The poet Samuel Taylor Coleridge regarded Romans as "the most profound book in existence,” and the commentator Godet called it "the cathedral of the Christian faith." Because of its majestic declaration of the divine plan of salvation, Martin Luther wrote: "This epistle is the chief port of the New Testament and the very purest gospel... lt can never be read or pondered too much, and the more it is dealt with the more precious it becomes, and the better it tastes." The four Gospels present the words and works of the Lord Jesus, but Romans, "the Gospel According to Paul," delves more into the significance of His life. The theology of Romans is balanced by practical exhortation, because Paul sees the believer's position as the basis for his practice. The theme of righteousness that runs through the book is reflected in the following outline: The revelation of the righteousness of God (l -8); the vindication of the righteousness of God (9-11); and the application of the righteousness of God (12-1 6).
The Revelation of the Righteousness of God (l-8): The prologue (1 :1-17) consists of o salutation (1:1-7) a statement of Paul’s desire to minister in Rome (1 :8-15), and the theme of the book (1 :1 6-1 7). This two-verse theme is the basic text of Romans because it combines the three crucial concepts of salvation, righteousness, and faith. Salvation: a believer is saved from the penalty of sin (post), the power of sin (present), and the presence of sin (future); and he is saved to a new position, a new life and on entrance into God's heavenly presence. Righteousness: this speaks of perfect conformity to on unchanging standard; the sinner who trusts in Christ receives the righteousness of Christ in his position before God. Faith: as the instrumentality for salvation and a gracious gift of God, faith includes on acknowledgement of need and a trust in Christ alone for salvation. in 1:18-3:20, Paul builds a solid case for the condemnation of all people under the holy God. Paul’s perceptive diagnosis of the human condition shows that Gentiles and Jews seek to justify themselves by using relative standards, not realizing that God's required standard is nothing short of perfection. Paul knows that the bod news (condemnation) must be understood before the good news (justification) can be appreciated. The Gentiles are without excuse because they have suppressed the knowledge of God they received from nature and their conscience (1 :1 8-32; their seven-step regression is traced in I :21 -3.l ). The Jews are also under the condemnation of God, and Paul overcomes every objection they could raise to this conclusion (2:1-3:8). God judges according to truth (2:2-5), works (2:6-10), and impartially (2:11-16), and both the moral and religious Jews {oil to meet His standard. Paul concludes his discussion of the reasons for the guilt of the Jews by reminding them they do not obey the Low (2:17 -29) nor believe the Oracles of God (3: I -8). The divine verdict (3:9-20) is universal: "all have sinned and fall shod of the glory of God" (3:23).
The section on justification (3:2.1-5:2.1) centers on and develops the theme of God's provision for man’s need. The first eleven verses are the core of the book (3:21-31), revealing that in Christ, God is both Judge and Savior. Three crucial words ore found in these verses: (1) Justification: this judicial term means that the believer in Christ is declared righteous by the holy God. The Lord is not unjust when He justifies sinners because He bases this pronouncement upon the death of Christ on their behalf. (2) Redemption: through His death, Christ hos paid the ransom price of sin by purchasing believers out of slavery to sin and setting them free from the penalty of sin. (3) Propitiation: the blood of Christ has satisfied the demands of the righteous God who cannot overlook sin. God in Christ does not give the believer his due, because His holy wrath has been appeased by the sacrifice of His sinless Son. Justification is by grace (the source of salvation; 3:21-24), by blood (the basis of salvation; 3:25- 26), and by faith (the condition of salvation; 3:27-31).
Chapter 4 illustrates the principle of justification by faith apart from works in the life of Abraham. Justification issues in reconciliation between God and man (5: l-l l). Reconciliation speaks of the change in a person's state of alienation from and hostility toward God because of the substitutionary work of Jesus Christ on his behalf. lt is brought about by the love of God which is causeless (5:6), measureless (5:7-8), and ceaseless (5:9-11). In 5:.l2-21 Paul contrasts the two Adams and the opposite results of their two acts. The disobedience of the first Adam made him the head of all who are under sin, but the obedience of the second Adam (Christ) made Him the head of the race of redeemed humanity. The sin of the first Adam was imputed to us (placed on our account), leading to alienation. But the righteousness of the Second Adam is imputed to all who trust in Him, leading to reconciliation.
