, when one man sinned, God thought of all who would descend from Adam as having sinned, also, since Adam was our representative (see v. 19; 1 Cor. 15:22). However, others understand this phrase to mean merely that all others later sinned and therefore they died. But vv. 13, 14 seem to suggest the first view, resulting in all humans being born sinners and enemies of God (see Eph. 2:3).
5:13, 14 Paul enforces and proves his assertion of v. 12 by pointing out the fact that people died even during the time preceding the giving of the law (the written Law of the Ten Commandments, Ex. 20). His argument is that they died because all of humanity was counted guilty because of Adam’s sin and thus suffered its penalty, not because they deliberately transgressed the Law (which was not yet in existence). Paul states that they sinned according to the likeness of the transgression of Adam, that is, they had not sinned by disobeying a specific verbal command of God. A type is a living prediction or pattern or model of one who was to come later.
5:15–19 Paul refers to Adam as “a type” (v. 14) of Christ and draws an analogy between Adam and Christ. They are similar in the fact that their deeds have affected many people. However, their differences are more pronounced, and Paul gives a threefold contrast. First, Adam’s act was an offense, a deliberate going astray; Christ’s deed was one of grace (v. 15). Second, Adam’s sin resulted in condemnation and death, whereas Christ’s deed of grace brought justification and life (vv. 16, 17). Third, Adam is characterized by disobedience, while Christ is characterized by obedience (vv. 18, 19). We are in Adam by birth, but we are in Christ by faith. In Adam by birth we are condemned and die, but because of Christ’s redemptive work we can be justified and live if we are in Him by faith.
5:18 All men … all men: The groups of people are not the same, or the verse would mean that every person ever born would be saved, something Scripture does not teach (see 2:8, 9; Matt. 7:13, 14, 23; 25:46). Rather, the first “all men” refers to all who were represented by Adam, namely, the whole human race. The second “all men” refers to all who were represented by Christ, namely, all who would believe in Him.
5:19–21 See section 1 of Truth-In-Action at the end of Rom.
5:19 A summary of God’s plan of representative heads for the human race. Adam sinned (once), and all whom Adam represented were found guilty. Christ obeyed (through His whole life) and all whom Christ represented will be made righteous. Some object to this idea of representative heads for the human race. But if we do not think it fair that we were counted guilty for Adam’s sin, then we also should not think it fair that we are counted righteous for Christ’s obedience.
5:20, 21 One purpose of the law was to make sin obvious and thus to make more evident the need for redemption. See note on 7:7.
6:1 Paul’s teaching in 5:20, 21 that increased sin brings increased grace was liable to distortion. Some might claim that if by sinning they were providing God an opportunity to display the greatness of His grace then they should sin more and more.
6:2 The idea of a Christian continuing in sin is entirely contrary to the gospel. Sin is hateful and destructive, and those who have died to the love of sin and the ruling power of sin should never want to live in it any longer.
6:3 Water baptism is a symbol of the believer’s union with Christ in His death, burial (v. 4), and Resurrection (vv. 4, 5; Eph. 2:6; Col. 3:1).
6:4–10 See section 3 of Truth-In-Action at the end of Rom.
6:6 Our old man is our preconversion life, what we were before becoming Christians under the unrestrained dominion of the flesh (sin nature). The body of sin refers to the sinful nature within us, not to the human body. The Greek verb translated done away with does not mean to become extinct, but to be defeated or deprived of power (see marginal note).
6:11–14 See section 3 of Truth-In-Action at the end of Rom.
6:11 Dead … to sin: Not controlled by the love of sin or its ruling power in our lives, dead to its enslaving power (but not dead to all of its influence: see vv. 12, 13, 15, 16).
6:12 Therefore: A natural conclusion from vv. 2–11 is that if we are dead to the ruling power of sin, and if sin has destructive effects in our lives, then, of course, we should not let it reign in our bodies.
6:13 We have a continual choice day after day whether to yield ourselves to sin or to God. Members: The various parts of our bodies, probably as representative of all aspects of our lives.
6:14 Though we can never say in this life that we are free from all sin (James 3:2; 1 John 1:8, 10), we also should never say, “This one sin has defeated me—I give up.” The power of Christ’s Resurrection at work within us (vv. 4, 5, 11) is greater than the power of any sin, no matter how long established in our lives. To be under law is to be under a system of trying to earn salvation in our own strength by obeying the law, but to be under grace is to be justified and to live by the indwelling resurrection power of Christ. We can die to sin, not because of the law forbidding it, but through all the resources that grace provides. Some erroneously interpret this verse to mean that it does not matter if Christians disobey God’s moral commands, because they are no longer “under law.” Such an interpretation (antinomianism) is contrary to Paul’s whole discussion of sin and to Jesus’ own words about the law (Matt. 5:17–20).
6:15–23 See section 3 of Truth-In-Action at the end of Rom.
6:15–23 Once again Paul responds to the supposition that grace encourages or permits sin (see v. 1). He uses the analogy of slavery to combat a casual attitude toward sin and issues a stern warning on the serious consequences of yielding to sin.
6:16 A person is a slave of that to which he gives obedience or that which he recognizes as his master. If he obeys the commands of sin, then sin is his master and he is moving in the direction of eternal death, all the while experiencing a deathlike existence in life now. If he obeys the commands of righteousness, then righteousness is his master, and he experiences true life.
