Chapter 1

Consider verses 1 through 15. In these opening verses of his letter Paul introduces himself as, "a servant of Jesus Christ called to be an apostle, separated unto the gospel of God." That is, he owed allegiance to no master other than Christ Jesus who had appeared to him on the road to Damascus, and called him to be, an apostle, thus by His grace completely transforming him from Saul of Tarsus, the persecutor of Christians, to Paul, the apostle of Jesus the Christ, and champion of the Christian cause. By this same Jesus, the Son of GOD, he was set apart "unto the gospel of GOD," that he might preach it with all his power, defend it with his life, and seal it with his blood, as he himself said {Phil. 1:29}, “For unto you it is given, in the behalf of Christ, not only to believe on him, but also to suffer for his sake." Paul further tells us that this gospel concerns GOD'S Son, Jesus the Christ, Whose fleshly lineage is reckoned from David, but Whose power and authority are of GOD, inasmuch as He is openly and publicly "declared to be the Son of GOD with power according to the Spirit of holiness, by the resurrection from the dead." The very power of GOD made the declaration by raising Jesus from the dead, thus proving that Death, the arch enemy of mankind, could not hold Him Who was anointed of GOD to be the Saviour of sinners. He also tells us that this gospel is not something new, but actually the fulfilling of the promise of GOD given earlier through His prophets. Then he declares that it is of this same Jesus that "we have received grace and apostleship, for obedience to the faith among all nations, for his name." Paul by no means implies that grace and apostleship were received in return for, or as a reward for, obedience to the faith. On the contrary, they were given for the purpose that he, together with others who received the same, might be obedient and thereby glorify the great name of the Christ.

Turning from his introduction, Paul addresses those to whom he is writing with these most comforting words: "Among whom are ye also the called of Jesus Christ: to all that be at Rome , beloved of GOD, called to be saints: grace to you and peace from GOD our Father, and the Lord Jesus Christ." It is obvious that Paul did not address this letter to every person in Rome . He only addressed it to "all that be in Rome , BELOVED OF GOD, CALLED TO BE SAINTS". Very probably Caesar, along with thousands of others who persecuted the Christians, was at Rome . Yet we have no evidence that they were "beloved of GOD, called to be saints." Therefore we have no reason to consider this epistle addressed to them. However, those addressed have an interest in the apostle's prayers, for to them he says, "Grace to you and peace from GOD our Father, and the Lord Jesus Christ." This prayer should be echoed by every gospel minister today on behalf of all who are "beloved of GOD, called to be saints." Not only did Paul pray that these to whom he wrote might be blessed; he also told them what a blessing they were to him. "First, I thank my GOD through Jesus Christ for you all, that your faith is spoken of throughout the whole world." There can be no greater joy to a true servant of GOD than to hear good reports of the faith of the saints, and particularly when they are in a place so completely given to wicked pleasures, idolatry, and all manner of sin, as was the city of Rome . On the other hand, how sad it is to find that not only is there no widespread report, certainly not "throughout the whole world," concerning the faith of those professing to be saints, {that is, of their trusting GOD, and faithfully serving Him,} but on the contrary, finding them so unconcerned that even while among them and closely observing them, one finds it impossible to distinguish between those who have never claimed to know GOD and many who profess to be His saints!

Paul then informed the brethren that he was constantly asking that he might have "a prosperous journey by the will of GOD" to come to them. Surely, no one, who has any knowledge of the record of Paul's ministry, would for a moment, think that he was concerned about a prosperous journey from a material standpoint. So we must understand this as meaning spiritually prosperous, that is, that it might more firmly establish them, and at the same time comfort and edify both them and himself. He assured them that he had often purposed to visit them, but to this time had not been permitted to do so. Next he made this declaration, "I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. The sense of Paul's being a "debtor both to the Greeks, and to the Barbarians; both to the wise and to the unwise," is not that they had ever done anything for him, loaned him anything, or even taught him anything, thus putting him in debt, or under obligation, to them. Rather, it is that he as an apostle of Christ Jesus, was under the obligation of preaching the gospel to all men with no restrictions as to nationality, race, degree of civilization, wisdom, or lack thereof on their part. In short, he was commissioned to preach the gospel of Jesus the Christ to all men, as indeed are all of GOD'S ministers everywhere even today. Therefore he was ready, with all the ability given him, to preach to those at Rome .

{Verses 16 and 17} "For I am not ashamed of the gospel of Christ: for it is the power of GOD unto salvation to everyone that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of GOD revealed from faith to faith: as it is written, The just shall live by faith."

The point has been argued by some that the preaching of the gospel is "the power of GOD unto salvation." This is not the meaning of the text, and certainly not the wording thereof. It should be readily apparent that the pronoun, "it," refers not to "preaching," which does not even appear in the sentence, but to "the gospel of Christ," which is what Paul said he was not ashamed of, and is also the only grammatically acceptable antecedent for the pronoun. The only other interpretation of this is that, the pronoun in the Greek language is "He," instead of "it;" and would, therefore have to refer to "Christ," instead of "the gospel,” since the Greek word for "gospel" is neuter, not masculine. A companion passage from this same apostle is found in II Timothy 1:8-10. "Be not thou therefore ashamed of the testimony of our Lord, or of me His prisoner: but be thou partaker of the afflictions of the gospel according to the power of GOD: Who hath saved us and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began, but is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and brought life and immortality to light through the gospel." The expression, "who hath abolished death, and brought life and immortality to light," represents two things as having been done already, the action of both having been completed, and no longer ongoing. It also declares that both were done by Jesus the Christ, to whom the pronoun "who" refers. It further states that He did both acts "through the gospel". Surely, no one would claim that it was through His preaching, or by the preached word, either that which He preached while here on earth, that which His apostles preached, or that preached by men today, that this work was accomplished. It is obvious that when He arose from the grave He abolished death and in that same act He brought life and immortality to light. That is, He made it manifest, or revealed it for the first time in all the history of mankind. Admittedly, there were at least five persons recorded in the Holy Scriptures as being brought back to natural life from the dead previous to this, but not one of them was given immortality. All were only returned to the same life they had before. When Jesus arose from the grave He brought to light, or manifested, immortality. He is no more subject to death. So, "gospel" must, in this passage, mean the action, which is the substance of the gospel, and not the written or preached word, which is only the testimony of the gospel. Thus, and only thus, is the gospel "the power of GOD unto salvation." Sometimes in Holy Writ the word, "gospel," is indeed used to mean the preached or written word, but the gospel which "is the power of GOD unto salvation" is the substance and not just the report. In like manner in I Cor. 1:18-24, the expression, "the foolishness of preaching," is not the preaching itself, but the crucified, buried, and risen Christ, about Whom the preaching bears witness, as the apostle there explains. This was the stumbling block to the Jew and foolishness to the Greek, but at the same time, to those of both groups who have been called, this "stumbling block" and this "foolishness" are seen to be "the power of GOD and the wisdom of GOD." So, Paul was not ashamed of this gospel, and neither was he ashamed to preach it, "for therein is the righteousness of GOD revealed from faith to faith." When Jesus was here on earth, manifesting His power in the wonderful works that He did, GOD gave to some faith that enabled them to see in these things the righteousness of GOD. Those to whom faith was not given could not see this. Likewise today when one filled with faith bears witness to these great works, especially the death, burial, and resurrection of our Lord, a hearer who is blessed with faith is thereby able to see the wonderful righteousness of GOD in the great work of salvation. At the same time, one who has not faith can hear the same gospel message time after time and it reveals nothing at all to him. Indeed, so far it is from revealing to him the righteousness of GOD, that it will only anger him, because it accuses him of being a sinner, which is indeed a true indictment, but one which he without faith can not believe; and he therefore feels insulted that he has been called a sinner while in his own mind he is fully persuaded that he is as good as anyone, and perhaps better than most. "As it is written, ‘The just shall live by faith.’" Were it not that the Spirit produces faith in the hearts of the just {those who have been justified by the resurrection of our Lord,} and maintains it until the day of Jesus Christ, they would finally be swallowed up by the hardships, persecutions, and sufferings along the way. They might very well be "swallowed up with overmuch sorrow" when they behold their own faults, failures, and shortcomings, but faith keeps them mindful that their salvation rests not upon their own merits but upon Christ Jesus our Lord. It feeds their hungry souls with the promises of GOD and the assurance that what He has promised HE WILL PERFORM.

