When Paul wrote this letter, he had not actually visited Rome, although he had expressed the desire to do so. The letter was probably written from Corinth at the end of his third missionary journey. It was carried to Rome by a believer called Pheobe (Acts 16: 2). She came from Canchrea in the Roman province of Achaia (southern Greece).
The Roman saints to whom Paul sent greetings (chapter 16) included Aquila and Prescilla with whom he had worked in Corinth and Ephesus. He also lists several people obviously known to him, who were now in Rome. It may be that some of them were converted in Jerusalem at Pentecost before founding the church in Rome.
Although the church in Rome had never received an apostolic visit, it was a thriving and vibrant church.
As we have noted, Paul had wanted to visit Rome for some time. The letter was intended as preparation for such a visit. He wanted to provide the saints in Rome with the instructions which would allow their faith to be “well established” (chapter 1: 11). He also wanted to encourage Jewish and Gentile believers to live in harmony (chapters 14 and 15), to undertake the challenge of creating oneness in the Lord Yeshua, and to acknowledge that the righteousness of God who justifies and ultimate glorifies both Jew and Gentile, comes by grace through faith.
The over-reaching theme of Romans is the righteousness that comes from God; the glorious truth that God justifies condemned sinners, and that justification is given by grace through faith in the Lord Yeshua alone.
The unfortunate fact that by AD 57 Paul had been unable to visit Rome, provides, fortunately for us, a formidable theological treatise “profitable for doctrine, for reproof, for correction, for instruction in righteousness”.
In these notes we cannot examine each and every chapter and verse of Paul’s letter to the Romans. Three extracts have been selected to deal with: –
The principles of divine judgment.
Justification by faith alone.
Practical godliness.
An extract concerning the principles of divine judgment.
Chapter 2: 1 – 11.
“Therefore you are inexcusable, O man, whoever you are who judge, for in whatever you judge another you condemn yourself; for you who judge practice the same things. But we know that the judgment of God is according to truth against those who practise such things. And do you think this, O man, you who judge those practising such things, and doing the same, that you will escape the judgment of God? Or do you despise the riches of His goodness, forbearance and longsuffering, not knowing that the goodness of God leads you to repentance? But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, who “will render to each one according to his deeds”; eternal life to those who by patient continuance in doing good seek for glory, honour, and immortality; but to those who are self-seeking and do not obey the truth, but obey unrighteousness – indignation and wrath, tribulation and anguish, on every soul of man who does evil, of the Jew first and also of the Greek; but glory, honour and peace to everyone who works what is good, to the Jew first and also to the Greek. For there is no partiality with God.”
Prior to this extract, Paul had been writing about God’s wrath on the unrighteous. But this applies not only to those who practise unrighteousness but also to those who “approve of those who practise it”.
But God also sees the self-righteous who judge others as “inexcusable” causing them to “condemn themselves”; for if a person has sufficient knowledge to judge others, he has no excuse for his own immoral excesses.
Self-righteousness exists because of two deadly errors: minimising God’s moral standards; and underestimating the depths on one’s sinfulness. What the smug moralist needs is a lesson in “the judgment of God”. The judgment of God is “according to truth”, meaning that it is right – whatever God does is right, and His judgment is of the true condition of humanity.
The “judgment of God” is inescapable on those who condemn others for the very sins they practise. Their capacity to “judge” others does not dissolve them from guilt. In fact, it increases their condemnation unless they repent and are forgiven.
“Repentance”: to change one’s mind; to reject one’s sinful habits and turn to God (i.e., taking God’s side and letting Him touch one’s conscience). Paul poses a question to those who would judge others: Do you really want to “despise” (i.e., treat with contempt) God’s “goodness” (His common grace), the benefits He bestows on all mankind. The “goodness” of God in a person’s life is not intended to encourage him to continue in his sin, but to woo him and win him away from it.
But the end result of despising God’s goodness and continuing in rebellion against God is to accumulate His wrath against you which will come at the Day of Judgment. The wrath of God against the individual is graduated according to the accumulation of guilt.
Hardened and unrepentant sinners “treasure up” judgment for themselves. The “judgment of God” is sometimes delayed. This delay is evidence of “His goodness, forbearance and longsuffering”. His “forbearance” describes the holding back of the punishment on man’s wickedness and rebellion. His “longsuffering” is God’s amazing self–restraint despite man’s ceaseless provocation.
God wishes none to perish. But sin is incompatible with His presence. Repentance is required.
