Verse-by-Verse Bible Commentary
Romans 1:17

Clarke's Commentary

Verse 17. For therein — In the Gospel of Christ.

Is the righteousness of God — God's method of saving sinners.

Revealed from faith to faith — Shown to be by faith, and not by the works of any law; for Abraham, the father and founder of the Jewish people, was justified by faith, before even the law was given; and by believing, in reference to the spiritual object held forth in the various ordinances of the law, and now revealed under the Gospel, he and all his believing descendants have been justified. And thus the faith of the old covenant led on to the faith of the new covenant, which shows that salvation has been by faith from the call of Abraham to the present time. And, from the beginning, all that were just or righteous in the earth became such by faith, and by this principle alone they were enabled to persevere; as it is written, The just shall live by faith. That δικαιοσυνη, which we translate righteousness in this verse, signifies God's method of saving mankind by faith in Christ, is fully evident from the use of the term in Romans 9:30: The Gentiles which followed not after RIGHTEOUSNESS - who had no knowledge by revelation, of God's method of justifying and saving sinners, have attained to RIGHTEOUSNESS - have had imparted to them God's method of salvation by faith in Christ. Romans 9:31: But Israel, the Jews, which followed after the law of righteousness - that law, the end or object of which is CHRIST, and through him justification to all that believe (Romans 10:4,) have not attained to the law of righteousness - have not found out the genuine plan of salvation, even in that law which so strongly and generally proclaims justification by faith. And why have they not found it? Romans 9:32: Because they sought it not by faith, but as it were by the works of the law - they did not discern that even its works or prescribed religious observances were intended to lead to faith in that glorious Mediator of whom they were the types and representatives; but the Jews trusted in the observances themselves, hoping to acquire justification and final salvation by that means. For they stumbled at the stumbling-stone - at the doctrine of Christ crucified as the only sure ground on which the expectation of future salvation can be founded. Therefore, being ignorant of God's righteousness - God's method of saving sinners, and going about to establish their own righteousness - their own method of salvation, by the observance of those rites and ceremonies which should have led them by faith to Christ, they did not submit themselves to the righteousness of God - they would not submit to be saved in God's way, and therefore rejected, persecuted, and crucified the Lord Jesus; see Romans 10:3. This collation of passages most evidently shows that the word righteousness here means simply God's method of saving sinners, or God's way of salvation, in opposition to the ways and means invented by the fancies or prejudices of men.

There are few words in the sacred writings which are taken in a greater variety of acceptations than the word צדקה tsedakah in Hebrew, and δικαιοσυνη in Greek, both of which we generally translate righteousness. Our English word was originally rightwiseness, from the Anglo-Saxon, [Anglo-Saxon], justice, right, and [Anglo-Saxon], to know; and thus the righteous man was a person who was allowed to understand the claims of justice and right, and who, knowing them, acted according to their dictates. Such a man is thoroughly wise; he aims at the attainment of the best end by the use of the best means. This is a true definition of wisdom, and the righteous man is he that knows most and acts best. The Hebrew צדק tsadak, in its ideal meaning, contains the notion of a beam or scales in equipoise, what we call even balance; and it is well known that in all the personifications of Justice, both ancient and modern, she is represented as a beautiful female with a bandage on her eyes, and a beam and scales in her hand, so perfectly poised that neither end preponderates.

The Greek word δικαιοσυνη has been derived from διχαζω, to divide; and hence δικη, justice, because it is the property of this virtue to divide to each his due. With other etymologies it is useless to trouble the reader. Both the noun δικαιοσυνη and the verb δικαιοω have a great variety of meaning in the New Testament; but they are all reducible to this original idea, acting according to the requisitions of justice or right. It may not be improper to notice some of the chief of these acceptations in this place.

1. The act of distributing to each man his due is the sense of the word, Acts 17:31: He will judge the world in RIGHTEOUSNESS, i.e. according to the principles of eternal justice and rectitude. See also Revelation 19:2: In RIGHTEOUSNESS doth he judge and make war.

2. It signifies a holy life, as proceeding from piety towards God. Luke 1:75: Might serve him in holiness and RIGHTEOUSNESS all the days of our life.

3. It signifies benignity, liberality, and particularly almsgiving, as justice and righteousness require us, being only stewards of God's bounty, to share it with the necessitous. Matthew 6:1: Take heed that ye do not your ALMS, δικαιοσυνην, your RIGHTEOUSNESS, before men. Romans 3:5: But if our unrighteousness commend the RIGHTEOUSNESS, the benignity of God. 2 Corinthians 9:10: Increase the fruits of your RIGHTEOUSNESS, i.e. of your liberality.

4. It signifies God's method of saving sinners; the way which is agreeable to his righteousness and liberality. See the former part of this note, and the scriptures there referred to.

5. It signifies the reward or issue of liberality. 2 Corinthians 9:9: He hath scattered abroad; he hath given to the poor; his RIGHTEOUSNESS - the reward of his bounty, remaineth for ever. See Psalms 112:9.

6. It signifies the whole collection of graces, which constitute the complete Christian character. Matthew 5:6: Blessed are they that hunger and thirst after RIGHTEOUSNESS - they who ardently long for the full salvation of God. Matthew 5:10, Matthew 5:20 : If your RIGHTEOUSNESS exceed not the righteousness, c. Matthew 6:33: Seek the kingdom of God and his RIGHTEOUSNESS.

7. It signifies the result of faith in God and submission to his will, exemplified in a holy and useful life. Hebrews 11:7: By faith Noah prepared an ark, and became heir of the RIGHTEOUSNESS which is by faith - he escaped the deluge and became the instrument of repeopling the world.

8. It signifies an exact observance of religious ordinances and precepts. Philippians 3:6: Touching the RIGHTEOUSNESS which is of the law, blameless - having lived in an exact conformity to all the Mosaic precepts. In this sense it is to be understood, Matthew 3:15: Thus it becomes us to fulfil all RIGHTEOUSNESS - to observe every precept of the law.

9. It signifies the favour or pardoning mercy of God. Romans 4:6: The blessedness of the man unto whom God imputeth RIGHTEOUSNESS - - without works - the man is happy to whom God has granted the remission of sins, without respect to his observance of the law of Moses.

10. In 2 Corinthians 5:21, δικαιοσυνη, righteousness, is put for δικαιος, righteous: That we might become the righteousness of God - that we might receive such a righteousness or holiness, such a salvation, as is worthy of God's grace to impart, and such as the necessities of mankind require.

A few of the leading acceptations of the verb δικαιοω, which we translate to justify, may be here properly subjoined, as this verb is so repeatedly used in this epistle.

1. It signifies so declare or pronounce one just or righteous or, in other words, to declare him to be what he really is. 1 Timothy 3:16: He was JUSTIFIED in the Spirit. - By the almighty power of the Spirit he was proved to be the TRUE MESSIAH.

2. To esteem a thing properly. Matthew 11:19: Wisdom is JUSTIFIED of her children. - Wisdom, propriety of conduct, is properly estimated by wise men.

3. It signifies to approve, praise, and commend. The publicans JUSTIFIED God, Luke 7:29; praised him for calling them to such a state of salvation. Luke 16:15: Ye are they which JUSTIFY yourselves before men - Ye are self-commended, self-applauded, and self-praised. In this sense it is often used in the Greek apocryphal books. Ecclus. vii. 5: JUSTlFY not thyself before the Lord - Do not applaud thyself in the presence of thy - Maker. Ib. x. 29: Who will JUSTIFY (praise or applaud) him that sinneth against his own soul. Ib. xviii. 2: The Lord only is righteous, δικαιωθησεται, shall be JUSTIFIED, i.e. praised, because there is none other but he.

4. The verb δικαιοομαι is used to clear from all sin. 1 Corinthians 4:4: For I know nothing by myself; yet am I not hereby JUSTIFIED - A man's own consciousness of integrity is not a proof that he is clear from all sin in the sight of God.

5. A judge is said to justify not only when he condemns and punishes, but also when he defends the cause of the innocent. See EURIP. Heraclid. ver. 190. THUCYD. iii. p. 200. POLYB. iii. 31, and SCHLEUSNER on δικαιοω. Hence δικαιουσθαι is taken in a forensic sense, and signifies to be found or declared righteous, innocent, c. Matthew 12:37: By thy words shalt thou be JUSTIFIED - thou shalt be declared to be righteous. Romans 3:4: That thou mightest be JUSTIFIED in thy saying - that thou mightest be proved to be true in what thou hast said.

6. It signifies to set free, to escape from. Acts 13:39: And by him all that believe are JUSTIFIED from all things, from which ye could not be JUSTIFIED by the law - by faith in Christ a man escapes those evils which, otherwise, the law of Moses would inflict upon him. Romans 6:7: For he that is dead, δεδικαιωται, is JUSTIFIED, properly rendered by our translators, is FREED from sin.

7. It signifies also to receive one into favour, to pardon sin. Romans 8:30: Whom he called, them he also JUSTIFIED - he received them into favour and pardoned their sins. Luke 18:14: This man went down to his house JUSTIFIED - he humbled himself, repented of his iniquity, and God forgave his sin. Romans 3:20: By the deeds of the law there shall no flesh be JUSTIFIED - no soul can have his sins forgiven through the observance of the Mosaic law. Romans 4:2: If Abraham were JUSTIFIED (had his sin pardoned) by works. 1 Corinthians 6:11: Such were some of you, but ye are JUSTIFIED - ye are received into the Divine favour, and have your sins forgiven. See James 2:21-25; Romans 3:24; Romans 3:28; Romans 5:1; Romans 5:9; Galatians 2:16, Galatians 2:17; Galatians 3:11, Galatians 3:24; Galatians 5:4; Titus 3:7. In all these texts the word justify is taken in the sense of remission of sins through faith in Christ Jesus; and does not mean making the person just or righteous, but treating him as if he were so, having already forgiven him his sins.

The just shall live by faith. — This has been understood two ways:

1. That the just or righteous man cannot live a holy and useful life without exercising continual faith in our Lord Jesus: which is strictly true; for He only who has brought him into that state of salvation can preserve him in it; and he stands by faith.

2. It is contended by some able critics that the words of the original text should be pointed thus: 'ο δε δικαιος εκ πιστεως, ζησεται. The just by faith, shall live; that is, he alone that is justified by faith shall be saved: which is also true; as it is impossible to get salvation in any other way. This last meaning is probably the true one, as the original text in Habakkuk 2:4, speaks of those who believed the declarations of God when the Chaldeans besieged Jerusalem, and, having acted conformably to them, escaped with their lives.

Bridgeway Bible Commentary

1:1-17 PAUL INTRODUCES HIMSELF

AND HIS SUBJECT

In keeping with the practice of the time, Paul introduces himself at the beginning of his letter. He is a servant and apostle of God, called to preach the gospel. This gospel, or good news, was promised in the Old Testament writings and became a reality through Jesus Christ. As to his humanity, Jesus was a descendant of David, but as to his deity, he is the Son of God, a fact shown clearly and powerfully by his resurrection (1:1-4). This Jesus is the one who gave to Paul the task of taking the gospel to people of all nations, which is one reason why he now writes to the people in Rome (5-7).
Churches everywhere know about the faith of the Roman Christians (8). Not only does Paul pray for them but he wants to visit them, so that both he and they might be strengthened as they profit from each other’s spiritual gifts (9-12). Until now he has not been able to visit them, even though he has often wanted to. His duty is to preach the gospel to people of all nations and cultures, and that makes him all the more eager to visit Rome (13-15).
Paul then gives a summary of the subject that he will expound in the following chapters. He wants his readers to have the same confidence in the gospel as he has, for the gospel is humankind’s only hope. People, because of their sin, are weak and unable to save themselves, but God in his power can save them from sin and accept them as righteous in his sight. Through the gospel God can put people right with himself and still be righteous in doing so. But though this salvation is available to all, it is effective only in the lives of those who believe. Only by faith, and never by works, can sinners receive the status of righteousness that God in his grace gives (16-17).

Coffman's Commentaries on the Bible

For therein is revealed a righteousness of God from faith to faith: as it is written, But the righteous shall five by faith.

First, the expression "a righteousness of God" should be read "the righteousness of God," as in KJV and RSV. One may only conjecture as to why the English Revised Version (1885) translators gave such a rendition, especially in view of the fact that they rendered the parallel expression a moment later, in verse 18, as "the wrath of God." Barmby noted that "`A wrath of God' has no intelligent meaning," J. Barmby, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1963), Vol. 18 (iii), p. viii. and the same is true of "a righteousness of God." As Barmby noted, the two expressions simply mean "God's righteousness" and "God's wrath."

Regarding the broader question of "the righteousness of God," if this refers to the righteousness imputed by God to human beings (forensic righteousness), or the eternal righteousness of God's character (intrinsic righteousness), the evidence indicates that the latter is meant, not only here, but throughout Romans. We shall not go into the exhaustive dissertations of scholars on this place. The writer finds himself in strong agreement with Barmby; and, therefore, Barmby's critical exegesis is summarized in that commentator's own words. Convincing as Barmby's analysis is, however, the overriding consideration in accepting the "righteousness" of this verse as a reference to God's intrinsic righteousness, rather than to man's forensic, or imputed righteousness, is found in Romans itself (Romans 3:25-26), where God's righteousness in "passing over the sins done aforetime" is the real key to the meaning of "righteousness" throughout the epistle, plainly referring to an attribute of God, and not to any imputed righteousness of people; and even in the places where the latter is spoken of, the great consideration in the background is always God's intrinsic righteousness. A paraphrase of Barmby's summary on this question is:

It is usual to interpret this as meaning man's imputed or forensic righteousness; but if Paul meant that, why did he not use the words he used in Philippians 3:9, where he WAS speaking of that? The phrase suggests the sense in which the words are continually used in the Old Testament. The quotation from Habakkuk does not refute this meaning. The Old Testament usage of the term "righteousness" in Psalms 18:2 undoubtedly means "God's righteousness"; and the constant use of the phrase in a known sense in the Orr would naturally lead us to think that when Paul used it, he would have used it in the same sense. It is maintained in this commentary (with all due deference to the distinguished ancients and moderns who have held otherwise) that not only in this opening passage, but throughout the epistle, this phrase means God's own eternal righteousness, and that even in passages where a righteousness that is of faith is spoken of as communicated to man, the essential idea beyond is still that of God's own righteousness including believers in itself. J. Barmby, op. cit., pp. x, xi.

From faith to faith … Hodge declared this to mean "by faith alone"; Charles Hodge, op. cit., p. 32. or "entirely by faith"; Ibid. Dodd, as quoted by Murray, rendered it, "by faith from beginning to end"; John Murray, The Epistle to the Romans (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1968), Vol. 1, p. 31. and the New English Bible has "a way that starts with faith and ends with faith." New English Bible. The student who strives for accuracy in understanding God's word will at once be impressed with the truth that such paraphrases as those just cited can in no sense be honored as TRANSLATIONS of what the Holy Spirit wrote through Paul. Upon a disputed passage like this, the greatest degree of accuracy, according to Bruce, is the version used in this commentary, that is, the English Revised Version (1885). He said:

The Bible text used throughout, except where otherwise indicated, is the English Revised Version of 1881. This remains, in spite of many more recent translations (including the New English Bible of 1961) the most helpful English version of the New Testament for purposes of accurate study. F. F. Bruce, The Epistle to the Ephesians (Westwood, New Jersey: Fleming H. Revell Company, 1961), p. 7.

Paul, therefore, wrote none of the phrases mentioned above, but "from faith to faith," and any paraphrase of the meaning would have to be something that does not violate that text. The Phillips New Testament has such a paraphrase, thus: "a process begun and continued by their faith. Certainly, the notion that Paul meant "faith alone" by this expression should be rejected out of hand, especially in view of the fact that the expression "faith alone" occurs never in Paul's writings, and only once in the New Testament, where James declared that people are "not justified by faith alone" (James 2:24).

"As it is written, But the righteous shall live by faith …" is a quotation from Habakkuk 2:4 and is understood as Old Testament support of the principle of salvation by faith, it being the great end of the Christian religion to produce faith in all people, inasmuch as it may be possible. Without faith, it is impossible to please God (Hebrews 11:6); and the statement here that the just shall live by faith is emphasis upon the fact of man's utter inability to live without it.

The two verses just considered are the theme of the Book of Romans, namely, God's Eternal Righteousness as Revealed in the Gospel. Immediately upon announcement of this theme, Paul launched into the section vindicating God's righteousness in accounting all people sinners and fully deserving God's wrath.

Barnes' Notes on the Whole Bible

For - This word implies that he is now about to give a “reason” for what he had just said, a reason why he was not ashamed of the gospel of Christ. That reason is stated in this verse. It embodies the substance of all that is contained in the Epistle. It is the doctrine which he seeks to establish; and there is not perhaps a more important passage in the Bible than this verse; or one more difficult to be understood.

Therein - In it, ἐν οὕτῳ en houtō, that is, in the gospel.

Is the righteousness of God - δικαιοσύνη Θεοῦ dikaiosunē Theou. There is not a more important expression to be found in the Epistle than this. It is capable of only the following interpretations.

(1) Some have said that it means that the attribute of God which is denominated righteousness or justice, is here displayed. It has been supposed that this was the design of the gospel to make this known; or to evince his justice in his way of saving people. There is an important sense in which this is true Romans 3:26. But this does not seem to be the meaning in the passage before us. For,

1. The leading design of the gospel is not to evince the justice of God, or the attribute of justice, but the love of God; see John 3:16; Ephesians 2:4; 2Th 2:16; 1 John 4:8.
1. The attribute of justice is not what is principally evinced in the gospel. It is rather mercy, “or mercy in a manner consistent with justice,” or that does not interfere with justice.
2. The passage, therefore, is not designed to teach simply that the righteousness of God, as an attribute, is brought forth in the gospel, or that the main idea is to reveal his justice.

(2) A second interpretation which has been affixed to it is, to make it the same as goodness, the benevolence of God is revealed, etc. But to this there are still stronger objections. For.

1. It does not comport with the design of the apostle’s argument.
1. It is a departure from the established meaning of the word “justice,” and the phrase “the righteousness of God.”
2. If this had been the design, it is remarkable that the usual words expressive of goodness or mercy had not been used. Another meaning, therefore, is to be sought as expressing the sense of the phrase.

(3) The phrase “righteousness of God” is equivalent to God’s “plan of justifying people; his scheme of declaring them just in the sight of the Law; or of acquitting them from punishment, and admitting them to favor.” In this sense it stands opposed to man’s plan of justification, that is, by his own works: God’s plan is by faith. The way in which that is done is revealed in the gospel. The object contemplated to be done is to treat people as if they were righteous. Man attempted to accomplish this by obedience to the Law. The plan of God was to arrive at it by faith. Here the two schemes differ; and the great design of this Epistle is to show that man cannot be justified on his own plan, to wit, by works; and that the plan of God is the only way, and a wise and glorious way of making man just in the eye of the Law. No small part of the perplexity usually attending this subject will be avoided if it is remembered that the discussion in this Epistle pertains to the question, “how can mortal man be just with God?” The apostle shows that it cannot be by works; and that it “can be” by faith. This latter is what he calls the “righteousness of God” which is revealed in the gospel.

To see that this is the meaning, it is needful only to look at the connection; and at the usual meaning of the words. The word to “justify,” δικαιόω dikaioō, means properly “to be just, to be innocent, to be righteous.” It then means to “declare,” or treat as righteous; as when a man is charged with an offence. and is acquitted. If the crime alleged is not proved against him, he is declared by the Law to be innocent. It then means to “treat as if innocent, to regard as innocent;” that is, to pardon, to forgive, and consequently to treat as if the offence had not occurred. It does not mean that the man did not commit the offence; or that the Law might not have held him answerable for it; but that the offence is forgiven; and it is consistent to receive the offender into favor, and treat him as if he had not committed it. In what way this may be done rests with him who has the pardoning power. And in regard to the salvation of man, it rests solely with God. and must be done in that way only which he appoints and approves. The design of Paul in this Epistle is to show how this is done, or to show that it is done by faith. It may be remarked here that the expression before us does not imply any particular manner in which it is done; it does not touch the question whether it is by imputed righteousness or not; it does not say that it is on legal principles; it simply affirms “that the gospel contains God’s plan of justifying people by faith.”

The primary meaning of the word is, therefore, “to be innocent, pure, etc.” and hence, the name means “righteousness” in general. For this use of the word, see Matthew 3:15; Matthew 5:6, Matthew 5:10, Matthew 5:20; Matthew 21:32; Luke 1:75; Acts 10:35; Acts 13:10; Romans 2:26; Romans 8:4, etc.

In the sense of pardoning sin, or of treating people as if they were innocent, on the condition of faith, it is used often, and especially in this Epistle; see Romans 3:24, Romans 3:26, Romans 3:28, Romans 3:30; Romans 4:5; Romans 5:1; Romans 8:30; Galatians 2:16; Galatians 3:8, Galatians 3:24; Romans 3:21-22, Romans 3:25; Romans 4:3, Romans 4:6,Romans 4:13; Romans 9:30, etc.

It is called “God’s” righteousness, because it is God’s plan, in distinction from all the plans set up by people. It was originated by him; it differs from all others; and it claims him as its author, and tends to his glory. It is called his righteousness, as it is the way by which he receives and treats people as righteous. The same plan was foretold in various places where the word “righteousness” is nearly synonymous with “salvation;” Isaiah 56:5 “My righteousness is near, my salvation is gone forth;” Isaiah 56:6, “My salvation shall be forever, and my righteousness shall not be abolished;” Isaiah 56:1, “My salvation is near to come, and my righteousness to be revealed;” Daniel 9:24, “To make reconciliation for iniquity, and to bring in everlasting righteousness.”

(There is yet another sense lying on the very surface of the passage, and adopted by nearly all the evangelical expositors, according to which “the righteousness of God” is that righteousness, which Christ worked out in his active and passive obedience. This is a righteousness which God hath devised, procured, and accepted. It is therefore eminently His. It is imputed to believers, and on account of it they are held righteous in the sight of God. It is of the highest importance that the true meaning of this leading expression be preserved; for if it be explained away, the doctrine of imputed righteousness is materially affected, as will appear in a subsequent note.

That the phrase is to be understood of the righteousness which Christ has procured by his obedience and death, appears from the general sense of the original term δικαιοσύνη dikaiosunē. Mr. Haldane in a long and elaborate comment on Romans 3:21, has satisfactorily shown that it signifies “righteousness in the abstract, and also conformity to law,” and that “Wherever it refers to the subject of man’s salvation, and is not merely a personal attribute of Deity, it signifies that righteousness which, in conformity with his justice, God has appointed and provided.”

Besides, if the expression be understood of “God’s plan of justifying men,” we shall have great difficulty in explaining the parallel passages. They will not bend to any such principle of interpretation, In Romans 5:17, this righteousness is spoken of as a “gift” which we “receive,” and in the Romans 5:18 and Romans 5:19 verses, the “righteousness of one” and “the obedience of one,” are used as convertible terms. Now it is easy to understand how the righteousness which Christ has procured by his obedience, becomes “a gift,” but “a plan of justification” is appropriately said to be declared, or promulgated. It cannot be spoken of in the light of a gift received. The same observation applies with still greater force to the passage in 2 Corinthians 5:21, “For he hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him.” How would this passage appear, if “plan of justification” were substituted for righteousness of God?

In Philippians 3:9, Paul desires to be found in Christ, “not having his own righteousness, which is of the land, but what is through the faith of Christ, the righteousness which is of God by faith.” Is not his own righteousness what he could attain to by his works or obedience, and is not the righteousness of Christ what Jesus had procured by his obedience?

Lastly, in Romans 10:3, the righteousness of God is thus opposed to the righteousness of man, “they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God.” Now what is that righteousness which natural people seek to establish, and which is especially called “their own?” Doubtless it is a righteousness founded on their own works, and therefore what is here properly opposed to it is a righteousness founded on the “work of God. See Haldane, Hodge, Scott, Guyse, etc.” This meaning of the term furnishes a key to unlock “all” the passages in which it is used in connection with the sinner’s justification, whereas any other sense, however it may suit a few places, will be found generally inapplicable.)

In regard to this plan it may be observed;

1. That it is not to declare that people are innocent and pure. That would not be true. The truth is just the reverse; and God does not esteem men to be different from what they are.

(2)It is not to take part with the sinner, and to mitigate his offences. It admits them to their full extent; and makes him feel them also.

(3)It is not that we become partakers of the essential righteousness of God. That is impossible.

(4)It is not that his righteousness becomes ours. This is not true; and there is no intelligible sense in which that can be understood.

