Romans 1

BIBLE STUDY TEXTBOOK

ROMANS REALIZED

DON DeWELT

Professor of New Testament and Homiletics Ozark Bible College, Joplin, Missouri

Paraphrase by JAMES MACKNIGHT

Summary by MOSES E. LARD

College Press, Joplin, Missouri · Copyright © 1959 Don DeWelt

THIS BOOK, like all other Bible Study Textbooks, is written for participation. You might read some books just for information, but not this one. This book has no use apart from your knowledge of Paul’s letter to the Romans. We plan a fine bibliography of commentaries to which you can refer (see pp. 269, 270); and we plan to include some commentary of our own. But the comment of others and ourselves is not your personal knowledge of the epistle of Paul to the Romans. What does Paul say to you? Indeed, what does he say to all men?and we believe Paul says the same thing to all men. But until you discover for yourselfwith whatever aids you needwhat Paul says to you, the purpose of the Word of God has fallen to the ground and the purpose of this book has not been realized. When you have experienced that wonderful exhilaration of knowing that when the apostle wrote, this is what he meant; and this is how it refers to my life, we then will be happy. For that is why we wrote this bookand all Bible Study Textbooks.

INTRODUCTION

WE FEEL there are several important features that should commend this book to you. Here they are; consider them carefully before going further: FIRST: The entire text of the book of Romans is from the American Standard Version of 1901. SECOND: A paraphrase of the text by James MacKnight is given. He is one of the finest commentators on the epistles. This paraphrase becomes a short commentary and literal translation. We believe it will help you immeasurably in your understanding of this wonderful epistle. THIRD: A summary of the text by Moses E. Lard, This summing up in concise words the thought of the section is a fine way to learn at a glance the thought of the apostle. FOURTH: A comment and explanation on every verse by Don DeWelt. We have intentionally limited our comment. Our purpose in preparing this study is not to add another commentary on Romans to the hundreds that are already in print, This book is intended to be a mental and spiritual stimulator. We want to stir up your sincere mind and cause you to know for yourself and of yourself (as much as is humanly possible) what Paul has written.

FIFTH: More than 1,000 questions on the entire book. These can either be answered orally, or the answers written in a notebook. The latter form is the method we have used most often. SIXTH: A review in outline form that runs through the book. This will call to your mind the structure of the book as you progress in study. SEVENTH: Preliminary questions appear at the beginning of each section. These questions are called Realizing Romans. They are intended for you to answer before you study anything but the text. After you have studied the aids, perhaps you will wish to return and change your answers; but do answer all the questions in Realizing Romans before you proceed in the rest of the study.

EIGHTH: Note the chart of the whole epistle as found on page 15. We follow this outline in our comments. NINTH: There are two special studies in the back pages of this book. These studies were written by Wilbur Fields and the author.

Yours in His Happy Service, DON DEWELT

ROMANS REALIZED GENERAL INTRODUCTION TO THE EPISTLE OF PAUL TO THE ROMANS

A.

Paul the Apostle, the Author.

1. Since the first word of the epistle gives the name of the author, There is no need to give reasons for attributing this letter to Paul, a servant of Jesus Christ, called to be an apostle. 2. There has been no weighty controversy in any period of history concerning the authorship of the book.

2. Notice that Paul, the inspired author, dictated this epistle to his scribe, Tertius (Romans 16:22).

B.

The Time and Place of Writing.

1. Paul dictated this epistle during the three months-’ stay in Corinth on the third missionary journey in about 57 or 58 A.D. 2. Reasons for the Conclusions Concerning the Time and Place of Writing.

a. Paul was taking the contribution of the churches of Macedonia and Achaia to the saints at Jerusalem, Romans 15:25-26: … but now, I say, I go to Jerusalem, ministering unto the saints. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem.

b. Paul and certain other brethren were in Corinth on the third missionary journey at this time and were on their way to Jerusalem with the offering for the saints. Acts 19:21; Acts 20:3; Acts 20:16; Acts 20:22. (Macedonia, together with Achaia, made up the whole of Greece, Corinth being in Achaia.) Though the offering is not here mentioned, we know that they had it because of what Paul said in Acts 24:17-18. He said, Now after some years I came to bring alms to my nation, and offerings: amidst which they found me purified in the temple.

c. We know that it was written at Corinth because the names of two people associated with this city are mentioned as being present with Paul at the time of writing. Romans 16:23: Gaius my host, and of the whole church, saluteth you. Erastus the treasurer of the city saluteth you.

(1) Gaius was one of the few baptized by Paul in the city of Corinth. 1 Corinthians 1:14.

(2) Erastus is identified with Corinth in Acts 19:22 and also in 2 Timothy 4:20.

C.

The Persons Addressed in This Epistle.

For some information concerning the Roman Christians, we are quoting from D. D. Whedon, who sums up in a few words what other writers have taken pages to say. When the Roman general Pompey conquered the Jewish nation and captured Jerusalem, a large body of Jewish prisoners were sent to Rome and sold as slaves. Their rigid adherence to the peculiarities of their faith rendering them very impracticable servants, their masters were glad to emancipate them, and, perhaps respecting their conscientiousness, assigned them a quarter beyond the Tiber as a residence. As the residence of freedmen, exiled from aristocratic Rome, in a low ground, where the flat boats from the seaport at Ostia had their wharves, and low shops abounded, it was scarce a respectable section. It was a symbol of truth abased in the world. The worship of the true Jehovah dwelt in these humble abodes, overlooked by the haughty temple of the Capitoline Jove. How has history reversed the contrast! Yet even here the stately synagogue rose, the rabbi established his school, and a hierarchy ruled in power. Nor was monotheism without its influence on imperial Rome herself. So prevalent was the tendency of thoughtful persons toward Judaism as to become the subject of satire to more than one of the Roman poets. And so crowded were the synagogues on the Saturday-Sabbath with Roman ladies that one poet recommends the young men to go thither to get sight of the beauty and fashion of Rome!

The -strangers of Rome-’, (Acts 2:10) returning from Pentecost to this humble Jewish quarter, were probably the first germ of Roman Christianity. They were purely Jewish. The only probable fact we have of history is that such excitements arose among the Jews (about A. D. 50) as to attract the notice of the city government, which received intelligence that the disturbances came from one Chrestus, obviously a modification of the name of Christ. (See. Acts 18:2). the government ordered the Jews in a body to leave Rome. By this decree it seems that the elements of the first Roman church. were swept away.

It is from this epistle to the Romans that we get our next glimpse of the church at Rome. In this respect the catalogue of names in chapter 16 has a singular interest. The banished Aquila and Priscilla have returned. There is a goodly number of Paul’s friends there. And if we may judge of the whole from this catalogue we should say that the church was almost entirely Gentile, and far more Greek than Roman. Of the 28 names there but two are Jewish, and the Greek are twice as many as the Latin. The Church had existed there many years, (Romans 15:23); they had attained a reputation through the Christian world, (Romans 1:8), Though not founded by Paul, the church recognizes his apostleship; nor has he any misgivings that it is an anti-Pauline Church, nor does he recognize the existence of any opponents or maligners.