6:17, 18 Paul’s readers, once slaves of sin, have renounced sin as master and have committed themselves as slaves of righteousness.
6:19–23 Paul uses the human analogy of slavery in appealing for holiness. In doing so he reminds his readers of the contrast between the old unregenerate life and the new regenerate life. Slaves of sin do not recognize the obligation to righteousness, but rather abandon themselves to a process of moral deterioration, which has death as its end (v. 21). Slaves of God, on the other hand, devote themselves to holiness, a road that leads to everlasting life (vv. 19, 22). V. 23 summarizes the consequences of the two types of slavery.
7:1 While the law still fulfills its function of guiding us to know God’s moral standards, we are free from enslavement to it as a way of righteousness (see 6:14).
7:2, 3 Paul illustrates our freedom from the law with the analogy of marriage, showing how the death of one partner frees the other from lifelong obligations. The subject under discussion here is not divorce and remarriage but the Christian’s relationship to the system called “law.” Paul is speaking here in general terms without making detailed qualifications, and his statements should not be pressed to exclude the grounds for divorce and remarriage mentioned in Matt. 19:9 and 1 Cor. 7:15, where divorce and remarriage are specifically under discussion.
7:4–6 See section 3 of Truth-In-Action at the end of Rom.
7:4 You also have become dead to the law: The analogy is not perfect, for here we died, not the law. But the point is clear. Because a death has occurred, old obligations and powers are broken, and we are no longer under a system of trying to obey in our own strength. We are dead to that system of “law” (3:20; 6:14).
7:5 In our preconversion state our sinful passions, originating in the flesh, were aroused by the law, leading to death. As believers, similar struggles with sin in the flesh occur, but need not prevail. The difference is the presence of the Spirit to bring them under Christ’s kingdom dominion within us.
7:6 Freedom from the Law does not mean license to sin, but servitude to God. In the newness of the New Covenant, the Holy Spirit gives power to obey God, a power the Law by itself could never give.
7:7–25 The law is good, but it cannot empower us to obey. In this section, Paul guards against the misunderstanding that he is saying that the Law in itself is evil. He emphasizes several times that it is good, yet vividly describes the impossibility of obeying it in one’s own strength.
The frequent uses of the personal pronouns “I” and “me” in vv. 7–25 raise a question: Is Paul referring to himself, either a) as a Christian experiencing present struggles or b) as a former Pharisee; or is he c) referring to people in general who are attempting apart from the work of the Holy Spirit to attain righteousness in their own strength? The first position regards the passage as autobiographical, with Paul sharing his experiences both as a Pharisee (vv. 7–13) and as a Christian (vv. 14–25). Supporting this common view is the fact that the tenses change from the past to the present in vv. 14–25 and the fact that Paul ordinarily uses the pronoun “I” to refer to himself. But it is also true that Paul’s experiences are representative of others, first of those seeking righteousness by legalistic practices and then of Christians engaged in warfare between the new nature in Christ and the old nature still resident in the flesh. Since Paul uses “I” in a generic or hypothetical sense in 3:7 and 1 Cor. 13:1–3, some have proposed this passage is not autobiographical, since Paul is such a bold proponent of the victorious life elsewhere (8:2; Phil. 4:8; 2 Tim. 1:13). However, interpreters all agree there remains a struggle with sin in the Christian life (6:12–16; 2 Cor. 7:1; Gal. 5:16, 17; 1 Pet. 2:11).
7:7 Paul’s declaration that “we have been delivered from the law” (v. 6) gives rise to the question is the law sin? His reaction is one of horror. Then he proceeds to show that the Law of God is good, provided we understand its function, which is to reveal sin and to teach what is right. Powerless in itself to produce righteousness, it exposes sin for what it really is.
7:8 Apart from the law, sin was dormant, but the Law aroused a desire to do that which it forbade. The same is true of every Christian—the more we are subjected to “dos” and “don’ts” without knowing how to yield to the enabling power of the Holy Spirit to fulfill such requirements, the more we will sin (see note on 1 Cor. 15:56, 57).
7:9, 10 Realization of sin through the instrumentality of the Law makes one conscious of his spiritual death.
7:11–13 Sin, not the law, was to blame. God’s Law, reflecting His righteous moral principles, is holy. It simply does not have the power to make us righteous.
7:14–23 According to position a) mentioned above (see note on 7:7–25), here Paul relates his own experience as a Christian to teach the lesson that the Law cannot deliver one who is struggling against sin. While the Law can enlighten one’s conscience, it is powerless to produce holiness of life. The fault, however, is not with the Law of God, which is spiritual (v. 14). The fault is with the law of sin (v. 23, see vv. 14, 17, 18, 20, 21), the indwelling depravity of human nature, which rebels against God’s laws. According to this view, Paul declares that he is carnal, a creature of the flesh, sold under sin, in captivity to sin (v. 14). Throughout this life a conflict goes on between the new nature and the old, but there is a way to victory: Christ frees us to live in the power of the Holy Spirit (v. 25—8:11).
7:24, 25 This body of death: The figure is of a person chained to a corpse from which he cannot be freed, despairing of deliverance. But despair gives way to a declaration of victory, not because the struggle ceases, but because human strength is exceeded by the power of the Holy Spirit.
8:1–11 Paul begins a description of life in the Spirit. He first declares that the Spirit assures death to sin and makes holiness possible.