(It is true indeed that the righteousness of Christ cannot be called ours in the sense of our having actually accomplished it in our own persons. This is a view of imputation easily held up to ridicule, yet there is a sense in which the righteousness of Christ may be ours. Though we have not achieved it, yet it may be so placed to our account that we shall be held righteous, and treated as such. I have said, first, we shall be held righteous, and then treated as such; for God treats none as righteous who in some sense or other are not really so. See the note at Romans 4:3.)

But it is God’s plan for pardoning sin, and for treating us as if we had not committed it; that is, adopting us as his children, and admitting us to heaven on the ground of what the Lord Jesus has done in our stead. This is God’s plan. People seek to save themselves by their own works. God’s plan is to save them by the merits of Jesus Christ.

Revealed - Made known, and communicated. The gospel states the fact that God has such a plan of justification; and shows the way or manner in which it might be done. The fact seems to have been understood by Abraham, and the patriarchs Hebrews 11:0, but the full mode or manner in which it was to be accomplished, was not revealed until it was done in the gospel of Christ. And because this great and glorious truth was thus made known, Paul was not ashamed of the gospel. Nor should we be.

From faith - ἐκ πίστεως ek pisteōs. This phrase I take to be connected with the expression, “the righteousness of God.” Thus, the righteousness of God, or God’s plan of justifying people by faith, is revealed in the gospel. Here the great truth of the gospel is brought out, that people are justified by faith, and not by the deeds of the Law. The common interpretation of the passage has been, that the righteousness of God in this is revealed from one degree of faith to another. But to this interpretation there are many objections.

(1) It is not true. The gospel was not designed for this. It did not “suppose” that people had a certain degree of faith by nature which needed only to be strengthened in order that they might be saved.

(2) It does not make good sense. To say that the righteousness of God, meaning, as is commonly understood, his essential justice, is revealed from one degree of faith to another, is to use words without any meaning.

(3) The connection of the passage does not admit of this interpretation. The design of the passage is evidently to set forth the doctrine of justification as the grand theme of remark, and it does not comport with that design to introduce here the advance from one degree of faith to another, as the main topic.

(4) The Epistle is intended clearly to establish the fact that people are justified by faith. This is the grand idea which is kept up; and to show how this may be done is the main purpose before the apostle; see Romans 3:22, Romans 3:30; Romans 9:30; Romans 9:32; Romans 10:6, etc.

(5) The passage which he immediately quotes shows that he did not speak of different degrees of faith, but of the doctrine that people are to be justified by faith.

To faith - Unto those who believe (compare Romans 3:22); or to everyone that believeth, Romans 1:16. The abstract is here put for the concrete. It is designed to express the idea, “that God’s plan of justifying people is revealed in the gospel, which plan is by faith, and the benefits of which plan shall be extended to all that have faith, or that believe.”

As it is written - See Habakkuk 2:4.

The just shall live by faith - The Septuagint translate the passage in Habakkuk, ‘If any man shall draw back, my soul shall have no pleasure in him, but the just by my faith,” or by faith in me, “shall live.” The very words are used by them which are employed by the apostle, except they add the word “my,” μοῦ mou, my faith. The Syriac renders it in a similar manner, “The just by faith shall live.” The meaning of the Hebrew in Habakkuk is the same. It does not refer originally to the doctrine of justification by faith; but its meaning is this, “The just man, or the righteous man, shall live by his confidence in God.” The prophet is speaking of the woes attending the Babylonish captivity. The Chaldeans were to come upon the land and destroy it, and remove the nation, Romans 1:6-10. But this was not to be perpetual. It should have an end Romans 2:3, and they who had confidence in God should live Romans 1:4; that is, should be restored to their country, should be blessed and made happy. Their confidence in God should sustain them, and preserve them. This did not refer primarily to the doctrine of justification by faith, nor did the apostle so quote it, but it expressed a general principle that those who had confidence in God should be happy, and be preserved and blessed. This would express the doctrine which Paul was defending. It was not by relying on his own merit that the Israelite would be delivered, but it was by confidence in God, by his strength and mercy. On the same principle would men be saved under the gospel. It was not by reliance on their own works or merit; it was by confidence in God, by faith, that they were to live.

Shall live - In Habakkuk this means to be made happy, or blessed; shall find comfort, and support, and deliverance. So in the gospel the blessings of salvation are represented as life, eternal life. Sin is represented as death, and man by nature is represented as dead in trespasses and sins, Ephesians 2:1. The gospel restores to life and salvation, John 3:36; John 5:29, John 5:40; John 6:33, John 6:51, John 6:53; John 20:31; Acts 2:28; Romans 5:18; Romans 8:6. This expression, therefore, does not mean, as it is sometimes supposed, the “justified by faith” shall live; but it is expressive of a general principle in relation to people, that they shall be defended, preserved, made happy, not by their own merits, or strength, but by confidence in God. This principle is exactly applicable to the gospel plan of salvation. Those who rely on God the Saviour shall be justified, and saved.

Living By Faith: Commentary on Romans & 1st Corinthians

1:17: For therein is revealed a righteousness of God from faith unto faith: as it is written, But the righteous shall live by faith.

The theme of Romans is pretty well described in the first part of verse 17. This epistle reveals the righteousness of God. Paul shows (1) How God can save man and still be righteous; (2) Why men are going to be condemned and God will be just; and (3) Why the Jews were justly cut off from being God’s chosen people. “The word ‘righteousness’ is used in one way or another over sixty times in this letter (righteous, just, and justified)” (Warren Wiersbe, Romans, p. 517).

Since understanding the righteousness of God is not the “milk of the word,” Romans is not one of the easier New Testament books. However, this does not mean we should neglect it. There are a number of passages that challenge those who study this book, and one of these passages is Romans 1:17.

To appreciate and comprehend this passage, Bruce (p. 73) contends that readers must understand the Old Testament background for the word righteousness. On page 73 of his commentary he said, “The ideas of right and wrong among the Hebrews are forensic ideas; that is, the Hebrew always thinks of the right and the wrong as if they were to be settled before a judge. Righteousness is to the Hebrew not so much a moral quality as a legal status. The word ‘righteous’ (saddiq) means simply ‘in the right’, and the word ‘wicked’ (rasha), means ‘in the wrong’. ‘I have sinned this time’, says Pharaoh, ‘Jehovah is in the right (A.V. righteous), and I and my people are in the wrong (A.V. wicked)’, Exod. ix.27. Jehovah is always in the right, for He is not only sovereign but self-consistent. He is the fountain of righteousness...the consistent will of Jehovah is the law of Israel.”

Bruce further stated (p. 74): “When, therefore, the righteousness of God is revealed in the gospel, it is revealed in a two fold manner. The gospel tells us first how men and women, sinners as they are, can come to be ‘in the right’ with God and second how God’s personal righteousness is vindicated in the very act of declaring sinful men and women ‘righteous.’ This second aspect of the matter is not dealt with immediately, but the former is expanded sufficiently to show that the principle on which God brings people into the right with himself is the principle of faith, and from this statement Old Testament authority is adduced in the words of Habakkuk 2:4 b, ‘the righteous shall live by his faith’. Habakkuk 2:4 b may be called the ‘text’ of this Epistle; what follows is in large measure an exposition of the prophet’s words.”

McGuiggan (Romans, pp. 24-25) said, “Law is thus not simply a demand that God makes on His people: it is the way in which He administers His universe. He can be relied on to act according to law. This becomes especially interesting when we consider the matter of how God will acquit the guilty. This acquittal cannot be done at the expense of God’s Holiness or Law. If God justifies men, it must be a ‘righteous justifying’; it must honor the law of God. We are never to think of the transaction at Calvary as a ruse of God to get around the holy demands of the law!”

The end of this verse contains an expression that troubles interpreters. This expression is “from faith unto faith.” Different explanations have been proposed to explain what this means. I understand it to describe what has already been stated. This epistle sets forth a clear contrast between faith and works, and this verse makes a point about the contrast. If we desire to be righteous (just) before God, we must do it by faith. This means faith is the starting point to becoming righteous and faith is the ending point. Works can never justify us. Similar expressions are found in Psalms 84:7; 2 Corinthians 3:18; and John 1:16.

This faith is not mere belief. It involves all the things listed in the introductory notes. One of these items is obedience (verse 5). If we are living this kind of life, we will be among the righteous for the righteous live by faith. This quotation is from Habakkuk 2:4. Other places where it is found are Hebrews 10:38 and Galatians 3:11.

Calvin's Commentary on the Bible

17.For ⁽³⁹⁾ the righteousness of God, etc. This is an explanation and a confirmation of the preceding clause — that the gospel is the power of God unto salvation. For if we seek salvation, that is, life with God, righteousness must be first sought, by which being reconciled to him, we may, through him being propitious to us, obtain that life which consists only in his favor; for, in order to be loved by God, we must first become righteous, since he regards unrighteousness with hatred. He therefore intimates, that we cannot obtain salvation otherwise than from the gospel, since nowhere else does God reveal to us his righteousness, which alone delivers us from perdition. Now this righteousness, which is the groundwork of our salvation, is revealed in the gospel: hence the gospel is said to be the power of God unto salvation. Thus he reasons from the cause to the effect.

Notice further, how extraordinary and valuable a treasure does God bestow on us through the gospel, even the communication of his own righteousness. I take the righteousness of God to mean, that which is approved before his tribunal; ⁽⁴⁰⁾ as that, on the contrary, is usually called the righteousness of men, which is by men counted and supposed to be righteousness, though it be only vapor. Paul, however, I doubt not, alludes to the many prophecies in which the Spirit makes known everywhere the righteousness of God in the future kingdom of Christ.

Some explain it as the righteousness which is freely given us by God: and I indeed confess that the words will bear this sense; for God justifies us by the gospel, and thus saves us: yet the former view seems to me more suitable, though it is not what I make much of. Of greater moment is what some think, that this righteousness does not only consist in the free remission of sins, but also, in part, includes the grace of regeneration. But I consider, that we are restored to life because God freely reconciles us to himself, as we shall hereafter show in its proper place.

But instead of the expression he used before, “to every one who believeth,” he says now, from faith; for righteousness is offered by the gospel, and is received by faith. And he adds, to faith: for as our faith makes progress, and as it advances in knowledge, so the righteousness of God increases in us at the same time, and the possession of it is in a manner confirmed. When at first we taste the gospel, we indeed see God’s smiling countenance turned towards us, but at a distance: the more the knowledge of true religion grows in us, by coming as it were nearer, we behold God’s favor more clearly and more familiarly. What some think, that there is here an implied comparison between the Old and New Testament, is more refined than well-founded; for Paul does not here compare the Fathers who lived under the law with us, but points out the daily progress that is made by every one of the faithful.

As it is written, etc. By the authority of the Prophet Habakkuk he proves the righteousness of faith; for he, predicting the overthrow of the proud, adds this — that the life of the righteous consists in faith. Now we live not before God, except through righteousness: it then follows, that our righteousness is obtained by faith; and the verb being future, designates the real perpetuity of that life of which he speaks; as though he had said, — that it would not be momentary, but continue forever. For even the ungodly swell with the false notion of having life; but when they say, “Peace and safety,” a sudden destruction comes upon them, (1 Thessalonians 5:3.) It is therefore a shadow, which endures only for a moment. Faith alone is that which secures the perpetuity of life; and whence is this, except that it leads us to God, and makes our life to depend on him? For Paul would not have aptly quoted this testimony had not the meaning of the Prophet been, that we then only stand, when by faith we recumb on God: and he has not certainly ascribed life to the faith of the godly, but in as far as they, having renounced the arrogance of the world, resign themselves to the protection of God alone. ⁽⁴¹⁾

He does not indeed professedly handle this subject; and hence he makes no mention of gratuitous justification: but it is sufficiently evident from the nature of faith, that this testimony is rightly applied to the present subject. Besides, we necessarily gather from his reasoning, that there is a mutual connection between faith and the gospel: for as the just is said to live by faith, he concludes that this life is received by the gospel.

We have now the principal point or the main hinge of the first part of this Epistle, — that we are justified by faith through the mercy of God alone. We have not this, indeed as yet distinctly expressed by Paul; but from his own words it will hereafter be made very clear — that the righteousness, which is grounded on faith, depends entirely on the mercy of God.

(39) “The causative, γὰρ, indicates a connection with the preceding, that the gospel is the power of God: the reason is, because by the gospel is revealed the righteousness of God, that is, made known by it is a way of righteousness and of obtaining life before God, which neither the law, nor philosophy, nor any other doctrine, was able to show.” — [Pareus ]

(40) “The righteousness of God,” δικαιοσύνη θεοῦ, has been the occasion of much toil to critics, but without reason: the very context is sufficient to show its meaning, it being what the gospel reveals, and what the gospel reveals is abundantly known from other passages. Whether we saw, it is the righteousness which is approved of God, as [Calvin ] says, or provided by God, or contrived by God, or imputed by God, the meaning does not materially differ, and indeed all these things, as it is evident from Scripture, are true respecting it.

There is more difficulty connected with the following words, ἐκ πίστεως εἰς πίστιν. The view which [Calvin ] gives was adopted by some of the Fathers, such as [Theophylact ] and [Clemens Alexandrinus ]; and it is that of [Melancthon ], [Beza ], [Scaliger ], [Locke ], and many others. From [Poole ] we find that [Chrysostom ] gave this exposition, “From the obscure and inchoate faith of the Old Testament to the clear and full faith of the New;” and that [Ambrose ] ’s exposition was the following, “From the faith or fidelity of God who promises to the faith of him who believes.” But in all these views there is not that which comports with the context, nor the construction very intelligible-”revealed from faith,” What can it mean? To render the passage intelligibly, ἐκ πίστεως must be connected with δικαιοσύνη θεοῦ, as suggested by [Hammond ], and followed by [Doddridge ] and [Macknight ]. Then it would be, “The righteousness of God by faith or, which is by faith:” this is revealed in the gospel “to faith,” that is, in order that it may be believed; which is often the force ofεἰς before a noun; as, εἰς τὴν ἀνομίαν — in order to do wickedness; or, εἰς ἁγιασμόν in order to practice holiness, Romans 6:19 [Chalmers ], [Stuart ], [Barnes ], and [Haldane ] take this view. The verse may be thus rendered, —

For the righteousness of God by faith is in it revealed in order to be believed, as it is written, “The just shall by faith live.” The same truth is conveyed in Romans 3:22; and similar phraseology is found in Philippians 3:9.

[Barnes ] seems fully to express the import of the passage in these words, “God’s plan of justifying men is revealed in the gospel, which plan is by faith, and the benefits of which plan shall be extended to all that have faith or that believe.” — Ed.

(41) Here is an instance in which Paul quotes the Old Testament, [Habakkuk 2:4 ] neither exactly from the Hebrew nor the Septuagint. The Hebrew is “the just, — by his faith shall he live,” וצדיק באמונתו היה : and the Septuagint, turns “his” into “my,” ὁ δὲ δίκαιος ἐκ πίστεως μοῦ ζήσεται — “The just shall by my faith live,” — “by my faith,” that is, according to the tenor of the passage, “by faith in me.” The passage is quoted by him twice besides, in Galatians 3:11, and in Hebrews 10:38, but exactly in the same words, without the pronoun “his” or “my.” His object in this, as in some similar instances, was to state the general truth contained in the passage, and not to give a strictly verbal quotation. — Ed.

Smith's Bible Commentary

This time let us turn in our Bibles to Romans, chapter 1. Paul opens his epistle to the Romans declaring:

Paul, a bond slave of Jesus Christ, called to be an apostle, separated unto the gospel of God ( Romans 1:1 ).

Twenty-five years before Paul wrote this epistle to the Romans he was on the road to Damascus to imprison the Christians there. When suddenly about noon there came a light brighter than the mid-day sun and there the Lord said, "Saul, Saul why persecute thou me?" And he answered and said, "Who art thou Lord, that I might serve thee?" Now twenty-five years later Paul writes, "Paul, a servant or a bond slave, of Jesus Christ."

Writing to the Philippian church concerning that same conversion experience he said, "Those things which were gain to me I counted loss for the excellency of the knowledge of Jesus Christ for whom I suffered the loss of all things and do count them but refuse that I may know Him" ( 1 Corinthians 3:7-8 ). What I am seeking to point out is that the commitment that Paul had made twenty-five years earlier was still being honored.

There are a lot of people who talk about past experiences, but the past experiences have not been translated into the present relationship, and thus, past experiences become null and void unless they are translated into present relationships. Those things which were gain to me I counted loss, twenty-five years ago. "Yea doubtless I do count them," you see, it is still going on. So past experience is only valid as it is translated into my present walk and relationship. Twenty-five years ago, "Who art thou, Lord, that I may serve thee?" Now twenty-five years later, "Paul a servant of Jesus Christ."

We just finished the book of Acts, and to help place the book of Romans, the writing of the book of Romans, into the study that we just had in Acts, if you will remember when Paul was in Ephesus and Demetrius the silversmith created a big ruckus and they brought all the people of the city into the arena and they were chanting, "Great is Diana the Ephesus," and so forth. How that at that point Paul said, "Well, I am going to go to Macedonia and to Corinth and I am going to go to Jerusalem and I must also see Rome." There Paul expressed his desire as he left Ephesus going over to Macedonia and then to Corinth, ultimately going on to Rome, "I must also see Rome." When he got to Corinth, before going back to Jerusalem, it was from Corinth that Paul wrote this letter to the church in Rome. That will help you place it historically in the book of Acts. He wrote the letter to the church in Rome from Corinth. As he got ready to leave Corinth to go back to Jerusalem, he found out that there was an assassination, a plot against him. They were going to throw him overboard, and so instead of taking the ship from Corinth, he went back north to Macedonia, crossed over to Troas, and then made his way around the coast catching ships back to Jerusalem. He gave up his hopes of being there for Passover and intended to be there for the Feast of Pentecost. In Jerusalem he was arrested, taken to Caesarea, held in prison for two years. He appealed unto Caesar and now, of course, in the book of Acts he was finally going to Rome. This was written some two years, a little more than two years before Paul was able to go to Rome, and he is going to express his desire to come to Rome and the purpose for which he desired to go there.

"Paul, a bond slave of Jesus Christ, called to be an apostle." The Bible tells us that we should make our calling and election sure. Paul said, "I was called to be an apostle." It is wrong for us to classify callings of God as important or highest calling or greatest calling or whatever. I don't know what God has called you to be. But it is important that you realize that you can't be any more than what God has called you to be. And we oftentimes get into trouble trying to do more than God has called us to do. Paul was called to be an apostle, then that is great, Paul should be an apostle. If he said, "Paul, called to be a tentmaker," then he should be a tentmaker. "Paul, called to be a camel driver," then he should be a camel driver.

Whatever God has called you to be that is the highest calling for your life, because you can't be more than what God has called you to be, and God only holds you responsible to be what He has called you to be. We oftentimes are guilty of taking on duties that God hasn't laid on us. Taking upon ourselves the responsibility because we have a great desire to serve God in some greater capacity, and thus, I launch into areas where God has not called me and that can be disastrous. I would give you a personal testimony, but we don't have time. I have tried to be on occasions but God didn't call me to be. I always ended disastrously. Sometimes our ambitions and our desires are beyond the Lord's callings.

"Paul, called to be an apostle, separated unto the gospel of God," which, of course, the book of Romans is dedicated to that subject.

(Which he had promised before by his prophets in the holy Scriptures,) ( Romans 1:2 )

This glorious gospel of the Messiah and that salvation through the Messiah is something that God prophesied through the prophets. Concerning his Son, Jesus Christ our Lord, which was made of the seed of David according to the flesh. David came to Nathan the prophet and said, "I want to build a house for the Lord. I live in this beautiful palace and God still lives in that tent. They are still worshipping God in the tabernacle and it isn't right that I should live in this glorious palace while God lives in a tent. I want to build a house for the Lord, the most glorious building in the world." Nathan the prophet said, "Oh, that is great, David, do all that is in your heart."

That night the Lord came to Nathan the prophet and spoke to him and said, "Nathan, you spoke out of turn, you spoke too quickly. You are going to have to go back to David and you are going to have to tell him that he is not going to be able to build a house for me; his hands are too bloody. He is a man of war; I can't have him building a house for me. But you tell David that I will build him a house, and there shall not cease from his seed one to sit upon the throne." David saw Nathan the next day and Nathan said, "David, I have got some bad news and good news." The bad news first. "God spoke to me last night and said you can't build a house for Him, your hands are too bloody. You are a man of war, but your son will be able to rise up and build a house. But the good news David, God is going to build you a house, and from your seed there will never cease to be a king sitting upon the throne of Israel." From which David immediately understood that the Messiah was to come from David's seed.

This was just overwhelming to David. He went in before the Lord, and said, "Oh, Lord, You took me from the sheep coat, from following after the sheep. Lord, I was nothing. I was just a shepherd, and yet, You took me and You made me the King over your people. You have blessed me so much and know You speak of the years to come, oh God, what can I say?" David was brought to a place of silence before God, so overwhelmed by the grace of God. Have you ever been brought to that place? So overwhelmed by the goodness of God that there is nothing you can say. Sam Mulolo said, "When prayer reaches its ultimate, words are impossible." That communion with God when you really realize what God has promised to do for us, it is so overwhelming there are times when I just, what can you say? Too much God. Too much.

According to the promise then, he is come as the seed of David, there shall come out of Jesse a righteous branch. It is interesting that in the gospels when they record the genealogies of Jesus, that though the genealogy of Matthew and Luke are different, both of them go back to David. But from David they take different branches, in Matthew's genealogy when you get to David and David begot Solomon of Bathsheba who was the wife of Uriah, it brings you the genealogy from Solomon on down to Joseph who was supposed by the people to be the father of Jesus. Now in the genealogy coming from Solomon you come to this fellow Jeconiah. The Lord placed a curse upon Jeconiah from the last verse of the twenty-second chapter of Jeremiah, where Jeremiah said, "Hear O earth, hear O earth the word of the Lord, there shall not be a seed of Jeconiah to sit upon the throne of David forever." If Jesus were the son of Joseph He could not sit on the throne.

Luke gives us a another genealogy, the genealogy of Mary, of Joseph who was the son-in-law of Eli. So it is Mary's genealogy in Luke and he traces a different line back to David. He comes back to Nathan the son of David. So that Jesus through Mary, a descendant of David, and thus, a claimant to the throne of David, but not through Jeconiah. If so, He could not be a claimant to the throne, because of the curse of God that there should not be any of Jeconiah's seed sitting upon the throne of Israel. The two genealogies show that it was through David.

Paul declares,

Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh, and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead ( Romans 1:3-4 ):

That resurrection of Christ, the proof of the declaration.

By whom we have received grace and apostleship, for the obedience to the faith among all nations, for his name: among whom are you also the called of Jesus Christ: to all be in [Orange County], the beloved of God, called to be saints: Grace to you ( Romans 1:5-7 ),

And I like to personalize the scriptures. I like to believe that they were writing to me, because the only thing that doesn't really apply to me there is Rome, but I am beloved of God, and God has called me to be a saint. Really, Paul's epistle is to the saints of God. Church.

Grace to you, and peace, from God our Father, and the Lord Jesus Christ ( Romans 1:7 ).

Grace and peace, the Siamese twins of the New Testament. They are always coupled together, and always in that order. I don't recall of any place in the New Testament where it says, "Peace and grace." But it is always, "Grace and peace." Why? Because you cannot really know the peace of God until you have experienced the grace of God.

Now, there was years in my Christian experience that I really didn't have the peace of God. I had peace with God that was established through the death of Jesus Christ, but I didn't have the peace of God, because I was going about my own works to establish a righteous standing before God. As long as I was seeking by my effort to be righteous before God, I never found peace. There was always a struggle in my Christian experience. I was always trying to be a little better and always promising that I would do better. I was restless; I never had peace until I had experienced the grace of God, and then I understood what it is all about--grace and peace. Grace is always first, and if you haven't yet experienced the grace of God, then you really don't know the peace of God in your life yet.

First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world ( Romans 1:8 ).

There was a body of believers there in Rome and their faith in Christ was known everywhere.

For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers ( Romans 1:9 );

It is interesting to me that Paul has to call God as a witness to his prayer life. I think that is proper. Jesus said, "When you pray, go in the closet and shut the door, pray to your Father who sees in secret, and your Father who sees in secret shall reward you openly" ( Matthew 6:6 ). Don't make a public show of your prayers. Don't write newsletters all over the United States telling people that you are going to go into your closet of prayer, kneel on your special rug and hold them up in prayer. And then offer to sell them a square of that rug for a five-dollar donation.