Chapter 6 describes the believer's relationship to sin: in his position he is dead to the principle of sin (6:1 -14) and the practice of sin (6:15-23). The reality of identification with Christ is the basis for the sanctified Christian life. The believer must know his position in Christ, reckon it as true, and present himself to God as dead to sin but olive to God in Christ Jesus. Paul views devotion as a response to spiritual truth, not as a condition of it. After describing the Christian’s emancipation from the Low (7), Paul looks at the work of the Holy Spirit who indwells and empowers every believer (8: 1 - 17). The next major topic after condemnation, justification, and sanctification is glorification (8: 18-39). All Christians can anticipate a time when they will be perfectly conformed to Jesus Christ not only in their position (present) but also in their practice (the future resurrection).
The Vindication of the Righteousness of God (9-l l): lt appears that God has rejected His people, Israel, but it is really Israel who has rejected her Messiah. Paul deals with the problem of Israel in the plan of God in three ways: (1) God is the sovereign Lord who is responsible to no one for His work of election and rejection (9). He elected Israel in The past, but because of her disbelief, the nation has been set aside in the present. (2) Although God is sovereign, humans are responsible for the consequences of their decisions (10), and this is true of their decision to accept or reject Jesus. (3) Israelites, the "natural branches” (11:21) of God's olive tree, have been cut off and Gentiles have been added (l I). But God's rejection of Israel is only partial (there is a spiritual “remnant" that has trusted in Christ) and temporary (they will be grafted back; 11:23-27). Paul appropriately quotes frequently from the Old Testament in this section, and he emphasizes that God will be faithful to His covenant promises and restore Israel. The Application of the Righteousness of God (l2- l6): Paul recognizes that behavior must be built upon belief, and this is why the practical exhortations of this epistle appear after his teaching on the believer's position in Christ. The salvation described in the first eleven chapters should transform a Christian’s life in relation to God (12:1-2), society (12:3-21), higher powers (13:1-7), and one's neighbors (.13:8-14). In chapters 14-15 the apostle discusses the whole concept of Christian liberty, noting its principles (.I4) and its practice (15:1-.l3). A changed life is not a condition for salvation, but it should be the natural outcome of saving faith. The epistle closes with Paul’s statement of his plans (15:14-33), a long series of personal greetings (16:1-16), and on admonition followed by a doxology (16:17 -27).
Romans:
by Rob Morgan
Jan 10, 2013
Romans:
The poet Samuel Taylor Coleridge regarded Romans as "the most profound book in existence,” and the commentator Godet called it "the cathedral of the Christian faith." Because of its majestic declaration of the divine plan of salvation, Martin Luther wrote: "This epistle is the chief port of the New Testament and the very purest gospel... lt can never be read or pondered too much, and the more it is dealt with the more precious it becomes, and the better it tastes." The four Gospels present the words and works of the Lord Jesus, but Romans, "the Gospel According to Paul," delves more into the significance of His life. The theology of Romans is balanced by practical exhortation, because Paul sees the believer's position as the basis for his practice. The theme of righteousness that runs through the book is reflected in the following outline: The revelation of the righteousness of God (l -8); the vindication of the righteousness of God (9-11); and the application of the righteousness of God (12-1 6).
The Revelation of the Righteousness of God (l-8): The prologue (1 :1-17) consists of o salutation (1:1-7) a statement of Paul’s desire to minister in Rome (1 :8-15), and the theme of the book (1 :1 6-1 7). This two-verse theme is the basic text of Romans because it combines the three crucial concepts of salvation, righteousness, and faith. Salvation: a believer is saved from the penalty of sin (post), the power of sin (present), and the presence of sin (future); and he is saved to a new position, a new life and on entrance into God's heavenly presence. Righteousness: this speaks of perfect conformity to on unchanging standard; the sinner who trusts in Christ receives the righteousness of Christ in his position before God. Faith: as the instrumentality for salvation and a gracious gift of God, faith includes on acknowledgement of need and a trust in Christ alone for salvation. in 1:18-3:20, Paul builds a solid case for the condemnation of all people under the holy God. Paul’s perceptive diagnosis of the human condition shows that Gentiles and Jews seek to justify themselves by using relative standards, not realizing that God's required standard is nothing short of perfection. Paul knows that the bod news (condemnation) must be understood before the good news (justification) can be appreciated. The Gentiles are without excuse because they have suppressed the knowledge of God they received from nature and their conscience (1 :1 8-32; their seven-step regression is traced in I :21 -3.l ). The Jews are also under the condemnation of God, and Paul overcomes every objection they could raise to this conclusion (2:1-3:8). God judges according to truth (2:2-5), works (2:6-10), and impartially (2:11-16), and both the moral and religious Jews {oil to meet His standard. Paul concludes his discussion of the reasons for the guilt of the Jews by reminding them they do not obey the Low (2:17 -29) nor believe the Oracles of God (3: I -8). The divine verdict (3:9-20) is universal: "all have sinned and fall shod of the glory of God" (3:23).