The next view we have is not so much of the Church as of the escort of friends who met Paul at Appii Forum to conduct him to Rome (Acts 28:15). The career of the Church of Rome since that period is one of the wonders of history. Its spiritual empire, rising like the shadow of Rome’s past imperial power, has exercised a mightier sway over the civilized world. That Peter was once at Rome and suffered martyrdom there is probably true; but that he was founder or Bishop of its church is supported by no adequate authority. And the stupendous despotism of Popery based its existence not upon the sacred canon, or upon primitive history, but upon forged documents that powerfully imposed upon the ignorance of the dark ages, but cannot claim to stand the test of modern criticism.

D.

The Design of the Epistle as Related to its Place in the New Testament. Although it is not the first letter by Paul (being rather, the sixth), its place after the book of Acts is logical, for it contains a discussion of the grounds on which a sinner is justified before God.

1. In Acts we are told what to do to be justified; in Romans we are told of the how and why of justification. 2. We could say that Acts is a discussion of justification externally, and Romans a discussion of justification internally.

E.

The Purpose as Related to the Ones to Whom it is Addressed.

1. There is no doubt that one purpose for this epistle was to take the place of an intended but deferred visit (Romans 1:11-13).

2. Upon its being delivered by Phoebe (Romans 16:1-2) to the church in Rome, it would serve as a letter of personal introduction.

3. It would also serve to establish more firmly the already accepted fact of Paul’s apostleship.

4. This epistle was written to teach and instruct all Christians.

a. Because it is not written as a defense of some particular fact or teaching, we conclude that there was no immediate problem of such proportion as to make this epistle apologetic. b. It was written to teach and instruct Christians, some of whom were misled and ignorant, but willing to receive instruction and to follow it, concerning the great theme of Justification by Faith for the Jew and the Gentile.

c. It was written to teach and instruct not only the Christians at Rome, but all the Christians of that day: hence, to teach and instruct us also and with the same divine authority.

QUESTIONS FOR SELF-EXAMINATION

Who was the divinely inspired author of the book of Romans?

In what place was this book written?

Why do you believe it to have been written at this place?

On what missionary journey was the book written?

Why do you believe that it was written on this journey?

About what year was this epistle written?

Did the inspired author write the epistle himself? If not, who did?

Were there Jews in Rome before there were Christians there?

If so, how did they happen to be there?

How did the first Christian teaching probably reach Rome?

Is there any evidence that Peter founded the church at Rome?

Were the Christians in Rome mostly Jewish or Gentile?

Is the epistle to the Romans Paul’s first letter?

Show how Romans logically follows the book of Acts.

For what purposes was this epistle written?

A GENERAL CONSIDERATION OF THE ENTIRE EPISTLE

Preliminary Remarks

It will be our procedure to follow the outline as given on the preceding chart, and to enlarge upon the points of the chart by way of illumination and explanation. To receive the most good from this section of the study, the book of Romans must be read carefully. Follow this study with your mind open, and the real meaning of our comments will be readily understood.

A SURPASSING RECONCILIATION

Introduction

Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all 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 until Moses, even over them that had not sinned after the likeness of Adam’s transgression, who is a figure of him that was to come. But not as the trespass, so also is the free gift. For if by the trespass of the one the many died, much more did the grace of God and the gift by the grace of the one man, Jesus Christ, abound unto the many. And not as through one that sinned, so is the gift; for the judgment came of one unto condemnation, but the free gift came of many trespasses unto justification. For if, by the trespass of the one, death reigned through the one; much more shall they that receive the abundance of grace and of the gift of righteousness reign in life through the one, even Jesus Christ. So then as through one trespass the judgment came unto all men to condemnation; even so through one act of righteousness the free gift came unto all men to justification of life. For as through the one man’s disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous. Romans 5:12-19

1. In Christ Jesus God was reconciling the world unto himself. Mankind had made itself an enemy to God because it had rejected its creator. But God reconciled us to himself through Christ (2 Corinthians 5:18), and we can rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation (Romans 5:11).

2. One of the deepest gulfs that God had to span to reconcile us to himself was the gulf created by the violation of Adam. a. Through this one man Adam, sin entered into the world. Sin is any violation of God’s law, and, of course, it makes a man a criminal in the sight of God. Adam’s eating the forbidden fruit brought this terrible fact of sin, and all its penalties, into the world.

b. Death entered through that sin. With Adam’s disobedience came its penalty, the death of the body of man. The question will inevitably come up, Was not the death that came upon Adam (and through sin, upon us) SPIRITUAL death? Our reply is that while Adam’s sin certainly had spiritual effects upon him, the only death spoken of for him in the Scriptures is physical death. He lived 930 years and he died (Genesis 5:5). And if it be objected that it had to be spiritual death because God said he would die in the day that thou eatest thereof (Genesis 2:17). Let us remember that although he may have been dead that day in trespasses and sin, God’s grace later allowed that these sins be covered by sacrifices. As for his physical death, the Scriptures plainly tell that he did not die that very day, but that God in his grace allowed him to live to bring into being the seed of the woman (Genesis 3:15), by which they would all be redeemed from the curse of death, the seed of course referring to Christ. Furthermore, Paul’s words in Romans 5:14 about death reigning from Adam to Moses (Romans 5:14) most certainly refer to physical death. Also, other passages will show us that the death that came into the world through Adam’s sin must surely be only physical death.

c. This death passed to all men, because all sinned in Adam. This must be the meaning of the statement, so death passed to all men, for that all sinned (Romans 5:12). Adam is our progenitor; he is the head of the human race, and by God’s decree we as children of Adam all suffer the effects of his sin with him. That is the reason why we die. Of course, our own sins would bring death to us, but Adam’s sin is THE cause of physical death to mankind. If this be doubted, that we all die because all sinned in Adam, let us remember the period of time from Adam until Moses. There was sin in the world during that time. The Sodomites all died because of their iniquity. But what about their infants who died? They did not share the penalty of death because of the guilt of their wicked parents. There was no law that would transfer the penalty of parents-’ guilt to the children.* But many of these surely died. The only explanation is that physical death spread to them, as to us, because they all were in Adam. Death had full sway during that period, reigning like a king over small and great. None of these person’s sins affected their posterity, as did Adam’S, but all died, showing that death spread to all in Adam. If one finds this hard to understand, let him remember that the Scriptures say that the Levitical priesthood paid tithes to Melchizidek, whom they had never seen, because Abraham, their distant ancestor, so did. And so to say, through Abraham, even Levi who receiveth tithes, hath paid tithes; for he was yet in the loins of his father (Abraham) when Melchizidek met him (Hebrews 7:9-10). In the same way, we participate in the effects of Adam’s sin, because we were in him, as surely as the sons of Levi participated in the effects of Abraham’s act.

