Romans

Paul was about to visit Rome when he wrote this letter around 57 A.D. He visited Rome about 60 A.D.

From 47 to 57 A.D. Paul had evangelized the areas on the Aegean Sea - Galatia, Macedonia, Achaia and Asia. Along the main roads and in the chief cities the gospel had been preached and churches planted. From all those areas and other places thousands of traders and others went right across Iraq, Iran, Afghanistan, Russia, India, Tibet, China, Japan and on to Indonesia. Many were converted to Christ and churches came into being. This began in the first century and continued for centuries. Then persecution and antagonistic rulers caused most of Christianity in those places to die down. This history has been unknown to the West as there were few manuscripts available to scholars. In Europe, churches came into being in different countries, including England, Scotland and Ireland and followed that of Rome around the beginning of the fifth century. Now this history of Asia has come to light.

In 56-57 A.D. Paul was at Corinth with Gaius, with a view to visiting Jerusalem soon after. He was to hand over a gift of money from the Gentiles, to the poor, 1 Corinthians 16:1-3; 2 Corinthians 8:1-6; Galatians 2:1-10. These verses, as taught by many in the West, do not relate to Pastors and churches as being recipients but the poor believers. From Romans we note Paul was a pioneer, an apostle. He wanted to go to new areas, Romans 15:28. He hoped to go to Spain. En route he would see Rome which he had always wished to visit. He was a Roman citizen, Acts 22:28. There were already churches there. Notice that there is no mention of any "leading of the Lord" as some people "religiously" follow or of having a "covering"!

It appears from history that there were a few copies of this letter made and sent to other churches. The letter taken to Rome was still there after the persecution of 64 A.D.

Comparison of Romans and Galatians.

Galatians is enlarged in Romans.

Galatians - Faith - not works of Law. Spirit - not flesh.

Romans - Chapters 3 and 4; 7 and 8 are about Faith – not works of Law. Spirit – not flesh. They are about faith and the Spirit for believers.

Galatians - Re Abraham, Genesis 17:10-14; 15:6; Galatians 3:6,13.

Romans - Chapter 4 is about the faith of Abraham.

Galatians - Gospel of liberty (no yoke of bondage) Galatians 5:6;6:2

Romans - Romans 8 is about life in the Spirit, free from Law.

Galatians - Justification by faith, Galatians 3:11

Romans - Romans 1:17, righteousness through faith for faith.

Galatians - The Spirit, Galatians 3:1-3.

Romans - The Spirit, Romans 8.

Therefore Romans is not mainly about "Justification by faith", although that is included.

Romans is rather about being "Justified by faith" and "The operation of the Spirit against Law and works".

The Law was given to Israel – totally. Its fruitfulness depended on faith. Before the Law Abraham was justified by faith. Now, under the Gospel Age, the Spirit is given – totally – and the operation in salvation, present past and future is through faith.

Except for 1 Corinthians, Paul's letter to the church in Rome contains the most writing about the "Spirit". The Spirit is clearly mentioned at least 31 (perhaps 33) times, 20 of which occur in chapter 8. Also, the Greek adjective "pnumatikos" meaning "Spiritual" occurs 3 times. It occurs as "gracious gift" 6 times (twice referring to the work of the Spirit). It occurs as "prophecy, a charisma" once.

Paul speaks much about the Spirit in chapter 8. It is clear that there is an important reference to the Spirit in Romans. Many have thought that chapter 8 is merely about the sanctification of the believer. They see the Spirit as the One sent as another Comforter as promised by Christ. They have thought that the main point of Romans was justification. However, there is a deeper meaning about the Spirit in Romans than that. Paul had great understanding of the place of the Spirit in our Christian lives.

The Roman church was a mixed church of Jews and Gentiles. Paul did not start that church and so was never their Pastor. He wanted to visit them and had hopes of doing missionary work in the West, in Spain.

There was a problem in the church in Rome that reminds us of Messianic Jews today. The Jewish believers thought the Gentile believers should keep the Law. This also happened in the church in Galatia.

The main purpose of Romans is found in chapters 14:1-15:13. Paul asks that those who keep Jewish food laws will accept those who do not i.e. the Gentiles. He says, "welcome one another" (15:7; cf.14:1;15:1-2). It finishes with a benediction in 15:5-6, that God might grant them as Jews and Gentiles "to live in harmony with one another, in accordance with Christ Jesus, so that together you may with one voice glorify the God and Father of our Lord Jesus Christ".

