Truth Magazine

By Robert F. Turner

The righteousness of God through faith has been presented in the first four chapters of Paul’s letter to the Romans, and man’s individual responsibility for his sin, for his condemnation, and for his response to Christ has been emphasized. Now Paul sums up this thesis in two ways: (1) the “straight” prosaic condensing of matters found in verses one through eleven; and (2) a dramatic presentation of Adam and Christ in what might be called, “The Great Contrast,” verses twelve through twenty-one. You are urged to restudy the earlier chapters, for these summations state the same truths that have already been argued at length. Any questionable problem of the “Great Contrast” should be interpreted so as to conform to the previous material, and not used as a basis for reinterpretation of previous chapters.

“Therefore being justified by faith-” rather than by “law.” It has been established that all have sinned, hence none can claim “freedom from guilty” on the basis of law (cf. Gal. 3:10-12). “Faith” is used in the sense of trust, and the contrast is not between believing that Jesus is Christ and the works of faith, but between trusting in Christ for forgiveness and trusting in ones self to obey law perfectly, so as to need no forgiveness. God is just in condemning all (being no respecter of person, and rendering to every man according to his deeds); but Jesus Christ has satisfied both the justice and the mercy of God by dying on our behalf. We are justified (our sins being forgiven, we are pronounced “free of guilt”) if we individually demonstrate our faith, as did Abraham. (We must “believe . . . and diligently seek” – Heb. 11:6).

It is Christ’s self-sacrifice that appeases the judicial wrath of God. Hence, our “peace with God” is through Him, the object of our faith. God’s mercy, and gift of love, is available unto all; but we individually “have access” to this grace and its hope as we individually trust in Him. (Note: Christ is the means, forgiveness is the operation, and faith is the condition upon. which the individual is blessed.) (Background and vv. 1-2.)

With such hope in Christ, we can rejoice in tribulations also, for patience (endurance, for His sake) produces further approval on God’s part; and this, in its turn results again in hope. The Holy Spirit’s testimony to God’s love is by no means purely subjective. It is further explained by reference to the unselfish sacrifice of Christ for us, even while we were yet sinners (vs. 3-8).

Verses nine and ten are a rewording of the conclusion stated in chapter four, verse twenty-five. Christ was delivered for our offenses, raised again for our justification; we are justified by His blood, save through Him; reconciled by His death, saved by His life. In each case there was death, then life – the resurrected lie of Christ. It is pure fantasy to imagine that the “life” of verse ten refers to His perfect life before death, which is supposedly “imputed” to us. The Hebrew letter repeatedly puts the death and life of Christ, in this order, as the means of our redemption. It is in His resurrected life that Christ is our King, High Priest, Advocate, Mediator, etc. “Wherefore he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (Heb. 7:25, emphasis mine). Man is reconciled to God through the death and resurrected life of Jesus Christ our Lord. (v. 11)

The sordid story of man’s sin has been told (1:18 3:18); proving the inadequacy of law alone to produce righteousness (3:19-23; see 7:10-24 and 8:3); and we have been told that all who manifest complete faith (trust) in Christ are “justified freely by his grace through the redemption that is in Christ Jesus” (3:24 – 4:25). This has been summarized in the first eleven verses of chapter five, with emphasis upon God’s love, and the blessings that love brings. to unworthy man. But Paul does not stop here. The awfulness of sin, and the magnitude of God’s grace is such that he again summarizes what has been said: this time by a dramatic presentation of the contrast in Adam and Christ. They appear upon the stage of inspiration in five sequences, each showing the overwhelming superiority of God’s grace to sin and its consequences. What Adam introduced, Christ countered and always victoriously. The details (complicated wording) of some scenes will continue to pose problems, but the message and conclusion of the drama is unmistakable. Keep this concept in mind as we study the script.

Verse twelve is the key to what follows, and must be carefully considered. “Therefore-” showing continued summation; “as through one man (Adam) sin entered into the world . . . .” The “as” anticipates a counterpart – the contrast with Christ which will be made in verse fifteen. Through (did) Adam, sin entered or was introduced into the world. Compare 2 John 7, where the gnostic deceivers “entered into the world.” Adam’s sin no more made (immediately) the people of the world sinners, than the gnostics made (immediately) early Christians to apostatize. Nor is the universal “death” of this verse the immediate consequence ~of Adam’s sin. Adam introduced sin into the world, but Adam did not produce the death. Death came through (dia) sin. Look carefully at the Greek text. It is “did one man, sin” but it is “did sin, death.” Adam was separated from God, (spiritual death) because, _Adam sinned. “And so . .” (hontos, in this manner; see Rom. 11:26) “death passed unto all men” (a reference to the degenerate condition of mankind, as shown in chapters one through three) “for that all sinned.” Each one’s sin is the ground (causative) for his spiritual death; thus individual responsibility is declared in the initial arguments, in the first summation, and in this preface to the dramatic summation: “The Great Contrast.” It is therefore to be understood in the interpretation of that which is to follow. Note: “all have sinned” (pastes harmartos) both here and in Romans 3:23.

“For” (v. 13) relates what follows to verse twelve. Before the Law of Moses sin was in the world, and death reigned because of sin (v. 14). This death is sin-related (spiritual), not flesh-related (physical). But no positive, codified law existed in the period under consideration. Therefore, (I) the sin of the period was not like Adam’s (it would have been identical if inherited) and (2) this is a repeat reference to the sins of Gentiles who violated their moral sense of “ought” (2:14-15) and stood justly condemned. In this summary, as in the initial presentation, Paul shows that both Jews (with codified law) and Gentiles (with no codified law) were sinners.

The first of the five contrasts (v. 15) was begun in verse twelve with “as through one man.” Now, “Not as the trespass, so also is the free gift;” contrasting the offense against heaven, with the charisma (free gift) of heaven. Individual responsibility, established in verse twelve, must prevail in this verse as well; so that one ignores the immediate context if he separates the later from the first part of the contrast. The many die – by participating in the offense against heaven; and the many live – only to the extent they participate (trust) in the free gift. The effect is secondary in this scene; emphasis being given to that which brings about spiritual death and life. The antagonistic spirit of the sinner (all sin is “against God,” Gen. 20:6; 39:9; 2 Sam. 12:13; Psm. 51:4; Lu. 15:21) is countered by the abounding grace of God.

The next contrast (v. 16) is that of the judicial sentence or decrees of God. Condemnation is contrasted with the decree for “an act of righteousness” (see footnote, A.S.) i.e., Christ on the Cross, as God’s plan for justification. Again, upon first reading it is easy to conclude that this justification is that of the sinners, considered subjectively. But the drama has not come to that yet. The means of justification is under consideration here. One man’s offense brought about the judgment “Condemnation;” and foreknowledge of the “many offenses” which would follow brought about the decree or award of a Savior. “God so loved the world that He gave . . . .” And it was the “many offenses” for which Christ would die – not one offense that would be “imputed” to the many.