The section on justification (3:2.1-5:2.1) centers on and develops the theme of God's provision for man’s need. The first eleven verses are the core of the book (3:21-31), revealing that in Christ, God is both Judge and Savior. Three crucial words ore found in these verses: (1) Justification: this judicial term means that the believer in Christ is declared righteous by the holy God. The Lord is not unjust when He justifies sinners because He bases this pronouncement upon the death of Christ on their behalf. (2) Redemption: through His death, Christ hos paid the ransom price of sin by purchasing believers out of slavery to sin and setting them free from the penalty of sin. (3) Propitiation: the blood of Christ has satisfied the demands of the righteous God who cannot overlook sin. God in Christ does not give the believer his due, because His holy wrath has been appeased by the sacrifice of His sinless Son. Justification is by grace (the source of salvation; 3:21-24), by blood (the basis of salvation; 3:25- 26), and by faith (the condition of salvation; 3:27-31).
Chapter 4 illustrates the principle of justification by faith apart from works in the life of Abraham. Justification issues in reconciliation between God and man (5: l-l l). Reconciliation speaks of the change in a person's state of alienation from and hostility toward God because of the substitutionary work of Jesus Christ on his behalf. lt is brought about by the love of God which is causeless (5:6), measureless (5:7-8), and ceaseless (5:9-11). In 5:.l2-21 Paul contrasts the two Adams and the opposite results of their two acts. The disobedience of the first Adam made him the head of all who are under sin, but the obedience of the second Adam (Christ) made Him the head of the race of redeemed humanity. The sin of the first Adam was imputed to us (placed on our account), leading to alienation. But the righteousness of the Second Adam is imputed to all who trust in Him, leading to reconciliation.
Chapter 6 describes the believer's relationship to sin: in his position he is dead to the principle of sin (6:1 -14) and the practice of sin (6:15-23). The reality of identification with Christ is the basis for the sanctified Christian life. The believer must know his position in Christ, reckon it as true, and present himself to God as dead to sin but olive to God in Christ Jesus. Paul views devotion as a response to spiritual truth, not as a condition of it. After describing the Christian’s emancipation from the Low (7), Paul looks at the work of the Holy Spirit who indwells and empowers every believer (8: 1 - 17). The next major topic after condemnation, justification, and sanctification is glorification (8: 18-39). All Christians can anticipate a time when they will be perfectly conformed to Jesus Christ not only in their position (present) but also in their practice (the future resurrection).
The Vindication of the Righteousness of God (9-l l): lt appears that God has rejected His people, Israel, but it is really Israel who has rejected her Messiah. Paul deals with the problem of Israel in the plan of God in three ways: (1) God is the sovereign Lord who is responsible to no one for His work of election and rejection (9). He elected Israel in The past, but because of her disbelief, the nation has been set aside in the present. (2) Although God is sovereign, humans are responsible for the consequences of their decisions (10), and this is true of their decision to accept or reject Jesus. (3) Israelites, the "natural branches” (11:21) of God's olive tree, have been cut off and Gentiles have been added (l I). But God's rejection of Israel is only partial (there is a spiritual “remnant" that has trusted in Christ) and temporary (they will be grafted back; 11:23-27). Paul appropriately quotes frequently from the Old Testament in this section, and he emphasizes that God will be faithful to His covenant promises and restore Israel. The Application of the Righteousness of God (l2- l6): Paul recognizes that behavior must be built upon belief, and this is why the practical exhortations of this epistle appear after his teaching on the believer's position in Christ. The salvation described in the first eleven chapters should transform a Christian’s life in relation to God (12:1-2), society (12:3-21), higher powers (13:1-7), and one's neighbors (.13:8-14). In chapters 14-15 the apostle discusses the whole concept of Christian liberty, noting its principles (.I4) and its practice (15:1-.l3). A changed life is not a condition for salvation, but it should be the natural outcome of saving faith. The epistle closes with Paul’s statement of his plans (15:14-33), a long series of personal greetings (16:1-16), and on admonition followed by a doxology (16:17 -27).