{Verses 18 and 19} "For the wrath of GOD is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; because that which may be known of GOD is manifest in them: for GOD hath shewed it unto them."

These verses, together with the remainder of this chapter, are a description of, and an indictment against, all men, both ancient and modern, who through the witness of nature and logical reasoning have come to the knowledge of the being of GOD, but have not the grace of GOD nor faith in Him to profit from this knowledge. If we examine the records of history, we find that, although most ancient peoples believed in a plurality of gods, a few of the great philosophers {literally "lovers of wisdom"}, as they were called, believed and taught that there is indeed only one GOD, and that He is eternal, omniscient, and omnipotent. This they reasoned from such simple and obvious premises as, "Since all things in nature, both plant and animal, reproduce by natural generation, and there is no such thing as self, or spontaneous generation of anything, there had to be a Creator to make the first of any line or species. And "There must be only one all powerful Creator and Ruler of all things. For if there were more than one, they would be constantly striving against one another, thus causing all things to be in complete chaos instead of the perpetual order of the universe that exists." Thus they came to know "that which may be known of GOD" by human reasoning, never realizing that it is GOD Who has shown it to them. "Because that which may be known of GOD is manifest in them: for GOD hath shewed it unto them. For the invisible things of Him, from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead." That is, all the objects of creation show forth the fact that there is, and indeed must be, a Creator. So, by reasoning upon "the things that are made," man can come, and in many cases has come, to know "that which may be known of GOD. _ _ _ even His eternal power and Godhead." David said, {Psalms 19:1} "The heavens declare the glory of GOD and the firmament sheweth His handiwork." Here is a witness that is available to all men. It is said that Napoleon, upon hearing one of his soldiers express doubt concerning the existence of GOD, called the soldier out one clear night, ordered him to look at the stars, and then quietly asked, "Who made all of these?" All of these physical things, although they prove conclusively that there is an eternal and omnipotent Creator, tell us absolutely nothing of His righteousness. This is revealed in the gospel of our Lord Jesus the Christ, and nowhere else. GOD is pure, holy, and absolutely sinless; therefore, as such, He can have no fellowship with sin or sinners. Consequently, since His elect were "sold under sin," He must needs, in order to bring them into fellowship with Him, make them righteous by paying the penalty of their sins and imputing to them His own righteousness. All of this is done only through His Son, Christ Jesus our Lord. Search as we may, in the heavens, or on the face of nature around us, we can never by this means come to any knowledge of His righteousness. The best we can find thus is "that which may be known of GOD _ _ _ even His eternal power and Godhead." This is not what enabled David to say, {Psalms 23:1} "The Lord is my Shepherd _ _ _. " Nothing short of an experience, or if you will, a revelation of GOD and His righteousness, as it is in Christ our Lord, can give this knowledge. While the philosophers, ancient and modern, might witness with David in Psalms 19:1, they can never know the blessedness of Psalms 23:1 without a revelation of GOD through faith. This applies just as well to all men without faith, whether they claim to be philosophers or not. Some today seem to think that a knowledge of the existence of GOD is a sure sign of salvation, but hear what James says, {James 2:19 } "Thou believest there is one GOD; thou doest well: the devils believe also and tremble." This knowledge, or belief, does not place one in any better position, so far as salvation is concerned, than the devils themselves. Nevertheless, it does render one inexcusable for his evil conduct;       “So that they are without excuse: because when they knew GOD, they glorified Him not as GOD, neither were they thankful; but became vain in their imaginations, and their foolish heart was darkened." How sad is the plight of one who has only a natural knowledge of GOD! Invariably such a knowledge alone will only puff up the possessor thereof, so that, instead of giving honor to GOD as the one who has shown such knowledge, he imagines that his own "great wisdom" has enabled him to discover this, and he therefore considers himself greater and wiser than others. Yet if his mind were only enlightened so that he could see clearly he would know that even this knowledge had to be shown him of GOD. Sometimes one who has attained to this, as he thinks, "high plateau," but in reality, "very low pedestal," of understanding, may be so exalted in his own opinion of his wisdom that he may set forth to preach and try to teach others to know GOD. Nevertheless, close observation will soon show that he does not give glory to GOD, as GOD, nor show any real thankfulness to Him for His wonderful blessings. He may ascribe some praise to the great power of GOD in creating the world, and even in raising Jesus from the dead. Then he will deny it all by saying, "GOD has worked out this wonderful plan of salvation. He has made the atonement for every person in the whole world. He loves you and wants you to be saved; BUT IF YOU DO NOT DECIDE IN YOUR OWN MIND TO ACCEPT HIM, IT IS ALL FOR NOTHING--JUST A COMPLETE FAILURE." Thus the sinner is set up as greater than the eternal GOD, and able to thwart the eternal purpose of GOD, and nullify the best effort HE could make to save man. He may even give as his reason for knowing that GOD exists, his own great logic in following the things of nature back to the point at which all men must admit that there had to be a power somewhere to create these things. "_ _ _ neither were thankful." We are not likely to observe any true thankfulness in such a character as is here referred to, because he is too proud of his own accomplishments in having discovered such a profound principle as the existence of GOD. However, he will, by reason of the darkness of his own heart, and the vanity of his imagination, profess himself to be wise, and will seek every opportunity of showing off his "great wisdom" thus falling into the very lowest estate of wisdom that can be imagined.

{Verses 22 and 23} "Professing themselves to be wise they became fools, and changed the glory of the uncorruptible GOD into an image made like to corruptible man, and to birds and four footed beasts, and creeping things."

Paul's reference here is, of course, to those who did actually set up images of various kinds, offered sacrifices to them, and bowed down and worshipped them. There may be no one of our acquaintance that does this today. But if the modern advancement of humanism is not a worship of the image of man and his achievements, such a worship can hardly be found in the records of history in spite of the deification of the Ceasars and other ancient rulers.

{Verses 24 and 25) "Wherefore GOD also gave them up to uncleanness through the lusts of their own hearts, to dishonor their own bodies between themselves: who changed the truth of GOD into a lie, and worshipped the creature more than the Creator, Who is blessed for ever. Amen."

As previously mentioned, some of the ancient philosophers believed and taught that there is one GOD; and that self denial, moderation, honesty, justice, etc., are more pleasing to Him than are their opposites. Yet it is noteworthy that these very teachers were given more to vice than virtue in their own lives. All along through the history of the world it has been found that however loudly men may proclaim the existence of a higher power and with whatever vehemence they may profess to have learned His ways as witnessed by the laws of nature, they are always prone to do worse in violation of these laws than do the brute beasts. Consider carefully what the apostle says in verses 24, 26, and 27. "Wherefore GOD also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: _ _ _ For this cause GOD gave them up to vile affections: for even their women did change the natural use into 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 working that which is unseemly, and receiving in themselves that recompence of their error which was meet." Every religion, ancient and modern, except that which GOD has Himself authorized by the pens of His prophets and apostles, is proof positive that man's inclination is always to worship the creature more than the Creator. Man has often made images of one kind or another and said to himself and to others, "These be thy gods." However when those who, by the enlightenment of their understanding, (which is in itself a gift of GOD,) have come to the knowledge of the being of GOD, turn away from that knowledge and pretend that One Who is so great as the Creator of the universe and all its fullness, is like unto man or any other creature, they are denying the word of GOD, thus to themselves changing the truth of GOD into a lie. Howbeit GOD'S glory and power are just as great and His truth just as faithful as ever, in spite of the insult these foolish ones have offered to Him. They have offered a grievous insult to the great GOD of heaven and earth; and a grievous penalty they must pay for so doing. Review again verses 24, 26, and 27. Then review Genesis 18:17 through Genesis 19:29. The people of Sodom are the most notorious example of both what they were given up to and what judgment GOD has prepared for such. Even today those who practice the sins that were so prevalent in Sodom are called "sodomites."