8:1 Therefore: Because of the fact of salvation by faith alone, explained in 3:21—7:25, but especially picking up the major outline of Christ’s redemptive work in 3:21–26 and 5:6–21, Christians are free from God’s banishing judgment.
8:2 The law here does not refer to God’s written moral commands in the OT (as in 7:12), but to the system of operation that the Spirit of life, the Holy Spirit, carries out in our lives, breaking the dominion of the old law [principle] of sin and death.
8:3 Though given by God, the law (the written code in the OT) was powerless to enable people to meet its demands because it had to depend on sinful human nature to carry them out. In the likeness of sinful flesh: The human nature of Jesus was real, but sinless (see Phil. 2:7, 8; Heb. 2:17; 4:15; 1 Pet. 2:22).
8:4 Paul presents two ways of life, and they are central to the whole discussion until v. 17. To walk according to the flesh is to follow the sinful desires of one’s old life. To walk according to the Spirit is to follow the desires of the Holy Spirit, to live in a way pleasing to Him.
8:5 Paul expects that Christians ordinarily will live according to the Spirit. This involves holiness, not only in actions and words, but also in the thoughts that fill our minds each moment through the day.
8:8 Those who are in the flesh characterizes people’s very nature and is a stronger description than the activity of walking according to the flesh. The phrase therefore refers to unbelievers who cannot please God. This situation is not true of believers, as the following verse shows.
8:9 He is not His: All Christians have the Holy Spirit within them. Anyone who does not have the Holy Spirit within is not a Christian. Though Paul says that Christians are in the Spirit, he also warns that they can from time to time live “according to the flesh” (v. 13).
8:12 To live according to the flesh: See note on v. 4. Although Paul does not state it, the implication is that we are debtors to the Spirit, to live according to the Spirit.
8:13 See note on 6:16. Paul lays out two directions of life and shows their ultimate consequences. He implies that Christians have an ability to choose to do what is uncharacteristic of a Christian, namely, to walk “according to the flesh,” and he warns them not to do it. If by the Spirit you put to death the deeds of the body: A good summary of the process of sanctification (growth in holiness) in the Christian life. We are actively to work at growing in holiness and “putting to death” any sin in our hearts or minds, as well as in our words and deeds. Yet, in spite of the fact that we actively put forth effort, Paul reminds us that it is only “by the Spirit,” that is, by the Holy Spirit’s power, that we can succeed.
8:14 The phrase as many as are led by the Spirit of God is more than a synonym for Christians. It describes the life-style of those who are sons of God. Paul is giving encouragement not to live according to the flesh but to put to death the deeds of the body (v. 13). Therefore, being “led by the Spirit of God” involves progressively putting to death the sinful appetites of the lower nature. This implies that, while all Christians are in some general sense being “led by the Spirit of God,” there are increasing degrees of being led by the Spirit. The more fully people are led by the Holy Spirit, the more completely will they be obedient to God and be conformed to His holy standards.
Since the Greek word translated led is a present participle, it may be translated, “as many as are continually being led by the Spirit of God.” This leading is not to be restricted to objective knowledge of the commands of Scripture and conscious effort to obey them (though it most certainly includes that). Rather, it more fully includes the subjective factor of being sensitive to the promptings of the Holy Spirit throughout the day, promptings that if genuinely from the Holy Spirit will never encourage us to act contrary to Scripture.
What one perceives to be a subjective leading of the Holy Spirit, especially in major decisions or promptings for “unusual” actions, should be subjected to the confirmation of several counselors (Prov. 11:14; 24:6) to help guard against mistakes and to help get a clear picture of Scripture’s objective standards.
8:15, 16 The Holy Spirit grants us subjective assurance that we are children of God. Abba is the Aramaic word for Father.
8:15 See section 2 of Truth-In-Action at the end of Rom.
8:17–30 Paul develops the connection of suffering and glory, showing that Christians must go the way of Jesus. He assures us that our present status as children of God guarantees participation in the present and future joy of God’s kingdom.
8:17 Scripture often indicates that God leads His children through suffering before they reach His glory.
8:18 In us may also be translated “to us.”
8:19 Physical creation will be redeemed at the consummation of our redemption (see v. 21).
8:20 The whole created universe has suffered the consequences of human sin, being subjected to decomposition, futility, and corruption. However, that process of deterioration is only temporary, because God has provided hope of deliverance.
8:21 At the time of our final redemption (v. 23), creation itself will be set free from enslavement to decay and will share our glory.
8:23 Just as the firstfruits of a harvest are a pledge of the full crop to come, the Holy Spirit is the pledge of our full adoption as God’s children, when our bodies are redeemed. The metaphor also suggests that the Holy Spirit is the foretaste of the life to come (see Eph. 1:14). We groan because although our souls are saved, our bodies are still subject to pain and sin. However, we look forward with hope (v. 24) to our resurrection bodies, which will be free from physical frailty and indwelling sin (see 1 Cor. 15:50–54).
8:26–28 See section 2 of Truth-In-Action at the end of Rom.
8:26 The Greek word translated helps is used in Luke 10:40, where Martha wants Mary to come and help her. The word does not indicate that the Holy Spirit prays instead of us, but that the Holy Spirit takes part with us and makes our weak prayers effective. Some interpret the groanings as those uttered by the Holy Spirit, since the text says that He uses these groanings to make intercession. Others see Paul referring to our “groanings” in prayer, since: 1) v. 23 says that “we ourselves groan”; 2) such “groanings,” which seem to imply a degree of distress or anguish, are appropriate for creatures (vv. 22, 23), but not for the Creator; 3) this sentence explains the first sentence in v. 26, which says that the Spirit “helps” us, not that the Spirit replaces our prayers.