"I am going to Jerusalem and I am taking my prayer rug and I am going to place this down on the Mount of Olives, about the spot where Jesus is going to set His foot when He returns. I am going to pray for you on the Mount of Olives. Now, please send me your request, those things you want me to pray for you when I am there. Please enclose a gift." Then your next letter, "You can buy a little square of that prayer cloth, or that rug for a donation." God help us. Paul has to call God as his witness to his prayer life. "God is my witness, I don't cease praying for you night and day."

Making mention of you always in my prayers,

Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you ( Romans 1:10 ).

Now Paul is at Corinth, he is going to head for Jerusalem. He doesn't know what awaits him in Jerusalem, except that everywhere he goes the Spirit is telling him that bonds and imprisonment await him there. And yet, as he writes to those in Rome, he is saying, "I am hoping to come to you. I am praying that if by any means I might have a prosperous journey by the will of God." Paul had said, "I must also see Rome." Later, when he was in prison in Jerusalem discouraged and defeated, the Lord said, "Even as you have testified of Me here in Jerusalem, Paul, be of good cheer, because you must also testify of Me in Rome." He didn't come to Rome by the will of God, I don't know that you . . . well, it was a prosperous journey. Though he was shipwrecked and the whole thing, yet by being shipwrecked on the Island of Malta, he was able to lead Publius to the Lord and many of the Maltese people accepted Jesus while Paul was there. So it was spiritually very prosperous though you might challenge that from a purely physical standpoint with all of the hardship that he went through. Fourteen days at sea in that storm when everyone was so sick they couldn't eat. Yet, Paul expresses his desire to God to go to Rome.

For I long to see you, that I may impart unto you some spiritual gift, to the end that you may be established ( Romans 1:11 );

Paul's desire not to be just a tourist to see the Colosseum and to see the forum and all of the marvelous buildings in Rome, but the desire is to come to minister to the church that he might impart to them a spiritual gift by which they might be established.

That is, that I maybe comforted together with you by the mutual faith both of you and me ( Romans 1:12 ).

That we might really minister to each other. And it is true, you cannot minister to others without being ministered to yourself. You cannot give without receiving. There is always that mutual benefit of the ministry.

Now I would not have you ignorant, brethren, that many times I purposed to come to you, (but up until now I have been hindered,) that I might also have some fruit among you, even as among other Gentiles ( Romans 1:13 ).

I desire to bear fruit in Rome as I have in other places.

For I am a debtor both to the Greeks, and to the Barbarians; both to the wise, and the unwise. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believes; to the Jew first, also to the Greek. For therein is the righteousness of God revealed from faith to faith; as it is written, That the just shall live by faith ( Romans 1:14-17 ).

So Paul's declaration: I am ready to come to Rome, I want to bear fruit in Rome, I am not ashamed of the gospel of Christ. It is the power of God unto salvation to everyone who believes. Jew first also the Greek.

For in this the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith ( Romans 1:17 ).

In the gospel of Jesus Christ, the righteousness of God is revealed because even God could not forgive our sins unrighteously. There had to be a righteous basis for the forgiveness of our sins. For a judge to just totally dismiss charges against a guilty man is not righteous. God cannot just righteously say, "You are forgiven." There has to be a righteous basis, for God is righteous. There has to be a righteous basis for the forgiveness of your sins. That righteous basis is found in the gospel of Jesus Christ. For God had sentenced the one who sins to death. The only righteous thing is to put to death the sinner, because that is the sentence that has been meted out against sinful man. God established a righteous basis for forgiveness by Jesus Christ becoming a substitute, taking your sin upon Himself and dying in your place. The righteous for the unrighteous. Thus, providing God the righteous basis for the forgiveness, you are forgiven because Jesus Christ died for you. He took your place. The debt that you deserved, He took your place and died for you, and thus, the righteousness of God is revealed from faith to faith, as it is written, "The just shall live by faith."

For the wrath of God ( Romans 1:18 )

Now the righteousness of God, and immediately we contrast that with the wrath of God:

is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness ( Romans 1:18 );

Here we find the righteousness of God revealed, now the wrath of God revealed. God's wrath revealed against, number one, the ungodliness; and secondly, the unrighteousness. What is the difference between ungodliness and unrighteousness? You remember when Moses came down from Mount Sinai, he had the two tables of stone with the Ten Commandments. On the first table of stone, the first four commandments dealt with man's relationship with God. "Thou shalt have no other gods before Me. Thou shalt not take the name of the Lord thy God in vain. Thou shalt not make any graven images or likeness of gods. Remember the Sabbath day to keep it holy." Now, to violate one of these first four commands constituted a wrong relationship with God, which is ungodliness. The second table of stone dealt with man's relationship with fellow man. To violate one of the laws on the second table of stone is not living the right kind of life that you should be living with your neighbor, and thus, it constitutes unrighteousness, a wrong relationship with my neighbor, unrighteousness. The wrath of God is to be revealed against the ungodliness and the unrighteousness of men who hold the truth of God, but they hold it in unrighteousness.

Having and knowing is not enough. James said, "Be ye doers of the Word, not hearers only, deceiving yourselves" ( James 1:22 ). A lot of people today are deceiving themselves, because they have heard the Word, they know the Word, they know what God commands, they hold the truth of God, but unfortunately they hold it in unrighteousness.

Because that which may be known of God is manifested in them; for God hath shown it unto them ( Romans 1:19 ).

There is within my own conscience of what is right and wrong. Universally there is within the consciousness of man that which I know to be right, that which I know to be wrong. It is manifest within me. God has just sort of inscribed it into my heart and mind and my conscience, and I know what is right, I know what is wrong. That which may be known of God is manifest in them. God has shown it unto them.

For the invisible things of him from the creation of the world are clearly seen ( Romans 1:20 ),

Or, "For the invisible things of him from the creation of the world are clearly seen," that is, the invisible God is revealed through His creation. The heavens declare the glory of God, the earth shows His handiwork day unto day they utter their speech, night unto night their voice goes forth. There is not a speech or language where their voice is not heard. God speaks to man in the universal language of nature. So that by nature I am aware that God does exist. A fool has said in his heart, "There is no God." The invisible things of Him are revealed in nature because that when they knew God they were without excuse, because God is revealed

by the things that he has made, even his eternal power and [deity or] Godhead; so that they are without excuse: because, when they knew God, they glorified him not as God ( Romans 1:20-21 ),

Now, how can I do that in my own life? I fail to glorify God as God whenever I argue with Him. Because my arguing with God is in essence saying, "I know better what is good for me than You." I am really sort of exalting myself as God. I am not glorifying God as God when I make demands upon Him. When I insist through prayer that God does things this certain way. That is not glorifying God as God, and there is just an awful lot of this being propounded today by some of these present-day evangelists. Much of their teaching is really ungodly, because it elevates man to the position of being an authority and God becomes the servant. So it is no longer, "Chuck, a servant of Jesus Christ," but it is, "Chuck, the Lord of Jesus Christ," in a sense, because He is supposed to follow my every whim and wish and fulfill my every desire.

I was reading in a book the other day by a well-known minister of a very large church that he was desiring a bicycle and praying for a bicycle. And after praying several months for this bicycle and not receiving it, he became angry with God. He said, "How can I teach people to pray and to believe and trust You in prayer when here I have been praying all of this time for a bicycle and You have never given me the bicycle?" He said God said to him, "Well, you have never told me what kind you wanted. There are all kinds of bicycles, ten speeds, cruisers." In my book that is not glorifying God as God. What kind of a God am I serving who doesn't know what kind of a bicycle is best for me? Waiting to get the model number from me before He responds, waiting to get my choice of colors. No, I reject that concept of God. He is not a genie waiting to fulfill my slightest wish or whim. When I seek to treat God as a genie, that is not glorifying God as God. Peter tells us that if any of us suffer according to the will of God, we shall just commit the keeping of our soul unto Him as a faithful creator. I find that commitment, total commitment, is the greatest place of rest and peace I know. Because I don't have in my mind things that God must do for me. But I have a commitment of myself to God, so that whatever He does I accept, and I can rest.

Now we have made our offer for the property in Newport Beach, and I don't know if this point if we are going to get it or not. I am not really praying that we will get it. I am not really praying that we don't get it. I am just praying, "Lord, Your will be done. If You want us to have it, fine, Lord. If You don't want us to have it, fine, Lord." But you see, if I was in a big "have to," "We have got to have this property," and you get into that thing, "God, You have got to give this to us," then I am sitting in the driver seat and I am ordering God what to do. I am then putting myself in the position of God, making Him subservient to me. That is not glorifying God as God. It is a trap that people fall into quite easily. Total commitment to whatever God wants. Such a beautiful way to live, because you learn that to accept whatever comes along. You are never disturbed, because you are always expecting to be disturbed. The man who is always disturbed is the man who never expects to be disturbed; he doesn't really plan disturbances into his life. Thus, he is very disturbed whenever disturbance comes. But the man who is never disturbed is the one who is always expecting disturbances. So when a disturbance comes it doesn't disturb him, because he is expecting it.

Now I have got a working relationship with God. I reaffirm it every morning: "God, You can disturb me today for anything You want. If my plans don't coincide with Yours then, Lord, disrupt my plans. Disturb me, put me on Your path. Because I want Your will to be done in my life today." Thus, if suddenly something comes up and I am not able to make that planned trip or whatever, God has something else in mind. The committing of the keeping of my soul unto Him as a faithful Creator. Glorifying God as God.

But, when they knew God, they would not glorify Him as God.

neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools ( Romans 1:21-22 ),

What Paul is telling them is that God has revealed Himself through nature; man can know God through nature. Nature is a revelation of God. It is speaking to man of the existence of God. It is declaring the glory of God, His power, His wonders. But if a man doesn't want to hold the truth of God, he doesn't want to glorify God as God, he wants to elevate himself to the God level. "I am God for I am the master of my fate. I am the captain of my soul. I am God. I am a self-governed man." Then as he looks at nature, he looks at nature from a presuppositional position that God does not exist. He then attempts to explain the phenomena of nature apart from God by natural phenomena. By natural happenings or circumstances. One of their favorite phrases is the fortuitous occurrences of accidental circumstances. That can explain about anything, all of these random chance factors just don't happen. There were all of these fortuitous occurrences of these accidental circumstances that finally that you are the end product of accident. Billions of them, through billions of years, here you suddenly are as the result of this spontaneous generation.

There was an interesting symposium back in Europe in 1975, Carl Sagin wrote a book summarizing the convention. It was the leading scientists of the world who were gathered together for a symposium to determine whether or not extraterrestrial beings were trying to make contact with the planet Earth. So the book published, "The Massachusetts Institute of Technology on Extraterrestrial Communication" edited by Carl Sagin, was a report of this symposium and its gathering of the world-renowned scientists to offer their various papers on the subject of extraterrestrial beings seeking to communicate to those on the planet Earth. I was very fascinated with one of the very first papers presented to this symposium by a group of scientists who felt that it would be important in determining whether or not there were beings out there trying to communicate with us here on the earth to determine what are the chance factors that life forms that exist on some other planet within the universe. Taking into consideration all of the multiplied obstacles really of life existing, they began to feed into the computer the factors necessary for the development of the first cell, all of the variables to create the first cells. The computer working out these various factors came out with the answer that there was only one chance in ten to the twenty-seventh power of the first cell ever being created. Now supposing the earth is six billion years old, that is about only about ten to the seventeenth power seconds.

So if you had these factors, say a billion of them each second going on for six billion years, you would only be developing your first cell. But then you have to develop two cells at the same place. The first paper concluded that there were no extraterrestrial beings trying to communicate with the planet earth because it is impossible that there could be any life forms anywhere else in the universe because of the complexities of the development of the cell. Like it's impossible any place in the universe. So no sense to have the symposium of whether or not there are extraterrestrial beings trying to communicate with us because it is impossible that they could exist. The chance factors are just . . . rule it out. I thought that there was a very interesting paper. I enjoyed reading it, but I wondered why didn't they carry that one step further and realize that it is impossible, if it is impossible that life forms could exist anywhere in the universe apart from here, how in the world do they think they exist here? If it is impossible that life forms could form on a planet in another galaxy, then it should also be impossible for life forms to appear here, which indeed it is impossible by accident. We were created. But man who comes to nature with a presuppositional base that God does not exist tries to explain the phenomena of life apart from God and you get into all kinds of foolish speculations.

Have you ever wondered how it is that you were able to walk? Well, once upon a time millions of years ago, back when the earth was covered with primordial ooze, and this cell had developed to the place of a worm-like creature, as it made its way out with the ooze and out of the waters, and onto the land, those fish-like creatures coming onto land, flipping itself around on this foreign environment, scratched itself on the coral reef, or upon the rock. And that scratch developed into a wart like a peonage, which continued to develop and grow until it became a leg with feet and five toes. After billions of years when the second leg also developed you were able to walk instead of hop. That is one of the explanations that has been offered for the development of the legs. I sort of agree with Paul, they became vain in their imaginations, and their foolish heart was darkened. And professing themselves to be wise, they became fools.

You see, to rule God out is the stance of the fool, for the fool has said in his heart, "There is no God." And to try to understand the universe apart from God is impossible without getting into all kinds of fanciful, unbelievable preposterous speculations which is nothing more than sheer foolishness but is being passed off as scientific poppycock.

Professing themselves to be wise, they became fools.

Because they changed the glory of the uncorruptible God into an image made like corruptible man ( Romans 1:23 ),

They made God like man. They thought of God in terms of man. Sought to bring God down to man's level. The glory of an incorruptible God now made to look like man by the little idol or images that they have carved or drawn.

like birds, and four-footed beasts, and creeping things ( Romans 1:23 ).

As you look at the objects of worship of the ancient men, ancient people, you see these grotesque looking creatures that were representation of the deities of the various people, and you realize what Paul is talking about, man seeking to corrupt God.

Now because of this,

God also gave them up to uncleanness [or filthiness] through the lusts of their own hearts, to dishonor their own bodies between themselves: for they changed the truth of God into a lie, and worshiped and served the creature more than the Creator, who is blessed for ever ( Romans 1:24-25 ).

So God gave them up to these filthy lusts in their own hearts. I can remember that when I was a boy in junior high school, the fellows would smuggle around these sunshine and health magazines. That was about as pornographic as you could get. Magazines that dealt with nudism in the U. S. These were the things the guys would snicker over and it was just, you had to have your connections to even get a copy of them. I think in my lifetime how far we have sunk. Because you can go into practically any grocery store, any drug store, and you can pick up these magazines today with all kinds of implicit pictures that are designed to arouse and stimulate the flesh. We realize that we are seeing the consequences of God giving men up to uncleanness through their lusts. The moral downward spiral that we are observing in our society is concurrent with the teaching of evolution, the denial of the existence of God. Trying to understand our universe apart from God. And the result of man wanting to rule God out of his mind and out of the thinking processes is that God gives man over to a mind in which he can go ahead and sink into the filthiness of his own heart.

Beginning to dishonor their own bodies between themselves, for they exchanged the truth of God into a lie, and worshiped and served the creature more than the Creator, who is blessed forever. You see, by the evolutionary theory the creature becomes God, it is the almighty cell and its tremendous propensities to make these phenomenal changes to develop all of the forms of life that we can see. The marvelous adaptabilities in nature. It becomes God. They worship and serve the creature more than the Creator.

They look at nature irrationally, deifying nature rather than worshiping the God who created nature. Whenever you stop at nature and you worship nature, you're stopping one step short. That is irrational to look at nature and say, "That is God." It is looking at nature and saying, "That is the creation of God," and letting nature speak to you of God, that is the rational way to observe nature. So man became irrational in his observation of nature and he worshipped and served the creature more than the Creator who is blessed forever.

For this cause God gave them up to unnatural affections: for even their women did exchange the natural use for that which is against nature: and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men doing that which is unseemly, and receiving in themselves that recompense of their error which was necessary. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are [unspeakable,] not convenient, [not proper] ( Romans 1:26-28 );

Man's degradation, the downward spiral, can we observe it? You bet we can in the day in which we live. We see these very things of which Paul warned and spoke as man has sought to eliminate God from his mind, from his life, from our schools, the awareness the consciousness of God. We see the inevitable consequences in a society that is going deeper into the cesspool of immorality. We see the downward trend. Being filled with all unrighteousness, now they held the truth of God in unrighteousness, but now they don't even hold the truth of God anymore, God gave them over to reprobate minds and thus,

They are filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers, backbiters, haters of God, spiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenantbreakers, without natural affections, implacable, unmerciful ( Romans 1:29-31 ):

Sounds like the morning newspaper. We are surrounded. We see the inevitable consequences of man trying to rule God out of his life. We see it in our society in which we live, these very things, prevalent in our society.

Who, knowing the judgment of God, that they who commit such things are worthy of death, not only do the same, but have pleasure in them that do them ( Romans 1:32 ).

Now you watch soap operas? Do you enjoying watching soap operas? Do you enjoy watching Dallas? Do you enjoy watching a murder mystery? Do you enjoy watching movies that have these X-rated features to them? If you enjoy watching these things, then are you not taking pleasure in those who do them? You see, you may go off very self righteously and say, "I never commit fornication. I have never murdered anybody, or I have never done this or that or the other." But Paul says, "Not only do they do them, but they take pleasure in those that do them." That is a person actually enjoys reading about it. Or a person enjoys watching it portrayed. Things that I wouldn't think about doing myself, but there is some kind of an excitement watching someone else do it. That is taking pleasure in those that do. Be careful, God help us. We are being bombarded on every side by Satan's wiles, seeking to snare us, draw us in. Because it is fascinating, it is interesting, "Oh, it is just life and I am just interested in life." Rationalize how you please. Be careful if you take pleasure in people who do these things, watching them do these things.

"

Contending for the Faith

For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

For therein is the righteousness of God revealed: The word "therein" ties verses 16 and 17 together. In the gospel the righteousness of God is revealed.

Understanding "the righteousness of God" correctly is absolutely critical to apprehending the book of Romans. Paul’s entire explanation of justification pivots around this expression. In the scriptures there are two kinds of righteousness. First, there is absolute righteousness. This is the righteousness that belongs to one who exhibits absolute sinless perfection. It is the righteousness that belongs to or is descriptive of God Himself. The other kind of righteousness is a declared righteousness; that is, righteousness granted upon the satisfaction of certain stated conditions to men who are not absolutely righteous. This righteousness is issued by the decree of God Himself. Of course, since God is absolutely righteous, such a decree can be granted by Him only upon conditions commensurate with every other facet of His character.

In this context, the righteousness of God cannot refer to an attribute of God. The same expression is often used in reference to God’s righteousness (Judges 5:11; Ezra 9:15; Job 36:3; Psalms 5:8; Psalms 7:9; Psalms 48:10; Psalms 71:15; Psalms 97:2; Psalms 112:4; Psalms 119:40; Psalms 119:137; Psalms 119:142; Psalms 119:144; Psalms 119:172; Jeremiah 9:24; Daniel 9:7; John 17:25; 2 Timothy 4:8; 1 John 2:1; Revelation 16:5); and it is even so used in Romans 3:5; Romans 3:25. This facet of God’s nature, however, is not newly revealed in the gospel as is amply evidenced by the partial list of Old Testament passages listed above. Finally, the words of Habakkuk, the prophet, which Paul quotes in this context, prove the righteousness of God is a condition of man and not an attribute of God. Romans 10:3 helps to bring into focus what is meant here. The record says: "For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God."

As Whiteside notes: "The Jews were not ignorant that God was a righteous being but they were ignorant of this gospel plan of righteousness and therefore did not submit to it" (20).

In Philippians 3:9, Paul describes it as the righteousness "which is through faith in Christ—the righteousness that comes from God and is by faith" (NIV). This translation agrees with the lexicons.

Righteousness (dikaiosu/nh)) is defined as:

fair and equitable dealing, Acts 17:31;…rectitude, virtue, Luke 1:75;…in N.T. generosity, alms, 2 Corinthians 9:10…piety, godliness, Romans 6:13, et. al.; investiture with the attribute of righteousness, acceptance as righteous, justification, Romans 4 :ll; 10:4 et. al. freq.; a provision or mean for justification, Romans 1:17; 2 Corinthians 3:9…an instance of justification, 2 Corinthians 5:21 (AGLP 102).

Equally illuminating are the remarks of Bauer, Arndt, Gingrich and Danker. They say that in specific Pauline thought the expression "the righteousness of God" means:

…righteousness bestowed by God…Romans 5:17, also 1 Corinthians 1:30…In this area it closely approximates salvation…God’s [righteousness—AWB] without ref. to [law] is to be apprehended by faith Romans 1:17; 3:22, 26; 4:3ff, 13; 9:30; 10:4, 6, 10…for which reason faith is "calculated as righteousness"…Romans 4:3, 5ff, 9, 11, 13, 22; Galatians 3:6…This righteousness enables the redeemed to respond and serve God faithfully Romans 6:13…v16, 18ff…and assures them they will have life that will be fully realized at the end of the age Romans 8:10 f; for the time being it is a matter of hope…Galatians 5:5 (247).

From these considerations, it is abundantly evident that the righteousness of God, revealed in the gospel, is the system whereby God can keep His own absolute righteousness and declare men righteous in spite of the fact that they are not righteous by their own merit. It describes the process whereby God credits or imputes to men by declaration the attribute of being righteous or justified. In other words, it is the plan of salvation according to which men are forgiven of their sins. In this system, when a man receives this blessing, he is regarded by God at that point in time "as if he had never committed any sin and as if he had always accomplished all the good God could expect from him" (Godet 96). It is the explanation of this doctrine that will occupy Paul’s mind throughout this letter.

from faith to faith: Down through the centuries, scholars have interpreted this expression in numerous ways. There are really only two explanations that merit serious consideration. The first is expressed clearly by the New International Version and several other translations: "For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last…." (Knox, NEB, Phillips, TCNT). Cranfield agrees:

The most probable explanation would seem to be that they are simply an emphatic way of saying "from faith"… "to faith" having much the same effect as the "only" in the phrase "by faith only" (23).

He does not mean to appeal to the popular denominational concept of salvation by faith alone. Obviously, that doctrine can be harmonized with neither Paul’s writing nor James’ (James 2:24). He means instead to say that the righteousness that comes from God "is altogether by faith" (Cranfield 23).

Such a view does not convey the right idea, for it does not maintain the proper connection with the verb "is being revealed." The other significant view is more credible. It is that the way of faith is revealed in the gospel to produce faith in the lives of those who hear it. Translations by Conybeare and Howson, Williams, and Macknight give this rendering. Godet gives his support:

Paul’s real view is certainly this: the righteousness of God is revealed by means of the preaching of the gospel as arising from faith…in this sense, that it is nothing else than faith itself reckoned to man as righteousness (97).

But Godet’s explanation fails to clinch the point. Beet contributes that "the revelation is made, from God’s side, through the Gospel: it is received, on man’s side, by (literally ’from’) faith, that is, by belief of the preached word" (50). This comment balances both sides of the equation. The correct view is that the system of righteousness whereby God declares men righteous, upon the condition of their faith, is revealed in the gospel. This "righteousness of God" is designed to produce faith in those to whom it is preached. David Lipscomb said, "The whole plan grows out of faith as the leading principle, and is intended to produce faith in others" (31).

as it is written, The just shall live by faith: It is written in Habakkuk 2:4. This passage is quoted two other times in the New Testament (Galatians 3:11; Hebrews 10:38). To ascertain Paul’s usage, we must first comprehend Habakkuk’s usage.

Habakkuk places the proud, willful Chaldean side by side with the just. The Chaldean is proud. He is lifted up in his own eyes—"puffed up, swollen with pride and self-glorification" (Laetsch 332). He is crooked, perverted—spiritually dead. On the other side are those of Israel (Judah) who believe in the coming of the Messiah and who trust in God. These shall, on account of their faith, live. They shall survive the Babylonian storm that hangs threateningly over Israel. God intends to punish Israel so that the faithful remnant may be preserved. God is telling Habakkuk and those who will hear him to remain faithful, to continue to trust God, and they will live.

Beet notes and Cranfield (23) confirms:

The Hebrew word rendered faith, although cognate to the ordinary verb meaning "to believe," denotes, not belief, but faithfulness, that constancy and stability of character which make a man an object of reliance to others. These quoted words assume that faithfulness is an element of the righteous man’s character, and declare that by his faithfulness he shall survive. It is however quite evident that this faithfulness arises from faith, that is, from belief of the promise of God (51).