*This I take to be the meaning of but sin is not imputed where there is no law, and had not sinned after the likeness of Adam’s transgression. Certainly there was law at that time, and with a death penalty attached for certain sins. cf. Genesis 9:6. But there was no law that would transmit such penalty to offspring, as did Adam’S. When we come to the time of Moses, there MAY be such a law and penalty. cf. Exodus 34:7; Exodus 20:1; Deuteronomy 5:9.

3. God looked down upon us, and saw us doomed to die physically, because all are in Adam whose sin affected those after him, and all doomed to die spiritually because all will sin. God saw that to save us he must supply one who would affect those after him, as Adam affected those after him, but who would affect them for good, not evil, and who would do it in such a way as to overcome every evil thing we suffer in Adam. MY PROPOSITION is that the reconciliation which we have in Christ supersedes every evil effect we suffer because of Adam’s sin. I submit Paul’s demonstration of this proposition to you:

I. The Power of Adam’s Sin Is Overcome in Christ.

Paul observed that Adam was a type of Christ because his act had effects upon those who followed him. But he had scarcely expressed this thought when the contrasts between the two struck him as being the more prominent. And so he says immediately, but not as the trespass, so also is the free gift (Romans 5:15). The power of the two is vastly different, both in their aim and their degree. We notice the power of the act of each one.

1. Note the power of Adam’s trespass upon us. Because of that one violation, the many died. By many Paul evidently means everyone, and it is in this sense he uses the term all through his argument of the surpassing reconciliation which we have in Christ. The power of Adam’s sin was to bring death to everyone, beginning with himself, to his own children, and down to our very selves.

2. Be the power of Adam’s sin so great, a comparison with the gratuitous gift of Christ makes it seem weak. For because of the free gift of Christ, the Holy Spirit, through Paul, says, Much more did the grace of God, and gift by the grace of the one man Jesus Christ abound unto the many (Romans 5:15).

God’s favor because of Christ’s death abounded first of all to redeem us all from the grave. For as in Adam all die, so also in Christ shall all be made alive (1 Corinthians 15:22). But what would it profit us to be raised from the death we suffer in Adam, ready only to face God as criminals sentence to death for our own sins? This makes it necessary for the gift of Christ, to be sufficient, to do more than redeem us from the grave.

God not only graciously provides in Christ the reversal of the effect of Adam’s sin, but also makes a way in him to wash away our own sins. Thus it becomes MUCH MORE powerful than Adam’s sin. To summarize, Adam’s sin has power to bring death to all. Christ’s gift has power to reverse the death we suffer in Adam, and much more to provide the escape from the penalty of our own sins. Truly the power of Adam’s sin is much more than overcome in Christ.

II. The Sentence of Adam Is Eclipsed

by the Contrasting Gift of Christ.

The Scripture says, And not as through one that sinned so is the gift (Romans 5:16). This passage makes very little complete sense in itself, without understanding it in the light of its explanation which says, for the judgment (or sentence) came of one (sin) unto condemnation (Romans 5:16). Therefore we believe that it is Paul’s exact thought to say, The sentence pronounced upon the one that sinned is not like the (outcome of the) gift. The sentence or the judgment of Adam is eclipsed by the entirely different gift of Christ.

1. The sentence through Adam was pronounced because of one sin unto condemnation. One act condemned all to die. Not that we are guilty with Adam of that sin, but our relationship with him causes us to suffer his fate. A foolish helmsman on a boat may be the cause of the sinking of a ship during a storm. Just as he may perish in the sea for his folly, so will the passengers, though they are innocent. So we, being as it were in the same boat with Adam, he being the progenitor of the race, suffer the sentence or judgment of death with him. 2. But lo! Take a glance at what happens through the gracious gift of Christ. Whereas Adam’s one sin brought condemnation to many, Christ’s act takes people, bearing the sentence of Adam’s sin, and brings them to justification. In God’s sight people who are in Christ are not guilty. We saw that Christ’s gift had power to reverse the death which passed to all in Adam’s sin, and furthermore, it had power to do much more. Now we can see even more plainly than previously what that much more is. It is that power to take us, with the sentence of Adam’s sin upon us, and many of our own sins, and make us just in God’s sight. Some will probably have noticed that the power of Adam’s sin and the sentence that came through him amount to one and the same thing, physical death to the whole human race. But the value of considering these various aspects of the disobedience is found in the fact that each view of it gives new light upon the surpassing qualities in Christ’s work of reconciliation.

III. The Resulting Reign Through Adam’s Sin

Is Wonderfully Overthrown in Christ. [1]

*Although vs. 17 is introduced as though it were explanation by Paul, I treat it as a third comparison, as do authors MacKnight and Sanday.

A still more striking contrast between the free gift of Christ and the trespass of Adam may be seen in the resulting reigns which came through the two acts. 1. Because of the trespass of the one man, DEATH reigned through that one man. In his action death found a channel through which to exercise its dominion. We have suggested this thought previously, and now it is stated plainly.

2. However, because of the free gift of Christ, they that receive the abundance of grace and the abundance of the gift of justification shall themselves much more reign in life through the one, Jesus Christ (Romans 5:17). Notice that through Christ WE shall reign, not death. Death’s dominion over us is wonderfully overthrown in Christ. Not that we do not die, but death has no power to hold us, and, if we receive the abundance of the gift of justification, WE shall reign in life, when once we be resurrected, and redeemed once for all from death’s kingship. Death is overthrown, and we are no longer of them who through fear of death were all their lifetime subject to bondage (Romans 2:15).

IV. The Effects of Adam’s Sin Are Contrasted with Those of Christ’s Gift.

Paul began his comparison of Adam’s sin with the reconciliation which we have in Christ in verse twelve. In entering into the discussion of Adam’s sin, however, his main thought was interrupted, and not really picked up again till verse eighteen. If we connect verse twelve with the last half of verse eighteen we get the main thought of this entire Scripture. As through one man sin entered into the world and death through sin, even so through one act of righteousness the free gift came unto all men to justification to life.* Verse eighteen not only completes the argument, but it sums up all the contrasts that have been presented about the power, the sentence, and the resulting reign through Adam’s sin, and tells HOW these came about.

*I translate this justification to life, rather than of life with the common versions.

1. Through one trespass, Adam’s act of eating the forbidden fruit, judgment came upon all men to condemnation (Romans 5:18 a) of death. This summarizes all that has been said about the power, sentence and reign through Adam.

2. However, just as judgment came upon all men through Adam’s act, even so through one act of justification the free gift (of Christ) came unto all men to justification to life (Romans 5:18 b). Incidentally, this verse proves positively that the death which the human race suffers in Adam is ONLY physical death, because it is stated unequivocally that as surely as Adam’s sin condemns everyone, so does Christ’s act save everyone from that condemnation. Of course, we know that no unbeliever will be saved, and so this passage must be understood to say that Christ justifies everyone to physical life, and not to spiritual or eternal life.