The expression which cannot be uttered does not necessarily mean “silent,” but can rather mean “not able to be put into words.”
If v. 26 refers to “groanings” of the Holy Spirit, which we cannot hear, then the verse simply gives encouragement that the Holy Spirit prays for us and adds effective prayer when we do not pray effectively. But if, as seems more likely, the verse refers to our “groanings” in prayer, then it means that those sighs, groans, loud “cries and tears” (Heb. 5:7), and other expressions of our hearts and spirits in prayer are taken by the Holy Spirit and made into effectual intercession before the throne of God.
Paul is speaking in this verse about the prayer life of Christians generally, and is not specifically discussing the question of speaking in tongues. But there are similarities between speaking in tongues and the activity Paul describes here, for speaking in tongues is often prayer or praise in syllables the speaker does not himself understand (1 Cor. 14:2), and both kinds of speech are made effective by the Holy Spirit (Acts 2:4; 1 Cor. 12:10, 11; 14:15; Eph. 6:18; Jude 20).
8:28 Even in hardship and suffering, even in bitter disappointments, even when wrongly treated, Christians can know that God will work amidst such situations to fulfill His good purpose in His children. The situation may or may not be directly changed by God, but even if situations stay difficult God guarantees ultimate good results, including maturation of character to those who are the called. (Note: The certainties of this verse must be kept in union with the responsible participation into which we enter with the Holy Spirit, described in vv. 26, 27.)
8:29, 30 The conjunction for introduces the reason for the assurance of v. 28. Paul looks to eternity past and sees that God’s purpose for His people has only been good: He foreknew and predestined believers to be like Christ. Then he looks to the recent past and sees that God called and justified His people. Finally, Paul looks to the distant future and finds that God’s plan is to glorify, that is, to give a resurrection body to all who have been justified. (Glorified is used as a “prophetic perfect,” speaking of a future event as if it were already done, because it is certain that God will do it.)
But if in eternity past, if in the recent past, and if in the distant future all of God’s purposes for His people have only been good, then Paul concludes that His purposes at the present time, even in hardship, must also be only good for His people.
Foreknew: Not just that God knew that we would exist, or knew some fact about us, because it is persons whom God foreknew. It may be paraphrased, “those whom God thought of in a personal, saving relationship.” Predestined: Planned that they would ultimately be like Christ, conformed to the image of His Son. These two verses outline a sequence of events and indicate that everyone who has begun the sequence will complete it.
8:31–39 See section 2 of Truth-In-Action at the end of Rom.
8:31–39 Paul defiantly and triumphantly raises five unanswerable questions designed to give believers a profound assurance of spiritual security.
8:34 Itis Christ who will be the Judge over all the Earth, but He will not condemn us, and even now He makes intercession [brings requests to God the Father] for us.
8:35–39 For any Christian who is discouraged this powerful passage gives assurance of Christ’s present love, active at every moment in the Christian’s life. Are any causes of discouragement greater than those Paul mentions? And if not, then we are never in this life separated from Christ’s love. Even in hardships we can be more than conquerors (v. 37).
9:1—11:36 Can God be just, even if so many of God’s Old Covenant nation, the Jews, are lost? After this long demonstration of the way God’s righteousness is preserved in the gospel, and yet sinners can still be saved, another question arises: How can we say that God is righteous or just if, according to the gospel, one must trust in Christ in order to be saved? This would mean that many Jews who have not trusted Christ are lost. But then how could God be true to His promises to the Jews as His people? Paul answers this question in chs. 9—11.
9:2 Paul expresses genuine sorrow over the unbelief of the Jews. See Ezek. 33:11; Matt. 23:37–39.
9:3 Paul does not actually wish that he was cut off from Christ so that other Jews would be saved, but his grief for them is so deep that it brings him virtually to that very point.
9:11 God’s choice of Jacob instead of Esau was not based on anything either had done or would do in the future. This is the mystery of divine election.
9:13 Loved … hated are not to be understood in their normal sense. They are best understood as “chose … rejected,” based on the fact God knew Jacob would better further His will.
9:14–18 God is never unjust in dealing with people. As sovereign Creator, He has the right to deal with people according to His will, whether it is in the exercise of His compassion (vv. 14–16) or in the exercise of His wrath (vv. 17, 18).
9:19 Paul anticipates this common objection to his teaching in the previous verse. If God chooses to have mercy on “whom He wills” and to harden the heart of “whom He wills” (v. 18), and if His choice is ultimately only based on the “purpose of God” (v. 11), then how can it be fair for God to judge those who refuse to believe?
9:20, 21 To question the morality of God’s actions is incongruous. Creatures have no right to object to what their Creator does. However, such teaching should never lead us to think that sinners could not believe if they wanted to, for Scripture does not teach that. It repeatedly affirms that “whoever calls on the name of the LORD shall be saved” (10:13). This appeal of Scripture to unbelievers is consistent throughout both the OT and NT (see Ezek. 33:11; John 6:37).
9:22, 23 God exercises His sovereignty in abundant mercy, not in strict justice. His longsuffering patience with Israel proves His willingness to save and confirms the fact that the nation’s failure was not His fault.