Verses 28 through 32 are a further description of these characters and the judgment GOD meets out to them. "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 not convenient, being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of GOD, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without natural affection, implacable, unmerciful: 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."

Surely there is no more severe judgment that can befall a man, or a nation, than that GOD give him, or it, up to a reprobate mind, so that man will degrade himself below the wild beasts of the field and fill up the description given by Paul in these verses. Such is, nevertheless, the lot and portion of those who have a knowledge of GOD and are devoid of His grace. They know that GOD is not pleased with such things, yet they so love evil themselves that they not only engage in these evil works, but seek out and delight themselves in the company of those who do the same. Instead of repenting of their wickedness and being ashamed of the low estate to which they have fallen, they rejoice therein, and boast of their evil deeds. They are justly condemned by the great King of kings, Whom they have so flagrantly insulted. With all the lesbians, homosexuals, drug addicts, drug sellers, murderers, etc., {abortion is murder}, in our modern society, and with all the efforts being made to have society consider these things honorable, What promise does the future hold for our country, or even for the world? For the answer to this question one might again review Gen. 18:17 through Gen. 19:29.

This chapter should never be considered as separate from Chapter I, as is usually the case with the individual chapters of ordinary books. The apostle did not divide the letter into chapters and verses. That was done by someone else at a much later date, for the convenience of locating individual quotations. This has proved to be a somewhat mixed blessing, in that, while it is a great help for the fulfillment of its original purpose, it has also been detrimental to some. Because it gives them a tendency to look upon each verse as a separate and complete thought, which very obviously, is not the case. Just as, in the present instance, the subject of Chapter I continues into Chapter II, so it is in many cases. At this point, upon the premise of the discussion in Chapter I, Paul brings forth this conclusion which follows.

{Verses 1 and 2} "Thou art inexcusable, O man, whosoever thou art that judgest [condemnest] another, for wherein thou judgest [condemnest] another, thou condemnest thyself; for thou that judgest doest the same things, But we are sure that the judgment of GOD is according to truth against them which commit such things."

Clearly, the apostle is here addressing those same characters of whom he wrote in the last verse of Chapter I; those who know that, according to the judgment of GOD, as expressed in His word, sinners are worthy of death; but instead of being held in check by this knowledge, continue in sin themselves and seek out, and delight in, the company and fellowship of sinners, even though they often are eager to give lip service to GOD, in very strongly speaking forth about the judgments of GOD against such. And with strong words they condemn those who are "caught" in some sin or shortcoming. Howbeit they, at the same time are doing, in secret, the same sins, or perhaps even worse, with no feeling of repentance or remorse. Such conduct is obviously not in keeping with truth, but is the very height of dishonesty and hypocrisy. However that is not the way with GOD'S judgment. "But we are sure that the judgment of GOD is according to truth against them that commit such things." That is, one can no more escape than another, but all who do such things, regardless of how great knowledge they may have of the judgments of GOD, are equally guilty and shall not escape, although their sins may sometimes be hidden from men; and judgment, for a time may be held in abeyance. See verse 13 of this chapter, "For not the hearers of the law are just before GOD, but the doers of the law shall be justified."

In verses 3 through 11, the apostle deals with the certainty of GOD'S judgment upon even those who may think that, because they are not immediately brought to account for their sins, they will finally escape. He shows this to be, not only a false comfort, but indeed a means of further aggravating their sin and bringing upon themselves the greater condemnation.

{Verses 3 through 6} "And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of GOD? Or despisest thou the riches of His goodness and forbearance and longsuffering; not knowing that the goodness of GOD leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of GOD; Who will render to every man according to his deeds."

Certainly, if I condemn another for any act he commits, I must not think that I can do the same without having to face the judgment of GOD. Nevertheless, some seem to think that GOD can not, or will not, see them when they do such things, especially if they are very zealous in pronouncing judgment upon other sinners. Contrary to this idea, Paul asks, "Do you think you can escape the judgment of GOD?" His manner of asking this question leaves no doubt of the reality of the situation. If you do think that you can escape, you are leaning upon a "broken reed" indeed, and in the end you will be deeply pierced thereby. Then he poses another question; "Do you despise the riches of His goodness, forbearance, and longsuffering?" What a terrible position for a human being to occupy! To despise the riches of GOD'S goodness, forbearance, and longsuffering -- the very things that are designed of GOD to bring His people to repentance. Nevertheless these wicked ones are ignorant of the purpose of GOD'S longsuffering, and of accounting it salvation, as GOD'S children are admonished to do (II Peter 3:15 ). They consider it a sign of weakness; and being thus falsely encouraged their evil and impenitent hearts drive them on to an even more determined course of wickedness, thus treasuring up unto themselves "wrath against the day of wrath and revelation of the righteous judgment of GOD." These are unquestionably the same characters of whom Jude said, "These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever." (Jude 12-13) I know of no more solemn, or more awful declaration in all scripture, against anyone, than this. There is no hope for such, unless, and until GOD sees fit to bestow upon him the grace of repentance; and as long as he continues in such condition, there is no evidence that GOD has done this. Just as GOD says of that wicked self-styled prophetess, Jezebel, (Rev. 2:21) "And I gave her space to repent of her fornication; and she repented not." Nay, indeed, her heart was, just as were the hearts of these whom Paul describes, so hard and impenitent that no matter how long a space might have been granted her, she could not repent unless GOD changed her wicked heart and gave her the grace of repentance also.  As we have already pointed out, such wicked ones instead of seeing GOD'S goodness and longsuffering manifested in withholding His judgments from descending upon them, as leading them to repentance, only consider it weakness on the part of GOD. And they take this as an indication that they are safe in their wickedness, and shall yet escape judgment. Alas, poor wretches! They consider not that they are attempting to mock Him "Who 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: but unto 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: for there is no respect of persons with GOD." (Verses 6 through 11) It is readily apparent from this that those who quietly and patiently serve GOD and wait for His promises, no matter how long delayed may seem the day of fulfillment, shall in His appointed time, receive such glory and joy in that wonderful gift of eternal life, that every heartache, every insult, every pain, and all persecutions that may be their lot to bear in the service of our Lord and for His testimony, will all be cast into oblivion. It is equally certain that none shall ever rebel against GOD and escape His judgments. This truth stands regarding Jew, and Gentile, with no respect of persons shown for either. It applies equally to those who know the law and those who never heard of it.

(Verses 12 through 16) "For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; (for not the hearers of the law are just before GOD, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another;} in the day when GOD shall judge the secrets of men by Jesus Christ according to my gospel."

There is, indeed, no excuse for anyone who will not serve and honor GOD as the Creator and Supreme Ruler of the universe. Although one may never have heard of GOD'S laws as delivered by Moses to Israel or of the gospel of Christ Jesus, yet among all nations, tribes, and kindreds of the earth, and in all ages, there have been those in whose hearts GOD has placed His Spirit with His prompting of the heart of the individual. This is the "law written in the heart," and thus those who have received this blessing have become "a law unto themselves." They became witnesses of GOD, with their lives bearing testimony to His righteousness according to the law written in their hearts.  Thus their consciences bore witness and their thoughts either accused or else excused one another. So, in the day of judgment, these wicked ones among them who will not walk according to the righteousness of GOD will be judged, not by the Mosaic Law, nor yet by the gospel of Christ, but by the standard with which they are conversant, the righteousness of GOD as manifested in His servants who walked among them. Imperfect though their service, and even their knowledge, may have been, it is still sufficient to show the contrast between the righteousness of GOD and the wickedness of sinful man. Such being the case of those who have not the written laws of GOD but offend against the unwritten laws, "they shall perish without law," Can we expect any less concerning those who do have His written laws and yet trample them under foot and continue in sin? Indeed not, for Paul says, "as many as have sinned in the law shall be judged by the law."