While Habakkuk has survival in this life as his primary view, Paul uses the same words to express that the faithful, obedient believer in Jesus Christ, though faced with many fiery trials of his faith both physical and spiritual, shall survive unto life eternal if he continues to be faithful and obedient. He will overcome all these trials by his faith. Cranfield suggests that "an insight into the meaning of ’shall live’ can be gained from a study of Romans 2:7; Romans 4:17; Romans 5:17-18; Romans 5:21; Romans 6:4; Romans 6:10-11; Romans 6:13; Romans 6:22-23; Romans 7:10; Romans 8:2; Romans 8:6; Romans 8:10; Romans 8:13; Romans 10:5; Romans 12:1" (Cranfield 24). Thus, Macknight is correct when he translates "the just by faith shall live" (58).

This verse concludes Paul’s presentation of the theme of his letter. God accepts as righteous all who believe and obey the gospel. This theme is the copestone of the doctrine of the righteousness of God by faith. Obviously, it remains for Paul to prove his statement, which he sets out do by demonstrating first the need both Jews and Gentiles have for the salvation offered in God’s plan (1:18-3:20). He then gives more direct proof of his theses beginning in Romans 3:20 and continuing through Romans 8:39.

All Have Sinned (1:18–3:20)

(The Wrath of God on the Gentiles—1:18–32)

Paul desires to persuade men to accept the salvation offered in the gospel. To reveal the utter need of all men, however, he pauses in his development of this great doctrine to lay bare before all the reasons the gospel is so desperately needed. If men are to be prevailed upon to make the sacrifices necessary to live lives of faith, they must first be convinced of their need. Thus, Paul begins his treatise by proving beyond question the sinfulness of all men. This argument continues through Romans 3:20 and is divided into two parts. The first proves the Gentiles are all bound under the guilt of sin (1:18-32). The second section, beginning at Romans 2:1 and continuing through Romans 3:20, reveals that the Jews also, in spite of their many advantages, are condemned without exception under the weight of sin. "There is none righteous, no, not one" (3:10).

Dr. Constable's Expository Notes

I. INTRODUCTION 1:1-17

This great epistle begins with a broad perspective. It looks at the promise of a Savior in the Old Testament, reviews Paul’s ministry to date, and surveys the religious history of the Gentile world.

"The main body of Romans is a treatise on Paul’s gospel, bracketed by an epistolary opening (Romans 1:1-17) and conclusion (Romans 15:14 to Romans 16:27). These opening and concluding statements have many similarities, not the least of which is the emphasis on the gospel. (Eight of the 11 occurrences in Romans of euangelion ["gospel"] and euangelizomia ["to evangelize"] are in these passages.) Paul’s special relationship to this gospel, a relationship that encompasses the Roman Christians, both opens and closes the strictly ’epistolary’ introductory material in the section (Romans 1:1-5; Romans 1:13-15)." [Note: Ibid., p. 39. See The Bible Knowledge Commentary: New Testament, p. 439, for a chart comparing Paul’s introductions to his epistles.]

Dr. Constable's Expository Notes

C. Theme 1:16-17

If anyone thought Paul had not visited Rome because he doubted the power of his gospel to work in that sophisticated environment, the apostle now clarified his reason. These verses conclude the epistolary introduction and transition into the body of the letter by stating Paul’s theme.

Dr. Constable's Expository Notes

In this verse Paul explained what he meant when he said that when a person believes the gospel he or she is saved (Romans 1:16). What makes the gospel powerful is its content. The salvation that God has provided and offers is in keeping with His righteous character (cf. 1 Corinthians 1:30; 2 Corinthians 5:21).

What did Paul mean by "the righteousness of God?" With the exception of 2 Corinthians 5:21, Paul used this phrase only in Romans, where it appears eight times (Romans 1:17; Romans 3:5; Romans 3:21-22; Romans 3:25-26; Romans 10:3 [twice]). It could be an attribute of God, either His rectitude or His faithfulness. It could be a status that God gives to people. Or it could be an activity of God, specifically, His saving action.

"For Paul, as in the OT, ’righteousness of God’ is a relational concept. Bringing together the aspects of activity and status, we can define it as the act by which God brings people into right relationship with himself." [Note: Moo, p. 74. See pages 70-74 for the reasons this is the best conclusion. He also wrote a good excursus on "’Righteousness’ Language in Paul," pp. 79-90.]

The gospel makes the righteousness of God manifest.

What does "from faith to faith" (NASB) mean? Was Paul describing the way God has revealed His righteousness or how people should receive it? The position of this phrase in the sentence favors the first option. The idea might be that God’s righteousness comes from one person who exercises faith to another person who exercises faith. Still, if that is what Paul intended, he should have used the Greek preposition apo that views "from" as a point of departure. Instead he used ek that indicates the basis of something (cf. Romans 3:16; Romans 5:1; Galatians 2:16). Probably the phrase refers to how people receive God’s righteousness. The idea seems to be that faith is the method whereby we receive salvation whatever aspect of salvation may be in view and whomever we may be. The NIV interpretation is probably correct: "by faith from first to last." We might say that every aspect of God’s salvation comes to us only by faith. That is true whether we are speaking of justification (past salvation from the penalty of sin), practical sanctification (present salvation from the power of sin), or glorification (future salvation from the presence of sin). Trusting God results in full salvation.

The words of Habakkuk 2:4 support Paul’s statement. Faith is the vehicle that brings the righteousness of God to people. The person who believes the good news that the righteous God has proclaimed becomes righteous himself or herself. The Pharisees, one of which Paul had been, taught that righteousness came through keeping the Mosaic Law scrupulously (cf. Matthew 5:20). The gospel Paul proclaimed, on the other hand, was in harmony with what Habakkuk had revealed (cf. Romans 1:2). Many students of Romans believe that Habakkuk 2:4 is the "text" of Romans, and what follows is exposition of that Scripture text. Thomas suggested the following outline: Romans 1:1 to Romans 3:20: the righteous; Romans 3:21 to Romans 4:25: by faith; and Romans 5:1 to Romans 16:26: shall live. [Note: Thomas, p. 63.]

Romans 1:16-17 are the key verses in Romans because they state the theme of the revelation that follows. Paul’s message was the gospel. He felt no shame declaring it but was eager to proclaim it because it was a message that can deliver everyone who believes it. It is a message of how a righteous God makes people righteous righteously. The theme of the gospel is the righteousness of God, and the theme of Romans is the gospel. [Note: Moo, pp. 22-30, Witmer, p. 437.]

"Here we have the text of the whole Epistle of Romans: First, the words ’the gospel’-so dear to Paul, as will appear. Next, the universal saving power of this gospel is asserted. Then, the secret of the gospel’s power-the revelation of God’s righteousness on the principle of faith. Finally, the accord of all this with the Old Testament Scriptures: ’The righteous shall live by faith.’" [Note: Newell, p. 18.]

This first section of Romans (Romans 1:1-17) introduces the subject of this epistolary treatise by presenting the gospel as a message that harmonizes with Old Testament revelation. It is a message that concerns Jesus, the Messiah and Lord. It is a powerful message since it has the power to save anyone who believes it.

Barclay's Daily Study Bible

Chapter 1

A CALL, A GOSPEL AND A TASK ( Romans 1:1-7 )

1:1-7 This is a letter from Paul, a slave of Jesus Christ, called to be an apostle, set apart to serve the good news of God. This good news God promised long ago, through his prophets, in the sacred writings. It is good news about his Son, who in his manhood was born of David's lineage, who, as a result of his Resurrection from the dead, has been proved by the Holy Spirit to be the mighty Son of God. It is of Jesus Christ, our Lord, of whom I am speaking, through whom we have received grace, and an apostleship to awaken a faithful obedience for his sake amongst all the Gentiles. You are included amongst these Gentiles, you who have been called to belong to Jesus Christ. This is a letter to all the beloved in Rome who belong to God, those who have been called to be dedicated to him. Grace be to you and peace from God our Father, and from the Lord Jesus Christ.

When Paul wrote his letter to the Romans he was writing to a church which he did not know personally and in which he had never been. He was writing to a church which was situated in the greatest city in the greatest empire in the world. Because of that he chose his words and thoughts with the greatest care.

He begins by giving his own credentials.

(i) He calls himself the slave (doulos, G1401) of Jesus Christ. In this word slave there are two backgrounds of thought.

(a) Paul's favourite title for Jesus is Lord (kurios, G2962) . In Greek the word kurios ( G2962) describes someone who has undisputed possession of a person or a thing. It means master or owner in the most absolute sense. The opposite of Lord (kurios, G2962) is slave (doulos, G1401) . Paul thought of himself as the slave of Jesus Christ, his Master and his Lord. Jesus had loved him and given himself for him, and therefore Paul was sure that he no longer belonged to himself, but entirely to Jesus. On the one side slave describes the utter obligation of love.

(b) But slave (doulos, G1401) has another side to it. In the Old Testament it is the regular word to describe the great men of God. Moses was the doulos ( G1401) of the Lord ( Joshua 1:2). Joshua was the doulos ( G1401) of God ( Joshua 24:29). The proudest title of the prophets, the title which distinguished them from other men, was that they were the slaves of God ( Amos 3:7; Jeremiah 7:25). When Paul calls himself the slave of Jesus Christ he is setting himself in the succession of the prophets. Their greatness and their glory lay in the fact that they were slaves of God, and so did his.

So then, the slave of Jesus Christ describes at one and the same time the obligation of a great love and the honour of a great office.

(ii) Paul describes himself as called to be an apostle. In the Old Testament the great men were men who heard and answered the call of God. Abraham heard the call of God ( Genesis 12:1-3). Moses answered God's call ( Exodus 3:10). Jeremiah and Isaiah were prophets because, almost against their will, they were compelled to listen to and to answer the call of God ( Jeremiah 1:4-5; Isaiah 6:8-9). Paul never thought of himself as a man who had aspired to an honour; he thought of himself as a man who had been given a task. Jesus said to his men, "You did not choose me, but I chose you" ( John 15:16). Paul did not think of life in terms of what he wanted to do, but in terms of what God meant him to do.

(iii) Paul describes himself as set apart to serve the good news of God. He was conscious of a double setting apart in his life. Twice in his life this very same word (aphorizein, G873) is used of him.

(a) He was set apart by God. He thought of God as separating him for the task he was to do even before he was born ( Galatians 1:15). For every man God has a plan; no man's life is purposeless. God sent him into the world to do some definite thing.

(b) He was set apart by men, when the Holy Spirit told the leaders of the Church at Antioch to separate him and Barnabas for the special mission to the Gentiles ( Acts 13:2). Paul was conscious of having a task to do for God and for the Church of God.

(iv) In this setting apart Paul was aware of having received two things. In Romans 1:5 he tells us what these two things were.

(a) He had received grace. Grace always describes some gift which is absolutely free and absolutely unearned. In his pre-Christian days Paul had sought to earn glory in the eyes of men and merit in the sight of God by meticulous observance of the works of the law, and he had found no peace that way. Now he knew that what mattered was not what he could do, but what God had done. It has been put this way, "The law lays down what a man must do; the gospel lays down what God has done." Paul now saw that salvation depended not on what man's effort could do, but on what God's love had done. All was of grace, free and undeserved.

(b) He had received a task. He was set apart to be the apostle to the Gentiles. Paul knew himself to be chosen not for special honour, but for special responsibility. He knew that God had set him apart, not for glory, but for toil. It may well be that there is a play on words here. Once Paul had been a Pharisee ( Php_3:5 ). Pharisee may very well mean The Separated One. It may be that the Pharisees were so called because they had deliberately separated themselves from all ordinary people and would not even let the skirt of their robe brush against an ordinary man. They would have shuddered at the very thought of the offer of God being made to the Gentiles, who to them were "fuel for the fires of hell." Once Paul had been like that. He had felt himself separated in such a way as to have nothing but contempt for all ordinary men. Now he knew himself to be separated in such a way that he must spend all his life to bring the news of God's love to every man of every race. Christianity always separates us, but it separates us not for privilege and self-glory and pride, but for service and humility and love for all men.

Besides giving his own credentials Paul, in this passage, sets out in its most essential outline the gospel which he preached. It was a gospel which centred in Jesus Christ ( Romans 1:3-4). In particular it was a gospel of two things.

(a) It was a gospel of the Incarnation. He told of a Jesus who was really and truly a man. One of the great early thinkers of the Church summed it up when he said of Jesus, "He became what we are, to make us what he is." Paul preached of someone who was not a legendary figure in an imaginary story, not a demigod, half god and half man. He preached of one who was really and truly one with the men he came to save.

(b) It was a gospel of the Resurrection. If Jesus had lived a lovely life and died an heroic death, and if that had been the end of him, he might have been numbered with the great and the heroic, but he would simply have been one among many. His uniqueness is guaranteed forever by the fact of the Resurrection. The others are dead and gone, and have left a memory. Jesus lives on and gives us a presence, still mighty with power.

THE COURTESY OF GREATNESS ( Romans 1:8-15 )

1:8-15 To begin with, I thank my God for you all through Jesus Christ. I thank him that the story of your faith is told throughout the whole world. God, whom I serve in my spirit in the work of spreading the good news of his Son, is my witness that I continually talk to him about you. In my prayers I am always asking that somehow, soon, at last, I may by God's will succeed in finding a way to come to you. For I yearn to see you, that I may give you a share of some gift which the Spirit gives, so that you may be firmly founded in the faith--what I mean is, that you and I may find encouragement together, I through your faith and you through mine. I want you to know, brothers, that I have often planned to come to you--and up until now I have been prevented from doing so--that I might have some fruit among you too, as I have amongst the rest of the Gentiles. I am under a duty to Greeks and to barbarians, to wise and to foolish. So, then, it is my eager wish to preach the good news to you too in Rome.

After almost nineteen hundred years the warm affection of this passage still breathes through it, and we can feel Paul's great heart throbbing with love for the Church which he had never seen. Paul's problem in writing this letter was that he had never been in Rome and had had no share in founding the Roman Church. He had to make them feel that he was not a trespasser on their preserves, interfering where he had no right to intervene. Before he could do anything else, he had to get alongside them so that the barriers of strangeness and suspicion might be broken down.

(i) Paul, in wisdom and love combined, began with a compliment. He told them that he thanked God for that Christian faith of theirs which all the world knew. There are some people whose tongues are tuned to praise, and others whose tongues are tuned to criticize. There are some people whose eyes are focused to find faults, and others whose eyes are focused to discover virtues. It was said of Thomas Hardy that, if he went into a country field, he would always see, not the wild flowers, but the dung-heap in the corner. But the fact remains that we will always get far more out of people by praising them than by criticizing them. The men who get the best out of others are the men who insist on seeing them at their best.

There never was, and never has been, anything quite so beautiful as the civilization of the Greeks at its highest and its best, and T. R. Glover once said that it was founded on "a blind faith in the average man." One of the great figures of the 1914-18 war was Donald Hankey, who wrote The Student in Arms. He saw men at their best and at their worst. He once wrote home, "If I survive this war I want to write a book called 'The Living Goodness,' analysing all the goodness and nobility inherent in plain people, and trying to show how it ought to find fulfilment and expression in the Church." He also wrote a great essay entitled The Beloved Captain. He describes how the beloved captain picked out the awkward ones and taught them himself. "He looked at them and they looked at him, and the men pulled themselves together and determined to do their best."

No one can ever even begin to save men unless he first believes in them. A man is a hell-deserving sinner, but he has also a sleeping hero in his soul, and often a word of praise will awaken that sleeping heroism when criticism and condemnation will only produce resentment and despair. Aidan was the apostle to the Saxons. Away back in A.D. 630 the Saxon king had sent to Iona a request that a missionary should be sent to his kingdom to preach the gospel. The missionary came back talking of the "stubborn and barbarous disposition of the English." "The English have no manners," he said, "they behave like savages." He reported that the task was hopeless, and then Aidan spoke. "I think, brother," he said, "that you may have been too severe for such ignorant hearers, and that you should have led them on gently, giving them first the milk of religion before the meat." So Aidan was sent to Northumbria, and his gentleness won for Christ that very people whom the critical severity of his brother monk had repelled.

(ii) Although Paul did not know the people at Rome personally he nevertheless constantly prayed to God for them. It is ever a Christian privilege and duty to bear our loved ones and all our fellow-Christians to the throne of grace. In one of his sermons on the Lord's Prayer, Gregory of Nyssa has a lyrical passage on prayer:

"The effect of prayer is union with God, and, if someone is

with God, he is separated from the enemy. Through prayer we

guard our chastity, control our temper and rid ourselves of

vanity. It makes us forget injuries, overcomes envy, defeats

injustice and makes amends for sin. Through prayer we obtain

physical well-being, a happy home, and a strong, well-ordered

society. Prayer is the seal of virginity and a pledge of

faithfulness in marriage. It shields the wayfarer, protects the

sleeper, and gives courage to those who keep vigil. It will

refresh you when you are weary and comfort you when you are

sorrowful. Prayer is the delight of the joyful as well as the

solace of the afflicted. Prayer is intimacy with God and

contemplation of the invisible. Prayer is the enjoyment of

things present and the substance of the things to come."

Even if we are separated from people, and even if there is no other gift which we can give to them, we can surround them with the strength and the defence of our prayers.

(iii) Paul, in his humility, was always ready to receive as well as to give. He began by saying that he wished to come to Rome that he might impart to the Roman Church some gift which would confirm them in the faith. And then he changed it. He wished to come to Rome that he and the Roman Church might comfort and strengthen each other, and that each might find precious things in the faith of the other. There are two kinds of teachers. There are those whose attitude is that they are standing above their scholars and telling them what they should and must accept. And there are those who, in effect, say, "Come now, let's learn about this together." Paul was the greatest thinker the Early Church ever produced, and yet, when he thought of the people to whom he longed to preach, he thought of himself not only as giving to them but also as receiving from them. It takes humility to teach as it takes humility to learn.

(iv) Romans 8:14 has in Greek a double meaning that is almost untranslatable. The Revised Standard Version has it, "I am under obligation both to Greeks and to barbarians." Paul was thinking of two things when he wrote that. He was under obligation because of all the kindness that he had received, and he was under obligation to preach to them. This highly compressed sentence means, "Because of all that I have received from them and because of all it is my duty to give to them, I am under an obligation to all sorts of men."

It may seem strange that Paul speaks of Greeks when he is writing to Romans. At this time the word Greek had lost its racial sense altogether. It did not mean a native of the country of Greece. The conquests of Alexander the Great had taken the Greek language and Greek thought all over the world. And a Greek was no longer only one who was a Greek by race and birth; he was one who knew the culture and the mind of Greece. A barbarian is literally a man who says bar-bar, that is to say a man who speaks an ugly and an unharmonious tongue in contrast with the man who speaks the beautiful, flexible language of Greek. To be a Greek was to be a man of a certain mind and spirit and culture. One of the Greeks said of his own people, "The barbarians may stumble on the truth, but it takes a Greek to understand."

What Paul meant was that his message, his friendship, his obligation was to wise and simple, cultured and uncultured, lettered and unlettered. He had a message for the world, and it was his ambition some day to deliver that message in Rome too.

GOOD NEWS OF WHICH TO BE PROUD ( Romans 1:16-17 )

1:16-17 I am proud of the good news, for it is the power of God which produces salvation for every one who believes, to the Jew first and to the Greek. The way to a right relationship with God is revealed in it when man's faith responds to God's fidelity, just as it stands written, "It is the man who is in a right relationship with God as a result of his faith who will live."

When we come to these two verses, the preliminaries are over and the trumpet call of Paul's gospel sounds out. Many of the great piano concertos begin with a crashing chord and then state the theme which they are going to develop. The reason is that they were often first performed at private gatherings in great houses. When the pianist first seated himself at the piano, there was still a buzz of conversation. He played the crashing chord to attract the attention of the company, and then, when attention was obtained, the theme was stated. Up to these two verses, Paul has been making contact with the people to whom he was writing; he has been attracting their attention. Now the introduction is over, and the theme is stated.

There are only two verses here, but they contain so much of the quintessence of Paul's gospel that we must spend some considerable time on them.

Paul began by saying that he was proud of the gospel which it was his privilege to preach. It is amazing to think of the background of that statement. Paul had been imprisoned in Philippi, chased out of Thessalonica, smuggled out of Beroea, laughed at in Athens and in Corinth his message was foolishness to the Greeks and a stumbling-block to the Jews. Out of that background he declared that he was proud of the gospel. There was something in the gospel which made Paul triumphantly victorious over all that men could do to him.

In this passage we meet three great Pauline watchwords, the three foundation pillars of his thought and belief.

(i) There is the conception of salvation (soteria, G4991) . At this time in history salvation was the one thing for which men were searching. There had been a time when Greek philosophy was speculative. Four and five hundred years before this men had spent their time discussing the problem--what is the one basic element of which the world is composed? Philosophy had been speculative philosophy and it had been natural philosophy. But, bit by bit, as the centuries passed, life fell in. The old landmarks were destroyed. Tyrants and conquerors and perils surrounded men; degeneracy and weakness haunted them; and philosophy changed its emphasis. It became, not speculative, but practical. It ceased to be natural philosophy, and became moral philosophy. Its one aim was to build "a ring-wall of defence against the advancing chaos of the world."

Epictetus called his lecture room the hospital for the sick soul. "Epicurus called his teaching the medicine of salvation." Seneca, who was contemporary with Paul, said that all men were looking, ad salutem, towards salvation. What we needed, he said, was "a hand let down to lift us up." Men, he said, were overwhelmingly conscious of "their weakness and their inefficiency in necessary things." He himself, he said, was homo non tolerabilis, a man not to be tolerated. Men loved their vices, he said with a sort of despair, and hated them at the same time. In that desperate world, Epictetus said, men were seeking a peace "not of Caesar's proclamation, but of God's."

There can seldom have been a time in history when men were more universally seeking for salvation. It was precisely that salvation, that power, that escape, that Christianity came to offer men.

Let us see just what this Christian soteria ( G4991) , this Christian salvation was.

(a) It was salvation from physical illness. ( Matthew 9:21; Luke 8:36.) It was not a completely other--worldly thing. It aimed at rescuing a man in body and in soul.

(b) It was salvation from danger. ( Matthew 8:25; Matthew 14:30.) It was not that it gave a man a life free from perils and dangers, but it gave him a security of soul no matter what was happening. As Rupert Brooke wrote in the days of the First World War in his poem Safety:

"Safe shall be my going,

Secretly armed against all death's endeavour;

Safe though all safety's lost; safe where men fall;

And if these poor limbs die, safest of all."

And as Browning had it in Paracelsus:

"If I stoop,

Into a dark tremendous sea of cloud,

It is but for a time; I press God's lamp

Close to my breast; its splendour, soon or late,

Will pierce the gloom: I shall emerge one day."

The Christian salvation makes a man safe in a way that is independent of any outward circumstance.

(c) It was salvation from life's infection. It is from a crooked and perverse generation that a man is saved ( Acts 2:40). The man who has this Christian salvation has a kind of divine antiseptic which keeps him from infection by the evil of the world.

(d) It was salvation from lostness ( Matthew 18:11; Luke 19:10). It was to seek and to save the lost that Jesus came. The unsaved man is the man who is on the wrong road, a road that leads to death. The saved man is the man who has been put on the right way.

(e) It was salvation from sin ( Matthew 1:21). Men are like slaves in bondage to a master from whom they cannot escape. The Christian salvation liberates them from the tyranny of sin.

(f) It was salvation from the wrath of God ( Romans 5:9). We shall have occasion in the next passage to discuss the meaning of this phrase. It is sufficient to note at the moment that there is in this world an inexorable moral law and in the Christian faith an inevitable element of judgment. Without the salvation which Jesus Christ brings a man could only stand condemned.

(g) It was a salvation which is eschatological. That is to say it is a salvation which find its full meaning and blessedness in the final triumph of Jesus Christ ( Romans 13:11; 1 Corinthians 5:5; 2 Timothy 4:18; 1 Peter 1:5).

The Christian faith came to a desperate world offering a salvation which would keep a man safe in time and in eternity.

(ii) There is the conception of faith. In the thought of Paul this is a rich word.

(a) At its simplest it means loyalty. When Paul wrote to the Thessalonians, he wished to know about their faith. That is, he wished to know how their loyalty was standing the test. In 2 Thessalonians 1:4 faith and steadfastness are combined. Faith is the enduring fidelity which marks the real soldier of Jesus Christ.

(b) Faith means belief. It means the conviction that something is true. In 1 Corinthians 15:17 Paul tells the Corinthians that if Jesus did not rise from the dead, then their faith is vain, all that they have believed is wrecked. Faith is the assent that the Christian message is true.

(c) Faith sometimes means the Christian Religion (The Faith). In 2 Corinthians 13:5 Paul tells his opponents to examine themselves to see if they are holding to their faith, that is, to see if they are still within the Christian Religion.