9:24–26 God’s mercy is also evident in His dealings with the Gentiles. To support his teaching that not all who are called to become “vessels of mercy” (v. 23) belong to physical Israel, Paul quotes from Hos. 2:23 and 1:10. In their original setting the verses refer to the restoration of sinful Israel to God. Paul sees in them the inclusion of the Gentiles (see 1 Pet. 2:10), indicating that there is a spiritual Israel (the church) beyond a national Israel (see Gal. 6:16).
9:27–29 Paul quotes from Is. 10:22, 23 and 1:9 to confirm that God in His mercy has preserved a remnant of physical Israel. Had He not done so the entire apostate nation would have been wiped out.
9:32 The stumbling stone is Jesus Christ, the Messiah (see 1 Pet. 2:6–8), who offers salvation by faith, not works, and thus requires that human pride be humbled.
10:3 God’s righteousness, that is, right standing with Him, comes through faith in Christ alone.
10:4 Some interpret Christ to be the end of the law in the sense that He is the goal or fulfillment of the law. However, “law” here refers to the system of earning righteousness in one’s own strength. Christ indeed is the perfect fulfillment of everything the law requires, but He also put an end to the law as a way of achieving righteousness for everyone who believes. Thus, Paul emphasizes the sufficiency of faith in receiving the righteousness of God because in fulfilling the law’s demands, Christ terminated its claim. The verse does not mean that a Christian may ignore God’s moral standards or commandments (see note on 6:14).
10:6–8 Paul asserts that the righteousness of faith does not demand human merit or effort. Christ has already achieved all that is necessary for our salvation.
10:8–10 See section 4 of Truth-In-Action at the end of Rom.
10:9, 10 Oral confession declares, confirms, and seals the belief in the heart.
10:11–15 The gospel is universal in its application and demands a universal proclamation.
10:16–21 Israel can plead neither ignorance of the gospel (vv. 16–18) nor that God has been unjust with them (vv. 19–21).
10:17 See section 4 of Truth-In-Action at the end of Rom.
10:17 In God’s ordinary means of operating, people do not come to saving faith unless they either read the Bible or have someone tell them the gospel message that is in it. It is the word of God that the Holy Spirit uses to awaken a response of faith within us, and it is the reliability of the Word of God on which we rest our faith for salvation. The words of Scripture are the words of eternal life (see James 1:18; 1 Pet. 1:23). This is why preaching the gospel is absolutely necessary (see v. 14).
11:1–6 Paul points to himself as an example of the fact that there is a saved remnant in Israel.
11:7–10 Israel refers to the majority of those who are Jews by physical descent, including their recognized leadership. Having failed to obtain the right standing with God, they had sought by their own efforts, they have been hardened. Persistent and obstinate unbelief brought God’s judgment upon them as a covenant people.
11:11 The unbelief of Israel has opened the door of opportunity for the Gentiles. God’s purpose is that when unbelieving Jews see many Gentiles turn to Christ they will become jealous and will repent and come to faith.
11:12 Paul begins a theme that will return in vv. 15, 23, 24, 25, and 26: God has planned that in the future there will be a massive ingathering of the Jewish people as they come to belief in Christ and are reconciled to God. This future revival of faith among the Jewish people is here called their fullness, “their acceptance” (v. 15), and their being “grafted into their own olive tree” (vv. 23, 24). Many scholars believe the NT does not specify the exact time of this ingathering. See note on v. 26.
11:17–24 Paul warns Gentiles against boastfulness (vv. 17, 18), pride (vv. 19–21), and presumption (vv. 22–24), since they are but a wild olive tree, grafted in because of Israel’s unbelief.
11:25 Israel’s rejection is temporary, until all those who are going to be saved from among the Gentiles come to trust in Christ. Then salvation will come to a large number of Jews in the same way it has come to people for centuries—a faith response to the preached gospel of Christ.
11:26 And so: That is, “in this way, in the process just described.” All Israel does not mean that every Jewish person who has ever lived will be saved, for Paul does not teach that (see 10:2, 3). The term must be understood in the same sense as “the fullness of the Gentiles” (v. 25). Paul is therefore speaking in a collective sense. There will be a mighty turning on the part of the Jews to Christ.
Although many scholars believe the NT does not specify the time of Israel’s ingathering (see note on v. 12), others see here a possible reference in Paul’s statement, the Deliverer will come. Those taking this latter view see this quote of Is. 59:20 as a reference to Christ’s return. Hence, many Jews, having seen and heard the truth of the gospel during the Great Tribulation, will accept the Messiah upon His return.
11:28, 29 God is mindful of the covenant promise He gave to the fathers, and He will fulfill it. The word for shows that v. 29 is a reason given to demonstrate the truthfulness of v. 28. While the immediate reference of the gifts and the calling of God is to the privileges of Israel, some interpreters apply the principle stated in v. 29 to spiritual gifts. Others, however, cite passages such as Judg. 16:20 and 1 Sam. 16:14 as indications that one may forfeit his special anointing.
11:33–36 After the longest extended theological argument in the NT (1:16—11:33), Paul reflects on the amazing wisdom and knowledge of God in His plan of salvation, and breaks forth into spontaneous praise. Unsearchable: Unable to be fully discovered or understood by us.
11:36 All things: The universe, ourselves, our salvation, and everything else, all are from God and work through His sustaining power, and ultimately further His glory. The proper response of every creature is to give God glory forever.