In verse seventeen, the third contrast is death versus life; perhaps more accurately, the death and the life, considered abstractly. One sin of Adam introduced sin (abstractly) into the world, and “death through sin” (v. 12). But Christ “brought life and immortality to light through the gospel” (2 Tim. 1:10). With Adam’s sin “The Death” began its dominion over its subjects; but Christ is Life (Jn. 1:4; 14:6 and all who receive Him will reign in Life through Him. Death reigned in the first instance, but we may be more than conquerors in Christ Jesus. The future tense of “shall reign” (in Christ) contemplates ultimate glory (cf. 8:17, 21). “The Life” far exceeds “the Death” to which mankind has been subjected.

In the next contrast (v. 18), both the condemnation and the justification are universal; the first because “all have sinned,” and the second because the “one act of righteousness” (A.S., referring to Christ’s crucifixion) is the universal remedy for sin, available to “whosoever will.” Contrast is found in the terrible end of sin, and the marvelous and embodied in the righteous act of Christ on behalf of the world (See Rom. 6:23).

And the last contrast (v. 19) concerns the subjective and practical results of the two categories. Adam’s way was one of disobedience, while Christ’s way was that of obedience. “The many” (hoi po11ol, masses). who are caught up in the way of Adam are “made (constituted) sinners,” and “the many” who submit to the way of Christ will be “made (constituted) righteous.” Again, the future tense is used (cf. v. 17) regarding the righteous. Expositor’s Greek Testament comments, “It is because Paul conceives of this justification as conditioned in the case of each of the polloi by faith, and as in process of taking place in one after another that he uses the future.” If the last contrast seems anticlimactic it may:b .that Paul sees the application yet in process. Also, he had At to make a climactic summary outside the Adam-Christ contrasts, which binds this part of his letter to that which has gone before. The Adam-Christ contrasts, now ended, were dramatic illustrations in the midst of Paul’s arguments on Law versus Grace, so he now returns to that theme with a summary that reads almost like a doxology.

“The law entered” (v. 20) or came between that Abrahamic period of justification by faith (Ch. 4:) and the Christian dispensation – between the promise and its fulfillment (Gal. 3:16-f). Why? “That the offense might abound” i.e., be the more apparent (3:19-20; 7:13). Man sinned in the absence of a codified law, but specific, positive precepts clearly identified the transgression and emphasized the futility of seeking justification via law. It also made graphic the need for forgiveness (cf. “to bring us to Christ” Gal. 3:24). “But where sin abounded, grace did abound more exceedingly: that, as sin reigned in death, even so might grace reign through righteousness unto eternal life through Jesus Christ our Lord” (v. 21).

In Romans And Corinthians

Throughout these comments on Romans Five we have considered the “death” of this text to be spiritual separation from God. We believe the context, including Paul’s closing statement, warrants that interpretation. But there are two Adam-Christ contrasts in Paul’s writings, and that of the Corinthian letter (t Cor. 15) is so clearly physical that a brief comparative study is in order. An Adam-Christ contrast or comparison in different letters, and on different subjects, does not warrant mixing the points or their application.

In Corinthians, the context is physical death and physical resurrection, from first to last. But in Romans the context is salvation from sin, and the only references to resurrection (1:5 and 4:17) are in relation to the soulredemption theme. In Corinthians, Adam represents mortal man: a natural body (v. 44) of the earth (v. 47, 49) with flesh and blood (v. 50). These things are not sinful within themselves, but would have been inherited from Adam had he never sinned (Gen. 2:7). Adam was to reproduce (Gen. 1:28), eat physical foods (Gen. 1:29), had natural appetites and desires (Gen. 2:9; 3:6), before the first sin. To partake of Adam’s nature as set forth in the Corinthians letter simply meant to be mortal. True, as a consequence of Adam’s sin we are separated from the “tree of life” which maintained life in Eden; hence, we die. But the Corinthian letter makes no reference to this, nor is it a part of the lesson there.

But the Roman letter deals with Adam as the first sinner, hence representative of sinful man. Here, to partake of Adam’s nature means to rebel against God, to be disobedient. As Adam was the primordial “father” of sin, Christ is the “Author of eternal salvation” (Heb. 5:9). The Romans and the Corinthian Adam-Christ comparison or contrasts are not only in different parks; they are distinctly different ball games. One partakes of Adam’s physical or mortal nature through no choice of his own, and can do nothing about it. But Paul makes it clear in Romans that to partake of the spirit of Adam is a responsible sin, for which we must give account.

In Corinthians, Christ is held forth as our hope for release from the bondage of physical death; but in Romans spiritual death is under consideration, and it is contrasted with eternal life in Christ Jesus.

QUESTIONS

• What characters are discussed in the Great Contrast?
• What is the “life” of verse 103 Prove your answer.
• What two things have broken into or entered the world against God’s original will and what impact have they had on humanity?
• What is contrasted inverse 15 and what does this have to do with free moral agancy or personal responsibility?
• What two decrees of God are contrasted inverse 16 and what is the ground or cause of each?
• What is contrasted in verse 17?
• If the last part of verse 19 means that the personal obedience of Christ is imputed to us, then by parallel the first part must mean what?
• By the obedience of Christ in death, God makes or declares men.
• Why did the law enter and how did this help in bringing men to obey the gospel?
• In what ways is 1 Cor. 15 like Romans 5, and in what ways unlike?

Truth Magazine XXIII: 1, pp. 12-15
January 4, 1979

By Ron Halbrook

The theme of Romans is “the gospel of Christ” as “the power of God unto salvation to every one that believeth . . . . For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith” (1:16-17). The letter is a polemic against Jewish Christians who taught that once a Gentile obeyed the gospel of Christ, he must then be circumcised and keep the law of Moses. Because Paul affirmed the all-sufficiency of faith in Jesus Christ for salvation, he has been called the great Apostle of faith and Romans the great epistle of faith. The fourth chapter helps to unfold the theme by showing that to the sinner who “believeth on him that justifieth the ungodly, his faith is counted for righteousness” (v. 5).

The first three chapters of Romans read like a legal brief, convicting all mankind of sin. Those who did not retain God in their minds but who turned to idolatry and immorality, had been cast off by God for their sins (1:18-32). Those who received and retained the oracles of God condemned the other nations, but were self-condemned because they were guilty of the same sins (2:1-3:20). Standing before God, the perfect and impartial Judge, all men were condemned because all had sinned (2:2, 12; 3:9, 19, 23). Jew and Gentile, alike needed the salvation which is in Jesus Christ by faith.