(Verses 17 through 25) "Behold, thou art called a Jew, and restest in the law, and makest thy boast of GOD, and knowest His will, and approvest the things that are more excellent, being instructed out of the law; and art confident that thou thyself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. Thou therefore which teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the law, through breaking the law dishonourest thou GOD? For the name of GOD is blasphemed among the Gentiles through you, as it is written. For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision."

In this address the apostle turns the spotlight squarely upon the Jews. (It is, however, a principle that applies to all, whether Jew or Gentile, who attempt to teach the law of GOD.) First he lists the assets that the Jew had, such as knowledge of the law and of the will of GOD, which made him feel to be "a guide of the blind, a light to them which are in darkness, an instructor of the foolish, a teacher of babes." What a lofty position! Also, what a responsibility it carries with it! Then follows the important question. "Are you guilty of the things that you teach a man should not do?" If this is the situation, the one who calls himself a servant of GOD and a teacher of His laws, instead of honoring GOD, becomes the very source of blasphemy against GOD. For those who hear him try to proclaim the word of GOD and, at the same time, see him disregarding it in his own life, conclude that there is nothing worthwhile to the instructions, since, if they were important, the teacher would observe them himself. Thus is brought forth the apostle's comment, "For the name of GOD is blasphemed among the Gentiles through [or because of] you _ _ _." Paul concludes this warning in no uncertain terms by saying that all the outward formality, as indicated by circumcision, and all the knowledge we have, or think we have, of the laws of GOD are worthless, "are made uncircumcision," if we do not walk in these laws. At the same time, one who knows very little, or even nothing, of the written law or word of GOD, but is led by the Spirit, through the law "written in the heart," to fulfill the principles of that law, will by his conduct judge, or condemn, us if we transgress. All of this proves beyond doubt that outward signs, formality, and even great literal knowledge of the law are nothing when compared to the indwelling of the Spirit of GOD as the apostle describes in verses 28 and 29. "For he is not a Jew which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of GOD." It is beyond controversy that this same principle applies as forcefully to the Christian as to the Jew.

(Verses 1 and 2) "What advantage then hath the Jew? or what profit is there in circumcision? Much every way: chiefly, because that unto them were committed the oracles of GOD."

Having in Chapter II, proved conclusively that knowledge of the laws of GOD, circumcision, and/or other outward symbols, performance of religious rites, and even teaching to others the laws of GOD, are all of no avail unless accompanied by a faith that will cause one to walk in accord with the commandments and righteousness of GOD, Paul asks, "What advantage then hath the Jew? And what profit is there of circumcision?" One might think, from what the apostle had already said, that this question should receive a negative answer, but such is not Paul's view of the matter. He declares that there is "much every way." While it is true that, without faith, a Jew was, and is, no better than anyone else, yet to a faithful Jew circumcision was a constant and permanent reminder that he belonged to GOD, was embraced in the promises of GOD, and that GOD was able to take care of him in any time, place, or experience of life. However, the apostle immediately points out that the chief advantage is that "unto them were committed the oracles of GOD." Now let us examine the word, "oracle". Webster says, "oracle, n. 1. In ancient Greece and Rome , the medium through which a god revealed hidden knowledge, or made known his purpose; also the place where the revelation was made. 2. The response made by an oracle to a question or petition. 3. A person or thing supposed to give divinely inspired answers to questions. 4. Any wise expression or answer." Obviously, we can discard the first three definitions. Since Paul says, "the oracles of GOD," we see that the wise expressions and answers of GOD were committed to the Jews through the law and the prophecies with which He blessed them. This is indeed a great advantage. Until our Lord Jesus the Christ came, the Jews were the only people on earth to whom this blessing was given. GOD Himself made choice of them as the custodians of His revealed will. Of course, as the apostle pointed out in Chapter II, this special privilege carried with it a special responsibility also. To claim the privilege of access to the knowledge of the will of GOD, and, at the same time refuse to walk according to that will, thus refusing the responsibility, is nothing short of rebellion against GOD. And those guilty of this crime can expect nothing less than condemnation. And so all the boasted advantage becomes vanity. Yet, those who shoulder the responsibility of obedience, imperfect though they may be, have much, not of which to boast, but for which to be thankful, and in which to find great joy. The more abundant is the revelation of GOD to them, the brighter is their pathway, and the sweeter their fellowship with GOD. So, to the faithful Jew this was a great advantage.

(Verses 3 and 4) "For what if some did not believe? Shall their unbelief make the faith of GOD without effect? GOD forbid: yea, let GOD be true and every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged."

Here Paul, although readily admitting that some of those to whom "were committed the oracles of GOD" did not believe, questions, "shall their unbelief make the faith of GOD without effect?" That is, will the failure of some men by reason of unbelief cause the whole purpose and promise of GOD to fail? He then answers with as strong a negative as a man can use, "GOD forbid," thus showing how far from the truth he considered such a thought to be. Sometimes we encounter different ideas concerning the expression, "the faith of GOD." One thinks that the apostle here intends the faithfulness and steadfastness of GOD. Another, the faith which is of GOD, that is, that faith which GOD gives to everyone whom He calls from death in sins into life in Christ Jesus our Lord, that faith which is of Him as its source. This seems to be, perhaps, the better interpretation. Yet, whichever way we interpret this phrase, we are brought to the same final conclusion, seeing that in either case the whole matter depends upon GOD and none else. His faithfulness is dependent upon no one and nothing besides Himself and His own immutability. He has Himself declared, (Malachi 3:6) "For I am GOD and change not; therefore ye sons of Jacob are not consumed." Of Him James says, "with whom is no variableness, neither shadow of turning." Then, since GOD through Christ Jesus is "the author and finisher of our faith," it is equally clear that He would have to change before that faith, of which He is the Author and Finisher, could possibly fail. So, in either case, the salvation of all GOD'S elect stands secure and cannot fail because it is supported by the ETERNAL UNCHANGEABLE GOD. Those who do not believe GOD only prove that man is false and changeable; and even if all men are liars, GOD is still true. "As it is written, ‘That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.’" This is a partial quotation from Psalms 57:4, which in full reads, "Against thee, thee only have I sinned and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest." {The Revised Standard Version reads thus: "Against thee, thee only have I sinned and done that which is evil in thy sight, so that thou art justified in thy sentence and blameless in thy judgment."} David was here confessing his sin against GOD and declaring that GOD'S judgment is right and proper; and this is Paul's meaning as he used this quotation. Every man, when appearing before GOD must confess, "Yes I am a sinner and utterly false. You alone are true, and You are perfectly justified in condemning me." All men are sinners, and even the most faithful that can be found, when set before the Faithful Holy GOD, are seen to be liars, false, changeable, and even "less than nothing". GOD alone is completely true.

(Verses 5 through 8) "But if our unrighteousness commend the righteousness of GOD, what shall we say? Is GOD unrighteous who taketh vengeance? (I speak as a man.) GOD forbid: for then how shall GOD judge the world? For if the truth of GOD hath more abounded through my lie unto His glory; why yet am I also judged a sinner? And not rather, (as we be slanderously reported, and some affirm that we say,) Let us do evil that good may come? Whose damnation is just."