3. But how does it work out that a single act on the part of both Adam and Christ completely affects all men, one for bad and the other for good? It was by God’s appointment that it is so. In the case of the former decision, God was eminently just, and in the case of the latter, unbelievably gracious. a. No man sinned personally in Adam. How could anyone have done so? But the Scriptures say that through the one man’s disobedience the many, meaning ALL, as in verse eighteen, were MADE sinners. You cannot MAKE a sinner out of a person when he is one already. So it was that in Adam, we, not having sinned personally, were made or constituted sinners by God’s appointment, and were imputed the sentence of his disobedience. THUS we were made sinners, in suffering the effect of his act with him. Any other interpretation makes verse eighteen pronounce universal and unconditional salvation, which the word emphatically denies.

b. But God, the just and the justifier, also imputes a righteousness or justification to us, which will enable every man to stand alive before the presence of God in the last day. For through the obedience of the one shall the many be made righteous (Romans 5:19), that is, justified from the eternal power of Adam’s penalty. Then shall those who have received the Lord Jesus find themselves eternally alive; and free from all sin, and not merely raised to suffer eternal punishment, the second death, for their own sins.

Conclusion

The power, and the sentence, and the resulting reign because of Adam’s act are changed, through Christ, from facts bringing everlasting doom to us. If we receive the abundance of God’s grace, and the abundance of Christ’s gift of justification we have no need to fear the fleshly state we are in; for as surely as death may have reigned over us, we shall reign in life through Jesus Christ. It is no far away theological vagary. This is life itself. And thanks be to God for the unspeakable gift!

BIBLIOGRAPHY

Bullinger, E. W. The Church Epistles: Romans.

Chalmers, T. Lectures on the Romans.

Gairdner, W. H. T. Helps to the Study of the Epistle to the Romans, Parts I and II.

Garvie, A. E. Century Bible: Romans.

Gifford, E. H. The Speaker’s Commentary: Romans.

Godet, F. Commentary on the Romans, Vols. I and II.

Gore, Bishop. St. Paul’s Epistle to the Romans, Vols. I and II.

Grubbs, Isaiah Boone. An Exegetical and Analytical Commentary on Paul’s Epistle to the Romans.

Haldane, R. Exposition of the Epistle to the Romans.

Hamilton, Floyd E. The Epistle to the Romans.

Lightfoot, Bishop J. B. Notes on the Epistles of St. Paul; Article on Romans in Smith’s Dictionary of the Bible.

Luther, Martin. Commentary on the Epistle to the Romans.

McGarvey, J. W. and Philip Y. Pendleton. The Standard Bible Commentary, Thessalonians, Corinthians, Galatians and Romans.

Maclaren, A. Expositions of Holy Scripture: The Epistle to the Romans.

Olshausen, H. Epistle of Paul to the RomansEdinburgh, 1866.

Pendleton, Philip Y. and McGarvey, J. W. The Standard Bible Commentary, Thessalonians, Corinthians, Galatians and Romans.

Rutherford, W. G. St. Paul’s Epistle to the Romans.

Sanday and Headlam. The international Critical Commentary: Romans.

Simpson, A. B. Christ in the Bible: Romans.

Stifter, J. M. The Epistle to the Romans.

Thomas, W. H. Griffith. St. Paul’s Epistle to the Romans.

Vaughan, C. J. St. Paul’s Epistle to the Romans.

Wenham, A. E, Ruminations on the Epistle of Paul the Apostle to the Romans.

Whiteside, Robertson L. A New Commentary On Paul’s Letter To The Saints At Rome.

Romans 1:1-7

**PART ONE

INTRODUCTORY STATEMENTS, Romans 1:1-15

SALUTATION, Romans 1:1-7

Text**

Romans 1:1-7. Paul, a servant of Jesus Christ, called to be anapostle, separated unto the gospel of God, Romans 1:2 which he promised afore through his prophets in the holy scriptures, Romans 1:3 concerning his Son, who was born of the seed of David according to the flesh, Romans 1:4 who was declared to be the Son of God with power, according to the spirit of holiness by the resurrection from the dead; even Jesus Christ our Lord, Romans 1:5 through whom we received grace and apostleship, unto obedience of faith among all the nations, for his name’s sake; Romans 1:6 among whom are ye also, called to be Jesus Christ’S: Romans 1:7 to all that are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

REALIZING ROMANS, Romans 1:1-7

Summaries, paraphrases, and commentaries are all fine; but they are no substitute for your own knowledge of the inspired book. What do you think of the salutation of this book? I refer to Romans 1:1-7 of the first chapter. Here are a few questions that are framed to stir up your sincere mind; answer them before you read farther.

Why not refer to himself first as an apostle and then as a servant?

Are not a servant and an apostle the same?

When was Paul called to be an apostle?

Are you an apostle in any sense of the term? Look up the meaning of the term before you answer in the negative (cf. Acts 14:14).

Specify several features of the good news that was promised afore by the prophets in the holy scriptures. (We could give you references to look up, but this would not develop your initiative.)

He was born of the seed of David. Of what special significance is that?

What is the spirit of holiness here spoken of? Would it be accurate to say Holy Spirit?

In what sense did the resurrection proclaim Jesus as the Son of God? Are we not all sons of God?

Who is the We of verse five? Do not be too quick to answer, Paul and the other apostles. Who was with Paul when he wrote?

What is there in the faith to obey? Can it be law? How then can it be faith? Is God’s salvation dependent upon man’s obedience?

For His name’s sakeWe often say, for Jesus-’ sake. Is this the same? What is a name’s sake? Do not look these answers up in a commentary (even if it is mine). Do your answering and writing and thinking BEFORE you read someone else’s comment and conclusion. After all, they are only menfallible like yourself, sincere, intelligent, but not infallible. Think for yourself: you are no parrot!

In what sense do we belong to Jesus? How much of us? Is this really true or just a fine phrase?

You are a saint. All the Christians in Rome were saints. What does this word mean? Or perhaps we should say, what did it mean?

If the saints in Rome received what Paul wished for them as in verse seven, what would it mean to them? Just what is the grace God and Christ were to give them?

Paraphrase

Romans 1:1-7. Paul a servant of Jesus Christ, and an apostle called expressly as the other apostles were, and separated by him to preach the good news from God,

Romans 1:2 Which he promised before, by his prophets in the holy scriptures, should be preached to the Gentiles,

Romans 1:3 Concerning the coming of his Son to save the world, who, as it was foretold, was born of a woman descended from David, the king of Israel, with respect to his flesh,

Romans 1:4 But was declared the Son of God, with great power of evidence, with respect to his holy spiritual nature, by his resurrection from the dead, after he had been crucified by the Jewish rulers for calling himself the Son of God, even Jesus Christ our Lord.

Romans 1:5 From whom, since his resurrection, I have received miraculous powers and apostleship, in order that through my preaching him as the Son of God, the obedience of faith may be given to him, among all the Gentiles, on account of his being the Son of God.