The conviction of sin is followed by a summary statement which reiterates the theme and sets the stage to further develop the theme (3:21-31). Since all have sinned, all have hope of justification only by the grace of God “through the redemption that is in Christ Jesus.” A redemption is a deliverance or liberation obtained by payment of a ransom; the death of Jesus is the ransom price and, thus, “the ground of the whole remedial system . . . . The ransom is the meritorious means of the justification, or the valuable consideration which procures it . . . . Now when this blood is offered and accepted, when it takes effect as a ransom, which it does when we believe in, and obey Christ, then we are released from sin; and the sin is forgiven” (Moses E. Lard, Romans, pp. 116-18). Before turning to emphasis upon the condition of faith for justification, Paul emphasizes the only ground of merit upon which the gift is offered: the sacrificial death of Jesus Christ! Man’s helpless condition in sin and God’s matchless gift in Christ exclude all grounds of boasting. A perfect record in keeping the deeds of the law would establish, not exclude, boasting. Since all have sinned, boasting is to be excluded by a gift through “the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law” (vv. 27-28). Chapter four is a detailed defense of this conclusion.

Faith Counted for Righteousness: “What Abraham Hath Found” (Vv.. 1-8)

Abraham, father of the Jews, himself confirmed Paul’s argument. What had Abraham learned about justification before God? He found as all men find that his own works were sinful, that he had no record of perfection to offer God, and therefore that he was ungodly under the law of God. Finding himself in sin, “Abraham believed God, and it was counted unto him for righteousness” (v. 3).

The first eight verses picture God as though he were keeping a ledger or book of accounting. What He sees, this He reckons, counts, or imputes. That is, He marks down on the ledger “sin,” charging the debt to a man; this man has worked sin and the account thus shows him to be “ungodly:” God does not mark down the sin of one man onto the account of another man. Sin is put down to the account of the sinner himself and to no one else (cf. Ezek. 18). If a man never sinned, his ledger would be always clean and thus the account would show him to be innocent, just, righteous. If our works are all perfectly just, “the reward” must be given by right of a debt on God’s part; we could then boast of our doing. “What is owed as a debt cannot be reckoned as a favor” (Vine’s Dictionary of New Testament Words, III, p. 258). Reckon, count, or impute does not mean transfer. God does not juggle the accounts, marking down one man’s sin or righteousness on the account of. another. He marks down what He sees.

Abraham worked sin and was ungodly, so could not offer his own record of perfection nor demand the reward (3:23; 4:2, 4-5). The only way God could put down righteousness to the account of a sinner is by forgiving the sin, thus giving a gift of grace or unmerited favor. Such a favor could be bestowed universally and unconditionally upon all men, or conditionally and, therefore, only upon those meeting the condition. Abraham found that God justifies the ungodly by grace, upon the condition of faith. What must God see and record in order for His ledger to show us being innocent, just or righteous? Faith is regarded and recorded for righteousness (vv. 3, 5)! Upon the meritorious ground of the death of Jesus Christ, God records faith and the account shows righteous, just, innocent. The chart below illustrates what happens when the ransom price is applied to our need:

David learned the same lesson and exclaimed the blessedness, the wholeness, the happiness of the man who receives this gift:

Blessed are they whose iniquities are forgiven and whose sins are covered.

Blessed is the man to whom the Lord will not impute sin.

Though Paul does not discuss the nature of faith in the first few verses of Romans 4, his quotation of David from Psalm 32 reminds us that the nature of saving faith is an obedient faith. David’s exclamation followed upon his meeting the condition for forgiveness, the condition of an obedient faith expressed in the confession of sin and prayer for forgiveness (Psa. 32:1-5). In like manner, the faith of Abraham was an obedient faith from the first moment that we learn anything about his faith (see Gen. 12:1-4; cf. Heb. 11:8 – “by faith Abraham . . . obeyed”). Abraham, before the law of Moses, and David, under the law, both learned that not their record of perfection but rather their faith was “counted for righteousness.” The sinner throws himself upon the mercy of the court and obtains forgiveness upon the condition of obedient faith.

Faith Counted for Righteousness: “Upon the Uncircumcision Also” (Vv. 9-15)

Since certain Jewish Christians insisted that Gentile Christians be circumcised, Paul asked whether the blessing of forgiveness came “upon the circumcision only, or upon the uncircumcision also?” The case of Abraham is conclusive. “Faith was reckoned to Abraham for righteousness” when he himself was still “in uncircumcision” (vv. 9-10). The statement, “Abraham believed God, and it was counted unto him for righteousness,” is a quotation from Genesis 15:6 and circumcision was not commanded until some time later in Genesis 17. When he did receive circumcision, it was a sign that God already recognized and approved his faith. Thus, God sealed Abraham as the father of all “who also walk in the steps of that faith,” whether they be uncircumcised Gentiles or circumcised Jews (vv. 11-12). To walk in those steps is “to believe what God says, and by reason of so believing, to do what he says . . . . They were being led away from the truth into a judaistic concept of their duty . . . . To keep the law and practice circumcision in order to be saved is not walking in those steps” (Bryan Vinson, Sr., Paul’s Letter to the Saints at Rome, p. 80). Neither can we walk in those faithful steps by keeping the commandments of men and by perverting the truth of God with human innovations.

The promise of salvation came not to Abraham through the law of Moses, but came before that law and through a “righteousness of faith” exemplified in Abraham (v. 13). (f the promised inheritance is “of the law, faith is made void, and the promise made of none effect” (w. 14-15). Righteousness or salvation cannot be of the law, for “the law worketh wrath.” The law could make men conscious of sin (“for where no law is, there is no transgression”), but the law could not remove the sin. Paul’s conclusion that justification must be by faith, and that this justification is for us today, follows.

Faith Counted for Righteousness: “For Us Also” (Vv.16-25)

Paul concludes that the promise, then, indeed is “of faith, that it might be by grace.” This makes Abraham truly “the father of us all” truly “a father of many nations” spiritually (vv. 16-17). The very faith by which Abraham was justified before circumcision was the same faith which made him “the father of many nations” in the flesh (Gen. 12:1-2; 17:5). How embarrassing for Judaising teachers that Paul should make the fleshly seed in which they took pride dependent upon the continuity of a faith which justified Abraham before circumcision! He believed that god would multiply his seed; Abraham “against hope believed in hope” when in his old age he received the promise of a son. by the same faith excercised before the covenant of circumcision, Abraham later discounted the fleshly limitations which seemed to preclude the birth of this son (vv. 18-20). Abraham “had to decide whether to believe God against nature, or believe nature against God” (Lard, p. 148). He was “fully persuaded” that what God has promised, “he was able also to perform” (v. 21). All this transpired before and without the law of Moses.

Abraham’s faith was reckoned “to him for righteousness,” making him the father of all who are justified by faith – even of all in the gospel age.

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 (vv. 23-25).