When Paul uses the statement, "I speak as a man," his meaning is, "I am saying what some other man may ask or say based upon the false premise that the more false and unrighteous we are, the brighter will shine forth the righteousness of GOD. And thus our unrighteousness will commend the righteousness of GOD." He immediately knocks down this idea with his characteristic response to all false and evil suggestions, "GOD forbid." Since GOD'S righteousness is perfect and absolute, depending upon nothing and no one beside Himself, and is a fundamental characteristic of Him, it can not be brightened nor dimmed by our conduct, whether good or evil. All of the questions asked in this connection are based upon the same false premise, and receive the same condemnation, expressed in the, "GOD forbid." GOD still has the perfect right to judge the world and condemn sinners; and there is no way in which He can be accused of being unrighteous in so doing. Our unrighteousness adds absolutely nothing to the righteousness of GOD. But is, on the contrary, nothing short of an insult to His perfection and holiness; and rather than rendering Him unjust in taking vengeance against sinners, our sins only serve to call forth His righteous wrath, and provide additional just cause for His condemnation of the whole human race, with only the sacrifice of His own precious Son standing between His elect and their total and eternal damnation. Certainly, then those who falsely accuse GOD'S faithful servants of preaching, "Let us do evil that good may come," are only receiving their just reward when they are condemned.

(Verses 9 through 11) "What then? Are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; as it is written, There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after GOD."

This should be a very humbling thought for all of us. According to scriptural terminology there were recognized only two branches of the human race, Jew and Gentile. If a person was not a Jew, he was a Gentile. Paul's question then goes back to verse 1, and very forcefully makes the point that, with all the advantage given to the Jew, he still, basically was no better than the Gentile; and neither of them had anything of which to boast, for all were under sin. Let us not think that this condition was done away with at either the birth or the crucifixion, or even at the resurrection of our Lord Jesus. Humanity is still under sin. No human being is righteous; not one understands, and not one seeks after GOD. GOD, through the Holy Ghost, seeks out His elect among men, gives them understanding, and imputes to them the righteousness of Christ Jesus our Lord. Otherwise all, without exception, would continue down that broad way to eternal destruction.

Notice carefully the description of man in nature, as given in verses 12 through 18. "They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness; their feet are swift to shed blood: destruction and misery are in their ways: and the way of peace they have not known: there is no fear of GOD before their eyes." Paul has here summarized several quotations from Psalms, where David is describing the wicked. He here tells us that this is the condition of all men, both Jew and Gentile, in nature. One is no better than the other. All alike are under the curse of sin. As pointed out above, this still has not changed.

(Verses 19 and 20) "Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before 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."

The apostle has already proved that all men, Jew and Gentile, are sinners. Then, to completely set aside any claim to justification by the law, he points out that whatever the law says, it says to those who are under it. And by so doing, gives to them the knowledge of sin, that is, it identifies sin and shows the contrast between sin and righteousness. Since all men are sinners, they can not be justified by the deeds of the law, because if one has failed, even in the least item, he is guilty of all, and the law can only condemn him. Further, if, from the time of his first knowledge of sin, as given in the law, he had rendered perfect obedience to the law; that which he had done before he knew the law would still stand against him. For ignorance of the law does not excuse him; neither could the law take away original sin inherited from Adam. So it left the Jew no more justified than the Gentile who had no access to the law. In short, the law, far from justifying us in the sight of GOD, only informs us of our sinful condition by teaching us what sin is. When we see ourselves in our true condition as described by the law of GOD, verily our "mouth is stopped," and we realize that we are guilty before GOD. Therefore, if we look to the law for refuge, all we can find is condemnation.

(Verses 21 through 26) "But now the righteousness of GOD without the law is manifested, being witnessed by the law and the prophets; even the righteousness of GOD which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 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 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 which believeth in Jesus."

Paul here declares that GOD'S righteousness is of GOD Himself and not in answer to the law nor a result of the demands of the law, but would be just as pure and bright if no law had ever existed. And the law, far from being a cause of GOD'S righteousness, only bears witness thereof, thus manifesting (or revealing) it to us, much as a witness in court, although having no part in the event of which he testifies, yet reveals, to those who hear his testimony, the facts as they are. The apostle says that both the law and the prophets bear this witness to the righteousness of GOD. Which righteousness, he says, "is by faith of Jesus Christ unto all and upon all them that believe," without any distinction being made between Jew and Gentile; because "all have sinned, and come short of the glory of GOD." The only mark of distinction given is, "them that believe." Now it is not to be thought that our believing makes us partakers of this righteousness of GOD any more than the law causes it. Just as the law bears witness of the righteousness of GOD, so our believing bears witness that this righteousness is unto us and upon us through Jesus the Christ and by the grace of GOD. Those who believe in our Lord Jesus the Christ have the assurance that GOD'S righteousness is through Jesus imputed to them. Therefore, since all, Jew and Gentile alike, have sinned and come short of the glory of GOD, there is no difference between them; and all are lost unless some other way of access to GOD be open. This way is none other than Christ Jesus our Lord, Who is the righteousness of GOD. And He is also our righteousness, as the Apostle Paul tells us, (I Cor. 1:30 ). "But of Him are ye in Christ Jesus, who of GOD is made unto us wisdom, and righteousness, and sanctification, and redemption." Thus by the grace of GOD we are justified freely "through the redemption that is in Christ Jesus." This righteousness, justification, and redemption, are "unto all and upon all them that believe." As noted above, these blessings are not brought about by our believing, but by the grace of GOD, as Paul says in verse 24, but it is revealed to us, and becomes a comfort to us only through faith and believing His word. Then, as the Apostle Peter expresses it, having "obtained like precious faith with us through the righteousness of GOD and our Saviour Jesus Christ," we are, as Paul says, "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 _ _ _." Again we turn to the Apostle Peter for a similar and supporting testimony.(Acts 4:11 -12) "This is the stone that was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved." Then THIS JESUS is the ONE, and ONLY ONE, "Whom GOD hath set forth to be a propitiation through faith in His blood." And when Jesus was crucified, He was the propitiation, or satisfaction for sin, in the legal sense, for every one of the elect of GOD. But the only way in which this propitiation can bring any comfort to my soul is that the grace of GOD enable me to reach forth by faith in the blood of Jesus the Christ and believe that His blood was shed for me, and that it is a full and complete payment for all my sins. Thus faith brings the assurance of this propitiation. We know that GOD is just and righteous in all His works and ways. Yet to manifest this righteousness to the fullest extent and forever stop the mouths of the gainsayers, instead of arbitrarily blotting out the sins of His elect without satisfaction first being made for them, He provided the redemption price in the person of His only begotten Son, Christ Jesus, thus declaring that it is in perfect agreement with His justice and righteousness to justify every one who believes in Jesus, seeing that through His blood all our sins are removed and made non existent forever.

(Verses 27 through 31) "Where is boasting then? It is excluded. By what law? Of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law. Is He the GOD of the Jews only? Is He not also of the Gentiles? Yes, of the Gentiles also: seeing it is one GOD, Which shall justify the circumcision by faith and the uncircumcision through faith. Do we make void the law through faith? GOD forbid: yea, we establish the law."

Since both Jew and Gentile have come short of the glory of GOD, and neither can recover himself into the favor of GOD by the works of the law; but both can be "justified freely" only "by grace through the redemption that is in Christ Jesus," where is there any place for boasting? Paul affirms that boasting is excluded, or shut out, not by the law of works, since the law could never justify any one, but by the law of faith through which, by the grace of GOD, justification is given to everyone who believes in Jesus. Therefore all who believe in Christ and see in Him their full and complete salvation and redemption, are justified even though they be Gentiles and have never had access to the law. Also those who have been brought up under the law must still look to Him for justification, because the law can not justify anyone. So the only conclusion left to us is that, since it is GOD, Who must justify everyone who is justified, whether circumcised or uncircumcised, He is, and must be acknowledged as, the GOD of both Jew and Gentile. And all, who are justified, find this justification to be "by faith without the deeds of the law." The apostle here anticipates the objection that some might raise. "Do we then make void the law through faith?" One might be tempted to think that, since the law can not bring justification, which can only come by faith, the law therefore is made void, or worthless. Not so! Paul tells us that, on the contrary, we by faith establish the law. When we by faith behold Christ as our Redeemer, we see Him as One, Who has fulfilled all the requirements of the law for us. And we are made to understand that the purpose of the law was neither to give life nor to justify sinners, but to show the necessity of a Saviour, and to restrain the wickedness of man by providing penalties for the violation of its precepts that would bring fear upon transgressors. Thus it serves to show the contrast between the righteousness of The Holy GOD and the wickedness of sinful man. By the law some semblance of order was maintained among the Israelites, and thus it "was our school master to bring us to Christ." Jesus Himself said, "I am come not to destroy the law, but to fulfill it."  Certainly, no one of us could ever have rendered perfect obedience unto the law in all things, but our Lord Jesus the Christ did. Therefore when by faith we acknowledge Him, we establish the law.