Verses 7-12 show they must live in peace with each other. Christ's work on the Cross to justify believers was for Jew and Gentile. Then the Old Testament promises could be fulfilled. Some of these promises are found in Hosea 1:10 and Isaiah 2:2,3;49:6. Paul says he is "set apart for the gospel of God", Romans 1:1, "promised by the prophets", v.2, so as "to bring about the obedience of faith among all the Gentiles", v.5.

In this way, it is like Galatians. The work of Christ to justify is for Jew and Gentile alike. There is no distinction, as they put their trust in the God who justifies not the righteous (keepers of Law) but sinners (those with and without Law).

We see from Romans 3:27-31 that Jew and Gentile are one people of God. The questions are related to Gentiles and the Law. Where is "boasting before God on the basis of Law?" "Is God a God of the Jews only, and not also of the Gentiles?" and "do we thereby abolish the Law through faith?"

As in Galatians, there is an emphasis on the Spirit. It is not actually about being sanctified. In that regard, we believe we are sanctified legally when we are born again. Also, sanctification is an on-going experience in that the fruits of the Spirit are to become more prominent. Romans 7:5-6 shows the Spirit is the fulfilment of the promised New Covenant. This is also mentioned in Galatians 3:14, "In order that in Christ Jesus, the blessing of Abraham might come to the Gentiles, so that we (Jew and Gentile) might receive the promise of the Spirit through faith". Romans 8 shows the life in the Spirit.

Romans shows that the Spirit's work in the believer, as well as Christ's death and resurrection have brought an end to keeping the Law. The Spirit gives us power. Jesus Christ fulfilled the Law that is under the new covenant. Believing Jew and Gentile together are God's people. We are to live righteously and do His righteousness. This is never by keeping the Law.

The beginning of Romans is a greeting and thanksgiving, in 1:1-15-17. Then there is the actual letter, 1:18-15:13. In it Paul shows on the basis of the work of Christ and the gift of the Spirit that there is only one people of God made up of Jew and Gentile alike. They come in on the equal grounds of faith in Christ Jesus. There is no other way. There will be no other way for the Jew, apart from the Gentiles, at any future occasion or time.

He talks about his own ministry and desire to visit Rome, which he hopes will finally happen (10:14-33). Then we have a word of commendation for Phoebe, who carries the letter (16:1-2). She was an Apostle. The Greek word, "diakonos" is used of her in Romans 16:1, the same word used of Paul, Ephesians 3:7, Colossians 1:23 and Timothy, 1 Thessalonians 3:2, 1 Timothy 4:6 ("minister"). Following this are personal greetings to various members of the Roman community. They are Paul's personal friends and acquaintances from the past (16:3-16). The letter finishes with exhortations, greetings and benediction(s) (16:17-27).

There are many women Apostles and Pastors mentioned in chapter 16. See my book on "Women's Ministry".

The subject of Romans 1 is "the righteousness of God". Paul begins with the failure of the Law to bring about righteousness. He is speaking about righteousness as our standing and also about righteous behaviour. The Law has not given the Jew any advantages, 1:18-3:20.

The Spirit is first mentioned in 2:29. This is under the new covenant whereas under the Old Covenant, there was the Law and circumcision. The Spirit creates the true "Jew". The true Jew is one with "circumcision of heart", not in the flesh. It is not by letter of the Law.

This is followed by showing that Christ brought about such righteousness through the cross. This righteousness is to be received by Jew and Gentile alike on the basis of faith, 3:21-31. Paul further says Abraham is the chief proof that God has always intended to create a people for his name on the basis of faith. He obeyed, through faith, and became the father of all believing Jew and Gentile alike, 4:1-24.

From Romans 5:12-8:39, what Christ did is shown. He made reconciliation. We see what the Spirit does. He gives the believer the love of God shown through Christ. We live in hope among present suffering. Chapter 6 shows the basis of living a righteous life.

We are not under Law but that does not mean we are not to live a righteous life. The gift of the Spirit in salvation and extended to our being baptized in the Spirit and walking in the Spirit, because of the death of Christ on the Cross and His resurrection, helps us to live so that Law is "fulfilled". There is no scripture to support the view that the Spirit’s work in salvation is equivalent to the operation of the Spirit in the baptism with the Spirit. The sealing comes after the initial work of salvation. Paul speaks of God's faithfulness and Jewish disobedience, chapters 9-11. This is the key to Romans. Then Paul shows the new righteousness without the Law. The law was fulfilled by and in Christ for us. We rest on that and let the Spirit work in us, 12:1-15:13.