12:1—16:27 Paul now adds practical application and personal greetings to his theological discussion of chs. 1—11. In fact, the book may be divided into two large sections—doctrine (chs. 1—11) and application (chs. 12—16).
12:1, 2 See section 3 of Truth-In-Action at the end of Rom.
12:1 Therefore: In light of the great plan of salvation outlined in chs. 1—11, particularly all the mercies (benefits) it brings to us as Christians, let us respond appropriately.
A living sacrifice: Since Christians (both Jews and Gentiles) are the new people of God, the “New Israel,” then should we not offer sacrifices to God, just as the OT Jews did? Yes, but not animal sacrifices at the temple in Jerusalem; rather, we should offer our bodies (all that we are) as “living sacrifices” each day to God.
The Greek word translated service is used to refer to ceremonies of Jewish temple worship in 9:4 and Heb. 9:1, 6. The word translated reasonable can mean “pertaining to reason.” As such it suggests that a rational response to God’s “mercies” is to commit ourselves in an act of worship. The word may also be understood as “spiritual” (see 1 Pet. 2:2, where it is translated “pure”). As such, our act of consecration is a supreme form of religious service: physical, in that our “bodies” are presented in worship; rational, in that our reasoning is responsive to His truth; emotional, in that His “mercies” are perceived and awaken our sensitivities to His lovingkindness; and spiritual, in that this is all the fruit of His Spirit’s reviving and renewing ours.
12:2 World is literally “age,” referring to a godless system. We are not to accept the pattern of an age whose god is the Devil (2 Cor. 4:4). On the contrary, we are to be transformed by a renewed mind committed to the ideals of the kingdom of God. Prove means to test and to prove by practice in everyday life that God’s will for us is good and acceptable and perfect.
12:3–8 See section 1 of Truth-In-Action at the end of Rom.
12:3–8 Transformed kingdom living calls for lives marked by humility and service through giftedness to the body of Christ. In discussing the matter of giftedness, Paul reminds us that just as the physical body is made up of many members, each with a different function, the church is a body of many members, but all closely related and constituting a unity in Christ, with each one having individual functions and responsibilities. We are not to inflate our own position nor to begrudge others their office.
12:3 Paul refers to his own function in the body as an authoritative apostle through the grace given to him. The measure of faith is not saving faith but the faith to receive and to exercise the gifts God apportions to us. The term “measure of faith” is best understood as a synonym for “spiritual gift.”
12:4, 5 Our different gifts and abilities should make us love and depend more on one another, and therefore should make us more united as one body in Christ.
12:6–8 There are basically two interpretative approaches to this passage on gifts: 1) To see them as a category distinct from that of other NT passages, often referred to as the Father’s creational gifts. See note on Eph. 4:8, 11; or 2) to see them as a repeat or overlap of many of those mentioned in either 1 Cor. 12:12–29 or Eph. 4:11.
12:6 Prophecy refers either to those whose creation gift from the Father enables them to view all of life with special ongoing prophetic insight, independent of public office or special use by the Spirit in giving public prophecy; or to the manifestation of public prophecy, speaking something that God has spontaneously brought to mind (1 Cor. 12:10). In proportion to our faith likely means that prophecy of any sort is to be exercised in accordance with the biblical maturity God has granted the speaker, recognizing that God is the originator of the gift.
12:7, 8 Ministry suggests either those whose special creation gift enables them to most effectively serve the body in physical ways; or the rendering of any type of service by anyone in the church (1 Cor. 12:5). Teaching refers either to those who are specially gifted to keep an eye on and instruct the revealed truth of God’s Word, regardless of public office; or to those in the public office of teacher (Eph. 4:11). He who exhorts describes either those whose creation gift enables them to best apply God’s truths through encouragement; or to those (such as pastors) who are called to publicly bring encouragement to the church.
He who gives, which does not occur in the 1 Cor. or Eph. listings, refers either to those gifted to contribute to the emotional and/or physical support of others; or to those gifted with abundant financial means so as to support the work of the gospel. He who leads refers either to those who are gifted to effectively facilitate all areas of life; or to those with the public function of administration (1 Cor. 12:28) or possibly even to a deacon (Phil. 1:1). He who shows mercy defines either those with the special gift of strong, perceptive emotions; or those called to special functions of Christian relief or acts of charity.
12:9–21 See section 1 of Truth-In-Action at the end of Rom.
12:9–21 Love is to be the guiding principle in Christian relationships not only with fellow believers (vv. 9–13), but with enemies as well (vv. 14–21). Paul mentions many specific Christian duties that are to characterize transformed living, but love is the dominant note in all the exhortations.
12:13 Hospitality is the fruit of a transformed, Spirit-filled life. It is showing an interest in others and giving ourselves to loving and supporting them, even as God does us (see Phil. 2:4). Leaders are to be front-runners in the practice of hospitality (see 1 Tim. 3:2).
12:18 Because some people may remain violently opposed to us, there are times when all efforts toward peace fail. However, the Christian is to make certain that he is not at fault when peace breaks down.
12:19 Instead of taking vengeance ourselves, we should give it over into God’s hands and thereby give place to wrath. God will exact vengeance at the final judgment or even in this life, sometimes through the instrumentality of civil government (13:4).
13:1–7 Paul exhorts his readers to fulfill their duties to the state.