Justification by faith is for us also!” To the sinner who “believeth on him that justifieth the ungodly, his faith is counted for righteousness” (v. 5). But Paul ends where he began this section of Romans: upon the only ground of merit for this marvellous gift. Jesus died as the sacrifice for sins and arose that as High Priest he might bear the blood into the Holy of Holies. Salvation by faith is truly of grace. “Oh to grace how great a debtor daily I’m constrained to be! Let thy goodness like a fetter bind my wandering heart to thee.”

Faith Counted for Righteousness: An Abused Doctrine

There are still religious groups today which refuse to accept what the Spirit taught through Paul, and who abuse justification by faith in an effort to make it fit their own doctrines. The doctrine of the Armstrong’s, Seventh-Day Adventists, and other Sabbatarians binds certain parts of the law of Moses. They separate Moses’ law into “moral” and “ceremonial,” keeping the former and rejecting the latter, in an effort to escape the law of animal sacrifices while retaining the law of the Sabbath. This does not break the identity of modern Sabbatarians with ancient Judaisers. There is no evidence that the Judaisers of Paul’s day required animal sacrifices. The common identity is in selecting certain parts of the Old Law to bind today. All such efforts undermine the all-sufficiency of justification by faith in Christ. Abraham was justified before and without the Sabbath law just as certainly as before and without the circumcision law. Such laws have nothing to do with justification by faith in Christ today because He has neither revealed nor required them within “the law of faith.” All those who attempt to defend polygamy, instrumental music in worship, infant baptism, or any other practice by an appeal to the Old Law abuse the all sufficiency of justification in Christ.

The term count, reckon, or impute has been abused. Some people insist that it implies the transfer of sin and righteousness from the account of one person to that of another. Calvinism argues that God transfers the sin of Adam to the account of every man, transfers the sin of every man to the account of Christ, and transfers the righteousness or obedience of Christ to the account of a penitent sinner. There is nothing at all about any transaction of transfer in Romans 4. God puts down righteousness to our account, on the condition of faith. The basis for this gift is forgiveness through the blood of Christ (3:25).

It was Abraham’s faith and “not the righteousness of God, nor the righteousness of Christ” which was marked down to him. “Indeed, the position that Christ’s righteousness, whether the attribute or the righteousness of perfect obedience, is ever imputed to human beings, is without even the semblance of countenance from the Bible” (Lard, p. 129). When Abraham complied with the condition of faith, “God, on the basis of the ransom which is in Christ, counted his belief to him, not instead of, nor as equivalent to, a life of perfect obedience; but that, by means of it, as a condition, he might attain to justification, or release from sin” (Lard, p. 138). Faith is the condition for merciful pardon and has nothing to do with a transfer or juggling of accounts.

It is also taught that when God does “not impute sin” (v. 8), He takes no account of the sin which we practice. This error grows out of the doctrine of transfers: God imputes or marks down (transfers) the perfect obedience of Christ to the account of the sinner, and consequently sees nothing but obedience even where there is disobedience. God marks down sin when we sin; to “not impute” is to forgive (v. 7). The doctrine of transfers creates a realm of unconditional and automatic grace in which sin practiced is never marked down at all. Romans 4 teaches that God imputes or marks down all sins; upon the condition of faith, He mercifully forgives them, clearing the ledger, and marks down righteousness.

Romans 3:21-4:25 does not teach the denominational doctrine of salvation by faith alone, or salvation at the point of faith before and without any other act of obedience. The passage establishes the essentiality of faith, with very little attention to the obedience of faith elsewhere discussed (1:5; ch. 6; 16:26). Where 3:28 says “justified by faith,” “Luther made his famous translation, ‘we are justified by faith only,’ which daring act gave rise to that doctrine” (Lard, p. 123). Paul again and again says “by faith” but never once “by belief only, thereby excluding other condition” (Lard, p. 131). The nature of saving faith is obedient faith. That does not mean we will never err or sin, but it means we are always humble and penitent for’ sin, willing to put it away, ready to implore divine forgiveness, and anxious to forsake our error that we may return to the divine standard of truth. This was the character of Abraham – not a character of perfection, but one of faithfulness.

The character of saving faith is obedient faith. Baptism in water for the remission of sins is justification by faith in the gospel age. The principle and purpose of faith declared in Romans 4:3 (faith counted “for – eis righteousness”) is identical to the call issued in Acts 2:38 (repent and be baptized “for – eis – remission of sins”). That which moves a sinner to obey the gospel and lay hold on eternal life is faith. Faith is the motivating power, and thus faith saves. “He that believeth and is baptized shall be saved.” In the absence of faith, there can be no salvation because no motivation to sumit, obey, and accept the gospel. He that believeth not shall be damned” (Mk. 16:16). Romans 4 shows “that works without faith would not justify,” and James 2 shows “that faith without works would not justify” (R.L. Whiteside, Romans, p. 95). Also, “the principle of justification is the same, whether the justification be that of the saint or the sinner. In both cases, it is by belief with other acts; and in neither case by belief without those acts” (Lard, p. 131). Saving faith is obedient faith.

Speaking where the Bible speaks, being silent where it is, we have a wonderful message to preach. It is the solution to man’s greatest problem! When the ungodly obeys the gospel of Christ, “his faith is counted for righteousness” by the grace of God.

QUESTIONS

• How does chapter 4 reflect the great theme of Romans?
• What is a “redemption” and what place does it have in the gospel plan?
• Read Ezekiel 18 and explain how it helps us to understand what God imputes to a person’s record (Rom. 4:1-8).
• On what ground of merit can God record our faith unto righteousness?
• Was Abraham justified by faith before he was circumcised? Prove your answer.
• Was Abraham justified by faith before and without any other act of obedience? Prove your answer.
• What are some practices which men attempt to justify today on the same principle used by ancient Judaisers?
• Denominational theories see transfer from one account to another in the Bible word “imputation;” what three transfers are claimed?
• How does the denominational doctrine of transfer create a realm of unconditional or automatic grace?
• Discuss the nature or character of saving faith.

Truth Magazine XXIII: 1, pp. 9-12
January 4, 1979

By James E. Cooper

The great theme of the book of Romans is briefly laid down in 1:16-17: “For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth, to the Jew first, and also to the Greek. For therein is revealed the righteousness of God from faith unto faith: as it is written. But the righteous shall live by faith. ” The gospel is God’s power to save all believers. In it is revealed “a righteousness of God from faith unto faith.” God’s plan for making men righteous in His sight is contained in the gospel which was delivered “to the Jew first, and afterward to the Greek,” just as Jesus had instructed (cf. Luke 24:47-48; Acts 1:8).