Romans 1:6 Among the number of which Gentiles are also ye the called disciples of Jesus Christ.

Romans 1:7 Being thus commissioned, I write this letter to all who are in Rome; and more especially to those who are the beloved of God, on account of their faith, to the called seed of Abraham, to the saints by profession. May grace be multiplied to you, and peace from God our Father, and from the Lord Jesus Christ.

Summary

Paul, a called apostle, is set apart to preach God’s gospel, which he had before promised, through the prophets, in the holy Scriptures. The gospel respects his Son, who was born of the seed of David, as to his flesh, but determined, by power, to be God’s Son, as to his spirit, by the resurrection of the dead. This Son is Jesus Christ our Lord. From him Paul received favor in becoming a Christian, and the office of an apostle, both these being received to induce men in all nations to believe and obey Christ. He writes this Letter to all the holy who are in Rome.

Comment

The apostle begins his epistle with a beautiful and solemn salutation in the form of one sentence containing 126 words (in the American Standard Version). Note this very helpful outline of the salutation. In this outline you can note the marvelous progression of connected thought.

Paul. Romans 1:1 a

a.

A servant (slave) of Jesus Christ.

b.

Called to be an apostle (one sent).

c.

Separated unto the gospel.

The Gospel. Romans 1:1 b - Romans 1:2 a

a.

Of God.

b.

Promised afore through his prophets in the holy scriptures.

c.

Concerning his son.

His Son, Romans 1:2 b - Romans 1:5 a

a.

Born of the seed of David according to the (his) flesh.

b.

Declared to be the Son of God with power according to the (his) (pure) holy spirit (or his inward man), by the resurrection from the dead.

c.

We (Paul and others) have received from him grace and apostleship.

Our grace and apostleship. Romans 1:5 b

For the obedience of the faith among all nations for his name’s sake.

All the nations. Romans 1:5 c - Romans 1:6

a.

Obedient to the faith.

b.

Romans among them.

c.

Belong to Jesus Christ.

Greetings to those in Rome. Romans 1:7

a.

Beloved of God.

b.

Called saints.

c.

Grace and pence to you from God our Father and the Lord Jesus Christ.

Here are a few comments on these verses. Our purpose will be to place a devotional, evangelistic emphasis upon these truths:

Paul. How very many expressions the apostle could have used to describe himself. What a man thinks of himself in the revealing light of God’s presence is a true indication of his spiritual stature. The first relationship Paul felt he sustained to Christ was not that of an apostle, but rather a servant or slave. The term slave is used sometimes in an official capacity of one who represents another in an official sense. This is not the use made of the word here. Paul places himself along with all other servants of Christ. He is just another common slave of Christ, Paul feels that he has been bought and paid for by Christ Jesus. To use his own words, he is no longer his own; he has been bought with a price (1 Corinthians 6:19-20).

How do we think of ourselves? What is my first answer to the question, Who am I? Do I think of myself first of all as a preacher, an elder, a deacon, a teacher? If I do, I am not thinking as I should. I am first of all, and most of all, a slave to King Jesus. It might come as a shock to some to learn there are seventeen apostles in the New Testament! Yes, there are! Here they are; count them up: (1-12) The Twelve apostles; (13) Matthias; (14) Barnabas, Acts 14:14; (15) James, the Lord’s brother, Galatians 1:19; (16) Christ, Hebrews 3:1; (17) Paul.

This use of the term apostle is easily explained in the meaning of the word. Apostle means one sent. In a very special sense, the Twelve were sent by Christ to the lost sheep of the house of Israel. Paul was sent far hence to the Gentiles (Acts 26:17-18). Barnabas was sent by the church at Antioch (Acts 13:1-3). Evidently James was sent by the church in Jerusalem (Acts 15:13). Christ was sent by God, our heavenly Father (John 3:16). Matthias was apparently sent by the church in Jerusalem.

Paul never forgot the heavenly vision by which he was called and sent forth (Acts 26:1 ff). Have not many of us forgotten the heavenly vision of our conversion in which we were called and sent into the world to bear fruit unto God?

Saul of Tarsus was not only a slave of Jesus Christ, and one who was called to be sent, but he was also sanctified, or separated.

Paul was separated unto something. It was not a negative separation, but he was separated unto something. Paul’s separation was for a purposethat he might proclaim the good news.

The Gospel. Somehow, we do so miss the impact of this word. Our message needs to be of the good news. The joy of the angel’s announcement at Bethlehem needs ever to grip our hearts. Oh, for the exuberance of the youngster who bursts through the doorway to shout out in short exclamations the joy of some childish good news. No, we need more, the unspeakable happiness of a released prisoner who has found pardon instead of condemnation. To Paul, the message he preached could vary according to the needs of his hearers or readers, But however varied, it was always a word that would finally produce happiness! Our message can only be good news to others when it is indeed this to us.

Has God spoken to your heart and mind? Paul knew his message was from God. Do you? Do I? We are not speaking of direct communication to us, as to the inspired spokesmen. But we do speak God’s truth; we have God’s message. (Romans 1:1-7)

Romans 1:1-15

**Rethinking in Outline Form

PART ONE

INTRODUCTORY STATEMENTS, Romans 1:1-15**

I.

Salutation. Romans 1:1-7

The Author. Romans 1:1

The Gospel in Review. Romans 1:2-6

Greetings. Romans 1:7

II.

Personal Desires. Romans 1:8-15

Prayer of Thanks. Romans 1:8

Prayer for them. Romans 1:9-10

Desire to Visit them. Romans 1:11-13

Indebtedness to All. Romans 1:14-15

Romans 1:8-13

Text

Romans 1:8-13. First, I thank my God through Jesus Christ for you all, that your faith is proclaimed throughout the whole world. Romans 1:9 For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you, always in my prayers Romans 1:10 making request, if by any means now at length I may be prospered by the will of God to come unto you. Romans 1:11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; Romans 1:12 that is, that I with you may be comforted in you, each of us by the other’s faith, both yours and mine, Romans 1:13 And I would not have you ignorant, brethren, that oftentimes I purposed to come unto you (and was hindered hitherto), that I might have some fruit in you also, even as in the rest of the Gentiles.

REALIZING ROMANS, Romans 1:8-13

Who proclaimed the faith of the Romans? Were other churches and Christians talking to Paul about the faith of the Roman church? In what other way could the faith of the church at Rome be made known?

What is meant by the whole world as used by Paul? Had he been in the whole world?

Why did Paul call God to witness the truth of his statement? Would not the Romans believe him?

Paul served God in, or with, his spirit. What is meant? Jesus said to worship in spirit and truth (John 4:24). Is this what Jesus had in mind?

Paul refers to his prayers for many Christians. If he prayed unceasingly for the Romans, (28 persons mentioned in Chapter s 15-16), for the Ephesians, Colossians, Philippians, Corinthians, and others, he must have spent a good deal of time just calling out the names in his prayers. Is this a fair evaluation of what he meant?