13:1 The authorities that exist are appointed by God: See also Dan. 4:32; Ps. 75:6, 7. Paul does not suggest that God approves a corrupt government, ungodly officials, or unjust legislation. Sometimes, however, in punishment for the sins of a people, or for other reasons known to Him, God allows evil rulers to have authority for a time, as the OT prophets frequently testify. Ideally, God grants authority to serve good ends (vv. 3, 4). How that authority is exercised will be the accounting of each to whom it has been given.
13:2 Although obedience to earthly authority is the general rule, a clear biblical principle is that we may need to disobey government if commanded to sin, for loyalty to God always takes priority over all human authority (see Esth. 4:16; Dan. 3:12–18; 6:10; Matt. 2:12; Acts 5:29; Heb. 11:23).
13:4 When government officials use force to restrain and punish evil, they are not doing wrong. Rather, they are God’s minister (servant) and are doing good. Therefore, Christians may serve as police officers and soldiers in good conscience.
Bear the sword is to carry and use weapons. This implies the right to carry out capital punishment on wrongdoers, for swords were used to take people’s lives. The fact that God authorizes governments as His servants to use force even to the point of taking human life does not contradict the command “You shall not murder” in Ex. 20:13. The word used in that commandment refers to criminal murder and does not include judicial taking of life or killing in war, for which the OT uses other words. The same is true of the Greek word translated “kill” or “murder” in such NT passages as Matt. 5:21.
To execute wrath: See note on 12:19. Sometimes God’s wrath is carried out through civil government when it punishes wrongdoers. This means that civil punishments should not only be imposed for the purpose of restraining evil, but also for the purpose of retribution.
13:5 Paul gives two reasons why Christians must obey government: 1) Because of wrath, that is, to avoid the punishment that government executes on those who do wrong (v. 4); 2) For conscience’ sake, that is, because we want to keep a clear conscience before God, who has established government and commands us to obey it. This second reason means that even where there is no likelihood of arrest or punishment, Christians should be fully obedient to government.
13:7 Both Paul and Jesus direct Christians to pay taxes to the Roman government, which was certainly not pure or righteous in all its actions. As with all commands of God, we should try to obey this one joyfully, not grudgingly. Whenever we tend to become discouraged with the imperfections of our government, or the burden of taxation that it imposes upon us, we would do well to remember that the alternative, anarchy, is far worse (see Judg. 17—21).
13:8–10 See section 1 of Truth-In-Action at the end of Rom.
13:8 Owe no one anything: The Greek present tense of the prohibition may be translated, “Don’t continue owing anything to anybody.” The verse probably does not forbid all debt, but it certainly forbids an attitude of contentment with indebtedness, or thinking that indebtedness is a normal situation (see Ps. 37:21). He who loves another has fulfilled the law: If we truly understood and completely followed the command to love one another, we would fulfill every social duty and would especially observe those commandments that are most fundamental in human relations (v. 9).
13:9 Summed up: Love is a summary of God’s moral laws—yet a summary should not be used to contradict one of the items it is summarizing. Therefore, to say that love for another requires one to break some of God’s laws from time to time (as in “situation ethics”) is a misunderstanding of Scripture.
13:11–14 Paul emphasizes a high standard of moral conduct, particularly in view of the nearness of the Lord’s return, when our salvation will be consummated (vv. 11, 12). The way to moral excellence is twofold (v. 14). Positively, we must put on the Lord Jesus Christ, submitting to His lordship, accepting His moral standards, living in constant fellowship with Him, and depending upon His strength. Negatively, we are to make no provision for the flesh, doing nothing to foster its sensual desires and appetites (see Gal. 5:16–25).
14:1–23 These are guidelines with respect to things that are neither commanded nor forbidden in Scripture. Determining the neutrality of certain moral issues is not simple. However, when the principles taught here are obeyed, the Holy Spirit is free to guide individuals.
14:2, 3 Among Christians there is room for toleration and differences of strictness regarding such issues as eating habits (vv. 2–4) and observing special days in the Christian life (vv. 5, 6). Since both parties do it to honor the Lord (v. 6), neither should look down on the other. Yet Paul does say that the Christian who refuses to eat certain things is weak (immature) in the faith since eating is really morally relative. (v. 1; see 1 Tim. 4:3–5).
14:10 Christians are not to judge each other with reference to the practice of morally neutral issues (see vv. 3, 4), since each individual is responsible to God (see v. 12). As Lord (v. 9), the right of such judgment belongs to Christ. Weak and strong Christians alike shall all stand, not at each other’s judgment seats, but before the judgment seat of Christ. That judgment will be based on what we have done in this life (2 Cor. 5:10). It will not determine whether or not we enter heaven, but will determine degrees of reward in heaven (see note on 2:6).
14:13–19 See section 1 of Truth-In-Action at the end of Rom.
14:13 Paul directs this counsel primarily to the mature, urging them to practice self-limitation in exercising their liberty lest they offend others (see vv. 20, 21). See note on 1 Cor. 8:9–13.
14:14 Christians can eat all foods and need not follow the dietary laws of the OT. See marginal note on Mark 7:19; Acts 10:9–16; Col. 2:16, 17; 1 Tim. 4:3–5.
14:17 Dietary laws are relatively trivial, and their fulfillment is not essential to God’s reign. Of far more importance is the fruit of the Holy Spirit (see Gal. 5:22, 23).
14:22 Faith here is one’s conviction that he is free from all unnecessary scruples. He must not, however, flaunt his liberty recklessly over the weak in faith.
14:23 A person who has scruples about matters not wrong in and of themselves should not act contrary to his conscience, because to violate the conscience is not acting in faith but is sin.