The fourth chapter of the Roman letter is very similar to a closing argument in a court trial; and we might view it as the summation of "Jew versus Gentile" or "Circumcision versus Uncircumcision". Paul brings it to the point of ultimate decision by the testimony of a final witness, "Abraham our father." Indeed this must completely satisfy the Jew if he can be made to see and understand the manner of Abraham's obtaining righteousness and justification. For, as every Jew is proud of his descent from Abraham, he will surely acknowledge that what is sufficient for "Father Abraham" is sufficient for his offspring.

(Verses 1 through 5) "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. For what saith the scripture? Abraham believed GOD, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness."

Thus the apostle opens his final argument on the case. Since Abraham was to the Jew "our father according to the flesh," he and his experience can be taken as the precedent upon which to establish judgment of the case pertaining to his descendants. Now, if his justification is the result of, or reward for, works, he has something of which to glory, or boast. Still, if this be the case, he can not glory before GOD, that is, he can not rejoice in GOD nor glorify Him for justification, seeing that it is only payment for his own works. Thus his rejoicing, or glorying, would have to be in himself; but the only acceptable way to glory before GOD is to glory IN Him, that is, to praise and glorify Him for what He has done, and not to boast of, or glory in, one's own accomplishments. So, since Abraham, had he been justified by works, would have had to glory in his own works, they being the means and source of his justification, he could not glory before GOD. Nevertheless the scriptures are clear on this point. "Abraham believed GOD, and it was counted to him for righteousness." This scripture, in itself, presents a problem for some because of their line of thought regarding what they consider as "the act of believing". If we consider believing to be a work, as some do, we instantly see a contradiction of terms; for Paul has just said, "If Abraham were justified by works, he hath whereof to glory; but not before GOD. For what saith the scripture? Abraham believed GOD, and it was counted unto him for righteousness."  There can be no doubt that the "it" that was counted unto him for righteousness refers directly to Abraham's believing GOD. Since this entire declaration is a condemnation of the idea of justification by works, it is evident that Paul in no way considered believing to be a work, but, as it is in reality a state of mind. Now the dictionary defines the word "believe" thus: "believe, v. t., to place credence in and accept as true, upon the ground of authority, testimony, or logical inference apart from personal knowledge; place confidence in; expect or hope. v. i., to have faith; be more or less firmly persuaded of the truth of anything; think or suppose." Immediately we can see that Paul's usage of the term allows only one of the meanings given above. That meaning is "to have faith." We then might read the expression as follows: "Abraham had faith in GOD_ _ _;" and that is exactly the meaning that agrees with the context. This same writer tells in Gal. 5:22 that faith is the fruit of the Spirit; so it is of GOD, by His grace, and not by the works of the individual. It is an undeniable fact that our believing anything depends not upon our will, but upon either the evidence presented to our minds or upon the involuntary response of something within us. We sometimes hear someone say, "I'll believe what I want to", or "I just will not believe this, or that." Yet we find that saying and doing are by no means necessarily the same. To prove that it is not within the power of our will to make ourselves believe, or disbelieve anything, just consider our situation in day to day living. Often we have incidents take place that cause us great sorrow and distress. Some of these may indeed take place in our presence so that we know of them first-hand, but others occur at a distance from us; and we receive a report of them through some reliable source. Oftentimes such events are so grave and so contrary to what we expect and desire that we find it difficult and undesirable to believe the report. Yet, in spite of our reluctance to believe, we do believe, and by reason of that report are filled with sorrow. If our believing a thing were controlled by our will, we could simply refuse to believe the report and be just as happy as if the event had never occurred. Certainly, we have seen a few persons who could never believe that some particular tragic event had taken place; but this is always found to be, not of the will, but of a slight derangement of the mind brought about by the trauma of the incident. Surely, we have all, at some time, held an idea that we firmly believed to be true, and at some later time we found ourselves just as firmly committed to the direct opposite view. Did we believe the first proposition just because we decided that we would like to do so, or would receive some benefit from so believing? Did we change to the opposite opinion by the exercise of our will? We all know that the answer to both questions is, "No." When we believe anything, we do so because something other than our will has brought it about. That which we believe may not even be true. But our believing it is just as involuntary as it is when we believe the truth; and no matter how we may consider belief, or believing, in general, it is absolutely certain that, according to Paul's usage of it in this discussion, IT IS NOT A WORK. This he plainly shows as he continues: "Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness." For the apostle's own definition of faith, let us consider Hebrews 11:1. "Now faith is the substance of things hoped for, the evidence of things not seen." This proves what it is that was counted for righteousness--not works, but faith--the evidence that produced Abraham's confidence in GOD and His promise. So, to Abraham, and to all others, then and now, who believe GOD the reward is reckoned of grace, because even their faith is the fruit of the Spirit, (Gal. 5:22), and is given to them by the grace of GOD. The apostle then declares this to be in perfect accord with what David had written long before.

(Verses 6 through 8) "Even as David describeth the blessedness of the man, unto whom GOD imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin."

Having thus established the fact that justification by grace without works is not a new principle, but one with which even David, the great king of Israel , was well familiar, Paul takes up a slightly different viewpoint of the proposition.

(Verses 9 through 13) "Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the faith which he had being yet uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: and the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. For the promise that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith."

Surely, since this is the manner, or order of Abraham's justification, (through faith without works), it should be sufficient for all who are of the faith of Abraham. The law was not given to Abraham; neither was he circumcised, yet he was justified by faith. Later, circumcision was given to him as a sign, or seal, that he was already justified. One might find a parallel between this and our Lord's commandment to His disciples, Matt. 28:19-20. First, He said, "_ _ _teach all nations," that is, preach to them the gospel, telling them of the life, death, burial, resurrection, and future return of our Lord Christ Jesus; second "baptizing them in the name of the Father, and of the Son, And of the Holy Ghost," (this was, of course, to be done only to those who believed, as is elsewhere set forth in the scriptures); and third, "teaching them to observe all things whatsoever I have commanded you." This is the same order in which GOD dealt with Abraham. He first called Abraham and made a promise to him; Abraham believed GOD, and GOD gave to him the seal of circumcision. Then to complete the three link chain, He gave to Abraham (that is, to his seed,) by the hand of Moses, the law which was to teach them "all things whatsoever I have commanded you." So, for both Jew and Gentile, justification is by the same means, the grace of GOD, and it is therefore unto all, who have faith as did Abraham.

(Verses 14 and 15) "For if they which are of the law be heirs, faith is made void, and the promise made of none effect: because the law worketh wrath: for where no law is, there is no transgression."

Paul has already proved that Abraham was given the promise and was counted righteous before he was circumcised, and long before the law was given. Actually, as he tells us a little later in this epistle, this was about four hundred, thirty years before the law was given. So, if only those under the law are justified, then Abraham's faith becomes void, and GOD'S promise to him is made of no value; because it is certain that he was never under the law since the law was not given until long after his death. On the other hand, it would seem that since "where no law is, there is no transgression," those who are under the law should be in greater fear than those who have not the law, seeing that the law worketh wrath. This in no wise indicates that those who were not under the law were not sinners. But only that in the presence of the law is there the knowledge of sin, because the law identifies sin; and since the law demands perfect obedience, which man will not, and, indeed can not, perform, it calls down the wrath of GOD upon the transgressor.