Having laid down the fact that the gospel is a universal plan for obtaining a right relationship before God, Paul next developed the theme of the universal need of mankind for the gospel. God’s wrath is “revealed from heaven against all ungodliness and unrighteousness of men, who hinder the truth in unrighteousness” (1:18). The rest of chapter one (1:18-32) is devoted to showing the ungodliness and unrighteousness of the Gentile world, and their need for the provisions of the gospel. Chapters two and three continue the argument, and show that the Jew needed the gospel just as much as the Gentile because he practiced the same ungodliness that condemned the Gentile.

The argument of 1:18-3:8 is summarized in 3:9: “For we have laid to the charge of both Jews and Greeks, that they are all under sin.” It is interesting to note in passing that he does not argue that all men need the gospel because they were born totally and hereditarily depraved as the Calvinists maintain, but because they have sinned against God. Thus, briefly stated, the gospel answers a universal need: all men need the gospel because they are all under sin.

Gentiles Need The Gospel

The Gentiles were (and are) desperately in need of the gospel because they hinder the truth by their ungodliness (1:18). The fact that they were not under the law (2:14), or that they have not already heard the gospel, does not excuse their sin: “they are without excuse” (1:20). God’s invisible attributes, “His everlasting power and divinity,” are (note the present tense, are) clearly seen in the material world. Evidence from the created world is continually available to all men everywhere; therefore, they are without excuse for failing to respond properly.

Deliberately ignoring their knowledge of God from “General Revelation,” the Gentile became “vain in their reasonings” (1:21), with the ultimate result being the worse kind of idolatry. They did not set out to become idolaters, but failing to give God the proper reverence and becoming puffed up on their own wisdom they made gods of their own imagination (1:22-23).

Rejecting the true nature of God and substituting gods of their own making, they stooped to the lowest forms of immorality (1:24-32). Forgetting God and allowing lust to have a free reign in their hearts caused them to “dishonor their own bodies between themselves” (1:24), practicing both lesbianism (1:26) and sodomy (1:27). Because they “refused to have God in their knowledge,” the Gentiles were abandoned by God, without further effort to restrain them. They had a “reprobate mind,” wholly given up to iniquity, and were “filled” with the catalog of sins mentioned in 1:29-31. Their degradation is further seen in that they not only engaged in these vices themselves, but encouraged others to do the same – all the while “knowing the ordinance of God, that they that practice such things are worthy of death” (1:32). A darker picture of human corruption would be difficult to conceive. When man cuts himself loose from God, his spiritual, physical, intellectual and moral degeneration inevitably follows.

Jews Need The Gospel

If the Gentiles need salvation from God because of their ungodliness, and the Jew would readily admit to that fact, then the Jew who practiced the same ungodliness would also need the gospel. by condemning the Gentile for his ungodliness, the Jew condemned himself and he, too, is “without excuse” (2:1). Paul does not directly state that his argument is directed toward the Jew until he comes to 2:17, but the argument is designed to get past the self-righteousness of the Jew and let him see for himself that he stands condemned as well as the Gentile.

The Jew understood that God’s wrath would be poured out against those who were engaged in wickedness. The judgment of God would be “according to truth” (2:2) and, “according to (Paul’s) gospel, by Jesus Christ” (2:16). If a man admitted that God’s judgment is against those who practice such vices as were characteristic of the Gentiles, how could he think he could escape that judgment if he practiced the same vices? Did he think that he would receive preferential treatment from God in judgment because he was a recipient of his “goodness and forbearance and longsuffering” (2:4) as a member of the Hebrew race? If so, he was treasuring up for himself “wrath in the day of wrath” (2:5). God will “render to every man according to his works” (2:6), not according to his ancestry. “There is no respect of persons with God” (2:11). There is no advantage in being a “hearer of the law” if one is not also a “doer of the law” (2:13).

The Jew took pride in his standing as a Jew, and Paul refers to their attitudes in 2:17-20. Because they were Jews and the stewards of the Law which had been revealed by God, they felt that they were possessors of superior knowledge which made them competent to be “a guide of the blind, and a light of them that are in darkness,” but they really needed to teach themselves. They did not practice what they preached!

A teacher should “teach himself” (2:21). He that “preaches that a man should not steal” should not steal. He that says “a man should not commit adultery” should not commit adultery. Such would be absurd. It would be inconsistent also for the Jew who professed to abhor idols to “rob temples.” But to “glory in the law” and then to “transgress the law” caused the name of God to be blasphemed among the Gentiles because of their inconsistencies.

Why this difference between teaching directed “toward the other fellow” and their own practices? It appears that the Jews felt that their circumcision gave them the edge. God would not use the same standard in judging them as he would with others. But they were mistaken about that. Those today who, like the Jews, feel they are under the covenant and, therefore, have a special edge with God should give some serious thought here. Paul does not deny that it was an advantage to be a Jew and to be circumcised, but this advantage becomes no ad if one becomes a “transgressor of the law” (2:25). The real “Jew” (meaning a true servant of God? is not one who is physically descended from Abraham, and one who has been circumcised in the flesh. Nor is he a real “Jew” who observes the formalities of the Jewish religion, but fails to keep its precepts from the heart. The real “Jew” is one who serves God from the heart. His circumcision is not that of the flesh, but of the heart (cf. Col. 2:11-12; Phil. 3:3).

Twice in the second chapter, Paul refers to the Gentiles as “doers of the law.” In 2:14-15, they are depicted as not having the law (of Moses), but doing “by nature the things of the law.” Evidencing that they have a concept of right and wrong in their own consciences, they are “the law unto themselves.” When they do right, their conscience approves them; when they do wrong, their conscience condemns them. This universal concept of right and wrong will be the standard by which they will be judged and “as many as have sinned without the law shall also perish without the law” (2:12). In 2:26-27, Paul raises two questions for the Jew to ponder. First, if the uncircumcised (Gentile) keeps the ordinances of the law, “shall not his uncircumcision be reckoned for circumcision?” Will he not be treated by God as if he were circumcised? Second, if the physically uncircumcised person fulfills (keeps) the law, shall he not “judge” (condemn) the Jew who transgresses the law?

The Jew would likely respond to this line of reasoning with the idea that Paul’s argument did not seem to give the Jew any advantage at all. If his position as a Jew did not give him favor in the judgment, where is the advantage in being a Jew? Paul’s response is this: “Much in every way; first of all, that they were intrusted with the oracles of God” (3:2). Other advantages are not discussed until he comes to 9:4. Having been the possessors of the oracles of God was a supreme advantage for the Jew. These scriptures contain God’s special revelation to the nation of Israel, teaching them precepts and statutes by which they could serve Him.

A second question that the Jew might ask is, “What if some were without faith; shall their want of faith make of none effect the faithfulness of God?” Paul’s answer: “Absolutely not!” If every Jew on earth were a liar it would not affect the truthfulness of God. Your righteousness, or lack of righteousness, does not affect the character of God. This conclusion is in perfect harmony with the scriptures, which the Jews so jealously guarded. David acknowledged that God was righteous and he was the sinner, justly condemned in His sight (3:4; cf. Psa. 51:4).