(d) Faith is sometimes practically equivalent to indestructible hope. "We walk," writes Paul, "by faith and not by sight" ( 2 Corinthians 5:7).

(e) But, in its most characteristic Pauline use, faith means total acceptance and absolute trust. It means "betting your life that there is a God." It means being utterly sure that what Jesus said is true, and staking all time and eternity on that assurance. "I believe in God," said Stevenson, "and if I woke up in hell I would still believe in him."

Faith begins with receptivity. It begins when a man is at least willing to listen to the message of the truth. It goes on to mental assent. A man first hears and then agrees that this is true. But mental assent need not issue in action. Many a man knows very well that something is true, but does not change his actions to meet that knowledge. The final stage is when this mental assent becomes total surrender. In full-fledged faith, a man hears the Christian message, agrees that it is true, and then casts himself upon it in a life of total yieldedness.

(iii) There is the conception of justification. Now there are no more difficult words to understand than justification, justify, justice and just, in all the New Testament. We shall have much occasion in this letter to meet them. At this point we can only lay down the broad lines on which all Paul's thought proceeds.

The Greek verb that Paul uses for "to justify" is dikaioun ( G1344) , of which the first person singular of the present indicative--I justify--is dikaioo ( G1344) . We must be quite clear that the word justify, used in this sense, has a different meaning from its ordinary English meaning. If we justify ourselves, we produce reasons to prove that we were right; if someone justifies us, he produces reasons to prove that we acted in the right way. But all verbs in Greek which end in "oo" do not mean to prove or to make a person or thing to be something; they always mean to treat, or account or reckon a person as something. If God justifies a sinner, it does not mean that he finds reasons to prove that he was right--far from it. It does not even mean, at this point, that he makes the sinner a good man. It means that God treats the sinner as if he had not been a sinner at all. Instead of treating him as a criminal to be obliterated, God treats him as a child to be loved. That is what justification means. It means that God reckons us not as his enemies but as his friends, not as bad men deserve, but as good men deserve, not as law-breakers to be punished, but as men and women to be loved. That is the very essence of the gospel.

That means that to be justified is to enter into a new relationship with God, a relationship of love and confidence and friendship, instead of one of distance and enmity and fear. We no longer go to a God radiating just but terrible punishment. We go to a God radiating forgiving and redeeming love. Justification (dikaiosune, G1343) is the right relationship between God and man. The man who is just (dikaios, G1342) is the man who is in this right relationship, and--here is the supreme point--he is in it not because of anything that he has done, but because of what God has done. He is in this right relationship not because he has meticulously performed the works of the law, but because in utter faith he has cast himself on the amazing mercy and love of God.

In the King James Version we have the famous and highly compressed phrase, The just shall live by faith. Now we can see that in Paul's mind this phrase meant--It is the man who is in a right relationship with God, not because of the works of his hands, but because of his utter faith in what the love of God has done, who really knows what life is like in time and in eternity. And to Paul the whole work of Jesus was that he had enabled men to enter into this new and precious relationship with God. Fear was gone and love had come. The God whom men had thought an enemy had become a friend.

THE WRATH OF GOD ( Romans 1:18-23 )

1:18-23 For the wrath of God is being revealed from Heaven, directed against all impiousness and wickedness of men, who, in their wickedness, wilfully suppress the truth that is struggling in their hearts, for, that which can be known about God is clear within them, for God has made it clear to them, because, from the creation of the world, it has always been possible to understand the invisible things by the created things--I mean his invisible power and divinity--and things have been so ordered in order to leave them without defence, because, although they knew God, they did not glorify God and they did not give him thanks, but they have involved themselves in futile speculations and their senseless mind was darkened. They alleged themselves to be wise, but they have become fools, and they have exchanged the glory of the immortal God for the image of the likeness of mortal man, and of winged creatures, and of four-footed animals, and of creeping reptiles.

In the previous passage Paul was thinking about the relationship with God into which a man can enter through the faith which is utter yieldedness and trust. In contrast with that he sets the wrath of God which a man must incur, if he is deliberately blind to God and worships his own thoughts and idols instead of him.

This is difficult and must give us seriously to think, for here we meet the conception of the wrath of God, an alarming and a terrifying phrase. What is its meaning? What was in Paul's mind when he used it?

In the early parts of the Old Testament the wrath of God is specially connected with the idea of the covenant people. The people of Israel were in a special relationship with God. He had chosen them and offered them this special relationship, which would obtain so long as they kept his law ( Exodus 24:3-8). That meant two things.

(a) It meant that within the nation any breach of the law provoked the wrath of God for it broke the relationship. Numbers 16:1-50 tells of the rebelliousness of Korah, Dathan and Abiram, and at the end of it Moses bade Aaron make special atonement for the sin of the people "for wrath has gone forth from the Lord" ( Numbers 16:46). When the Israelites were led away into Baal worship, "The anger of the Lord was kindled against Israel" ( Numbers 25:3).

(b) Further, because Israel stood in a unique relationship to God, any other nation which treated her with cruelty and injustice incurred the wrath of God. The Babylonians had ill-treated Israel, and because of the wrath of the Lord she shall not be inhabited ( Jeremiah 50:13).

In the prophets, the idea of the wrath of God occurs, but the emphasis has changed. Jewish religious thought from the prophets onwards was dominated by the idea of the two ages. There was this age which was altogether bad, and there was the golden age which was altogether good, the present age and the age to come. These two ages were separated by the Day of the Lord. That was to be a day of terrible retribution and judgment, when the world would be shattered, the sinner destroyed and the universe remade before God's Kingdom came. It was then that the wrath of the Lord would go into terrible action. "Behold the day of the Lord comes, cruel, with wrath and fierce anger, to make the earth a desolation" ( Isaiah 13:9). "Through the wrath of the Lord of hosts" ( Isaiah 9:19). Ezekiel 7:19 speaks of "the day of the wrath of the Lord." God will pour out upon the nations "his indignation and all the heat of his anger" ( Zephaniah 3:8).

But the prophets did not regard the wrath of God as being postponed until that terrible day of judgment. They saw it continuously in action. When Israel strayed away from God, when she was rebellious and unfaithful, then the wrath of God operated against her and involved her in ruin, disaster, captivity and defeat.

To the prophets the wrath of God was continually operating, and would reach its peak of terror and destruction on the coming Day of the Lord.

A modern scholar has put it this way. Because he is God, because he is characteristically holy, God cannot tolerate sin, and the wrath of God is his "annihilating reaction" against sin.

That is hard for us to grasp and to accept. It is in fact the kind of religion that we associate with the Old Testament rather than with the New. Even Luther found it hard. He spoke of God's love as Gods own work, and he spoke of his wrath as Gods strange work. It is for the Christian mind a baffling thing.

Let us try to see how Paul understood this conception. Dr C. H. Dodd writes very wisely and profoundly on this matter. Paul speaks frequently of this idea of wrath. But the strange thing is that although he speaks of the wrath of God, he never speaks of God being angry. He speaks of God's love, and he speaks of God loving. He speaks of God's grace, and of God graciously giving. He speaks of God's fidelity, and of God being faithful to his people. But, very strangely, although he speaks of the wrath of God, he never speaks about God being angry. So then there is some difference in the connection with God of love and wrath.

Further, Paul speaks of the wrath of God only three times. He does so here, and in Ephesians 5:6 and Colossians 3:6 where, in both passages, he speaks of the wrath of God coming upon the children of disobedience. But quite frequently Paul speaks about the wrath, without saying it is the wrath of God, as if it ought to be spelled with capital letters--The Wrath--and was a kind of impersonal force at work in the world. In Romans 3:5 the literal translation is, "God who brings on men The Wrath." In Romans 5:9 he speaks about being saved from the wrath. In Romans 12:19 he advises men not to take vengeance but to leave evil-doers to the wrath. In Romans 13:5 he speaks about the wrath as being a powerful motive to keep men obedient. In Romans 4:15 he says that the law produces wrath. And in 1 Thessalonians 1:10 he says that Jesus delivered us from The Wrath to come. Now there is something very strange here. Paul speaks about the wrath, and yet from that very wrath Jesus saves men.

Let us go back to the prophets. Very often their message amounted to this, "If you are not obedient to God, the wrath of God will involve you in ruin and disaster." Ezekiel put this in another vivid way--"The soul that sins shall die" ( Ezekiel 18:4). If we were to put this into modern language we would say, "There is a moral order in this world, and the man who transgresses it soon or late is bound to suffer." That is exactly what J. A. Froude the great historian said: "One lesson, and one lesson only, history may be said to repeat with distinctness, that the world is built somehow on moral foundations, that, in the long run, it is well with the good, and, in the long run, it will be ill with the wicked."

The whole message of the Hebrew prophets was that there is a moral order in this world. The conclusion is clear--that moral order is the wrath of God at work. God made this world in such a way that we break his laws at our peril. Now if we were left solely at the mercy of that inexorable moral order, there could be nothing for us but death and destruction. The world is made in such a way that the soul that sins must die--if the moral order is to act alone. But into this dilemma of man there comes the love of God, and that love of God, by an act of unbelievable free grace, lifts man out of the consequences of sin and saves him from the wrath he should have incurred.

Paul goes on to insist that men cannot plead ignorance of God. They could have seen what he is like from his world. It is always possible to tell something of a man from his handiwork; and it is possible to tell something about God from the world he made. The Old Testament writers knew that. Job 38:1-41; Job 39:1-30; Job 40:1-24; Job 41:1-34, is based on that very idea. Paul knew it. It is from the world that he starts when he is speaking to the pagans at Lystra ( Acts 14:17). Tertullian, the great early Christian Father, has much about this conviction that God can be seen in his world. "It was not the pen of Moses that initiated the knowledge of the Creator. The vast majority of mankind, though they had never heard the name of Moses--to say nothing of his book--know the God of Moses none the less." "Nature," he said, "is the teacher; the soul is the pupil." "One flower of the hedgerow by itself, I think--I do not say a flower of the meadows; one shell of any sea you like--I do not say a pearl from the Red Sea; one feather of a moor fowl--to say nothing of a peacock--will they speak to you of a mean Creator?" "If I offer you a rose, you will not scorn its Creator."

In the world we can see God. It is Paul's argument--and it is completely valid--that if we look at the world we see that suffering follows sin. Break the laws of agriculture--your harvest fails. Break the laws of architecture--your building collapses. Break the laws of health--your body suffers. Paul was saying "Look at the world! See how it is constructed! From a world like that you know what God is like." The sinner is left without excuse.

Paul goes on another step. What did the sinner do? Instead of looking out to God, he looked into himself. He involved himself in vain speculations and thought he was wise, while all the time he was a fool. Why? He was a fool because he made his ideas, his opinions, his speculations the standard and the law of life, instead of the will of God. The sinner's folly consisted in making "man the master of things." He found his standards in his own opinions and not in the laws of God. He lived in a self-centred instead of a God-centred universe. Instead of walking looking out to God he walked looking into himself, and, like any man who does not look where he is going, he fell.

The result of this was idolatry. The glory of God was exchanged for images of human and animal forms. The root sin of idolatry is that it is selfish. A man makes an idol. He brings it offerings and addresses prayers to it. Why? So that his own schemes and dreams may be furthered. His worship is for his own sake and not for God's.

In this passage we are face to face with the fact that the essence of sin is to put self in the place of God.

MEN WITH WHOM GOD CAN DO NOTHING ( Romans 1:24-25 )

1:24-25 So then God abandoned them to uncleanness in their hearts' passionate desires for pleasure, desires which made them dishonour their bodies among themselves, for they are men who have exchanged the truth of God for falsehood, and who worship and serve the creation more than they do the Creator, who is blessed for ever. Amen.

The word translated desires (epithumia, G1939) is the key to this passage. Aristotle defined epithumia ( G1939) as a reaching out after pleasure. The Stoics defined it as a reaching after pleasure which defies all reason. Clement of Alexandria called it an unreasonable reaching for that which will gratify itself. Epithumia ( G1939) is the passionate desire for forbidden pleasure. It is the desire which makes men do nameless and shameless things. It is the way of life of a man who has become so completely immersed in the world that he has ceased to be aware of God at all.

It is a terrible thing to talk of God abandoning anyone. And yet there are two reasons for that.

(i) God gave man free-will, and he respects that free-will. In the last analysis not even he can interfere with it. In Ephesians 4:19 Paul speaks of men who have abandoned themselves to lasciviousness; they have surrendered their whole will to it. Hosea ( Hosea 4:17) has the terrible sentence: "Ephraim is joined to idols; let him alone." Before man there stands an open choice; and it has to be so. Without choice there can be no goodness and without choice there can be no love. A coerced goodness is not real goodness; and a coerced love is not love at all. If men deliberately choose to turn their backs on God after he has sent his Son Jesus Christ into the world, not even he can do anything about it.

When Paul speaks of God abandoning men to uncleanness, the word abandon has no angry irritation in it. Indeed, its main note is not even condemnation and judgment, but wistful, sorrowful regret, as of a lover who has done all that he can and can do no more. It describes exactly the feeling of the father when he saw his son turn his back on his home and go out to the far country.

(ii) And yet in this word abandon there is more than that--there is judgment. It is one of the grim facts of life that the more a man sins the easier it is to sin. He may begin with a kind of shuddering awareness of what he is doing, and end by sinning without a second thought. It is not that God is punishing him; he is bringing punishment upon himself and steadily making himself the slave of sin. The Jews knew this, and they had certain great sayings upon this idea. "Every fulfilment of duty is rewarded by another; and every transgression is punished by another." "Whosoever strives to keep himself pure receives the power to do so; and whosoever is impure, to him is the door of vice thrown open." "He who erects a fence around himself is fenced, and he who gives himself over is given over."

The most terrible thing about sin is just this power to beget sin. It is the awful responsibility of free-will that it can be used in such a way that in the end it is obliterated and a man becomes the slave of sin, self-abandoned to the wrong way. And sin is always a lie, because the sinner thinks that it will make him happy, whereas in the end it ruins life, both for himself and for others, in this world and in the world to come.

AN AGE OF SHAME ( Romans 1:26-27 )

1:26-27 Because of this God abandoned them to dishonourable passions, for their women exchanged the natural relationship, for the relationship which is against nature; and so did the men, for they gave up the natural relationship with women, and were inflamed with their desire for each other, and men were guilty of shameful conduct with men. So within themselves they received their due and necessary rewards for their error.

Romans 1:26-32 might seem the work of some almost hysterical moralist who was exaggerating the contemporary situation and painting it in colours of rhetorical hyperbole. It describes a situation of degeneracy of morals almost without parallel in human history. But Paul said nothing that the Greek and Roman writers of the age did not themselves say.

(i) It was an age when things seemed, as it were, out of control. Virgil wrote: "Right and wrong are confounded; so many wars the world over, so many forms of wrong; no worthy honour is left to the plough; the husbandmen are marched away and the fields grow dirty; the hook has its curve straightened into the sword-blade. In the East, Euphrates is stirring up the war, in the West, Germany; nay, close-neighbouring cities break their mutual league and draw the sword, and the war god's unnatural fury rages over the whole world; even as when in the circus the chariots burst from their floodgates, they dash into the course, and, pulling desperately at the reins, the driver lets the horses drive him, and the car is deaf to the curb."

It was a world where violence had run amok. When Tacitus came to write the history of this period, he wrote: "I am entering upon the history of a period, rich in disasters, gloomy with wars, rent with seditions, savage in its very hours of peace.

All was one delirium of hate and terror; slaves were bribed to betray their masters, freedmen their patrons. He who had no foe was destroyed by his friend." Suetonius, writing of the reign of Tiberius, said: "No day passed but someone was executed." It was an age of sheer, utter terror. "Rome," said Livy, the historian, "could neither bear its ills nor the remedies that might have cured them." Propertius, the poet, wrote: "I see Rome, proud Rome, perishing, the victim of her own prosperity." It was an age of moral suicide. Juvenal, the satirist, wrote: "The earth no longer brings forth any but bad men and cowards. Hence God, whoever he is, looks down, laughs at them and hates them."

To the thinking man it was an age when things seemed out of control, and when, in the background, a man could hear the mocking laughter of the gods. As Seneca said, it was an age "stricken with the agitation of a soul no longer master of itself."

(ii) It was an age of unparalleled luxury. In the public baths of Rome the hot and cold water ran from silver taps. Caligula had even sprinkled the floor of the circus arena with gold dust instead of sawdust. Juvenal said bitterly: "A luxury more ruthless than war broods over Rome. No guilt or deed of lust is wanting since Roman poverty disappeared." "Money, the nurse of debauchery and enervating riches sapped the sinews of the age with foul luxury." Seneca spoke of "money, the ruin of the true honour of things," and said, "we ask not what a thing truly is but what it costs." It was an age so weary of ordinary things that it was avid for new sensations. Lucretius speaks of "that bitterness which flows from the very fountain of pleasure." Crime became the only antidote to boredom, until, as Tacitus said, "the greater the infamy, the wilder the delight."

(iii) It was an age of unparalleled immorality. There had not been one single case of divorce in the first 520 years of the history of the Roman republic. The first Roman recorded as having divorced his wife was Spurius Carvilius Ruga in 234 B.C. But now, as Seneca said, "women were married to be divorced and divorced to be married." Roman high-born matrons dated the years by the names of their husbands, and not by the names of the consuls. Juvenal could not believe that it was possible to have the rare good fortune to find a matron with unsullied chastity. Clement of Alexandria speaks of the typical Roman society lady as "girt like Venus with a golden girdle of vice." Juvenal writes: "Is one husband enough for lberina? Sooner will you prevail upon her to be content with one eye." He cites the case of a woman who had eight husbands in five years. He cites the incredible case of Agrippina, the empress herself, the wife of Claudius, who at night used to leave the royal palace and go down to serve in a brothel for the sake of sheer lust. "They show a dauntless spirit in those things they basely dare." There is nothing that Paul said about the heathen world that the heathen moralists had not themselves already said. And vice did not stop with the crude and natural vices. Society from top to bottom was riddled with unnatural vice. Fourteen out of the first fifteen Roman Emperors were homosexuals.

So far from exaggerating the picture Paul drew it with restraint--and it was there that he was eager to preach the gospel, and it was there that he was not ashamed of the gospel of Christ. The world needed the power that would work salvation, and Paul knew that nowhere else than in Christ did that power exist.

THE LIFE WHICH HAS LEFT GOD OUT OF THE RECKONING ( Romans 1:28-32 )

1:28-32 Just as they have given themselves over to a kind of knowledge that rejects the idea of God, so God has given them over to the kind of mind that all reject. The result is that they do things which it is not fitting for any man to do. They are replete with all evil, villainy, the lust to get, viciousness. They are full of envy, murder, strife, deceit, the spirit which puts the worst construction on everything. They are whisperers, slanderers, haters of God. They are insolent men, arrogant, braggarts, inventors of evil things, disobedient to their parents, senseless breakers of agreements, without natural affections, pitless. They are the kind of men who are well aware that those who do such things deserve death, and yet they not only do them themselves, but also heartily approve of those who do them.

There is hardly any passage which so clearly shows what happens to a man when he leaves God out of the reckoning. It is not so much that God sends a judgment on a man, as that a man brings a judgment on himself when he gives no place to God in his scheme of things. When a man banishes God from his life he becomes a certain kind of man, and in this passage is one of the most terrible descriptions in literature of the kind of man he becomes. Let us took at the catalogue of dreadful things which enter into the godless life.

Such men do things which are not fitting for any man to do. The Stoics had a phrase. They talked of ta ( G3588) kathekonta ( G2520) , by which they meant the things it befits a man to do. Certain things are essentially and inherently part of manhood, and certain things are not. As Shakespeare has it in Macbeth:

"I dare do all that may become a man;

Who dares do more is none."

The man who banishes God not only loses godliness; he loses manhood too.

Then comes the long list of terrible things. Let us take them one by one.

Evil (adikia, G93) . Adikia is the precise opposite of diaiosune ( G1343) , which means justice; and the Greeks defined justice as giving to God and to men their due. The evil man is the man who robs both man and God of their rights. He has so erected an altar to himself in the centre of things that he worships himself to the exclusion of God and man.

Villainy (poneria, G4189) . In Greek this word means more than badness. There is a kind of badness which, in the main, hurts only the person concerned. It is not essentially an outgoing badness. When it hurts others, as all badness must, the hurt is not deliberate. It may be thoughtlessly cruel, but it is not callously cruel. But the Greeks defined poneria ( G4189) as the desire of doing harm. It is the active, deliberate will to corrupt and to inflict injury. When the Greeks described a woman as poneria ( G4189) they meant that she deliberately seduced the innocent from their innocence. In Greek one of the commonest titles of Satan is ho poneros ( G4190) , the evil one, the one who deliberately attacks and aims to destroy the goodness of men. Poneros ( G4190) describes the man who is not only bad but wants to make everyone as bad as himself. Poneria ( G4189) is destructive badness.

The lust to get (pleonexia, G4124) . The Greek word is built up of two words which mean to have more. The Greeks themselves defined pleonexia ( G4124) as the accursed love of having. It is an aggressive vice. It has been described as the spirit which will pursue its own interests with complete disregard for the rights of others, and even for the considerations of common humanity. Its keynote is rapacity. Theodoret, the Christian writer, describes it as the spirit that aims at more, the spirit which grasps at things which it has no right to take. It may operate in every sphere of life. If it operates in the material sphere, it means grasping at money and goods, regardless of honour and honesty. If it operates in the ethical sphere, it means the ambition which tramples on others to gain something which is not properly meant for it. If it operates in the moral sphere, it means the unbridled lust which takes its pleasure where it has no right to take. Pleonexia ( G4124) is the desire which knows no law.

Viciousness (kakia, G2549) . Kakia is the most general Greek word for badness. It describes the case of a man who is destitute of every quality which would make him good. For instance, a kakos ( G2556) krites ( G2923) is a judge destitute of the legal knowledge and the moral sense and uprightness of character which are necessary to make a good judge. It is described by Theodoret as "the turn of the soul to the worse." The word he uses for turn is "rope" which means the turn of the balance. A man who is kakos ( G2556) is a man the swing of whose life is towards the worse. Kakia ( G2549) has been described as the essential viciousness which includes all vice and as the forerunner of all other sins. It is the degeneracy out of which all sins grow and in which all sins flourish.

Envy (phthonos, G5355) . There is a good and a bad envy. There is the envy which reveals to a man his own weakness and inadequacy, and which makes him eager to copy some great example. And there is the envy which is essentially a grudging thing. It looks at a fine person, and is not so much moved to aspire to that fineness, as to resent it. It is the most warped and twisted of human emotions.

Murder (phonos, G5408) . It has always to be remembered that Jesus immeasurably widened the scope of this word. He insisted that not only the deed of violence but the spirit of anger and hatred must be eliminated. He insisted that it is not enough only to keep from angry and savage action. It is enough only when even the desire and the anger are banished from the heart. We may never have struck a man in our lives, but who can say he never wanted to strike anyone? As Aquinas said long ago, "Man regardeth the deed, but God seeth the intention."

Strife (eris, G2054) . Its meaning is the contention which is born of envy, ambition, the desire for prestige, and place and prominence. It comes from the heart in which there is jealousy. If a man is cleansed of jealousy, he has gone far to being cleansed of all that arouses contention and strife. It is a God-given gift to be able to take as much pleasure in the successes of others as in one's own.

Deceit (dolos, G1388) . We best get the meaning of this from the corresponding verb (doloun, G1389) . Doloun has two characteristic usages. It is used of debasing precious metals and of adulterating wines. Dolos ( G1388) is deceit; it describes the quality of the man who has a tortuous and a twisted mind, who cannot act in a straightforward way, who stoops to devious and underhand methods to get his own way, who never does anything except with some kind of ulterior motive. It describes the crafty cunning of the plotting intriguer who is found in every community and every society.

The spirit which puts the worst construction on everything (kakoetheia, G2550) . Kakoetheia ( G2500) means literally evil-naturedness. At its widest it means malignity. Aristotle defined it in a narrower sense which it has always retained. He said it was "the spirit which always supposes the worst about other people." Pliny called it "malignity of interpretation." Jeremy Taylor said that it is "a baseness of nature by which we take things by the wrong handle, and expound things always in the worst sense." It may well be that this is the commonest of all sins. If there are two possible constructions to be put upon the action of any man, human nature will choose the worse. It is terrifying to think how many reputations have been murdered in gossip over the teacups, with people maliciously putting a wrong interpretation upon a completely innocent action. When we are tempted so to do, we ought to remember that God hears and remembers every word we speak.