In verses 16 and 17 we find the answer to this seeming impasse. "Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, (as it is written, I have made thee a father of many nations,) before Him Whom he believed, even GOD, who quickeneth the dead, and calleth those things that be not as though they were." Since those who do not have the law can not be justified by that which they have not, and those who are under the law can not be justified by it because "the law worketh wrath", there can be no justification for either unless some other way is provided. This way is faith. GOD justifies men, Jew and Gentile alike, "through faith that it might be by grace." Thus He makes the promise "sure to all the seed," that is, to all His elect, whether or not they have access to the law. The only condition upon which justification rests, or depends, as Paul sets it forth, is faith in the heart of the one who is justified. And since this is not a condition to be fulfilled, but rather a condition, or state, of being, and further, since it is brought about, not by man, but by the Holy Spirit, (see Gal. 5:22), it is readily apparent that GOD'S free grace and nothing else dictates when and to whom this blessing shall be given. Nevertheless, Paul assures us that the promise is "sure to all the seed." Peter also testifies to this same truth; (Acts 2:39) "_ _ _the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our GOD shall call." Thus all who have faith as did Abraham, whether circumcised or not, are counted the children of Abraham, and Abraham is therefore the father of many nations, not the Jews only.

In verses 18 through 22, the Apostle Paul tells us something of the power of faith: "Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb: he staggered not at the promise of GOD through unbelief; but was strong in faith, giving glory to GOD; and being fully persuaded that, what He had promised, He was able to perform. And therefore it was imputed to him for righteousness."

What wonderful faith! Sarah had been barren all her life, even when young. Now she had reached the age at which, according to nature, even had she not been barren before, she could not have children. Also Abraham was himself nearly a hundred years old. Is it possible that this couple should produce a child? According to nature, emphatically "No!" Yet GOD had promised Abraham a son, and Abraham believed GOD; and believing, he received the fulfillment of that promise. Is not our faith the same as that of Abraham? We have seen many persons buried. We have never seen one come forth from the grave. By all evidence of nature it is impossible for such a thing to take place. Yet GOD has declared that He raised Jesus up from the grave, caused Him to ascend up on high and sit down at His right hand. He has promised that this same Jesus will return and raise up our dead bodies also, and make them alive forever. Do we believe Him? If so, our faith is the same as that of Abraham. GOD'S word is sure. It cannot fail; and those who are blessed with faith are able to believe it against all seeming evidence of nature. They are justified through faith.

(Verses 23 through 25) "Now it was not written for his sake alone, that it was imputed to him; but for us also to whom it shall be imputed, if we believe on Him that raised up Jesus our Lord from the dead; Who was delivered for our offences, and was raised again for our justification."

Indeed if this imputation of righteousness were not a thing to be continued to "the seed of Abraham" as well as to Abraham himself, there would be little, if any, value to us in all the foregoing argument; but the continuation thereof is verily a great blessing to us even today. Although GOD has not called us forth physically from the land of our nativity, and commanded us to go into a foreign country; neither has He promised to give to us and to our descendants that land for our possession, nor has He promised to make us the father of many nations. He has, however, called us forth from death in sin to life in Christ Jesus our Lord. He has told us that He has sent forth His only begotten Son; delivered Him into the hands of sinners; withdrawn from Him that He might die; suffered Him to be buried in the earth; and then, according to His promise, raised Him up on the third day to justify us from all sin! Those who, in this or any other age, are blessed to be able to believe this wonderful truth are justified by faith as was Abraham; and their faith is counted to them for righteousness as was his. This is GOD'S work and is precious in the eyes of all His saints.

{Verses 1 through 5} "Therefore being justified by faith, we have peace with GOD through our Lord Jesus Christ: by Whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of GOD. And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed; because the love of GOD is shed abroad in our hearts by the Holy Ghost which is given unto us."

Having concluded his summation of the case of "Justification by Faith vs. Justification by Law", Paul sets forth to show some of the fruits of justification by faith. The first of these is "peace with GOD through our Lord Jesus Christ." It is indeed a terrible thing to experience the warfare in the soul as the Spirit of the Living GOD lays siege against the lusts of the flesh that hold the soul in the bondage of sin.  We who were once satisfied with our worldly pleasures and felt secure in our own strength are suddenly made to see these pleasures lose their charm and become bitterness and ashes to us. We are stripped of our self-righteousness, in which we felt secure, and made to see ourselves stand naked before an angry GOD. We who once felt so great have suddenly become so little that we would, indeed, desire the rocks and mountains to fall upon us, if such could hide us from the awful vengeance of GOD. Then when Jesus, through the Holy Ghost speaks to our souls, saying, "Look unto Me and be ye saved," and as it were, takes us by the hand, raises us up, and gives us faith to look upon Him and believe that He is, indeed, our Saviour and our righteousness, how calm and peaceful are our hearts and minds! Then it is that we have "peace with GOD through our Lord Jesus Christ." While He holds us close and refreshes us with new supplies of grace and faith, we feel a peace so wonderful that no amount of tribulation and conflict around us can disturb our souls. It is through Christ Jesus our Lord that we have this peace. It is also through Him and by faith in Him that we have access "into this grace wherein we stand;" and surely it is through Him that we "rejoice in hope [confident expectation] of the glory of GOD." This is wonderful, but there is more yet. "We glory in tribulation also." Now this might seem strange to us, were it not for the blessings tribulation brings. No one of sound mind could glory [rejoice] in tribulation just for the sake of tribulation. No one wants to suffer just for the pain of suffering. Why then do we glory in tribulations? Hear Paul's answer; "knowing that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed; because the love of GOD is shed abroad in our hearts by the Holy Ghost which is given unto us." In this expression the apostle makes use of two words that we often hear used and, I fear, abused by well-meaning persons who, seemingly, do not understand the meaning of them. These words are "knowing" [having knowledge] and "hope." However it is apparent that these words are the keys to this statement. In the first place, our knowing the fruit of tribulation is what enables us to glory, or rejoice, in tribulations. We should add that our rejoicing in tribulation will be in exact proportion to our knowledge of this fruit. On the other hand, our fretting and chafing under tribulation will likewise be in proportion to our ignorance of this same fruit. Obviously, the only way to obtain this knowledge is by experience; and as our experience grows so does our knowledge. This is why Paul had such strong knowledge of this very thing. The principles, or fruits, mentioned here, by knowledge of which we glory in tribulations, are that tribulations work patience in us so that we are more able and willing to wait upon the Lord; this, in turn, adds to our experience of His faithfulness in fulfilling His promises. This experience then teaches us that, as GOD has always kept every promise whose time of fulfillment has come, so He will do with all those that are yet to come; and we are made to confidently await them. Thus experience works hope; for indeed the primary meaning of "hope" in New Testament usage is "a confident and joyful expectation of eternal glory." This hope "maketh not ashamed." Actually in its usage here the expression, "maketh not ashamed," has two very applicable meanings. First, it will never fail us, and therefore it will never give us occasion to be ashamed by reason of its failure. And second, while this hope is sure within us it will make us be not ashamed to suffer tribulation, pain, persecution, reproach, or even death for the testimony of our Lord. Neither will we be ashamed of others who are so used. This hope points us to that "city which hath foundations, whose builder and maker is GOD." It leads us to confidently and patiently await that day in which by the grace and power of GOD we will be delivered from this world of sin, and raised to that celestial city. This hope is "an anchor to the soul both sure and steadfast" in every storm of life. As noted above, the definition of the Greek word that is translated "hope" in the New Testament reads thus, "in the Christian sense, joyful and confident expectation of eternal salvation." So it means far more than just a wishful desire that we might be saved, which seems to be what some think it to be. Without any knowledge and experience of GOD'S faithful keeping of our souls through past trials, tribulations, and troubles, where would be our confidence to expect Him to deliver us from future perils, especially the day of judgment and the wrath of GOD? When we have experienced something, we no longer hope for it. We know it. (1 John 3:14) "We know that we have passed from death unto life, because we love the brethren." On the other hand, the knowledge that GOD has already delivered us from past dangers, and that He has drawn our affections away from sin and wickedness and set them upon Him and His righteousness, or as David expressed it, (Psalms 40:2-3), "He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings. And He hath put a new song in my mouth, even praise to our GOD," is indeed what works hope in our hearts; and this "hope maketh not ashamed; because the love of GOD is shed abroad in our hearts by the Holy Ghost which is given unto us." Some seem to think that "hope" and "wish" are the same. This, of course, is an erroneous idea. "Wish" only involves a desire without respect to any expectation of fulfillment, while "hope" is both a desire and a confident expectation of fulfillment; and in order to have this confidence, some knowledge and experience must precede and form the foundation of hope. "Hope" is a wonderful word, but it should never be confused with either "wish" or "knowledge." Hope always looks to the future while knowledge has to do primarily with the past or present. After we have been brought through troubles, trials, or tribulations, we do not hope that GOD will deliver us from them; we know that He has. Then because we know this we are willing to rest our case in His hands, fully confident that He will, in His appointed time, deliver us from all evil.