A third question arises out of Paul’s answer to the second. If our unrighteousness only serves to commend the righteousness of God, is He not unrighteous when he “visiteth with wrath”? Paul’s response: “God forbid: for then how shall God judge the world?” Paul then turns the question on the questioner, using the Jew’s attitude toward Paul as the subject. They judged Paul a liar when he preached that Jesus of Nazareth is the Messiah. If their argument removed the problem of sin, as they imagined, why did they still call Paul a liar? In fact, why do they not do the very thing they have been accusing him of saying: “Let us do evil that good may come”? The Jew would feel the force of this argument.

What is the conclusion? Are we (Jews) better than they (Gentiles)? Are the Gentiles guilty and justly condemned before God, while we stand in a privileged position? Do we feel no need for repentance, and at the same time feel that the Gentiles are lost and undone? Not at all. Paul had proven from their own experiences that they were just as guilty of sin and justly condemned of God as were the Gentiles (3:9). He now confirms this affirmation by an appeal to the scriptures to show it was true (3:10-18; cf. Psa. 14:1-3; Psa. 5:9; Psa. 10:7; Psa. 36:1; Isa. 59:7-8). Of these scriptural references he observes that the law “speaketh to them that are under the law” (3:19). The Jews are under the law, and having failed to keep the requirements of the law perfectly, they are also guilty before God. Any honest man reviewing his own life would admit that.

Hence, every mouth was stopped from its boasting. There was nothing that anyone could say in his own defense; the whole world is brought under the judgment of God. The Jew needs the gospel just as desperately as does the Gentile. The Jew could not be justified through the law. It formed the basis of judgment, but not of justification. To be justified through the law, absolute obedience would be required, and no Jew (except the Lord Jesus Christ) ever accomplished that. And, no Gentile ever kept the “law written in their hearts” perfectly. Both Jew and Gentile are, therefore, admitted to be sinners, guilty before God, and in need of the saving grace of God which is through Jesus Christ. “All have sinned, and fall short of the glory of God” (3:23).

None could be saved on the basis of perfect law-keeping. Hence, the “righteousness of God from faith unto faith” (1:17) is “a righteousness of God” which is “apart from the law” (3:21). It comes to us by faith as a condition, and is revealed in order to produce faith. It is “a righteousness through faith in Jesus Christ unto all them that believe” (3:22).

Justification is brought about through the grace of God which provided that the redemption price should be paid by Jesus Christ (3:24). His blood is the ransom price, and we receive the benefit of it “through faith” (3:25), not perfect law-keeping, but a faith that “works by love” (cf. Gal. 5:6). The “law of faith” (3:27) excludes all boasting. Justification is not a matter of merit, a matter of earning one’s salvation. No man can boast that he deserves to be saved on his own merit. Only the gospel gives us hope to be justified before God. This hope is shared by both Jew and Gentile and gives all the praise to God.

QUESTIONS

• Memorize the theme of Romans as stated in 1:16-17.
• How did the vain reasonings of the Gentiles affect the views of God (religion and man (morality)?
• Prove from chapter 2 either that God will or will not provide preferential treatment of certain men and nations in judgment.
• Though the Jews thought themselves guides to the blind, what effect did their lives often have on the Gentiles?
• Explain the difference between one who was a Jew only in the flesh and one who was a Jew in a deeper sense.
• Prove that chapter 2 does or does not teach: a. Jew who sinned would be saved because he had the true knowledge of God’s law, b. a Jew who sinned would be saved because he did not have the true knowledge of God’s law.
• 7. What three questions does Paul ask and answer for the Jew who sought to defend a hope of righteousness through Moses’ law during the gospel age?
• What Jew ever kept the law of God perfectly, so that he could offer nothing more or less than his own record for righteousness?
• What Gentile ever kept the law of God perfectly, so that he could offer nothing more or less than his own record for righteousness?
• On what basis, then, does either Jew or Gentile have hope of righteousness before God?

Truth Magazine XXIII: 1, pp. 6-8
January 4, 1979

By Earl E. Robertson

The overall objective of the book of Romans is sublimable: God, in justice, says all have -sinned but He proposes to save all in Christ Jesus by the gospel. This book is, in my judgment, the greatest production ever presented to man. Phillip Schaff said in his introduction to this book, “The Epistle to the Romans is the Epistle of the Epistles,” while Meyer describes it as “The grandest and richest in contents of all the apostle’s letters.” Bryan Vinson, Sr. says, “No composition in human language authored by man or the Holy Spirit surpasses the scope, depth and grandeur of thought communicated in this letter.” This epistle is sublime because it is the gospel of God which concerns His Son Jesus Christ our Lord (1:1-4). Of the infinite storehouse of God’s provisions to save the world Paul says, “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out” (Rom. 11:33).

Admittedly, this book is difficult, perhaps due to its depth and fullness. However, the obscurity of truth often observed in much writing on the letter is purely human. W.G. Rutherford, in the preface of his “Epistle To The Romans” says, “This was once a plain letter concerned with a theme which plain men might understand.” Peter says some things Paul wrote are hard to be understood, and that some unlearned and unstable wrest unto their own destruction (2 Pet. 3:15,16). This wonderful book is not the basis for the concepts and doctrines advanced by Augustine, Luther, Calvin, Wesley, and Barth, others to the contrary, notwithstanding. Neither is it rightfully the aid-giving source for the objectives sought in recent times by Garrett, Fudge, and Hardin. Its section dealing with personal judgments (ch. 14) is not a blanket covering the sins of substitution, additions, and perversions in God’s plan of salvation, church organization and worship as often alleged. Fellowship is based on the truth preached by the apostles. Beside this, there is no scriptural fellowship in the kingdom of God. John testifies the fellowship others had with the apostles was contingent upon what the apostles had seen, heard, and declared (1 John 1:3; Acts 4:20). The difficulties experienced in efforts of exegesis seem to come due to a forcing of this book to teach what it does not teach.