Whisperers and slanderers (Psithuristes, G5588 and katalalos, G2637) . These two words describe people with slanderous tongues; but there is a difference between them. Katalalos ( G2637) , slanderer, describes the man who trumpets his slanders abroad; he quite openly makes his accusations and tells his tales--Psithuristes ( G5588) describes the man who whispers his malicious stories in the listener's ear, who takes a man apart into a corner and whispers a character-destroying story. Both are bad, but the whisperer is the worse. A man can at least defend himself against an open slander, but he is helpless against the secret whisperer who delights in destroying reputations.

Haters of God (theostugeis, G2319) . This describes the man who hates God because he knows that he is defying him. God is the barrier between him and his pleasures; he is the chain which keeps him from doing exactly as he likes. He would gladly eliminate God if he could, for to him a godless world would be one where he would have, not liberty, but licence.

Insolent men (hubristes, G5197) . Hubris ( G5196) was to the Greek the vice which supremely courted destruction at the hand of the gods. It has two main lines of thought in it. (i) It describes the spirit of the man who is so proud that he defies God. It is the insolent pride that goes before a fall. It is the forgetting that man is a creature. It is the spirit of the man who is so confident in his wealth, his power and his strength that he thinks that he can live life alone. (ii) It describes the man who is wantonly and sadistically cruel and insulting. Aristotle describes it as the spirit which harms and grieves someone else, not for the sake of revenge and not for any advantage that may be gained from it, but simply for the sheer pleasure of hurting. There are people who get pleasure from seeing someone wince at a cruel saying. There are people who take a devilish delight in inflicting mental and physical pain on others. That is hubris ( G5196) ; it is the sadism which finds delight in hurting others simply for the sake of hurting them.

Arrogant men (huperephanos, G5244) . This is the word which is three times used in scripture when it is said that God resists the proud. ( James 4:6; 1 Peter 5:5; Proverbs 3:34.) Theophylact called it "the summit of all sins." Theophrastus was a Greek writer who wrote a series of famous character sketches, and he defined huperephania ( G5244) as "a certain contempt for everyone except oneself." He picks out the things in everyday life which are signs of this arrogance. The arrogant man, when he is asked to accept some office, refuses on the ground that he has not time to spare from his own business; he never looks at people on the street unless it pleases him to do so; he invites a man to a meal and then does not appear himself, but sends his servant to attend to his guest. His whole life is surrounded with an atmosphere of contempt and he delights to make others feet small.

Braggarts (alazon, G213) . Alazon is a word with an interesting history. It literally means one who wanders about. It then became the stock word for wandering quacks who boast of cures that they have worked, and for cheapjacks who boast that their wares have an excellence which they are far from possessing. The Greeks defined alazoneia ( G212) as the spirit which pretends to have what it has not. Xenophon said that the name belongs to those who pretend to be richer and braver than they are, and who promise to do what they are really unable to do in order to make some profit or gain. Again Theophrastus has a character study of such a man--the pretentious man, the snob. He is the kind of man who boasts of trade deals which exist only in his imagination, of connections with influential people which do not exist at all, of gifts to charities and public services which he never gave or rendered. He says about the house he lives in that it is really too small for him, and that he must buy a bigger one. The braggart is out to impress others--and the world is still full of his like.

Inventors of evil (epheuretes ( G2182) kakon, G2556) . The phrase describes the man who, so to speak, is not content with the usual, ordinary ways of sinning, but who seeks out new and recondite vices because he has grown blasι and seeks a new thrill in some new sin.

Disobedient to their parents (goneusin ( G1118) apeitheis, G545) . Both Jews and Romans set obedience to parents very high in the scale of virtues. It was one of the Ten Commandments that parents should be honoured. In the early days of the Roman Republic, the patria potestas, the father's power, was so absolute that he had the power of life and death over his family. The reason for including this sin here is that, once the bonds of the family are loosened, wholesale degeneracy must necessarily follow.

Senseless (asunetos, G801) . This word describes the man who is a fool, who cannot learn the lesson of experience, who will not use the mind and brain that God has given to him.

Breakers of agreements (asunthetos, G802) . This word would come with particular force to a Roman audience. In the great days of Rome, Roman honesty was a wonderful thing. A man's word was as good as his bond. That was in fact one of the great differences between the Roman and the Greek. The Greek was a born pilferer. The Greeks used to say that if a governor or official was entrusted with one talent--240 British pounds--even if there were ten clerks and accountants to check up on him, he was certain to succeed in embezzling some of it; while the Roman, whether as a magistrate in office or a general on a campaign, could deal with thousands of talents on his bare word alone, and never a penny went astray. By using this word, Paul was recalling the Romans not only to the Christian ethic, but to their own standards of honour in their greatest days.

Without natural affections (astorgos, G794) . Storge (compare G794) was the special Greek word for family love. It was quite true that this was an age in which family love was dying. Never was the life of the child so precarious as at this time. Children were considered a misfortune. When a child was born, it was taken and laid at the father's feet. If the father lifted it up that meant that he acknowledged it. If he turned away and left it, the child was literally thrown out. There was never a night when there were not thirty or forty abandoned children left in the Roman forum. Even Seneca, great soul as he was, could write: "We kill a mad dog; we slaughter a fierce ox; we plunge the knife into sickly cattle lest they taint the herd; children who are born weakly and deformed we drown." The natural bonds of human affection had been destroyed.

Pitiless (aneleemon, G415) . There never was a time when human life was so cheap. A slave could be killed or tortured by his master, for he was only a thing and the law gave his master unlimited power over him. In a wealthy household a slave was bringing in a tray of crystal glasses. He stumbled and a glass fell and broke. There and then his master had him flung into the fish pond in the middle of the courtyard where the savage lampreys devoured his living flesh. It was an age pitiless in its very pleasures, for it was the great age of the gladiatorial games where people found their delight in seeing men kill each other. It was an age when the quality of mercy was gone.

Paul says one last thing about these people who have banished God from life. It usually happens that, even if a man is a sinner, he knows it, and, even if he allows something in himself, he knows that it is to be condemned in others. But in those days men had reached such a level that they sinned themselves and encouraged others to do so. George Bernard Shaw once said, "No nation has ever survived the loss of its gods." Here Paul has given us a terrible picture of what happens when men deliberately banish God from the reckoning, and, in due time, Rome perished. Disaster and degeneracy went hand in hand.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Romans 1:17

in it -- In the gospel.

righteousness of God -- The gospel reveals God’s goodness ("right doing", kindness, mercy, etc) in providing man a means of deliverance from man’s sin and man’s restoration to God’s favor.

Righteousness is an attribute of God that is manifested in His provision of salvation. As a result, those who believe are granted righteous status before God, who is himself righteous.

righteousness of God -- Some believe that since the same Greek root occurs some 30 times and usually translated "justified", "justification" or similarly, that here the reference is to God making man "righteous" or "justified" through the process of "faith". (2 Corinthians 5:21, Philippians 3:9;

the righteousness of God -- This phrase in context referred to (1) God’s character, and (2) how He gives that character to sinful mankind. The Jerusalem Bible translation has “this is what reveals the justice of God.” - Utley [Utley has exhausted comments at this point.]

From faith to faith -- .. ἐκ πίστεως εἰς πίστιν, (or, out of faithfulness into faithfulness. ) Revelation from God’s faithfulness for purpose of creating faithfulness on our part.

The NIV says that we are saved by faith, and adds "from frist to last," teaching salvation by faith only. Which is true if faith is understood as "the Gospel system" and nor merely mental confession.

from faith to faith -- This phrase has two PREPOSITIONS, ek and eis, which denote a transition or development. Paul uses this same structure in 2 Corinthians 2:16 and apo and eis in 2 Corinthians 3:18. Christianity is expected to become a lifestyle.

One thing is certain, “faith” in Christ is crucial (cf. Hebrews 11:6; Romans 5:1; Philippians 3:9). God’s offer of salvation is conditioned on a faith response (cf. Hebrews 5:9; 2 Thessalonians 1:8-9;).

from faith to faith -- From God’s "faithfunless" (in providing a saving provision) to man’s "faithfulness" in accepting and living by God’s provision.

In 2 Corinthians 3:18 we have “Ever-increasing glory” literally is “from glory to glory.” And we could think that here "from faith to faith" means "ever-increasing faith."

As it is written. The common introduction to OT quotations (cf. Romans 1:17; Romans 2:24; Romans 3:4; Romans 3:10; Matthew 4:4, Matthew 4:6-7, Matthew 4:10). The tense of the Gr. verb stresses continuity and permanence, and implies its divine authority. - MSB

"The just shall live by faith" -- Paul quotes Habakkuk 2:4 to support his position that salvation before God is only by faith (again quoted in Galatians 3:11; Hebrews 10:38)

The just shall live by faith -- This was a quote from Habakkuk 2:4, but not from the Masoretic Text or the Septuagint. In the OT “faith” had the expanded metaphorical meaning of “trustworthiness,” “faithfulness,” or “loyalty to.” Man’s salvation is based on God’s faithfulness, however, human faithfulness is an evidence that one has trusted in God’s provision.

Gill's Exposition of the Whole Bible

For therein is the righteousness of God revealed,.... By "the righteousness of God", is not meant the essential righteousness of God, the rectitude of his nature, his righteousness in fulfilling his promises, and his punitive justice, which though revealed in the Gospel, yet not peculiar to it; nor the righteousness by which Christ himself is righteous, either as God, or as Mediator; but that righteousness which he wrought out by obeying the precepts, and bearing the penalty of the law in the room of his people, and by which they are justified in the sight of God: and this is called "the righteousness of God", in opposition to the righteousness of men: and because it justifies men in the sight of God; and because of the concern which Jehovah, Father, Son, and Spirit, have in it. Jehovah the Father sent his Son to work it out, and being wrought out, he approves and accepts of it, and imputes it to his elect: Jehovah the Son is the author of it by his obedience and death; and Jehovah the Spirit discovers it to sinners, works faith in them to lay hold upon it, and pronounces the sentence of justification by it in their consciences. Now this is said to be "revealed" in the Gospel, that is, it is taught in the Gospel; that is the word of righteousness, the ministration of it; it is manifested in and by the Gospel. This righteousness is not known by the light of nature, nor by the law of Moses; it was hid under the shadows of the ceremonial law, and is brought to light only by the Gospel; it is hid from every natural man, even from the most wise and prudent, and from God's elect themselves before conversion, and is only made known to believers, to whom it is revealed:

from faith to faith; that is, as say some, from the faith of God to the faith of men; from the faith of preachers to the faith of hearers; from the faith of the Old to the faith of the New Testament saints; or rather from one degree of faith to another; for faith, as it grows and increases, has clearer sights of this righteousness, as held forth in the Gospel. For the proof of this, a passage of Scripture is cited,

as it is written, Habakkuk 2:4;

the just shall live by faith: "a just", or righteous man is, not everyone who thinks himself, or is thought by others to be so; nor are any so by their obedience to the law of works; but he is one that is made righteous by the righteousness of Christ imputed to him, which is before said to be revealed in the Gospel. The life which this man lives, and "shall live", does not design a natural or corporeal life, and a continuance of that, for such die a natural death, as other men; nor an eternal life, for though they shall so live, yet not by faith; but a spiritual life, a life of justification on Christ, of holiness from him, of communion with him, and of peace and joy; which spiritual life shall be continued, and never be lost. The manner in which the just lives, is "by faith". In the prophet Habakkuk, the words are, "the just shall live" באמונתו, "by his faith" (Habakkuk 2:4); which the Septuagint render, "by my faith": and the apostle only reads, "by faith", omitting the affix, as well known, and easy to be supplied: for faith, when given by God, and exercised by the believer, is his own, and by it he lives; not upon it, but by it upon Christ the object of it; from whom, in a way of believing, he derives his spiritual life, and all the comforts of it.

Henry's Complete Commentary on the Bible

      16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.   17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.   18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

      Paul here enters upon a large discourse of justification, in the latter part of this chapter laying down his thesis, and, in order to the proof of it, describing the deplorable condition of the Gentile world. His transition is very handsome, and like an orator: he was ready to preach the gospel at Rome, though a place where the gospel was run down by those that called themselves the wits; for, saith he, I am not ashamed of it,Romans 1:16; Romans 1:16. There is a great deal in the gospel which such a man as Paul might be tempted to be ashamed of, especially that he whose gospel it is was a man hanged upon a tree, that the doctrine of it was plain, had little in it to set it off among scholars, the professors of it were mean and despised, and every where spoken against; yet Paul was not ashamed to own it. I reckon him a Christian indeed that is neither ashamed of the gospel nor a shame to it. The reason of this bold profession, taken from the nature and excellency of the gospel, introduces his dissertation.

      I. The proposition, Romans 1:16; Romans 1:17. The excellency of the gospel lies in this, that it reveals to us,

      1. The salvation of believers as the end: It is the power of God unto salvation. Paul is not ashamed of the gospel, how mean and contemptible soever it may appear to a carnal eye; for the power of God works by it the salvation of all that believe; it shows us the way of salvation (Acts 16:17), and is the great charter by which salvation is conveyed and made over to us. But, (1.) It is through the power of God; without that power the gospel is but a dead letter; the revelation of the gospel is the revelation of the arm of the Lord (Isaiah 53:1), as power went along with the word of Christ to heal diseases. (2.) It is to those, and those only, that believe. Believing interests us in the gospel salvation; to others it is hidden. The medicine prepared will not cure the patient if it be not taken.--To the Jew first. The lost sheep of the house of Israel had the first offer made them, both by Christ and his apostles. You first (Acts 3:26), but upon their refusal the apostles turned to the Gentiles, Acts 13:46. Jews and Gentiles now stand upon the same level, both equally miserable without a Saviour, and both equally welcome to the Saviour, Colossians 3:11. Such doctrine as this was surprising to the Jews, who had hitherto been the peculiar people, and had looked with scorn upon the Gentile world; but the long-expected Messiah proves a light to enlighten the Gentiles, as well as the glory of his people Israel.

      2. The justification of believers as the way (Romans 1:17; Romans 1:17): For therein, that is, in this gospel, which Paul so much triumphs in, is the righteousness of God revealed. Our misery and ruin being the product and consequent of our iniquity, that which will show us the way of salvation must needs show us the way of justification, and this the gospel does. The gospel makes known a righteousness. While God is a just and holy God, and we are guilty sinners, it is necessary we should have a righteousness wherein to appear before him; and, blessed be God, there is such a righteousness brought in by Messiah the prince (Daniel 9:24) and revealed in the gospel; a righteousness, that is, a gracious method of reconciliation and acceptance, notwithstanding the guilt of our sins. This evangelical righteousness, (1.) Is called the righteousness of God; it is of God's appointing, of God's approving and accepting. It is so called to cut off all pretensions to a righteousness resulting from the merit of our own works. It is the righteousness of Christ, who is God, resulting from a satisfaction of infinite value. (2.) It is said to be from faith to faith, from the faithfulness of God revealing to the faith of man receiving (so some); from the faith of dependence upon God, and dealing with him immediately, as Adam before the fall, to the faith of dependence upon a Mediator, and so dealing with God (so others); from the first faith, by which we are put into a justified state, to after faith, by which we live, and are continued in that state: and the faith that justifies us is no less than our taking Christ for our Saviour, and becoming true Christians, according to the tenour of the baptismal covenant; from faith engrafting us into Christ, to faith deriving virtue from him as our root: both implied in the next words, The just shall live by faith. Just by faith, there is faith justifying us; live by faith, there is faith maintaining us; and so there is a righteousness from faith to faith. Faith is all in all, both in the beginning and progress of a Christian life. It is not from faith to works, as if faith put us into a justified state, and then works preserved and maintained us in it, but it is all along from faith to faith, as 2 Corinthians 3:18, from glory to glory; it is increasing, continuing, persevering faith, faith pressing forward, and getting ground of unbelief. To show that this is no novel upstart doctrine, he quotes for it that famous scripture in the Old Testament, so often mentioned in the New (Habakkuk 2:4): The just shall live by faith. Being justified by faith he shall live by it both the life of grace and of glory. The prophet there had placed himself upon the watch-tower, expecting some extraordinary discoveries (Romans 1:1; Romans 1:1), and the discovery was of the certainty of the appearance of the promised Messiah in the fulness of time, not withstanding seeming delays. This is there called the vision, by way of eminence, as elsewhere the promise; and while that time is coming, as well as when it has come, the just shall live by faith. Thus is the evangelical righteousness from faith to faith--from Old-Testament faith in a Christ to come to New-Testament faith in a Christ already come.

      II. The proof of this proposition, that both Jews and Gentiles stand in need of a righteousness wherein to appear before God, and that neither the one nor the other have nay of their own to plead. Justification must be either by faith or works. It cannot be by works, which he proves at large by describing the works both of Jews and Gentiles; and therefore he concludes it must be by faith, Romans 3:20; Romans 3:38. The apostle, like a skilful surgeon, before he applies the plaster, searches the wound--endeavours first to convince of guilt and wrath, and then to show the way of salvation. This makes the gospel the more welcome. We must first see the righteousness of God condemning, and then the righteousness of God justifying will appear worthy of all acceptation. In general (Romans 1:18; Romans 1:18), the wrath of God is revealed. The light of nature and the light of the law reveal the wrath of God from sin to sin. It is well for us that the gospel reveals the justifying righteousness of God from faith to faith. The antithesis is observable. Here is,

      1. The sinfulness of man described; he reduceth it to two heads, ungodliness and unrighteousness; ungodliness against the laws of the first table, unrighteousness against those of the second.

      2. The cause of that sinfulness, and that is, holding the truth in unrighteousness. Some communes notitæ, some ideas they had of the being of God, and of the difference of good and evil; but they held them in unrighteousness, that is, they knew and professed them in a consistency with their wicked courses. They held the truth as a captive or prisoner, that it should not influence them, as otherwise it would. An unrighteous wicked heart is the dungeon in which many a good truth is detained and buried. Holding fast the form of sound words in faith and love is the root of all religion (2 Timothy 1:13), but holding it fast in unrighteousness is the root of all sin.

      3. The displeasure of God against it: The wrath of God is revealed from heaven; not only in the written word, which is given by inspiration of God (the Gentiles had not that), but in the providences of God, his judgments executed upon sinners, which do not spring out of the dust, or fall out by chance, nor are they to be ascribed to second causes, but they are a revelation from heaven. Or wrath from heaven is revealed; it is not the wrath of a man like ourselves, but wrath from heaven, therefore the more terrible and the more unavoidable.

Kelly Commentary on Books of the Bible

The circumstances under which the epistle to the Romans was written gave occasion to the most thorough and comprehensive unfolding, not of the church, but of Christianity. No apostle had ever yet visited Rome. There was somewhat as yet lacking to the saints there; but even this was ordered of God to call forth from the Holy Ghost an epistle which more than any other approaches a complete treatise on the fundamentals of Christian doctrine, and especially as to righteousness.

Would we follow up the heights of heavenly truth, would we sound the depths of Christian experience, would we survey the workings of the Spirit of God in the Church, would we bow before the glories of the person of Christ, or learn His manifold offices, we must look elsewhere in the writings of the New Testament no doubt, but elsewhere rather than here.

The condition of the Roman saints called for a setting forth of the gospel of God; but this object, in order to be rightly understood and appreciated, leads the apostle into a display of the condition of man. We have God and man in presence, so to speak. Nothing can be more simple and essential. Although there is undoubtedly that profoundness which must accompany every revelation of God, and especially in connection with Christ as now manifested, still we have God adapting Himself to the very first wants of a renewed soul nay, even to the wretchedness of souls without God, without any real knowledge either of themselves or of Him. Not, of course, that the Roman saints were in this condition; but that God, writing by the apostle to them, seizes the opportunity to lay bare man's state as well as His own grace.

Romans 1:1-32. From the very first we have these characteristics of the epistle disclosing themselves. The apostle writes with the full assertion of his own apostolic dignity, but as a servant also. "Paul, a bondman of Jesus Christ" an apostle "called," not born, still less as educated or appointed of man, but an apostle "called," as he says "separated unto the gospel of God, which he had promised afore by his prophets." The connection is fully owned with that which had been from God of old. No fresh revelations from God can nullify those which preceded them; but as the prophets looked onward to what was coming, so is the gospel already come, supported by the past. There is mutual confirmation. Nevertheless, what is in nowise the same as what was or what will be. The past prepared the way, as it is said here, "which God had promised afore by his prophets in the holy scriptures, concerning his Son Jesus Christ our Lord, [here we have the great central object of God's gospel, even the person of Christ, God's Son,] which was made of the seed of David according to the flesh" (ver. 3). This last relation was the direct subject of the prophetic testimony, and Jesus had come accordingly. He was the promised Messiah, born King of the Jews.

But there was far more in Jesus. He was "declared," says the apostle, "to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead" ( ἐξ ἀναστάσεως νεκρῶν , ver. 4). It was the Son of God not merely as dealing with the powers of the earth, Jehovah's King on the holy hill of Zion, but after a far deeper manner. For, essentially associated as He is with the glory of God the Father, the full deliverance of souls from the realm of death was His also. In this too we have the blessed connection of the Spirit (here peculiarly designated, for special reasons, "the Spirit of holiness"). That same energy of the Holy Ghost which had displayed itself in Jesus, when He walked in holiness here below, was demonstrated in resurrection; and not merely in His own rising from the dead, but in raising such at any time no doubt, though most signally and triumphantly displayed in His own resurrection.

The bearing of this on the contents and main doctrine of the epistle will appear abundantly by-and-by. Let me refer in passing to a few points more in the introduction, in order to link them together with that which the Spirit was furnishing to the Roman saints, as well as to show the admirable perfectness of every word that inspiration has given us. I do not mean by this its truth merely, but its exquisite suitability; so that the opening address commences the theme in hand, and insinuates that particular line of truth which the Holy Spirit sees fit to pursue throughout. To this then the apostle comes, after having spoken of the divine favour shown himself, both when a sinner, and now in his own special place of serving the Lord Jesus. "By whom we have received grace and apostleship for obedience to the faith." This was no question of legal obedience, although the law came from Jehovah. Paul's joy and boast were in the gospel of God. So therefore it addressed itself to the obedience of faith; not by this meaning practice, still less according to the measure of a man's duty, but that which is at the root of all practice faith-obedience obedience of heart and will, renewed by divine grace, which accepts the truth of God. To man this is the hardest of all obedience; but when once secured, it leads peacefully into the obedience of every day. If slurred over, as it too often is in souls, it invariably leaves practical obedience lame, and halt, and blind.

It was for this then that Paul describes himself as apostle. And as it is for obedience of faith, it was not in anywise restricted to the Jewish people "among all nations, for his (Christ's) name: among whom are ye also the called of Jesus Christ" (verses 5, 6). He loved even here at the threshold to show the breadth of God's grace. If he was called, so were they he an apostle, they not apostles but saints; but still, for them as for him, all flowed out of the same mighty love, of God. "To all that be at Rome, beloved of God, called saints" (ver. 7). To these then he wishes, as was his wont, the fresh flow of that source and stream of divine blessing which Christ has made to be household bread to us: "Grace and peace from God our Father, and from the Lord Jesus Christ" (ver. 7). Then, from ver. 8, after thanking God through Jesus for their faith spoken of everywhere, and telling them of his prayers for them, he briefly discloses the desire of his heart about them his long-cherished hope according to the grace of the gospel to reach Rome his confidence in the love of God that through him some spiritual gift would be imparted to them, that they might be established, and, according to the spirit of grace which filled his own heart, that he too might be comforted together with them "by the mutual faith both of you and me" (vv. 11, 12). There is nothing like the grace of God for producing the truest humility, the humility that not only descends to the lowest level of sinners to do them good, but which is itself the fruit of deliverance from that self-love which puffs itself or lowers others. Witness the common joy that grace gives an apostle with saints be had never seen, so that even he should be comforted as well as they by their mutual faith. He would not therefore have them ignorant how they had lain on his heart for a visit (ver. 13). He was debtor both to the Greeks and the barbarians, both to the wise and to the unwise; he was ready, as far as he was concerned, to preach the gospel to those that were at Rome also (ver. 14, 15). Even the saints there would have been all the better for the gospel. It was not merely "to those at Rome," but "to you that be at Rome." Thus it is a mistake to suppose that saints may not be benefited by a better understanding of the gospel, at least as Paul preached it. Accordingly he tells them now what reason he had to speak thus strongly, not of the more advanced truths, but of the good news. "For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek" (ver. 16).