But when God’s wrath is finally revealed, it will be seen to be righteous, completely free of prejudice and any sort of injustice.
The “judgment of God” will be “according to” one’s “deeds”. This is not salvation by works; salvation is solely through faith in the Lord Yeshua. There are no good works until a person is born again.
John 6: 28,29.
“Then they said to Him, “What shall we do that we may work the works of God?” Jesus answered and said to them, “This is the work of God, that you believe in Him whom He sent.”
If the unsaved are judged by their works, they will have nothing of value to present in their defence. All their supposed righteousness will be seen as “filthy rags” (Isaiah 64). Their condemning sin is that they did not believe in Messiah as Lord. Beyond that their works will determine the degree of punishment (Luke 12: 47 and 48).
Believers, of course, cannot present any good works by which they might earn salvation. All their works before salvation were sinful. But the blood of the Lord Yeshua has wiped out the past. God Himself cannot find any charge against believers for which to sentence to hell. Once saved, believers can begin to practise good deeds. These might not seem good in the eyes of the world (but what does that matter!). Good works in the eyes of God are what count. These good works are the result of salvation not the cause of it. At the judgment seat of the Lord Yeshua, believers will be rewarded for all faithful service.
Believers are asked “by patient continuance” to be doing good. No one would naturally live the kind of life God requires; and no one can live it without divine power. Anyone whose conduct fits this description has really been saved by grace through faith.
It is the “glory” of heaven that is sought; and the “honour” that comes from God; and the “immortality” is that which characterises the resurrected body i.e., the total heavenly inheritance, which is imperishable, undefiled, and unfading. The reward of “eternal life” is a present possession which we received by faith the moment we were born again – it is also a future possession which will be ours when we receive our glorified bodies.
But “those who are self-seeking and do not obey the truth but obey unrighteousness” will be rewarded with “indignation and wrath”. They never answered the gospel call. Rather they have chosen to obey unrighteousness as their master; living a life characterised by strife, wrangling and disobedience. This is the proof that they were never saved.
God’s verdict on them is “tribulation and anguish” to everyone who does evil. Evil works betray an evil heart. A person’s works are the outward expression of a person’s attitude towards the Lord.
The expression “of the Jew first, and also of the Greek”, shows that the judgment of God will be according to the privilege, or the light received. The Jews were “first” in privilege as they are God’s chosen people, therefore they are “first” in responsibility. As the Jews were given the first opportunity to respond to the gospel, they will be first to receive God’s judgment if they refuse it. Israel was given greater light and blessing through the covenants.
The verdict on everyone, whether Jew or Gentile, “who works what is good” will be “glory, honour and peace”. Those blessings are for all believers. There is no partiality with God.
Our second extract deals with the doctrine of justification by faith alone.
Romans 3: 21 – 31.
“But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God sent forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.
Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith. Therefore we conclude that a man is justified by faith apart from the deeds of the law. Or is He the God of the Jews only? Is He not also the God of the Gentiles? Yes, of the Gentiles also, since there is one God who will justify the circumcised by faith and the uncircumcised through faith. Do we then void the law through faith? Certainly not! On the contrary, we establish the law.”
Having in the previous verses shown the impossibility of gaining righteousness by human effort, Paul, in the verses above, explains the righteousness that God has provided i.e., the righteousness from God.
The righteousness from God has been revealed “apart from the law”. This means that a planned programme by which God can save unrighteous sinners has been “revealed” (made known) by God. And does not require man to keep the law. However, because God is holy, He cannot overlook, condone or ignore sin. He must punish and the penalty is death.
Yet, God loves the sinner and wants to save him – therein lies the dilemma. God’s righteousness demands the sinner’s death; but His love desires the sinner’s eternal happiness. The gospel reveals how He can save sinners without compromising His righteousness.
This righteous plan is “witnessed by the law and the prophets”. It was foretold in the sacrificial system which required the shedding of blood for atonement and was foretold by direct prophesy (as in Isaiah and Daniel).
God revealed through the law how people should live, but no one (before the Lord Yeshua) could live up to God’s perfect way. No one could live up to what God created us to be; we all “fall short” of His glory. Therefore, we cannot save ourselves because we cannot meet God’s standards. Our only hope is “faith in Christ Jesus”.