The Theme

Paul, like Peter later (1 Pet. 1:17), affirms that with God there is no difference between Jew and Gentile. Paul argues in this book that “there is no respect of persons with God” (2:11); that “even the righteousness of God which is by faith of Jesus Christ (objective genitive – faith in Christ as a result of gospel testimony, EER) unto all and upon all them that believe: for there is no difference” (3:22); that “there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him” (10:12). Thus, in an absolute sense God views all mankind the same, and, in this regard, the gospel one agency – of Christ is God’s power to save the believer whether Jew or Gentile. The power of the gospel clearly shines in contrast to the weakness of the law of Moses (8:24). This power was used in each case of conversion recorded in the book of Acts (cf. Acts 18:8). Paul shows this gospel was not contrived in human wisdom, but is “of God.” God put His word in man (2 Cor. 4:7) and, with miraculous demonstrations, proved what they said to be His word (2 Cor. 4:7; Mk. 16:20; Heb. 2:4. He further emphasized this theme by showing the difference between the law of Moses arid the gospel of Christ: The gospel is “unto salvation.” The law of Moses was not given to save from sin, but to cause conscious awareness of sin (Rom. 7:8,9). What a difference in results! Paul further shows this theme to his readers by stressing the universality of the gospel – it will save every one that believes. As shall be seen, “all have sinned” and are in trouble with God. God demanded death for sin; but mere man could not atone for his own sins, so Christ died for all (Heb. 2:9). Only through Christ has God provided salvation universally. But in this theme Paul declares this salvation offered through the gospel is conditional – it is to every one that believeth. Jesus said concerning those who had heard the gospel preached: “He that believeth and is baptized shall be saved” (Mk. 16:15,16).

So, the theme stated, that God is no respecter of persons, is proven in that he has given only one Redeemer for all and one gospel to manifest this Savior to all. Difficulties and controversies will surely be experienced in any contrary interpretation. The maxim in interpretation is always allow the scriptures to freely say exactly and only what their proper meaning is.

Three-fold Position Of GodInasmuch as God respects no man’s person, He must view all alike and offer the same provisions to all exactly alike. This truth is fully demonstrated in the book of Romans.

1. God regards sin upon all alike. This is affirmed from 1:18 through 3:23 explicitly. The first chapter proves that the Gentiles have sinned and chapter two proves that the Jews have, too. Chapter three shows both Jews and Gentiles are alike lost the same way – through sin. Paul desired fruit from among these Gentiles (1:13), but to enjoy such he must first convince them of their own sins. The very creation of God manifested Him in power, wisdom, and goodness, thus making the Gentile without excuse. Of this, Paul said, “Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened . . . . Wherefore God gave them up to uncleanness through the lust of their own hearts, to dishonor their own bodies” (1:21., 24). “God gave them up!” Paul said this three times. Though they knew God, they glorified him not as God. They chose to push out of their minds their knowledge of Him, so God gave them up and they ran headlong into a life of things which were not befitting. The squalid, filthy, behavior loved and practiced by these Gentiles was sinful in God’s sight. Perhaps the world accepted it and them but God condemned both it and them! One has no way to go when he leaves God out of his thinking and behavior but down – morally and spiritually. Concerning the Gentiles, Paul concluded, “Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them” (1:32).

Apparently the Jew yet sensed a secure feeling, being the physical seed of Abraham. They had told Jesus they were in bondage to no one because they were the seed of Abraham (John 8:31-34). John the Baptist had warned them saying, “Think not to say within yourselves, We have Abraham to our Father” (Matt. 3:8). At this time, only they who are “Christ’s” are Abraham’s seed (Gal. 3:29), because the seed-promise made to Abraham was not “through the law” of Moses, but through the righteousness of faith (4:13). These Jews had not fully accepted this fact and were yet demanding circumcision for salvation and, thereby, condemning the Gentiles. Their morals were hardly any better than the morals of the Gentiles. The apostle condemned them saying, “Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest 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. 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?” (2:1-3) God told these Jews that they were impenitent and had treasured up for themselves wrath at the judgment of God. He further shows this judgment would be by Christ Jesus and according to the gospel preached by Paul (2:16; cf. John 5:22; Acts 17:31). The Jew had taught everyone but himself, and, thus, had become a hypocrite (2:17-24). They had not kept the law and had, therefore, become sinners. The law could not save them; the praises of fellow Jews could not make them right with God. They, life the Gentiles, needed Christ for salvation! In this condition, they were not one whit better than the filthy Gentiles. They both were without Christ being dead in their own sins. Lost! Lost!

2: God proposes to save all the same way. God is just in His condemnation of the sinner, and He is the justifier of each who believes in Jesus (3:26). Since God put no difference between the Jews and the Gentiles, purifying their hearts by faith – that is, their reception of the gospel (Acts 15:9) – He saves the Jew “even as” the Gentile (Acts 15:11). God makes no offer to save any without Christ; He offers to save none out of Christ. Yet, He proposes to save all in Christ. Judaizing bigotry and paganizing licentiousness could both be forgiven, but only in Christ. In Christ, both Jew and Gentile are one. Such conciliatory overtures offers the Jew exactly what is offered the Gentile. God will not accept one man in one way and the other another way. Dispensationalism is not taught in the gospel of Christ.

Gospel preaching reveals the universal human need of redemption (1:18-3:23). Paul shows that the wisdom of the Gentiles cannot provide salvation for anyone and neither could the ancestral privileges of the Jews. But God is able to save all who come unto him by Christ Jesus (Heb. 7:25). Paul shows we have peace with God through Christ (Rom. 5:1). Our sins destroyed the friendship between us and God, and God demanded death for sin. Christ interposed by His death to effect harmony between God and man, which human sin had destroyed. Isaiah said Christ was “wounded for our transgressions, he was bruised for our iniquities,” and further “the chastisement of our peace was upon him” (Isa. 55:5). The prophet further declared, “Yet it pleased the Lord to bruise him; he hath put hint to grief:, when thou shalt make his soul an offering for sin, he shall see his seed, and the pleasure of the Lord shall prosper in his hand. He shall see the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities” (Isa. 53:10, 11).

The sinner must have complete trust in this divine provision for sin and express this confidence through obedience from the heart (Rom. 6:17, 18). This obedience is just what the word means. It is neither legalism nor Phariseeism, but it is the expression of trust or belief that God’s way of saving all sinners will work. His conditions for salvation are His and let none of the so-called 20th century-Moseses allow through their teachings or in any other way cause you to reject them through disobedience. Moser says, “The conditions of salvation are not a `plan’ or `scheme’ arbitrarily demanded by one in authority, but the natural responses, as to signification, to the blood of Christ.” We just select our own terms! What foolishness. Billy Williams allows if we call the divine conditions “God’s plan,” it borders on sin. Hardin, in nearly every sentence, calls it legalism. The heretics of the past century called it Phariseeism. But Paul calls it obedience! Here one is reminded of Albert Barnes’ statement, “Where Paul states a simple fact, men often advance a theory. The fact may be clear and plain; their theory is obscure, involved, mysterious, or absurd.” And so it is. Amen!