15:1–6 Christ is the model of conduct in relationships between weak and strong Christians. His example demands mutual forbearance and love, and if followed will result in a unity of harmonious praise to God (v. 6).
15:1 See section 1 of Truth-In-Action at the end of Rom.
15:5, 6 See section 1 of Truth-In-Action at the end of Rom.
15:7–13 Not only are the “strong” to adjust to the “weak” (see note on 14:13), but the matter of acceptance is to be two-way (v. 7). This was modeled by Christ, the Jewish Messiah who accepted Gentiles. This mutual acceptance of Jew and Gentile by Christ is then supported by a catena of OT scriptures.
15:13 The Holy Spirit imparts not only spiritual gifts to the believer, but also joy and peace and hope (see 14:17).
15:14 Admonish: Exhort, counsel. Christians are often the best counselors for one another, especially when they understand the will of God as taught in Scripture, and are able to apply Scripture rightly to life.
15:18 Not accomplished: This apparently means that Paul will speak of things that Christ has accomplished through him, in word and deed, that is, by the proclamation of the truth, by its demonstration in miracles and powerful answers to prayer, and in his own example of a Christlike life.
15:19 Signs and wonders accompanied Paul’s preaching to authenticate it in the eyes of those who heard. This was the NT pattern (see Acts 2:43; 4:30; 5:12; 6:8; 14:3; 15:12; 2 Cor. 12:12; Heb. 2:4). Based on that pattern and the gifts described in 1 Cor. 12:9, 10, 28, it seems appropriate to expect miracles today as well. Illyricum: A Roman province located in the area of the modern-day Balkans, on the east coast of the Adriatic Sea.
15:23 Place: Probably “place to preach the gospel” (see v. 20). These parts: Paul was writing from Corinth, but perhaps his meaning was that he had preached in all God’s commissioned places for him in Asia Minor and Greece and he was therefore ready to move further west.
15:24 To Spain: Paul was hoping to visit Rome, minister there (1:11), be encouraged and supported by the church in Rome, and then continue westward to preach in Spain. He probably did this after his imprisonment at the end of Acts.
15:25 Paul was going to Jerusalem with an offering to help poor Christians there (see Acts 19:21; 20:1—21:16; 2 Cor. 8; 9).
15:26 Macedonia: Northern Greece, including Philippi, Thessalonica, and Berea. Achaia: Southern Greece, including Corinth.
15:27 Though Christians in Greece were separated from the poor Christians in Jerusalem by many days in terms of communication and transportation, Paul nonetheless said that they had a duty to send aid to meet the needs of those distant believers—a principle the church would do well to heed today, also (see 1 John 3:17).
15:30 Paul knew that even the prayers of those whom he had never met could be very effective before God, so he asked that they pray for him.
16:1 Phoebe probably carried Paul’s letter from Corinth to the church in Rome. Servant: This word may be translated “servant” or “minister” (as in Mark 9:35; John 2:5, 9; Rom. 13:4; 15:8), or “deacon” (as in Phil. 1:1; 1 Tim. 3:8, 12), depending on whether one thinks that Phoebe held a formally recognized office in the church at Cenchrea, a port city very near Corinth. Those who translate “servant” think that the requirements in 1 Tim. 3:12 make it unlikely that, as a woman, Phoebe would be in the office of deacon. There is no NT disposition against women in leading ministry roles.
16:2 The Greek word for helper is found nowhere else in the NT. Outside the NT, it is sometimes used of a “patroness,” a woman who supplied support and funding for worthy causes.
16:3–16 Greetings to Christians whom Paul knows in Rome. The purposes are: 1) to give Phoebe a list of people on whom to call when she arrives; 2) to ensure she knows who is to receive the letter; 3) to show God’s awareness of each individual’s import in the work of the gospel; 4) to show the need for and importance of godly, Christian relationships; and 5) to affirm the high place of leadership roles among women in the early church. The list interestingly contains numerous names common to slaves and freedmen.
16:3, 4 High levels of authoritative leadership in the church are ascribed to Priscilla. She is one of Paul’s coworkers (which involved preaching), part of a husband-wife teaching team (see Acts 18:26), and possibly a copastor with her husband (see note on 16:5). See also note on 1 Cor. 16:19.
16:5 Scholars are divided as to whether or not the phrase the church that is in their house suggests they were the pastors. At the very least, they were recognized leaders and not mere hosts. This same phrase is used of Philemon (Philem. 2). If this phrase references the fact these persons pastored house churches, then Priscilla is a copastor alongside her husband.
16:7 Junia: It is difficult to tell whether this name refers to a man or a woman. It could be a feminine name, “Junia,” or a shortened form of a man’s name, “Junianus,” like Silvanus (Silas) and many other names that took long and short forms. The most likely understanding, and that most common in earliest church exegesis, is that it is a woman’s name—Junia being part of a husband-wife apostolic team. Apostles may be understood either in the narrow sense of those who could rule the church and write scripture or in the broader sense of the word (see note on 1:1). See also John 13:16; 2 Cor. 8:23; Phil. 2:25.
16:16 Holy kiss: A kiss was a common greeting in the first century (see 1 Thess. 5:26; 1 Pet. 5:14). See note on 1 Cor. 16:20. In western culture, the embrace seems to be the equivalent expression.
16:19 Simple concerning evil: Christians should not try to become experts about all the details of evil deeds.