Salvation is obtained through “faith in Christ Jesus”. To have “faith” means utter reliance on the Lord Yeshua as the only saviour from sin and one’s only hope of heaven. Our hope is based on the person and the work of the Lord Yeshua as recorded in scripture (the infallible word of God). Faith is the simple acceptance of the salvation which God offers as a free gift. Salvation is “to all and on all who believe” i.e., it is available to all, offered to all and sufficient for all. But it is only “on” those who believe; it is only effective in the lives of those who accept the Lord as a deliberate act of faith. The pardon is for all, but it becomes active in the individual’s life only when he accepts it. It is available to Jew and Gentile alike; there is “no difference”. The Jew has no special privilege, and the Gentile has no disadvantage.
Adam brought sin to all mankind and infected all his descendants. But man is not only a sinner by nature but also in practice. Sin is any thought, word or deed that falls short of God’s holiness and perfection. It is lawlessness; the rebellion of the creature’s will against the will of God – it is not only doing what is wrong, but also the failure to do what is right.
Those who believe are “justified”, that is, are declared righteous and receive pardon by the imputation of the righteousness of the Lord Yeshua. They receive this “freely”; at no cost, through God’s favour.
When God justifies the believing sinner, He not only acquits him from guilt but clothes him in His own righteousness and makes him fit for heaven. Justification goes beyond acquittal to approval, beyond pardon to promotion.
The reason that God can declare sinners to be righteous is that the Lord Yeshua paid the debt of their sins by His death and resurrection. When sinners accept the Lord Yeshua by faith, they are justified. They are justified “through the redemption that is in Christ Jesus”. “Redemption” is the buying back; the Lord Yeshua paid the ransom as He alone could satisfy the claim of a holy and righteous God i.e., the means by which God could save the ungodly without compromising His holiness.
“God sent forth” the Lord Yeshua “as a propitiation” i.e., the means by which justice is satisfied. God’s wrath on all mankind can be averted and mercy can be shown, but because of an acceptable sacrifice. God’s righteousness is demonstrated by the incarnation, sinless life and substitutional death of Messiah, that God might “be just and the justifier of the one who believes”.
An interesting point here is that “God passed over the sins that were previously committed”. The question here is that how God could save the righteous of the Old Testament period. The answer is that although the Lord Yeshua had not died at that point to deal with sin, God knew that he would die. So, God saved the faithful in the O. T. period in anticipation of the work of Messiah; they got salvation “on credit” as it were. So, the Old Testament period was a time of God’s forbearance. He held back His judgment on sin. Then, in the fullness of time, He sent His Son to be the sin-bearer for all.
Clearly then (verse 27), it would be wrong for any individual to boast of salvation; true faith disallows any possibility of self-help, self-improvement and self-salvation. We must look only to Messiah as saviour through “the law of faith”. The Mosaic law could only condemn. The moral law is fulfilled in the gospel because it is through the Lord Yeshua that people are empowered by the Holy Spirit to conduct themselves in a way which pleases God. The gospel of salvation by faith upholds the law by insisting that its utmost demands of perfect obedience must be and have been met by Messiah.
So, let us now look at some of the factors of positive, practical godliness which Paul sought to encourage.
Romans 12: 9 – 21.
“Let love be without hypocrisy. Abhor what is evil. Cling to what is good. Be kindly affectionate to one another with brotherly love, in honour giving preference to one another; not lagging in diligence, fervent in spirit, serving the Lord; rejoicing in hope, patient in tribulation, continuing steadfastly in prayer, distributing to the needs of the saints, given to hospitality.
Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice, and weep with those who weep. Be of the same mind toward one another. Do not set your mind on high things, but associate with the humble. Do not be wise in your own opinion.
Repay no one evil for evil. Have regard to good things in the sight of all men. If it is possible, as much as depends on you, live peaceably with all men. Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, ““Vengeance is Mine, I will repay”, says the Lord.” Therefore “If your enemy is hungry, feed him; if he is thirsty, give him a drink; for in so doing, you will heap coals of fire on his head.” Do not be overcome by evil, but overcome evil with good.”
In this section of his letter to the Romans, Paul lists characteristics which the believer should develop in his dealings with other believers and the unsaved.
“Love” is the supreme virtue extoled in the New Testament. But this “love” should be genuine, sincere and without affectation. That is, the kind of love which can only come from one who has known the love that comes from the Lord Yeshua. It provides what is needed to meet the welfare needs of the one who is loved. This should be tender affection, not cool indifference and routinised acceptance.
Equally, we are to abhor “evil” and “cling to what is good”. “Evil” means all attitudes and acts of malice and hatred, lacking in love. “Good”, on the other hand, refers to every manifestation of the supernatural love demonstrated by Messiah. We are to be “kindly affectionate” to one another and show admiration for fellow believers by putting them first. The greatest proof of the Lord’s love is the love that believers show toward each other. He is the model for such self-sacrificing love.