If by any means. I may be prospered by the will of God to come unto you (Romans 1:10). What does Paul mean by means? Can you think of some specific means through which the will of God was working out? Is the will of God working out in your life? Read carefully James 4:13-15 in this connection.

What is the spiritual gift Paul wanted to impart to the saints in Rome? Let us have no hasty answers. Are you sure you do not know? There are some definite possibilities as to meaning. Name one. Perhaps there is only one.

Please note now that Romans 1:12 explains or enlarges on Romans 1:11. How could the faith of Paul comfort the saints? Vice versa? Is there a better word than comforted to use here? Use one, and then look up the original from one source or another.

Who hindered PaulSatan or God? Consider this question in light of the one we asked on any means (Ques. No. 20).

What fruit did Paul expect? Was it the fruit of the Spirit in the saints or the fruit of salvation in sinners? It does seem to me that more weight is to be found on one side of this question than on the other. Which is it?

Paraphrase

Romans 1:8-13. And first, I thank my God through Jesus Christ, on account of all of you who have embraced the gospel, that your faith in Jesus Christ is so conspicuous, that it is spoken of throughout the whole Roman empire.

Romans 1:9 In saying I am thankful for your conversion, I speak the truth; for I call God to witness, whom, with the utmost earnestness, I serve in the ministry of the gospel of his Son, that constantly I make affectionate mention of you.

Romans 1:10 Always in my prayers, requesting that by some means, now at length, I may have a prosperous journey to Jerusalem, (Romans 15:25) by the will of God, under whose direction I execute my ministry, and then to come to you.

Romans 1:11 For I greatly desire to see you, that I may impart to you some spiritual gift, in order that ye may be established against the heathens, who wish to bring you back to idolatry, and the Jews, who would subject you to the law.

Romans 1:12 And this is proposed, that I may be comforted together with you, through the mutual faith both of you, whose faith will be confirmed by these gifts, and of me, whose faith will be confirmed when I see unbelievers converted by these gifts.

Romans 1:13 Now, brethren, lest ye should be surprised that I, who am the apostle of the Gentiles, and who have expressed such a desire to see you, have never yet preached in Rome, I would not have you ignorant, that oftentimes I purposed to come to you, (though I have been hindered hitherto), in order that I might have some fruit of my ministry among you, the idolatrous inhabitants of Rome also, even as among the other Gentiles.

Summary

Paul is thankful that the belief of the disciples in Rome is spoken of everywhere. He always mentions them in his prayers, and desires at some time a prosperous journey to them. He longs to see them, and to impart to them some spiritual gift to strengthen them. From their mutual belief, he hopes to derive much comfort. Paul had often purposed to come to them, and had been hindered. He desired some fruit among them, such as he had in the other nations.

Comment

After this, he then expresses his personal desires for those in Rome in a prayer of thanksgiving, a prayer on their behalf, and a statement of his desire to visit them for the purpose of mutual helpfulness. In speaking of his desired but hindered visit, he mentions that the purpose of his visit would be to have some fruit in you also, even as in the rest of the Gentiles, (Romans 1:8-13)

Romans 1:14-15

Text

Romans 1:14-15 I am debtor both to Greeks and to Barbarians, both to the wise and to the foolish. Romans 1:15 So, as much as in me is, I am ready to preach the gospel to you also that are in Rome.

REALIZING ROMANS, Romans 1:14-15

Why separate the Greeks from the Barbarians if he was debtor to all?

What particular debt would Paul owe to the Greeks? Would it be different from that to the Barbarians? Of course, we know he owed the gospel to both of them, but he felt an individual debt to each. What was it?

Suppose the foolish laughed at him, and the wise snubbed himwhat then?

Did Paul have any doubts about what he had to offer? Then why did he say, as much as in me is?

What were the circumstances that made Paul ready to preach?

Paraphrase

Romans 1:14-15. Being the apostle of the Gentiles, I am bound to preach both to the Greeks, however intelligent, and to the Barbarians; both to the philosophers and to the common people.

Romans 1:15 Therefore, notwithstanding your great proficiency in the sciences, I am willing, according to my ability, to preach the gospel even to you unbelieving Gentiles, who are in Rome.

Summary

He is debtor to preach the gospel to all men, and therefore to those at Rome.

Comment

This thought led him to say that he was debtor to both Greek and Barbarians, both to the wise and to the foolish, and hence ready to preach or bring glad tidings (the gospel) to those at Rome also. (Romans 1:14-15)

Without referring to previous material, give the general outline of Part One.

Romans 1:16-17

**PART TWO

JUSTIFICATION BY FAITH IN THE GOSPEL, Romans 1:16, Romans 11:36

The Proposition Stated, Romans 1:16-17

Text**

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

REALIZING ROMANS, Romans 1:16-17

Is there any natural tendency to be ashamed of the good news? How can we call it good news and be ashamed?

The gospel is God’s power. The power of God is manifested in other ways in this material world; but there is a real difference in the power of creation and the power unto salvation. What is it?

What is included in the word believeth as in Romans 1:16? There is more to believing than a mere mental assent. Just what is the nature of believing?

Was the gospel God’s power to salvation for the Jew first? If so, in what sense was this true?

The good news reveals God’s righteousness. Is this a revelation of the righteous character of God, or is this a revelation of some action by God in providing righteousness for man? Please do not forget the good news, or gospel, is defined by Paul in 1 Corinthians 15:1-4.

How is the word faith used as in Romans 1:17? Note please that one faith leads to another. Explain how this is true. Do not just mentally throw up your hands with the thought you can-’t explain this. This is as much your job as anyone else’S. What does it mean? To start with, you might remember that the word faith is used in several ways in the New Testament (Cf. Jude 1:3; Hebrews 11:1-2; Romans 14:23; Romans 10:17).

The last statement of Rom 1:17 states that the righteous (who are they?) shall live by faith. What life is this discussing? Remember, please, you are under no obligation to accept any man’s conclusion. But you are under obligation to God to attempt to understand His Word: otherwise He would never have delivered it once and for all to the saints (Jude 1:3). If scientists will spend years and years of lifeto say nothing of millions of dollarsto discover the laws of God in the physical world, is the thought incredible that we should spend much time and energy in thought and prayer that we might comprehend His higher moral and spiritual law as revealed in His Word?

Paraphrase

Romans 1:16-17. For although the learned among you think it foolishness, I am not ashamed of the gospel of Christ, because it is the power of God (1 Corinthians 1:24), the powerful means which God makes use of for working out salvation to every one who believeth; to the Jew first, and also to the Gentile.

Romans 1:17 First, the gospel is the power of God for salvation, to every one who believeth; because the righteousness of God’s appointment by faith is revealed in it, in order to produce faith in them to whom it is preached. And to this righteousness the Jews cannot object, since it is written, But the just by faith shall live.