Observe, the gospel is not simply remission of sins, nor is it only peace with God, but "the power of God unto salvation." Now I take this opportunity of pressing on all that are here to beware of contracted views of "salvation." Beware that you do not confound it with souls being quickened, or even brought into joy. Salvation supposes not this only, but a great deal more. There is hardly any phraseology that tends to more injury of souls in these matters than a loose way of talking of salvation. "At any rate he is a saved soul," we hear. "The man has not got anything like settled peace with God; perhaps he hardly knows his sins forgiven; but at least he is a saved soul." Here is an instance of what is so reprehensible. This is precisely what salvation does not mean; and I would strongly press it on all that hear me, more particularly on those that have to do with the work of the Lord, and of course ardently desire to labour intelligently; and this not alone for the conversion, but for the establishment and deliverance of souls. Nothing less, I am persuaded, than this full blessing is the line that God has given to those who have followed Christ without the camp, and who, having been set free from the contracted ways of men, desire to enter into the largeness and at the same time the profound wisdom of every word of God. Let us not stumble at the starting-point, but leave room for the due extent and depth of "salvation" in the gospel.

There is no need of dwelling now on "salvation" as employed in the Old Testament, and in some parts of the New, as the gospels and Revelation particularly, where it is used for deliverance in power or even providence and present things. I confine myself to its doctrinal import, and the full Christian sense of the word; and I maintain that salvation signifies that deliverance for the believer which is the full consequence of the mighty work of Christ, apprehended not, of course, necessarily according to all its depth in God's eyes, but at any rate applied to the soul in the power of the Holy Ghost. It is not the awakening of conscience, however real; neither is it the attraction of heart by the grace of Christ, however blessed this may be. We ought therefore to bear in mind, that if a soul be not brought into conscious deliverance as the fruit of divine teaching, and founded on the work of Christ, we are very far from presenting the gospel as the apostle Paul glories in it, and delights that it should go forth. "I am not ashamed," etc.

And he gives his reason: "For therein is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith." That is, it is the power of God unto salvation, not because it is victory (which at the beginning of the soul's career would only give importance to man even if possible, which it is not), but because it is "the righteousness of God." It is not God seeking, or man bringing righteousness. In the gospel there is revealed God's righteousness. Thus the introduction opened with Christ's person, and closes with God's righteousness. The law demanded, but could never receive righteousness from man. Christ is come, and has changed all. God is revealing a righteousness of His own in the gospel. It is God who now makes known a righteousness to man, instead of looking for any from man. Undoubtedly there are fruits of righteousness, which are by Jesus Christ, and God values them I will not say from man, but from His saints; but here it is what, according to the apostle, God has for man. It is for the saints to learn, of course; but it is that which goes out in its own force and necessary aim to the need of man a divine righteousness, which justifies instead of condemning him who believes. It is "the power of God unto salvation." It is for the lost, therefore; for they it is who need salvation; and it is to save not merely to quicken, but to save; and this because in the gospel the righteousness of God is revealed.

Hence it is, as he says, herein revealed "from faith," or by faith. It is the same form of expression exactly as in the beginning of Romans 5:1-21 "being justified by faith" ( ἐκ πίστεως ). But besides this he adds "to faith." The first of these phrases, "from faith," excludes the law; the second, "to faith," includes every one that has faith within the scope of God's righteousness. Justification is not from works of law. The righteousness of God is revealed from faith; and consequently, if there be faith in any soul, to this it is revealed, to faith wherever it may be. Hence, therefore, it was in no way limited to any particular nation, such as those that had already been under the law and government of God. It was a message that went out from God to sinners as such. Let man be what he might, or where he might, God's good news was for man. And to this agreed the testimony of the prophet. "The just shall live by faith" (not by law). Even where the law was, not by it but by faith the just lived. Did Gentiles believe? They too should live. Without faith there is neither justice nor life that God owns; where faith is, the rest will surely follow.

This accordingly leads the apostle into the earlier portion of his great argument, and first of all in a preparatory way. Here we pass out of the introduction of the epistle. "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness" (ver. 18). This is what made the gospel to be so sweet and precious, and, what is more, absolutely necessary, if he would escape certain and eternal ruin. There is no hope for man otherwise; for the gospel is not all that is now made known. Not only is God's righteousness revealed, but also His wrath. It is not said to be revealed in the gospel. The gospel means His glad tidings for man. The wrath of God could not possibly be glad tidings. It is true, it is needful for man to learn; but in nowise is it good news. There is then the solemn truth also of divine wrath. It is not yet executed. It is "revealed," and this too "from heaven." There is no question of a people on earth, and of God's wrath breaking out in one form or another against human evil in this life. The earth, or, at least, the Jewish nation, had been familiar with such dealings of God in times past. But now it is "the wrath of God from heaven;" and consequently it is in view of eternal things, and not of those that touch present life on the earth.

Hence, as God's wrath is revealed from heaven, it is against every form of impiety "against all ungodliness." Besides this, which seems to be a most comprehensive expression for embracing every sort and degree of human iniquity, we have one very specifically named. It is against the "unrighteousness of men, who hold the truth in unrighteousness." To hold the truth in unrighteousness would be no security. Alas! we know how this was in Israel, how it might be, and has been, in Christendom. God pronounces against the unrighteousness of such; for if the knowledge, however exact, of God's revealed mind was accompanied by no renewal of the heart, if it was without life towards God, all must be vain. Man is only so much the worse for knowing the truth, if he holds it ever so fast with unrighteousness. There are some that find a difficulty here, because the expression "to hold" means holding firmly. But it is quite possible for the unconverted to be tenacious of the truth, yet unrighteous in their ways; and so much the worse for them. Not thus does God deal with souls. If His grace attract, His truth humbles, and leaves no room for vain boasting and self-confidence. What He does is to pierce and penetrate the man's conscience. If one may so say, He thus holds the man, instead of letting the man presume that he is holding fast the truth. The inner man is dealt with, and searched through and through.

Nothing of this is intended in the class that is here brought before us. They are merely persons who plume themselves on their orthodoxy, but in a wholly unrenewed condition. Such men have never been wanting since the truth has shone on this world; still less are they now. But the wrath of God is revealed from heaven against them pre-eminently. The judgments of God will fall on man as man, but the heaviest blows are reserved for Christendom. There the truth is held, and apparently with firmness too. This, however, will be put to the test by-and-by. But for the time it is held fast, though in unrighteousness. Thus the wrath of God is revealed from heaven against (not only the open ungodliness of men, but) the orthodox unrighteousness of those that hold the truth in unrighteousness.

And this leads the apostle into the moral history of man the proof both of his inexcusable guilt, and of his extreme need of redemption. He begins with the great epoch of the dispensations of God (that is, the ages since the flood). We cannot speak of the state of things before the flood as a dispensation. There was a most important trial of man in the person of Adam; but after this, what dispensation was there? What were the principles of it? No man can tell. The truth is, those are altogether mistaken who call it so. But after the flood man as such was put under certain conditions the whole race. Man became the object, first, of general dealings of God under Noah; next, of His special ways in the calling of Abraham and of his family. And what led to the call of Abraham, of whom we hear much in the epistle to the Romans as elsewhere, was the departure of man into idolatry. Man despised at first the outward testimony of God, His eternal power and Godhead, in the creation above and around him (verses 19, 20). Moreover, He gave up the knowledge of God that had been handed down from father to son (ver. 21). The downfall of man, when he thus abandoned God, was most rapid and profound; and the Holy Spirit traces this solemnly to the end ofRomans 1:1-32; Romans 1:1-32 with no needless words, in a few energetic strokes summing up that which is abundantly confirmed (but in how different a manner!) by all that remains of the ancient world. "Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man," etc. (verses 22-32.) Thus corruption not only overspread morals, but became an integral part of the religion of men, and had thus a quasi-divine sanction. Hence the depravity of the heathen found little or no cheek from conscience, because it was bound up with all that took the shape of God before their mind. There was no part of heathenism practically viewed now, so corrupting as that which had to do with the objects of its worship. Thus, the true God being lost, all was lost, and man's downward career becomes the most painful and humiliating object, unless it be, indeed, that which we have to feel where men, without renewal of heart, espouse in pride of mind the truth with nothing but unrighteousness.

In the beginning ofRomans 2:1-29; Romans 2:1-29 we have man pretending to righteousness. Still, it is "man" not yet exactly the Jew, but man who had profited, it might be, by whatever the Jew had; at the least, by the workings of natural conscience. But natural conscience, although it may detect evil, never leads one into the inward possession and enjoyment of good never brings the soul to God. Accordingly, in chapter 2 the Holy Spirit shows us man satisfying himself with pronouncing on what is right and wrong moralizing for others, but nothing more. Now God must have reality in the man himself. The gospel, instead of treating this as a light matter, alone vindicates God in these eternal ways of His, in that which must be in him who stands in relationship with God. Hence therefore, the apostle, with divine wisdom, opens this to us before the blessed relief and deliverance which the gospel reveals to us. In the most solemn way he appeals to man with the demand, whether he thinks that God will look complacently on that which barely judges another, but which allows the practice of evil in the man himself (Romans 2:1-3). Such moral judgments will, no doubt, be used to leave man without excuse; they can never suit or satisfy God.

Then the apostle introduces the ground, certainty, and character of God's judgment (verses 4-16). He "will render to every man according to his deeds: to them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: to them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first and also of the Gentile."

It is not here a question of how a man is to be saved, but of God's indispensable moral judgment, which the gospel, instead of weakening asserts according to the holiness and truth of God. It will be observed therefore, that in this connection the apostle shows the place both of conscience and of the law, that God in judging will take into full consideration the circumstances and condition of every soul of man. At the same time he connects, in a singularly interesting manner, this disclosure of the principles of the eternal judgment of God with what he calls "my gospel." This also is a most important truth, my brethren, to bear in mind. The gospel at its height in no wise weakens but maintains the moral manifestation of what God is. The legal institutions were associated with temporal judgment. The gospel, as now revealed in the New Testament, has linked with it, though not contained in it, the revelation of divine wrath from heaven, and this, you will observe, according to Paul's gospel. It is evident, therefore, that dispensational position will not suffice for God, who holds to His own unchangeable estimate of good and evil, and who judges the more stringently according to the measure of advantage possessed.

But thus the way is now clear for bringing the Jew into the discussion. "But if [for so it should be read] thou art named a Jew," etc. (ver. 17.) It was not merely, that he had better light. He had this, of course, in a revelation that was from God; he had law; he had prophets; he had divine institutions. It was not merely better light in the conscience, which might be elsewhere, as is supposed in the early verses of our chapter; but the Jew's position was directly and unquestionably one of divine tests applied to man's estate. Alas! the Jew was none the better for this, unless there were the submission of his conscience to God. Increase of privileges can never avail without the soul's self-judgment before the mercy of God. Rather does it add to his guilt: such is man's evil state and will. Accordingly, in the end of the chapter, he shows that this is most true as applied to the moral judgment of the Jew; that uone so much dishonoured God as wicked Jews, their own Scripture attesting it; that position went for nothing in such, while the lack of it would not annul the Gentile's righteousness, which would indeed condemn the more unfaithful Israel; in short, that one must be a Jew inwardly to avail, and circumcision be of the heart, in spirit, not in letter, whose praise is of God, and not of men.

The question then is raised in the beginning ofRomans 3:1-31; Romans 3:1-31, If this be so, what is the superiority of the Jew? Where lies the value of belonging to the circumcised people of God? The apostle allows this privilege to be great, specially in having the Scriptures, but turns the argument against the boasters. We need not here enter into the details; but on the surface we see how the apostle brings all down to that which is of the deepest interest to every soul. He deals with the Jew from his own Scripture (verses 9-19). Did the Jews take the ground of exclusively having that word of God the law? Granted that it is so, at once and fully. To whom, then, did the law address itself? To those that were under it, to be sure. It pronounced on the Jew then. It was the boast of the Jews that the law spoke about them; that the Gentiles had no right to it, and were but presuming on what belonged to God's chosen people. The apostle applies this according to divine wisdom. Then your principle is your condemnation. What the law says, it speaks to those under it. What, then, is its voice? That there is none righteous, none that doeth good, none that understandeth. Of whom does it declare all this? Of the Jew by his own confession. Every mouth was stopped; the Jew by his own oracles, as the Gentile by their evident abominations, shown already. All the world was guilty before God.

Thus, having shown the Gentile in Romans 1:1-32 manifestly wrong, and hopelessly degraded to the last degree having laid bare the moral dilettantism of the philosophers, not one whit better in the sight of God, but rather the reverse having shown the Jew overwhelmed by the condemnation of the divine oracles in which he chiefly boasted, without real righteousness, and so much the more guilty for his special privileges, all now lies clear for bringing in the proper Christian message, the. gospel of God. "Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets" (verses 20, 21).

Here, again, the apostle takes up what he had but announced in chapter 1 the righteousness of God. Let me call your attention again to its force. It is not the mercy of God., Many have contended that so it is, and to their own great loss, as well as to the weakening of the word of God. "Righteousness" never means mercy, not even the "righteousness of God." The meaning is not what was executed on Christ, but what is in virtue. of it. Undoubtedly divine judgment fell on Him; but this is not "the righteousness of God," as the apostle employs it in any part of his writings any more than here, though we know there could be no such thing as God's righteousness justifying the believer, if Christ had not borne the judgment of God. The expression means that righteousness which God can afford to display because of Christ's atonement. In short, it is what the words say "the righteousness of God," and this "by faith of Jesus Christ."

Hence it is wholly apart from the law, whilst witnessed to by the law and prophets; for the law with its types had looked onward to this new kind of righteousness; and the prophets had borne their testimony that it was at hand, but not then come. Now it was manifested, and not promised or predicted merely. Jesus had come and died; Jesus had been a propitiatory sacrifice; Jesus had borne the judgment of God because of the sins He bore. The righteousness of God, then, could now go forth in virtue of His blood. God was not satisfied alone. There is satisfaction; but the work of Christ goes a great deal farther. Therein God is both vindicated and glorified. By the cross God has a deeper moral glory than ever a glory that He thus acquired, if I may so say. He is, of course, the same absolutely perfect and unchangeable God of goodness; but His perfection has displayed itself in new and more glorious ways in Christ's death, in Him who humbled Himself, and was obedient even to the death of the cross.

God, therefore, having not the least hindrance to the manifestation of what He can be and is in merciful intervention on behalf of the worst of sinners, manifests it is His righteousness "by faith of Jesus Christ unto all and upon all them that believe" (ver. 22). The former is the direction, and the latter the application. The direction is "unto all;" the application is, of course, only to "them that believe;" but it is to all them that believe. As far as persons are concerned, there is no hindrance; Jew or Gentile makes no difference, as is expressly said, "For all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the [passing over or praeter-mission, not] remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him that believeth in Jesus" (verses 23-26). There is no simple mind that can evade the plain force of this last expression. The righteousness of God means that God is just, while at the same time He justifies the believer in Christ Jesus. It is His righteousness, or, in other words, His perfect consistency with Himself, which is always involved in the notion of righteousness. He is consistent with Himself when He is justifying sinners, or, more strictly, all those who believe in Jesus. He can meet the sinner, but He justifies the believer; and in this, instead of trenching on His glory, there is a deeper revelation and maintenance of it than if there never had been sin or a sinner.

Horribly offensive as sin is to God, and inexcusable in the creature, it is sin which has given occasion to the astonishing display of divine righteousness in justifying believers. It is not a question of His mercy merely; for this weakens the truth immensely, and perverts its character wholly. The righteousness of God flows from His mercy, of course; but its character and basis is righteousness. Christ's work of redemption deserves that God should act as He does in the gospel. Observe again, it is not victory here; for that would give place to human pride. It is not a soul's overcoming its difficulties, but a sinner's submission to the righteousness of God. It is God Himself who, infinitely glorified in the Lord that expiated our sins by His one sacrifice, remits them now, not looking for our victory, nor as yet even in leading us on to victory, but by faith in Jesus and His blood. God is proved thus divinely consistent with Himself in Christ Jesus, whom He has set forth a mercy-seat through faith in His blood.

Accordingly the apostle says that boast and works are completely set aside by this principle which affirms faith, apart from deeds of law, to be the means of relationship with God (verses 27, 28). Consequently the door is as open to the Gentile as to the Jew. The ground taken by a Jew for supposing God exclusively for Israel was, that they had the law, which was the measure of what God claimed from man; and this the Gentile had not. But such thoughts altogether vanish now, because, as the Gentile was unquestionably wicked and abominable, so from the law's express denunciation the Jew was universally guilty before God. Consequently all turned, not on what man should be for God, but what God can be and is, as revealed in the gospel, to man. This maintains both the glory and the moral universality of Him who will justify the circumcision by faith, not law, and the uncircumcision through their faith, if they believe the gospel. Nor does this in the slightest degree weaken the principle of law. On the contrary, the doctrine of faith establishes law as nothing else can; and for this simple reason, that if one who is guilty hopes to be saved spite of the broken law, it must be at the expense of the law that condemns his guilt; whereas the gospel shows no sparing of sin, but the most complete condemnation of it all, as charged on Him who shed His blood in atonement. The doctrine of faith therefore, which reposes on the cross, establishes law, instead of making it void, as every other principle must (verses 27-31).

But this is not the full extent of salvation. Accordingly we do not hear of salvation as such in Romans 3:1-31. There is laid down the most essential of all truths as a groundwork of salvation; namely, expiation. There is the vindication of God in His ways with the Old Testament believers. Their sins had been passed by. He could not have remitted heretofore. This would not have been just. And the blessedness of the gospel is, that it is (not merely an exercise of mercy, but also) divinely just. It would not have been righteous in any sense to have remitted the sins, until they were actually borne by One who could and did suffer for them. But now they were; and thus God vindicated Himself perfectly as to the past. But this great work of Christ was not and could not be a mere vindication of God; and we may find it otherwise developed in various parts of Scripture, which I here mention by the way to show the point at which we are arrived. God's righteousness was now manifested as to the past sins He had not brought into judgment through His forbearance, and yet more conspicuously in the present time, when He displayed His justice in justifying the believer.

But this is not all; and the objection of the Jew gives occasion for the apostle to bring out a fuller display of what God is. Did they fall back on Abraham? "What shall we then say that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God." Did the Jew fancy that the gospel makes very light of Abraham, and of the then dealings of God? Not so, says the apostle. Abraham is the proof of the value of faith in justification before God. Abraham believed God, and it was counted to him for righteousness. There was no law there or then; for Abraham died long before God spoke from Sinai. He believed God and His word, with special approval on God's part; and his faith was counted as righteousness (ver. 3). And this was powerfully corroborated by the testimony of another great name in Israel (David), in Psalms 32:1-11. "For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him. Thou art my hiding-place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye."

In the same way the apostle disposes of all pretence on the score of ordinances, especially circumcision. Not only was Abraham justified without law, but apart from that great sign of mortification of the flesh. Although circumcision began with Abraham, manifestly it had nothing to do with his righteousness, and at best was but the seal of the righteousness of faith which he had in an uncircumcised state. It could not therefore be the source or means of his righteousness. All then that believe, though uncircumcised, might claim him as father, assured that righteousness will be reckoned to them too. And he is father of circumcision in the best sense, not to Jews, but to believing Gentiles. Thus the discussion of Abraham strengthens the case in behalf of the uncircumcised who believe, to the overthrow of the greatest boast of the Jew. The appeal to their own inspired account of Abraham turned into a proof of the consistency of God's ways in justifying by faith, and hence in justifying the uncircumcised no less than the circumcision.

But there is more than this in Romans 4:1-25 He takes up a third feature of Abraham's case; that is, the connection of the promise with resurrection. Here it is not merely the negation of law and of circumcision, but we have the positive side. Law works wrath because it provokes transgression; grace makes the promise sure to all the seed, not only because faith is open to the Gentile and Jew alike, but because God is looked to as a quickener of the dead. What gives glory to God like this? Abraham believed God when, according to nature, it was impossible for him or for Sarah to have a child. The quickening power of God therefore was here set forth, of course historically in a way connected with this life and a posterity on earth, but nevertheless a very just and true sign of God's power for the believer the quickening energy of God after a still more blessed sort. And this leads us to see not only where there was an analogy with those who believe in a promised Saviour, but also to a weighty difference. And this lies in the fact that Abraham believed God before he had the son, being fully persuaded that what He had promised He was able to perform. and therefore it was imputed to him for righteousness. But we believe on Him that raised up Jesus our Lord from the dead. It is done. already. It is not here believing on Jesus, but on God who has proved what He is to us in raisin, from among the dead Him who was delivered for our offences, and raised again for our justification (verses 13-25).

This brings out a most emphatic truth and special side of Christianity. Christianity is not a system of promise, but rather of promise accomplished in Christ. Hence it is essentially founded on the gift not only of a Saviour who would interpose, in the mercy of God, to bear our sins, but of One who is already revealed, and the work done and accepted, and this known in the fact that God Himself has interposed to raise Him from among the dead a bright and momentous thing to press on souls, as indeed we find the apostles insisting on it throughout the Acts. Were it merely Romans 3:1-31 there could not be full peace with God as there is. One might know a most real clinging to Jesus; but this would not set the heart at ease with God. The soul may feel the blood of Jesus to be a yet deeper want; but this alone does not give peace with God. In such a condition what has been found in Jesus is too often misused to make a kind of difference, so to speak, between the Saviour on the one hand, and God on the other ruinous always to the enjoyment of the full blessing of the gospel. Now there is no way in which God could lay a basis for peace with Himself more blessed than as He has done it. No longer does the question exist of requiring an expiation. That is the first necessity for the sinner with God. But we have had it fully in Romans 3:1-31. Now it is the positive power of God in raising up from the dead Him that was delivered for our offences, and raised again for our justifying. The whole work is done.

The soul therefore now is represented for the first time as already justified and in possession of peace with God. This is a state of mind, and not the necessary or immediate fruit of Romans 3:1-31, but is based on the truth of Romans 4:1-25 as well as 3. There never can be solid peace with God without both. A soul may as truly, no doubt, be put into relationship with God be made very happy, it may be; but it is not what Scripture calls "peace with God." Therefore it is here for the first time that we find salvation spoken of in the grand results that are now brought before us in Romans 5:1-11. "Being justified by faith, we have peace with God through our Lord Jesus Christ." There is entrance into favour, and nothing but favour. The believer is not put under law, you will observe, but under grace, which is the precise reverse of law. The soul is brought into peace with God, as it finds its standing in the grace of God, and, more than that, rejoices in hope of the glory of God. Such is the doctrine and the fact. It is not merely a call then; but as we have by our Lord Jesus Christ our access into the favour wherein we stand, so there is positive boasting in the hope of the glory of God. For it may have been noticed from chapter 3 to chapter 5, that nothing but fitness for the glory of God will do now. It is not a question of creature-standing. This passed away with man when he sinned. Now that God has revealed Himself in the gospel, it is not what will suit man on earth, but what is worthy of the presence of the glory of God. Nevertheless the apostle does not expressly mention heaven here. This was not suitable to the character of the epistle; but the glory of God he does. We all know where it is and must be for the Christian.

The consequences are thus pursued; first, the general place of the believer now, in all respects, in relation to the past, the present, and the future. His pathway follows; and he shows that the very troubles of the road become a distinct matter of boast. This was not a direct and intrinsic effect, of course, but the result of spiritual dealing for the soul. It was the Lord giving us the profit of sorrow, and ourselves bowing to the way and end of God in it, so that the result of tribulation should be rich and fruitful experience.

Then there is another and crowning part of the blessing: "And not only so, but also boasting in God through our Lord Jesus Christ, by whom we have now received the reconciliation." It is not only a blessing in its own direct character, or in indirect though real effects, but the Giver Himself is our joy, and boast, and glory. The consequences spiritually are blessed to the soul; how much more is it to Teach the source from which all flows! This, accordingly, is the essential spring of worship. The fruits of it are not expanded here; but, in point of fact, to joy in God is necessarily that which makes praise and adoration to be the simple and spontaneous exercise of the heart. In heaven it will fill us perfectly; but there is no more perfect joy there, nor anything. higher, if so high, in this epistle.

At this point we enter upon a most important part of the epistle, on which we must dwell for a little. It is no longer a question of man's guilt, but of his nature. Hence the apostle does not, as in the early chapters of this epistle, take up our sins, except as proofs and symptoms of sin. Accordingly, for the first time, the Spirit of God fromRomans 5:12; Romans 5:12 traces the mature of man to the head of the race. This brings in the contrast with the other Head, the Lord Jesus Christ, whom we have here not as One bearing our sins in His own body on the tree, but as the spring and chief of a new family. Hence, as is shown later in the chapter, Adam is a head characterized by disobedience, who brought in death, the just penalty of sin; as on the other hand we have Him of whom he was the type, Christ, the obedient man, who has brought in righteousness, and this after a singularly blessed sort and style "justification of life." Of it nothing has been heard till now. We have had justification, both by blood and also in virtue of Christ's resurrection. But "justification of life" goes farther, though involved in the latter, than the end of Romans 4:1-25; for now we learn that in the gospel there is not only a dealing with the guilt of those that are addressed in it; there is also a mighty work of God in the presenting the man in a new place before God, and in fact, too, for his faith, clearing him from all the consequences in which he finds himself as a man in the flesh here below.