We see what such righteousness is, chapter 12. He shows how we should live in chapter 13. Finally, there is the matter of food laws. Then we are asked to live a righteous life led by the Spirit. That is not "by Law", chapters 14:1-15:13. It is by the Spirit, 14:17. The kingdom of God (or of heaven) does not concern "food and drink" but "righteousness, peace and joy in or by the Holy Spirit".

From 15:14 onwards, he shows why he sent the letter. It prepares the way for his visiting them. He mentions many persons to be greeted in 16:3-16. Amongst this list are these women: Phoebe, Prisca, Mary, Junia, really Julia (an Apostle), Tryphena and Tryphosa. It is through the Spirit that he preaches the gospel according to his call. The Gentiles are included as the people of God.

The person and work of the Spirit is very important. The Spirit is both the Spirit of Christ and the Spirit of God, whom God has sent into the hearts of believers. By the Spirit He has poured his love into them. By the spirit God has circumcised their hearts. By the Spirit He has sanctified them (past tense) and is sanctifying them throughout their lives (continuous present tense).

The Spirit is the certainty that we belong to God and He within us is the "firstfruits" of our final glory, also Ephesians 1:14. We have hope today for that which is to come. The Spirit intercedes for us in the midst of our present weaknesses. The Spirit thus fulfils the old covenant, so that the righteous life shown by the Law is now lived by the power of the Spirit. Therefore, the Spirit means a new "law" has come - that of life, given by Christ Jesus.

As such the Spirit is the source of love, joy, and peace in the present, as we await the sure future of heaven. Finally, the Spirit gives power for ministry. This is for members of the Body and for the four ministry gifts of the Body itself, 1 Corinthians 12-14, Ephesians 4:11-13.

Justification means the believer legally stands before God as if he has never sinned.

The person who has been justified by His blood and by grace, is never to be a slave in spirit to any man in office in the church or to any other man socially. He is, however, to give honour to whom honour is owed. The doctrine of justification by faith is the basis for democracy in those lands most deeply influenced by the Reformation; viz. certain Western countries. There we have true freedom. Luther was charged with causing revolution by putting "low" people in mind of their individual dignity before God. The gospel, as he learned it from Paul, does precisely that. It should have a similar effect in India and indeed in all countries in areas where the gospel is preached. . Jesus said we are the salt of the earth. In Christ there is no caste, no male and no female, Galatians 3:28. All have equal dignity as human beings. All are equal in Christ.

Sinners are justified by faith. We are a new creation in Christ. Believers have their guilt removed. They will not face the wrath of God on the day of judgment, when Jesus comes. It is a fact that for them "the old order has gone, and a new order has already begun", 2 Corinthians 5:17, a truth made real in the present experience through the Holy Spirit.

Romans 4:25, "who was put to death for our trespasses and raised for our justification" shows clearly the purpose of the death and resurrection of Christ. Christ did not become actual sin or a sinner and was never raised for His own justification.

We are reminded of 1 Timothy 3:16. "Without any doubt, the mystery of our religion is great: He was revealed in flesh, vindicated in spirit, seen by angels, proclaimed among Gentiles, believed in throughout the world, taken up in glory". This shows the core and object of our worship and Christian living.

Cassirer’s translation reads, "And indeed – there is not denying it – it is a great and profound mystery which is the object of our worship. ‘It is he who was manifested in the body, vindicated as righteous by the Spirit, who was seen by angels, proclaimed to the Gentiles, believed in throughout the world, taken up in glory".

This verse alone shows Christ’s innate holiness and inability to become sin and have sin in Him as a personal experience, even ours. The Spirit declared Him righteous. Another amazing thing is that the Jews are not mentioned. In John 1:12 we read, "He came unto His own but His own received Him not". Such a poignant remark! Paul turned from giving them the gospel, to the Gentiles. The wrath of God came upon them. They rejected Christ and in turn, as a nation, they were rejected by God for all time.

A. Flesh. There are opposite terms, "flesh" and "spirit". They mean the old carnal, sinful, worldly nature and the spirit that becomes new through Christ. Flesh and spirit are continually at war, one against the other, within man. This warfare, as described in Paul's writings, is not the warfare between bodily flesh and mind, i.e. between the physical and reasoning parts in man, which is in Greek philosophy. It is not warfare between the believer and demons as thought to be so beginning with the Middle Ages. The background is the Old Testament.