Paul wrote these Romans, “But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness” (6:17, 18). Now, you call this whatever you wish, but the fact remains it is obedience both in name and action! Those tainted with Calvinism objurgate, but dare we change the word of the living God to satisfy a theory? Romans 6:18 and 22 affirm freedom from sin as the logical results of obedience to God which the gospel demands. The Romans obeyed; they obeyed the gospel. The verb “obey” is followed by the accusative. This case (accusative) marks primarily the immediate object of the action expressed by this verb (obey). They were made free from sin (not sinless, but emancipated) when they obeyed. When they obeyed they were made free and they became servants. Free, indeed so; yet, slaves. There is no middle ground about this matter. There is no salvation from sin until one obeys from his heart the gospel of Christ; and no one becomes a slave to righteousness until he is freed. What is wrong with inspiration’s expression of their actions? What is wrong in calling this obedience to the doctrine?

What did the Romans do when they obeyed the faith? Paul says they did what the Lord required of them to get into Christ. He says they were baptized into Jesus Christ (6:3). Salvation is in Christ (2 Tim. 2:10) and they had to get into Him to enjoy it, but baptism is the door through which one by faith enters into the Lord. The preaching of Jesus Christ to all nations is “for the obedience of faith” (Rom. 16:25, 26; Matt. 28:18-20).

Inasmuch as God was just in pronouncing condemnation upon men because of their sin, he also has the total right to announce the basis or terms upon which he will accept the sinner as justified (Rom. 11:34-36). These terms, announced by the Saviour, are accepted and applied in Romans 6. In accordance with the will of Christ as expressed in the commission of Mark 16:15, 16, both Jews and Gentiles had the gospel preached unto them; however, all obeyed not because the word preached was not mixed with faith in them that heard it (Rom. 10:16; Heb. 4:2). This response shows the volition of each responsible human being. Each man can choose his character of life and his destiny. As God’s terms of salvation are conveyed to the heart of a sinner he can either accept them in obedience or reject them in disobedience. Whatever the sinner does right here makes the difference in results. “Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey: whether of sin unto death, or of obedience unto righteousness?” (Rom. 6:16). Which ever way the sinner goes, God remains just! God is both able and willing to save all sinners the same way: grace and faith. His grace is expressed through ability and willingness -He gave His only Son. Man’s faith expresses itself in accepting the terms of this grace for salvation – obedience to the gospel.

God’s sovereign and inherent right to condemn sinners for sin, give His only Son to ransom them, cause the gospel of Christ to be preached declaring it to be His power to save the believer, cut off the Jew as a nation and special people through their rejection of him, and receive individually all who trustingly obey him whether Jew or Greek must be conceded by all. It is God’s business and the very heart of Romans 1 through 11.

3. God proposes to save when His provisions are utilized. The Lord is able to execute and perform to the fullest all His promises and sayings (cf. Rom. 9:28; Isa. 55:11). He promises to free from sin those who obey the truth when they obey (Rom. 2:8; 6:17, 18). Paul illustrates this magnificant and sublime truth with the faith and obedience of Abraham. Paul seeks to show the Jews of Rome that, though Abraham was justified, he was not justified through the law or circumcision (Rom. 4:10, 13). When in Romans 4:10 identifies the time of his faith being reckoned for righteousness. Now, Paul shows, if God could without the law or circumcision count Abraham’s faith for righteousness, he can now save the physically uncircumcised through his grace and their faith (Rom. 4:16). Lard makes these comments on Romans 4:3, “Abraham believed God, -and it was counted to him for justification.” He said, “There was nothing miraculous in his belief. It was belief in the sense in which we believe, the only difference being in the things. believed.” “Moreover, be it noticed, that the thing counted to Abraham was his own, not another’s. Dakalosune means acquittal from sin, with subsequent recognition and treatment as just. Now Abraham’s belief was counted to him eis-in order to, dikalousunen-in order to his acquittal from sin, or that, by means of his belief, he might obtain justification. It was, in a word, the condition of his release or pardon, just as it is the condition of ours.”

Paul says Abraham is the “father of all them that believe, though they be not circumcised; that the righteousness might be imputed to them also . . . who walk in the steps of that faith of our father Abraham” (Rom. 4:11, 12). To walk in the steps of that faith of Abraham is to yield to God’s instructions by doing what he commands. It means when sinners hear and believe the gospel of Christ they must repent and be baptized. Then the promise of remission of sins is enjoyed (Acts 2:38); “Being then made free from sin” (Rom. 6:17, 18). When God called Abraham from Ur of the Chaldees he, by faith, obeyed (Gen. 12; Heb. 11:8). Abraham believed in the Lord and he counted it to him for righteousness (Gen. 15:6). Years later, even -after he had lived in Canaan ten years, Hagar the maid conceived and had Ishmael. When Ishmael was thirteen years old, God appeared unto Abraham and promised to make a covenant with him, promised him a son “next year” by Sarah, and told him that he and all his must be circumcised (Gen. 16 and 17). Abraham was now ninety-nine years old and Sarah was ninety. Paul shows Abraham had no reason to think he could have a son other than the fact that God had said it. Paul says, “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 table also to perform. And therefore it was imputed to him for righteousness. 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” (Rom. 4:18-24). Abraham’s faith in God caused him to yield to the very words of God which caused his faith. So shall it be for all who today walk in the steps of that faith of Abraham. Romans 6 shows our faith in God saves us when it obeys God. Abraham’s obedience is specifically said to be the means by which his faith in God could be expressed and made perfect.-(James 2:21-24). Our faith, like that of Abraham, comes from hearing the word of God. And, our faith, like that of Abraham, is made perfect and blesses us only when it obeys God. It was God’s business to so justify Abraham; it, likewise, is God’s business to justify sinners today by faith that obeys.

Conclusion

This great book has three logical divisions: (1) Chapters 1-8 cover the fall of all through sin, and God’s willingness to save all through Christ, (2) chapters 9-11 show God’s rejection of the Jew and acceptance of the Gentile, (3) chapters 12-16 give general instruction as to how God’s people should live.

QUESTIONS

1. Give the theme of Romans expressed in 1:16-17, along with a simple three-point outline of the sixteen chapters which develop this theme.
2. In Romans, how is God shown to be a just person with all men in condemning sin? How is He shown to be impartial in His mercy and grace toward all men?
3. How did men’s lives differ from God’s standard of truth and righteousness in Romans 1?
4. For what were the Jews especially condemned before God?
5. Explain how Romans prove one of the following: a. There is a difference in God’s dispensation of grace in Christ to Jews and to Gentiles, b. There is no difference in God’s dispensation of grace in Christ to Jews and to Gentriles.
6. What are some expressions used in connection with obey or obedience in Romans?
7. List some expressions false teachers use in referring to obedience in their effort to weaken the necessity for strict obedience to the gospel.
8. Why do men teach that we are saved by faith alone, at the point of faith, before and without any other act of obedience? Do we find this doctrine in Romans? If so, where?
9. Does the life of Abraham teach that salvation is conditional or unconditional?
10. What does Romans teach us about the nature of the faith which saves?

Truth Magazine XXIII: 1, pp. 2-6
January 4, 1979