Concerning our actions; whatever is worth doing in the believer’s life is valuable and is to be done with enthusiasm and care. Serve eagerly, says Paul, not with sloth and half-hearted indifference.
A word of warning from Jeremiah.
Jeremiah 48: 10.
“Cursed is he who does the work of the Lord deceitfully”.
Sloth and indifference not only prevent good but allow evil to prosper.
No matter what our circumstance, we can rejoice “in our hope”, i.e., the coming of the Lord, the redemption of our bodies and our eternal glory. Paul exhorts his readers to be “patient in tribulation”; bearing up bravely in troubles. Such all-conquering endurance is the one thing which can turn misery into glory. We should continue “steadfastly in prayer”. It is “in prayer” that the work of endurance is done, and victories won. Prayer brings power to our lives and peace to our hearts. We do ourselves a great disservice when we neglect to pray.
We are to address the needs of the saints and be given to “hospitality”. When we entertain God’s children, it is like entertaining the Lord Himself. But as we dedicate ourselves to meeting the needs of our fellow believers, we will have opportunities to serve strangers and to witness to them about the love of the Lord Yeshua.
Verse 14. We are called to show kindness towards our persecutors instead of trying to repay them in kind. To “bless” means to speak well of or “to praise”. But to do so requires divine love to repay unkindness and injury with courtesy rather than the natural desire to curse or to retaliate.
Verse 15. We are to show empathy. Empathy is the capacity for sharing vicariously the feelings and the emotions of others. The natural tendency is to be jealous when others rejoice and to pass by when they mourn. Because believers are one body, when one hurts everyone feels the pain. When one member is joyful, everyone can rejoice. Believers cannot be indifferent to the suffering or the joy of fellow believers. It is God’s way to enter into the joy and sorrow of those around us.
To be “of the same mind toward one another”, is not about total conformity but more about harmony in relationships. We should avoid any trace of snobbishness and should be as outgoing toward ordinary folk as to those of wealth and position.
Verse 16. Again, Paul warns against the believer being “wise in your own opinion”. The realization that we have nothing that we did not receive from God, should keep us from an inflated notion of self-importance.
Veerse 17. To repay “evil for evil” is a common practice in the world: giving someone just what they deserve! But delight in vengeance should have no place in the lives of those who have been redeemed. Instead, they should act honourably in the face of injury or abuse; indeed, in all circumstances of life.
We should “have regard” (i.e., take care to think about) what is morally good, noble and praiseworthy. A believer should not concentrate on the evil of others but instead focus on what is good. By so doing, we encourage others to aspire to do good.
Verse 18. The believer’s aim should be to “live peaceably” but sometimes this is just not possible; it depends on the other’s response. So, Paul limits the command saying, “as much as depends on you”. We should certainly not be needlessly provocative or contentious. The righteousness of God is not worked out by belligerence or wrath. We should love peace, make peace and be at peace. If some offence is caused, we should work tirelessly for a peaceful resolution of the matter.
Verse 19. We must resist the temptation to avenge wrongs done to us, but rather let God do the punishing – “give place to wrath” let it go! “Vengeance” is God’s prerogative; we should not interfere with what is His by right. He will repay at the proper time and in the proper manner.
Verse 20. Freed from vengeance, believers can give themselves over to mercy even towards enemies. Active benevolence does not destroy its enemies by violence but converts them by love. By acts of kindness, believers can “heap coals of fire on his head”. Needless to say, these “coals” are not intended to burn the head of one’s enemy, but rather to make him ashamed of his hostility by surprising him with unconventional kindness. If your enemy is shamed into repentance, an enemy can become a friend. Such is the phenomenal power of God’s love that believers are connected to through the Lord Yeshua.
Verse 21. The choice for us is between being conquered by evil (descending into ungodly attitudes) or conquering evil; evil can be overcome by “good”.
Conclusion.
So, I hope by looking at these extracts from Paul’s letter to the Romans, we have had a flavour of the breadth and depth of this marvellous letter. We owe its existence to the fact that Paul had been prevented from visiting Rome before AD 57; their loss is our gain!
We could, of course, spend much more time in examining each chapter and verse, but I hope we have received insight into the principles of divine judgment, the doctrine of justification by faith alone, and some principles of godly living.
I commend to you further study of Paul’s letter to the Romans; there is so much on offer!
AMEN.