In the Old Testament "flesh" is the basic material of human (and animal) life. Ignoring the frequent occurrences of "flesh" in the sense of animal life (e.g. Genesis 6:19) or the meat of animals which may be eaten (e.g. Exodus 12:8), we observe that, as "flesh", men are distinguished from "the gods, whose dwelling is not with flesh", Deuteronomy 2:11. We are not gods, as taught by certain preachers. When God said He would limit the length of man's life, He said, "My spirit shall not abide in man for ever, for he is flesh", Genesis 6:3, RSV. Man, in fact, is living flesh; "all flesh", Genesis 6:12; Isaiah 40:5; Joel 2:28, means "all mankind".

Also, "flesh" means human nature that is weak and mortal. "He remembered that they were but flesh", Psalm 78:39. It can be used of the human body, as when a man is told to "wash his flesh in water", Leviticus 14:9, or of the man himself in a more general sense, as in Psalm 63:1, where "my flesh longs for you". This is the same as the preceding clause, "my soul (Hebrew, nephesh) thirsts for You". Here both "my soul" and "my flesh" are little more than alternative ways of saying "I".

It is against this Old Testament background that we are to understand the term in Greek; "sarx", meaning "flesh", especially in Romans.

1. "Flesh" is used in the ordinary sense of bodily flesh in Romans 2:28, where actual circumcision is performed, that is outward, in the flesh. Also, Genesis 17:1 is contrasted with the "spiritual circumcision of the heart".

2. "Flesh" used of natural human descent or relationship. Christ in Romans 1:3 is David's descendant "according to the flesh", as in 9:5 He is said to belong to the nation of Israel "as concerning the flesh". In these two places, especially in the former, "flesh" shows not only natural descent but also the state of our Lord's existence on earth before He was glorified.

In Romans 4:1 Abraham is called "our father, as pertaining to the flesh" i.e. the ancestor of those of Paul and others who are Jews by birth. Spiritually he is the father of all believers, 4:11f.,16. His descendants by physical birth are "the children of the flesh" by contrast with believers who are "the children of the promise", 9:8. People of Jewish birth are Paul's "kinsmen according to the flesh", 9:3 or simply his "flesh", 11:14, "Flesh" appears in this sense in the Old Testament as, for example, when Abimelech says to his Shechemite kinsmen: "Remember also that I am your bone and your flesh." Judges 9:2.

3. "Flesh" is used in the sense of mankind in Romans 3:20: "by the deeds of the law there shall no flesh be justified". Old Testament examples are "O you who hear prayer, unto you shall all flesh come", Psalm 65:2. "No flesh shall have peace", Jeremiah 12:2 and we may compare our Lord's words, "except that the Lord had shortened those days, no flesh should be saved", Mark 13:20. Paul in Romans 3:20 quotes Psalm 143:2. The word "flesh" does not appear in the Old Testament passage, yet he uses the word. Also in Galatians 2: 16. (See 1 Corinthians 1:29, "that no flesh should glory in his presence"). Sometimes the same idea is expressed by the phrase "flesh and blood", Galatians 1:16, "I conferred not with flesh and blood", - i.e. with any human being.

4. "Flesh" is used in the sense of human nature, as follows: -

a. "Weak human nature". In Romans 6:19, "because of the infirmity of your flesh". Here "flesh" means the intelligence of his readers. Again, in 8:3, the law is unable to produce righteousness "in that it was weak through the flesh", i.e. "the frail human nature which it had to work upon". An example of this sense of "flesh" is in the saying of Jesus in Matthew 26:41 "the spirit indeed is willing, but the flesh is weak." He Himself had that weak flesh as did His disciples.

b. "The human nature of Christ". The humanity of Christ is something that He shares with all mankind. Our flesh is "sinful flesh", because sin we are "born in sin". Christ came in real flesh, but not in "sinful flesh". Sin was never part of His life. Therefore He is said to have come "in the likeness of sinful flesh", Romans 8:3. When He died He presented His sinless life to God as a sin offering. God thus "condemned sin in the flesh", 8:3. God dealt with the death-sentence on sin through the incarnation, sacrifice and victory of the man Christ Jesus. Hebrews 10:20, "that He opened for us through the curtain (that is, through his flesh)" when He was crucified and His flesh "torn".

c. The "old nature" in the believer. When Paul speaks of "my flesh", he means his "sinful tendencies inherited from Adam". "There is nothing good in it", 7:18; "With it I serve the 'law of sin'," 7:25. It is still present with him and us, even if bit by bit it causes less trouble. This happens in spite of the fact that it has been "crucified", which is a legal act on our behalf, not a mystical experience for us. Compare Galatians 5:24, "they that are Christ's have crucified the flesh with the affections and lusts", with Romans 6:6, RV, "our old man was crucified with him (Christ), that the body of sin might be done away".