It is here that you will find a great failure of Christendom as to this. Not that any part of the truth has escaped: it is the fatal brand of that "great house" that even the most elementary truth suffers the deepest injury; but as to this truth, it seems unknown altogether. I hope that brethren in Christ will bear with me if I press on them the importance of taking good heed to it that their souls are thoroughly grounded in this, the proper place of the Christian by Christ's death and resurrection. It must not be, assumed too readily. There is a disposition continually to imagine that what is frequently spoken of must be understood; but experience will soon show that this is not the case. Even those that seek a place of separation to the Lord outside that which is now hurrying on souls to destruction are, nevertheless, deeply affected by the condition of that Christendom in which we find ourselves.

Here, then, it is not a question at all of pardon or remission. First of all the apostle points out that death has come in, and that this was no consequence of law, but before it. Sin was in the world between Adam and Moses, when the law was not. This clearly takes in man, it will be observed; and this is his grand point now. The contrast of Christ with Adam takes in man universally as well as the Christian; and man in sin, alas! was true, accordingly, before the law, right through the law, and ever since the law. The apostle is therefore plainly in presence of the broadest possible grounds of comparison, though we shall find more too.

But the Jew might argue that it was an unjust thing in principle this gospel, these tidings of which the apostle was so full; for why should one man affect many, yea, all? "Not so," replies the apostle. Why should this be so strange and incredible to you? for on your own showing, according to that word to which we all bow, you must admit that one man's sin brought in universal moral ruin and death. Proud as you may be of that which distinguishes you, it is hard to make sin and death peculiar to you, nor can you connect them even with the law particularly: the race of man is in question, and not Israel alone. There is nothing that proves this so convincingly as the book of Genesis; and the apostle, by the Spirit of God, calmly but triumphantly summons the Jewish Scriptures to demonstrate that which the Jews were so strenuously denying. Their own Scriptures maintained, as nothing else could, that all the wretchedness which is now found in the world, and the condemnation which hangs over the race, is the fruit of one man, and indeed of one act.

Now, if it was righteous in God (and who will gainsay it?) to deal with the whole posterity of Adam as involved in death because of one, their common father, who could deny the consistency of one man's saving? who would defraud God of that which He delights in the blessedness of bringing in deliverance by that One man, of whom Adam was the image? Accordingly, then, he confronts the unquestionable truth, admitted by every Israelite, of the universal havoc by one man everywhere with the One man who has brought in (not pardon only, but, as we shall find) eternal life and liberty liberty now in the free gift of life, but a liberty that will never cease for the soul's enjoyment until it has embraced the very body that still groans, and this because of the Holy Ghost who dwells in it.

Here, then, it is a comparison of the two great heads Adam and Christ, and the immeasurable superiority of the second man is shown. That is, it is not merely pardon of past sins, but deliverance from sin, and in due time from all its consequences. The apostle has come now to the nature. This is the essential point. It is the thing which troubles a renewed conscientious soul above all, because of his surprise at finding the deep evil of the flesh and its mind after having proved the great grace of God in the gift of Christ. If I am thus pitied of God, if so truly and completely a justified man, if I am really an object of God's eternal favour, how can I have such a sense of continual evil? why am I still under bondage and misery from the constant evil of my nature, over which I seem to have no power whatever? Has God then no delivering power from this? The answer is found in this portion of our epistle (that is, from the middle of chapter 5).

Having shown first, then, the sources and the character of the blessing in general as far as regards deliverance, the apostle sums up the result in the end of the chapter: "That as sin hath reigned in death, even so might grace reign through righteousness unto eternal life," the point being justification of life now through Jesus Christ our Lord.

This is applied in the two chapters that follow. There are two things that might make insuperable difficulty: the one is the obstacle of sin in the nature to practical holiness; the other is the provocation and condemnation of the law. Now the doctrine which we saw asserted in the latter part ofRomans 5:1-21; Romans 5:1-21 is applied to both. First, as to practical holiness, it is not merely that Christ has died for my sins, but that even in the initiatory act of baptism the truth set forth there is that I am dead. It is not, as in Ephesians 2:1-22, dead in sins, which would be nothing to the purpose. This is all perfectly true true of a Jew as of a pagan true of any unrenewed man that never heard of a Saviour. But what is testified by Christian baptism is Christ's death. "Know ye not, that so many of us as were baptized unto Jesus Christ were baptized unto his death?" Thereby is identification with His death. "Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." The man who, being baptized in the name of the Lord Jesus Christ, or Christian baptism, would assert any license to sin because it is in his nature, as if it were therefore an inevitable necessity, denies the real and evident meaning of his baptism. That act denoted not even the washing away of our sins by the blood of Jesus, which would not apply to the case, nor in any adequate way meet the question of nature. What baptism sets forth is more than that, and is justly found, not in Romans 3:1-31, but inRomans 6:1-23; Romans 6:1-23. There is no inconsistency in Ananias's word to the apostle Paul "wash away thy sins, calling upon the name of the Lord." There is water as well as blood, and to that, not to this, the washing here refers. But there is more, which Paul afterwards insisted on. That was said to Paul, rather than what was taught by Paul. What the apostle had given him in fulness was the great truth, however fundamental it may be, that I am entitled, and even called on in the name of the Lord Jesus, to know that I am dead to sin; not that I must die, but that I am dead that my baptism means nothing less than this, and is shorn of its most emphatic point if limited merely to Christ's dying for my sins. It is not so alone; but in His death, unto which I am baptized, I am dead to sin. And "how shall we that are dead to sin live any longer therein?" Hence, then, we find that the whole chapter is founded on this truth. "Shall we sin," says he, proceeding yet farther (ver. 15), "because we are not under the law, but under grace?" This were indeed to deny the value of His death, and of that newness of life we have in Him risen, and a return to bondage of the worst description.

In Romans 7:1-25 we have the subject of the law discussed for practice as well as in principle, and there again meet with the same weapon of tried and unfailing temper. It is no longer blood, but death Christ's death and resurrection. The figure of the relationship of husband and wife is introduced in order to make the matter plain. Death, and nothing short of it, rightly dissolves the bond. We accordingly are dead, says he, to the law; not (as no doubt almost all of us know) that the law dies, but that we are dead to the law in the death of Christ. Compare verse 6 (where the margin, not the text, is substantially correct) with verse 4. Such is the principle. The rest of the chapter (7-25) is an instructive episode, in which the impotence and the misery of the renewed mind which attempts practice under law are fully argued out, till deliverance (not pardon) is found in Christ.

Thus the latter portion of the chapter is not doctrine exactly, but the proof of the difficulties of a soul who has not realised death to the law by the body of Christ. Did this seem to treat the law that condemned as an evil thing? Not so, says the apostle; it is because of the evil of the nature, not of the law. The law never delivers; it condemns and kills us. It was meant to make sin exceeding sinful. Hence, what he is here discussing is not remission of sins, but deliverance from sin. No wonder, if souls confound the two things together, that they never know deliverance in practice. Conscious deliverance, to be solid according to God, must be in the line of His truth. In vain will you preach Romans 3:1-31, or even 4 alone, for souls to know themselves consciously and holily set free.

From verse 14 there is an advance. There we find Christian knowledge as to the matter introduced; but still it is the knowledge of one who is not in this state pronouncing on one who is. You must carefully guard against the notion of its being a question of Paul's own experience, because he says, "I had not known," "I was alive," etc. There is no good reason for such an assumption, but much against it. It might be more or less any man's lot to learn. It is not meant that Paul knew nothing of this; but that the ground of inference, and the general theory built up, are alike mistaken. We have Paul informing us that he transfers sometimes in a figure to himself that which was in no wise necessarily his own experience, and perhaps had not been so at any time. But this may be comparatively a light question. The great point is to note the true picture given us of a soul quickened, but labouring and miserable under law, not at all consciously delivered. The last verses of the chapter, however, bring in the deliverance not yet the fulness of it, but the hinge, so to speak. The discovery is made that the source of the internal misery was that the mind, though renewed, was occupied with the law as a means of dealing with, flesh. Hence the very fact of being renewed makes one sensible of a far more intense misery than ever, while there is no power until the soul looks right outside self to Him who is dead and risen, who has anticipated the difficulty, and alone gives the full answer to all wants.

Romans 8:1-39 displays this comforting truth in its fulness. From the first verse we have the application of the dead and risen Christ to the soul, till in verse 11 we see the power of the Holy Ghost, which brings the soul into this liberty now, applied by-and-by to the body, when there will be the complete deliverance. "There is therefore now no condemnation to them which are in Christ Jesus. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh." A wondrous way, but most blessed! And there (for such was the point) it was the complete condemnation of this evil thing, the nature in its present state, so as, nevertheless, to set the believer as before God's judgment free from itself as well as its consequences. This God has wrought in Christ. It is not in any degree settled as to itself by His blood. The shedding of His blood was absolutely necessary: without that precious expiation all else had been vain and impossible. But there is much more in Christ than that to which too many souls restrict themselves, not less to their own loss than to His dishonour. God has condemned the flesh. And here it may be repeated that it is no question of pardoning the sinner, but of condemning the fallen nature; and this so as to give the soul both power and a righteous immunity from all internal anguish about it. For the truth is that God has in Christ condemned sin, and this for sin definitely; so that He has nothing more to do in condemnation of that root of evil. What a title, then, God gives me now in beholding Christ, no longer dead but risen, to have it settled before my soul that I am in Him as He now is, where all questions are closed in peace and joy! For what remains unsolved by and in Christ? Once it was far otherwise. Before the cross there hung out the gravest question that ever was raised, and it needed settlement in this world; but in Christ sin is for ever abolished for the believer; and this not only in respect of what He has done, but in what He is. Till the cross, well might a converted soul be found groaning in misery at each fresh discovery of evil in himself. But now to faith all this is gone not lightly, but truly in the sight of God; so that he may live on a Saviour that is risen from the dead as his new life.

Accordingly Romans 8:1-39 pursues in the most practical manner the liberty wherewith Christ has made us free. First of all, the groundwork of it is laid in the first four verses, the last of them leading into every-day walk. And it is well for those ignorant of it to know that here, in verse 4, the apostle speaks first of "walking not after the flesh, but after the Spirit." The latter clause in the first verse of the authorised version mars the sense. In the fourth verse this could not be absent; in the first verse it ought not to be present. Thus the deliverance is not merely for the joy of the soul, but also for strength in our walking after the Spirit, who has given and found a nature in which He delights, communicating withal His own delight in Christ, and making obedience to be the joyful service of the believer. The believer, therefore, unwittingly though really, dishonours the Saviour, if he be content to walk short of this standard and power; he is entitled and called to walk according to his place, and in the confidence of his deliverance in Christ Jesus before God.

Then the domains of flesh and Spirit are brought before us: the one characterized by sin and death practically now; the other by life, righteousness, and peace, which is, as we saw, to be crowned finally by the resurrection of these bodies of ours. The Holy Ghost, who now gives the soul its consciousness of deliverance from its place in Christ, is also the witness that the body too, the mortal body, shall be delivered in its time. "If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by [or because of] his Spirit that dwelleth in you."

Next, he enters upon another branch of the truth the Spirit not as a condition contrasted with flesh (these two, as we know, being always contrasted in Scripture), but as a power, a divine person that dwells in and bears His witness to the believer. His witness to our spirit is this, that we are children of God. But if children, we are His heirs. This accordingly leads, as connected with the deliverance of the body, to the inheritance we are to possess. The extent is what God Himself, so to speak, possesses the universe of God, whatever will be under Christ: and what will not? As He has made all, so He is heir of all. We are heirs of God, and joint-heirs with Christ.

Hence the action of the Spirit of God in a double point of view comes before us. As He is the spring of our joy, He is the power of sympathy in our sorrows, and the believer knows both. The faith of Christ has brought divine joy into his soul; but, in point of fact, he is traversing a world of infirmity, suffering, and grief. Wonderful to think the Spirit of God associates Himself with us in it all, deigning to give us divine feelings even in our poor and narrow hearts. This occupies the central part of the chapter, which then closes with the unfailing and faithful power of God for us in all our experiences here below. As He has given us through the blood of Jesus full remission, as we shall be saved by this life, as He has made us know even now nothing short of present conscious deliverance from every whit of evil that belongs to our very nature, as we have the Spirit the earnest of the glory to which we are destined, as we are the vessels of gracious sorrow in the midst of that from which we are not yet delivered but shall be, so now we have the certainty that, whatever betide, God is for us, and that nothing shall separate us from His love which is in Christ Jesus our Lord.

Then, in Romans 9:1-33; Romans 10:1-21; Romans 11:1-36, the apostle handles a difficulty serious to any mind, especially to the Jew, who might readily feel that all this display of grace in Christ to the Gentile as much as to the Jew by the gospel seems to make very cheap the distinctive place of Israel as given of God. If the good news of God goes out to man, entirely blotting out the difference between a Jew and a Gentile, what becomes of His special promises to Abraham and to his seed? What about His word passed and sworn to the fathers? The apostle shows them with astonishing force at the starting-point that he was far from slighting their privileges. He lays down such a summary as no Jew ever gave since they were a nation. He brings out the peculiar glories of Israel according to the depth of the gospel as he knew and preached it; at least, of His person who is the object of faith now revealed. Far from denying or obscuring what they boasted of, he goes beyond them "Who are Israelites," says he, "to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all God blessed for ever." Here was the very truth that every Jew, as such, denied. What blindness! Their crowning glory was precisely what they would not hear of. What glory so rich as that of the Christ Himself duly appreciated? He was God over all blessed for ever, as well as their Messiah. Him who came in humiliation, according to their prophets, they might despise; but it was vain to deny that the same prophets bore witness to His divine glory. He was Emmanuel, yea, the Jehovah, God of Israel. Thus then, if Paul gave his own sense of Jewish privileges, there was no unbelieving Jew that rose up to his estimate of them.

But now, to meet the question that was raised, they pleaded the distinguishing promises to Israel. Upon what ground? Because they were sons of Abraham. But how, argues he, could this stand, seeing that Abraham had another son, just as much his child as Isaac? What did they say to Ishmaelites as joint-heirs? They would not hear of it. No, they cry, it is in Isaac's seed that the Jew was called. Yes, but this is another principle. If in Isaac only, it is a question of the seed, not that was born, but that was called. Consequently the call of God, and not the birth simply makes the real difference. Did they venture to plead that it must be not only the same father, but the same mother? The answer is, that this will not do one whit better; for when we come down to the next generation, it is apparent that the two sons of Isaac were sons of the same mother; nay, they were twins. What could be conceived closer or more even than this? Surely if equal birth-tie could ensure community of blessing if a charter from God depended on being sprung from the same father and mother, there was no case so strong, no claim so evident, as that of Esau to take the same rights as Jacob. Why would they not allow such a pretension? Was it not sure and evident that Israel could not take the promise on the ground of mere connection after the flesh? Birthright from the same father would let in Ishmael on the one hand, as from both parents it would secure the title of Esau on the other. Clearly, then, such ground is untenable. In point of fact, as he had hinted before, their true tenure was the call of God, who was free, if He pleased, to bring in other people. It became simply a question whether, in fact, God did call Gentiles, or whether He had revealed such intentions.

But he meets their proud exclusiveness in another way. He shows that, on the responsible ground of being His nation, they were wholly ruined. If the first book in the Bible showed that it was only the call of God that made Israel what they were, its second book as clearly proved that all was over with the called people, had it not been for the mercy of God. They set up the golden calf, and thus cast off the true God, their God, even in the desert. Did the call of God. then, go out to Gentiles? Has He mercy only for guilty Israel? Is there no call, no mercy, of God for any besides?

Hereupon he enters upon the direct proofs, and first cites Hosea as a witness. That early prophet tells Israel, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. Jezreel, Lo-ruhamah, and Lo-ammi were of awful import for Israel; but, in presence of circumstances so disastrous, there should be not merely a people but sons of the living God, and then should Judah and Israel be gathered as one people under one head. The application of this was more evident to the Gentile than to the Jew. Compare Peter's use in1 Peter 2:10; 1 Peter 2:10. Finally he brings in Isaiah, showing that, far from retaining their blessing as an unbroken people, a remnant alone would be saved. Thus one could not fail to see these two weighty inferences: the bringing in to be God's sons of those that had not been His people, and the judgment and destruction of the great mass of His undoubted people. Of these only a remnant would be saved. On both sides therefore the apostle is meeting the grand points he had at heart to demonstrate from their own Scriptures.

For all this, as he presses further, there was the weightiest reason possible. God is gracious, but holy; He is faithful, but righteous. The apostle refers to Isaiah to show that God would "lay in Zion a stumbling-stone." It is in Zion that He lays it. It is not among the Gentiles, but in the honoured centre of the polity of Israel. There would be found a stumblingstone there. What was to be the stumbling-stone? Of course, it could hardly be the law: that was the boast of Israel. What was it? There could be but one satisfactory answer. The stumbling-stone was their despised and rejected Messiah. This was the key to their difficulties this alone, and fully explains their coming ruin as well as God's solemn warnings.

In the next chapter (Romans 10:1-21) he carries on the subject, showing in the most touching manner his affection for the people. He at the same time unfolds the essential difference between the righteousness of faith and that of law. He takes their own books, and proves from one of them (Deuteronomy) that in the ruin of Israel the resource is not going into the depths, nor going up to heaven. Christ indeed did both; and so the word was nigh them, in their mouth and in their heart. It is not doing, but believing; therefore it is what is proclaimed to them, and what they receive and believe. Along with this he gathers testimonies from more than one prophet. He quotes from Joel, that whosoever shall call upon the name of the Lord shall be saved. He quotes also from Isaiah "Whosoever believeth on Him shall not be ashamed." And mark the force of it whosoever." The believer, whosoever he might be, should not be ashamed. Was it possible to limit this to Israel? But more than this "Whosoever shall call." There. is the double prophecy. Whosoever believed should not be ashamed; whosoever called should be saved. In both parts, as it may be observed, the door is opened to the Gentile.

But then again he intimates that the nature of the gospel is involved in the publishing of the glad tidings. It is not God having an earthly centre, and the peoples doming up to worship the Lord in Jerusalem. It is the going forth of His richest blessing. And where? How far? To the limits of the holy land? Far beyond. Psalms 19:1-14 is used in the most beautiful manner to insinuate that the limits are the world. Just as the sun in the heavens is not for one people or land alone, no more is the gospel. There is no language where their voice is not heard. "Yea verily, their sound went forth into all the earth, and their words unto the ends of the world." The gospel goes forth universally. Jewish pretensions were therefore disposed of; not here by new and fuller revelations, but by this divinely skilful employment of their own Old Testament Scriptures.

Finally he comes to two other witnesses; as from the Psalms, so now from the law and the prophets. The first is Moses himself. Moses saith, "I will provoke you to jealousy by them that are no people," etc. How could the Jews say that this meant themselves? On the contrary, it was the Jew provoked by the Gentiles "By them that are no people, and by a foolish nation I will anger you." Did they deny that they were a foolish nation? Be it so then; it was a foolish nation by which Moses declared they should be angered. But this does not content the apostle, or rather the Spirit of God; for he goes on to point out that Isaiah "is very bold" in a similar way; that is, there is no concealing the truth of the matter. Isaiah says: "I was found of them who sought me not; I was made manifest unto them that asked not after me." The Jews were the last in the world to take such ground as this. It was undeniable that the Gentiles did not seek the Lord, nor ask after Him; and the prophet says that Jehovah was found of them that sought Him not, and was made manifest to them that asked not after Him. Nor is there only the manifest call of the Gentiles in this, but with no less clearness there is the rejection, at any rate for a time, of proud Israel. "But unto Israel he saith, All day long have I stretched out my hands unto a disobedient and gainsaying people."

Thus the proof was complete. The Gentiles the despised heathen were to be brought in; the self-satisfied Jews are left behind, justly and beyond question, if they believed the law and the prophets.

But did this satisfy the apostle? It was undoubtedly enough for present purposes. The past history of Israel was sketched inRomans 9:1-33; Romans 9:1-33; the present more immediately is before us inRomans 10:1-21; Romans 10:1-21. The future must be brought in by the grace of God; and this he accordingly gives us at the close of Romans 11:1-36. First, he raises the question, "Has God cast away his people?" Let it not be! Was he not himself, says Paul, a proof to the contrary? Then he enlarges, and points out that there is a remnant of grace in the worst of times. If God had absolutely cast away His people, would there be such mercy? There would be no remnant if justice took its course. The remnant proves, then, that even under judgment the rejection of Israel is not complete, but rather a pledge of future favour. This is the first ground.

The second plea is not that the rejection of Israel is only partial, however extensive, but that it is also temporary, and not definitive. This is to fall back on a principle he had already used. God was rather provoking Israel to jealousy by the call of the Gentiles. But if it were so, He had not done with them. Thus the first argument shows that the rejection was not total; the second, that it was but for a season.

But there is a third. Following up with the teaching of the olive-tree, he carries out the same thought of a remnant that abides on their own stock, and points to a re-instatement of the nation, And I would just observe by the way, that the Gentile cry that no Jew ever accepts the gospel in truth is a falsehood. Israel is indeed the only people of whom there is always a portion that believe. Time was when none of the English, nor French, nor of any other nation believed in the Saviour. There never was an hour since Israel's existence as a nation that God has not had His remnant of them. Such has been their singular fruit of promise; such even in the midst of all their misery it is at present. And as that little remnant is ever sustained by the grace of God, it is the standing pledge of their final blessedness through His mercy, whereon the apostle breaks out into raptures of thanksgiving to God. The day hastens when the Redeemer shall come to Zion. He shall come, says one Testament, out of Zion. He shall come to Zion, says the other. In both Old and New it is the same substantial testimony. Thither He shall come, and thence, go forth. He shall own that once glorious seat of royalty in Israel. Zion shall yet behold her mighty, divine, but once despised Deliverer; and when He thus comes, there will be a deliverance suited to His glory. All Israel shall be saved. God, therefore, had not cast off His people, but was employing the interval of their slip from their place, in consequence of their rejection of Christ, to call the Gentiles in sovereign mercy, after which Israel as a whole should be saved. "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? or who hath first liven to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever."

The rest of the epistle takes up the practical consequences of the great doctrine of God's righteousness, which had been now shown to be supported by, and in no wise inconsistent with, His promises to Israel. The whole history of Israel, past, present, and future falls in with, although quite distinct from, that which he had been expounding. Here I shall be very brief.

Romans 12:1-21 looks at the mutual duties of the saints. Romans 13:1-14; Romans 13:1-14 urges their duties towards what was outside them, more particularly to the powers that be, but also to men in general. Love is the great debt that we owe, which never can be paid, but which we should always be paying. The chapter closes with the day of the Lord in its practical force on the Christian walk. In Romans 14:1-23 and the beginning ofRomans 15:1-33; Romans 15:1-33 we have the delicate theme of Christian forbearance in its limits and largeness. The weak are not to judge the strong, and the strong are not to despise the weak. These things are matters of conscience, and depend much for their solution on the degree to which souls have attained. The subject terminates with the grand truth which must never be obscured by details that we are to receive, one another, as Christ has received us, to the glory of God. In the rest of chapter 15 the apostle dwells on the extent of his apostleship, renews his expression of the thought and hope of visiting Rome, and at the same time shows how well he remembered the need of the poor at Jerusalem. Romans 16:1-27; Romans 16:1-27 brings before us in the most. instructive and interesting manner the links that grace practically forms and maintains between the saints of God. Though he had never visited Rome, many of them were known personally. It is exquisite the delicate love with which he singles out distinctive features in each of the saints, men and women, that come before him. Would that the Lord would give us hearts to remember, as well as eyes to see, according to His own grace! Then follows a warning against those who bring in stumbling-blocks and offences. There is evil at work, and grace does not close the eye to danger; at the same time it is never under the pressure of the enemy, and there is the fullest confidence that the God of peace will break the power of Satan under the feet of the saints shortly.

Last of all, the apostle links up this fundamental treatise of divine righteousness in its doctrine, its dispensational bearings, and its exhortations to the walk of Christians, with higher truth, which it would not have been suitable then to bring out; for grace considers the state and the need of the saints. True ministry gives out not merely truth, but suited truth to the saints. At the same time the apostle does allude to that mystery which was not yet divulged at least, in this epistle; but he points from the foundations of eternal truth to those heavenly heights that were reserved for other communications in due time.