Summary

He is not ashamed of the gospel, for it is God’s power for salvation to all who believe. In it is revealed God’s justification by belief in order to induce belief.

Comment

In these two verses we have a proposition stated that takes nearly the whole book to develop. In Romans 1:16 a the gospel is spoken of as of great importance. In Romans 1:16 b we find that the gospel is of importance because it is the power of God unto salvation. In it or therein (that is, in the gospel) is revealed a righteousness of God which is imputed (attributed) to man by his faith in the gospel. Simply stated, the gospel contains God’s answer to Job’s question, Can a man be just before God? The gospel contains God’s method for making man just in His sight.

The apostle’s proposition, stated accurately in fewer words, could very well read, Justification by Faith in the Gospel. We repeat again this condensed proposition with explanation given in parentheses: Justification (being declared to be as if we had never sinned) by (through or by the means of) faith (which includes repentance, confession and baptism) in the gospel (which contains the facts of the death, burial and resurrection of Christ. These facts are the basis for God being both just and justifier.). (Romans 1:16-17)

Where do we find the proposition of the book of Romans?

Why was Paul not ashamed of the gospel?

Why is the gospel called The power of God unto salvation?

What is the brief statement of Paul’s proposition to this book?

What is the meaning of justification? Of by? What does faith include?

What three facts are contained in the gospel? What basis do they form for God?

Romans 1:18-25

**PART TWO

JUSTIFICATION BY FAITH IN THE GOSPEL, Romans 1:16 to Romans 11:36**

I.

Proposition Stated. Romans 1:16-17

Not ashamed of the Gospel. Romans 1:16 a

The Gospel Defined. Romans 1:16 b

What is Revealed in the Gospel. Romans 1:17

II.

Proposition Needed, Romans 1:18 to Romans 3:20

Needed by the Gentiles. Romans 1:18-32

Text

Romans 1:18-25. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hinder the truth in unrighteousness; Romans 1:19 because that which is known of God is manifest in them; for God manifested it unto them. Romans 1:20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse: Romans 1:21 because that, knowing God, they glorified him not as God, neither gave thanks; but became vain in their reasonings, and their senseless heart was darkened. Romans 1:22 Professing themselves to be wise, they became fools, Romans 1:23 and changed the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed beasts, and creeping things. Romans 1:24 Wherefore God gave them up in the lusts of their hearts unto uncleanness, that their bodies should be dishonored among themselves: Romans 1:25 for that they exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.

REALIZING ROMANS, Romans 1:18-25

Where is God’s wrath revealed? Not from where, but where? To say simply from heaven will not answer the whole question. If you wanted to show someone the revelation of God’s wrath, where would you look?

Is there some difference between ungodliness and unrighteousness, or was this said only for emphasis?

You will observe that Paul says certain men hinder the trutha most interesting word. Look up (even in our text here) a fuller meaning of the word. What does the word hinder suggest as to man’s responsibility to the truth?

Mark carefully the phraseology in Romans 1:19. Knowledge of God is manifested in two places: to man, and in man. Does this mean that man is born with some innate knowledge of God, or that he is born with the faculty by which he can learn of God? Could it mean both? If so, how? Come on, friend. Do not bog down in your thinking processes. This is too important a matter to be treated lightly. This is most intriguing: think it out! Romans 1:20 will help you.

What two things about God can we learn from nature? What two things can-’t man learn from nature?

What should be the natural response of man upon viewing the handiwork of God? (Cf. Psalms 19:1-6)

If it is natural for man to understand some things about God through the creation, then it would be fitting to say that they were senseless who failed to acknowledge these things, How is it that the thought entered some persons-’ minds that they could attribute creation to some other source?

Will you note the use of the term heart in Romans 1:21. Compare it with Psalms 14:1. Note that man does not say with his mind there is no God. What causes a man to become a fool? Read Romans 1:22.

In what way is God incorruptible? Is there some order in the idolatry described in Romans 1:23?

I thought God never gave up, and taught us never to give up. Here it is stated that God did give up. (Cf. Romans 1:24) With today’s emphasis upon the physical body, there is a real danger that men will fall into the same trap. How is the body dishonored?

Paraphrase

Romans 1:18-25. Next, the gospel alone is the power of God for salvation, because it alone grants pardon to sinners on repentance: wherein the law of nature, vs. Romans 1:32 and in the law of Moses, the wrath of God is plainly revealed against all impiety and unrighteousness of men; who conceal the truth concerning God from the vulgar, by their unrighteous institutions.

Romans 1:19 Of this crime, all the Greek legislators, statesmen, and philosophers, have been guilty: Because that which may be known of God, is known among them; for God hath manifested it to them, by his works of creation.

Romans 1:20 For his invisible attributes, even his eternal power and Godhead, though not discernible by the eye of the body, ever since the creation of the world, are clearly seen by the eye of man’s mind, being understood by the things which he hath made; so that they are inexcusable. (The apostle means that the Greek legislators and philosophers were inexcusable.)

Romans 1:21 Because, though they knew God, they did not glorify him as God, by teaching the people what they knew concerning him; neither did they give him thanks, by making him the object of their worship; but became foolish by their own reasonings concerning the worship fit for the vulgar; and their imprudent heart was darkened, so as to relish idolatry equally with the vulgar.

Romans 1:22 Thus, the Grecian statesmen and philosophers, who assumed the pompous title of wise men, became fools in their public institutions of religion:

Romans 1:23 For they misrepresented the perfections of the incorruptible God, by an image made in the likeness of corruptible men, and of birds, and of beasts, and of reptiles, and thereby led the vulgar to believe that God was like the animals whose images they worshipped.

Romans 1:24 Therefore also, as the just punishment of their impiety in likening him to men and beasts, God, through the lusts of their own hearts impelling them, gave these pretended wise men up to every sort of uncleanness; whereby they dishonored their own bodies between themselves.

Romans 1:25 I speak of the legislators, philosophers, and priests, who changed the truth concerning God into falsehood, by likening him to men and beasts; and who, pretending to worship God under these symbols, worshipped and served the creature rather than the Creator, who is to be praised for ever. Amen.

Summary

The wrath of God is revealed from heaven against the impiety and injustice of all men who keep down the truth. The Gentiles had the truth, for God had made it known to them. But when they knew God, they did not glorify him as God. By their reasonings they became foolish, and dull in heart, and exchanged the honor due to God for the worship of idols. For this, God gave them up to base passions, and as the result, they dishonored their bodies among themselves.

Paul has now presented the universal plan for salvation. What is his next logical step?

Comment

Since Paul has just laid down a universal plan for obtaining justification, it is only logical to read in the ensuing verses of the universal need for this plan, thus giving the reason for its inception. In Romans 1:18 we find the general heading for the development of the thought of the universal need. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hinder the truth in unrighteousness. We will find as we examine the lives of men universally that they deserve nought but the wrath of God; and that this heavenly vengeance is brought upon man by his disobedience to what he knows to be God’s law.