(Verses 6 through 11) "For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But GOD commendeth His love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to GOD by the death of His Son, much more, being reconciled, we shall be saved by His life. And not only so, but we also joy in GOD through our Lord Jesus Christ, by Whom we have now received the atonement."

Here we have the underlying cause of our being able to look with confidence to the return of our Lord and the complete deliverance of ourselves, both soul and body, from sin and all its associated ills. "When we were yet without strength, in due time Christ died for the ungodly." In order to better understand the significance of this statement, let us inquire into the meaning of the word, "ungodly." According to the dictionary, we have, "ungodly; having no respect for GOD; wicked; impious; profane." This shows us what manner of persons we were when Christ died for us. Not only were we without strength, and thus unable to do anything to help ourselves, or as some would have it, help GOD in His efforts to save us, but also the state of our minds was such, (having no respect for GOD), that had we had any strength, we would have used it against Him more readily than in concert with Him. We were, as Paul expresses it in another place, "enmity against GOD," not just enemies of GOD, but "enmity," or "hatred," itself against Him. It is, as the apostle says, an unusual thing to find one who will die for a righteous man. He says that "peradventure," or maybe, some might dare to die for a good man. The wording of this statement seems to convey the meaning, not that one might voluntarily take the place of a good man who had been condemned to death, but rather that one might volunteer to defend a good man who was under attack, at the risk of his own life, or to attempt to save a good man from some life threatening situation, even at his own peril. For the expression is, "_ _ _some would even DARE to die." This, however, in no way approaches what our Lord has done for us. It was not a matter of DARING to die. He was fully aware beforehand that either He must die in our place, or we must die in our sins. Since the purpose of GOD was already established, there was no possibility for both to escape. In addition to this, we were not "good men," but ungodly sinners. Yet He willingly substituted Himself for us. He fully knew and understood our condition and state of mind before He made the substitution. Jesus once said, "Greater love hath no man than this; that a man lay down his life for his friends," and this is indeed true of men; but GOD'S love is far greater: He laid down His life for His enemies! Surely then, since He did this for us while we were His enemies, justified us by His blood and reconciled us to Himself (made us His friends) by His death; we should be ever confident that He will do no less for us as His friends than He did for us as enemies. Therefore He will surely save us from the wrath of GOD and the terrors of the Day of Judgment. So we now rejoice "in GOD through our Lord Christ Jesus, by Whom we have now received the atonement." This is already an accomplished fact, so why doubt that "He which hath begun a good work in you will perform it until the day of Jesus Christ." (Phil. 1:6).

(Verses 12 through 19) "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men for that all have sinned: (for until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of Him that was to come. But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of GOD, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of One shall many be made righteous."

As with any parenthesis, the portion of this quotation embracing verses 13 through 17 can be set aside without changing the meaning of the text. So, for clarity we will do this, temporarily, leaving the statement thus: "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:_ _ _ therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of One the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of One shall many be made righteous." That we may avoid the confusion generated in the minds of many people by the phrase, "all men," let us consider the background of its usage. Beginning in the early part of Chapter II and continuing to the present reading, the apostle has made a constant comparison of Jew and Gentile. Therefore the obvious meaning of this expression, according to Paul's usage thereof, is "both Jew and Gentile." It is evident from the entire discussion that no one, whether Jew or Gentile, receives the free gift except those to whom GOD, by His grace, has given faith. This has been Paul's whole argument, as he said, (Chapter IV verse 16), "Therefore it is of faith that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all." Of course, so far as the condemnation is concerned, it did, indeed, come upon the entire family of humanity. Adam was the "figure of Him that was to come." That is, just as Adam was the head of the whole human family, according to the flesh, and his sin passes upon all of his family, so is Christ the head of all the elect of GOD, and His righteousness passes upon all of them. So, the apostle's statement stands thus: "For as by one man's disobedience many were made sinners, so by the obedience of One shall many be made righteous." So far as our participation in this work is concerned, we do exactly the same amount of work to become justified that we did to become sinners--none. We became sinners by being born of a sinful parent, Adam. We become justified, or righteous, by being born of a Holy Parent, GOD; and this is only by His grace through the righteousness of His Son, Christ Jesus our Lord.

Now let us briefly examine the parenthetical expression found in verses 13 through 17. First, Paul says that sin was in the world "until the law". His meaning, evidently, is that sin was already in the world BEFORE the law was given to Moses, since it entered into the world through Adam. Still he says, "but sin is not imputed when there is no law. However, even so, "death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression." So those who had no law, and therefore could not violate a law they did not have, and for that reason did not sin in exactly the same manner as did Adam, "the similitude of Adam's transgression," (for indeed GOD gave Adam a law which he almost immediately violated,) were under the curse of death just as much as any who lived after the law was given, thus proving that our being sinners and being under the condemnation is an inherited condition or state of being and not dependent upon our individual violation of the law. This we inherited from our fleshly, or earthly father, Adam. So it is also, in regard to righteousness and justification. We inherit them from our Heavenly Father, GOD. When we have been born of the Spirit, and clothed in the righteousness of our Lord Christ Jesus, we find in our hearts a desire to do the things that are pleasing to GOD. And as the result of this desire we set about trying to keep His commandments, not in order to be made alive, nor to become righteous, but because we are alive and our souls have been made righteous by the imputed righteousness of our Saviour. This is the free gift unto justification of life.

In verses 15 through 17 the apostle tells us that even though there is a similarity between the principles of the offense of Adam with its repercussions and the obedience of Christ and its effects, there is also a vast difference between them. In fact, the only similarity is that as the offence of Adam affected the whole family of Adam, so the obedience of Christ affected the whole family of GOD. As we consider the difference between them, the first thing that attracts our attention is that they lead in exactly opposite directions. Adam's sin brought condemnation and death, while the obedience of our Lord brings justification and life. We then should consider the relative strengths of the two. By the sin of Adam death reigned over all men. This is a very strong and powerful consequence of sin; but Paul counters the situation thus: "Much more the grace of GOD, and the gift by grace, which is by one man, Jesus Christ hath abounded unto many." Here is a power that transcends that of death. It is great enough to overcome death, break its bonds, and loose its captives. Not only so, but in addition to making them free from death it also makes them free from sin; and finally will bring them to stand for ever in the presence of the great GOD of all creation. Thus "as by one man's disobedience many were made sinners, so by the obedience of One shall many be made righteous."