The Gentiles (the heathen) were (and are) desperately in need of this justification found in the gospel, for they held the truth down or hindered it by their unrighteousness. Notice that they were not ignorant of the truth, but, having the truth, they did not choose to obey it, but rather to suppress it (Romans 1:18). Paul then tells us of the truth they possessed. He speaks of their knowledge of God’s everlasting power and divinity which they attained from the material creation about them. Paul remarks that this truth about God has thus been accessible from the creation of the world.

In view of God’s wrath which he must visit upon them, such persons have no excuse to offer, for even though they knew God to be the one of all power and the one truly divine being, they did not choose to accept him as such, and gave him neither glory nor thanks. They looked rather to their own accomplishments and wisdom, and thus became not humble before this great Creator, but vain, and with this false use of their senses their heart was darkened.

Though such action appeared as the mark of wisdom to the Gentiles, it was rather the mark of folly, for they thus exchanged the glory of the incorruptible God for the glory of corruptible man and even of birds and four-footed beasts and creeping things. In this whole descent, there was the awful act of exchanging what they knew to be truth (that God was the creator and thus the natural object of worship) for what they knew to be a lie (that man, the creature was to be worshipped). Such action led them to participate fully in the lusts of their hearts, which brought about uncleanness and dishonoring of the body, and God had to give them up. (Romans 1:18-25)

Why is God’s wrath brought upon man as suggested in Romans 1:18?

What truth regarding himself did God manifest to the Gentiles?

In what manner did God reveal this truth to the Gentiles? For how long?

Why were the Gentiles spoken of said to be without excuse?

What would you say was the primary cause of their sin? the secondary? the result?

With what attitude did these Gentiles regard themselves?

For what did they exchange the glory of the incorruptible God?

What was the awful act committed throughout this whole descent?

They are said to have exchanged the truth of God for a lie. What was the truth and what was the lie?

Romans 1:26-32

Text

Romans 1:26-32. For this cause God gave them up unto vile passions: for their women changed the natural use into that which is against nature: Romans 1:27 and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working unseemliness, and receiving in themselves that recompense of their error which was due. Romans 1:28 And even as they refused to have God in their knowledge, God gave them up unto a reprobate mind, to do those things which are not fitting; Romans 1:29 being filled with all unrighteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers, Romans 1:30 backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, Romans 1:31 without understanding, covenant-breakers, without natural affection, unmerciful: Romans 1:32 who, knowing the ordinance of God, that they that practice such things are worthy of death, not only do the same, but also consent with them that practice them.

REALIZING ROMANS, Romans 1:26-32

Are there some passions that are not vile? Is it true that there is nothing good or bad; only thinking makes it so?

Isn-’t a sexual pervert or deviate sick? Should we censure people who are ill? Paul attributes the responsibility of sexual perversion to whom? It would amaze you to know the statistics on sexual perversion in your own Christian America. Is there any hope for these people? Do you truly believe your answer?

Oh, to constantly have God in our knowledge! This is the answer to this sordid picture. Read carefully Romans 1:28-32, and see if you can divide and subdivide the words into some sort of ladder downward. Show how one leads to anotherif they do.

Romans 1:32 reveals the worst quality of these people. What is it?

Why does Paul give us this description as in Romans 1:18-32? Do you believe Paul met such people in his travels? Were there any in some of the churches who formerly walked in these things? Specify.

Paraphrase

Romans 1:26-32. I say, because they changed the truth concerning God into a lie, God left them to be led by the most shameful lusts. For even their women changed the use of their bodies into that which is contrary to nature, burning with lust towards one another.

Romans 1:27 In like manner also, the men, forsaking the natural use of the women, burned with their lust towards one another, men with men working habitually that which is shameful, whereby they received in their own minds and bodies that punishment for their error concerning God which was fit. The idolatry whereby they dishonored God, naturally led them to dishonor themselves, by lascivious practices, in imitation of their gods.

Romans 1:28 And as the Grecian legislators and philosophers did not approve of holding the knowledge of God with that worship which is due to him, God delivered them and their people over to a dead conscience, so that they practiced habitually those things which are not suitable to human nature:

Romans 1:29 Being not slightly tinctured, but filled with every kind of injustice, uncleanness, treachery, covetousness, malicious dealing; full of envy, murder, strife, cunning, habitual bad disposition, whispering evil of their neighbors.

Romans 1:30 Revilers, haters of God on account of his purity, insolent towards their inferiors, proud, boasters of qualities which they did not possess, inventors of unlawful pleasures, disobedient to parents;

Romans 1:31 Imprudent in the management of affairs, having no regard to the faith of covenants, without natural affection to their children and relations, implacable towards their enemies, unmerciful to the poor:

Romans 1:32 So utterly corrupt are they, that although they know the law of God, that they who practice such things shall be punished with death, they not only commit these crimes themselves, but even take delight in and encourage those who practice them; which is a demonstration that their wickedness is not to be cured by their own natural powers.

Summary

Being abandoned of God, both their men and women degraded themselves by their vile practices. They received in their own bodies the due reward of their error. They rejected God from their knowledge, and he rejected them. After this they became filled with every vice and crime. These they not only practiced themselves, but even had delight in others for practicing them. All this they did, knowing the decree of God, both against their sins and against themselves. They therefore sinned willfully and recklessly.

Why did God give them up? What was the recompense for their sin?

To what extent did these Gentiles indulge in sin?

What is the final word of condemnation given against the Gentiles?

Comment

Why did God give them up? Because they refused to have him in their knowledge. How could they have him before their mind while they indulged in such vile passions as attributed to both men and women in Romans 1:26-27 a? In all this free reign of lust there was to be found the sure recompense of their error in their own bodies (Romans 1:27 b). Because they abandoned their minds to sin and gave God no place in their knowledge God gave them up to do those things which are not fitting (Romans 1:28). The Gentiles were (and are) filled with the terrible catalog of sins described in Romans 1:29-31.

The final toll of the bell of doom in all of this willful sin is that they who knew the law of God and realized that they who did such things under such conditions were worthy of the penalty of the wrath of God, actually encouraged others to do the same (Romans 1:32). (Romans 1:26-32)

Rethinking in Outline Form

II.

Proposition Needed. Romans 1:18 to Romans 3:20

Needed by the Gentiles. Romans 1:18-32

a.

Needed by the Gentiles because they were under the wrath of God Romans 1:18 a

(1)

They were objects of God’s wrath for the following reasons:

(a)

Although they had a knowledge of God’s power and divinity through creation, they through their sin stifled this truth. Romans 1:18 b - Romans 1:20

(b)

Deliberately ignoring their knowledge of God they entered into vain speculation. This ended in the worst type of idolatry. Romans 1:21-23

(c)

God had to give them up because of their absolute moral degradation. Romans 1:24-32

Needed by the Jews. Romans 2:1, Romans 3:9 a