The Corinthian Christians were indwelt as a "body" and individually by the Spirit of God, 1 Corinthians 3:16;,6:19. Yet they were "carnal", "fleshly", "not spiritual", 1 Corinthians 3:1.

Believers are to act what they are. They are to be in actual practice what they are as members of Christ. In that way they are said to have "put off the old man with his deeds" and to have "put on the new man", Colossians 3:9f. Elsewhere they are exhorted to "put off the old man" and "put on the new man", Ephesians 5:22,24. The old man is what they were "in Adam". The new man is what they are "in Christ". Therefore to put on the new man is to put on Christ. Paul tells the Galatians that "as many, of you as have been baptised into Christ have put on Christ", Galatians 3: 27. He tells the Romans to "put...on the Lord Jesus Christ", Romans 13:14. This "Baptised into Christ" is not water baptism. Jesus said, "I have a baptism to be baptised with" when speaking about His death, Luke 12:50; Colossians 2:12. That was the baptism we are baptised into. It is a spiritual baptism into His death. It happened to us personally when we believed on Jesus Christ, as in Galatians 3:27 and 2:19,20.

d. "Flesh" can also mean "unregenerate human nature". Though "my flesh" is still present with me, I am no longer "in the flesh". In Galatians 2:20, "the life which I now live in the flesh". "In the flesh" means "in mortal body". The phrase is the same (Greek is "en sarki"). The meaning is different from above.

To be "in the flesh" is to be unbelievers, unregenerate (not born again), to be still "in Adam", in a state in which one "cannot please God", Romans 8:8. Believers were formerly "in the flesh", 7:5, but now they "are not in the flesh, but in the Spirit", if indeed the Spirit of God dwells within them. If He does not, they do not yet belong to Christ, Romans 8:9. This is not Acts 2:4.

5. Since believers are no longer in the flesh "but in the Spirit", they should no longer live according to the flesh, according to the pattern of their old unregenerate life. One important use of this phrase "according to the flesh" or "after the flesh" (Greek "kata sarka") is in 2 Corinthians 5:16, "Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more." Paul does not mean he has no interest in the earthly life of Christ, or that he does not consider the earthly ministry of others to be important. He contrasts rather his own present estimate of Christ with his estimate of Christ before his conversion. As the New English Bible makes clear: "With us therefore, worldly standards have ceased to count in our estimate of any man even if once they counted in our understanding of Christ, they, do so now no longer." We must look at Christ's exaltation, and of the new creation brought in by His triumph over death and then we look at His earthly ministry. Galatians 5:16, "Walk in the Spirit, and ye shall not fulfil the lust of the flesh".

"According to the Spirit", Romans 8:4f.,12f, means they have exchanged their unregenerate way and "the mind of the flesh" for one which belongs to the children of God, "the mind of the Spirit". Now they must "make not provision for the flesh, to fulfil the lusts thereof", Romans 8:5-7,13: 14. The believer’s real problem is not with Satan. Rather, his flesh conflicts with the Spirit within him, Galatians 5:16,17, "Let your lives be guided by the Spirit and then you will indeed be far from giving rein to the desires which have their source in our lower selves. For any desire arising from our lower nature is at war with the Spirit, while the Spirit is at war with our lower nature. The two are in every way opposed to one another."

6. The flesh is subject to the principle of "sin and death", Romans 7:23, 8:2 and so is under sentence of death for "in Adam all die", 1 Corinthians 15:22. "The mind of the flesh is death"; "if ye live after the flesh, ye must die", Romans 8:6,13, "For he that soweth to his flesh shall of the flesh reap corruption" or read it as "If he sows seed in the field of his lower nature, he will reap from it a harvest of corruption" Galatians 6:8.

The flesh, the human nature which is ours "in Adam", is corrupted by sin. The sins of the flesh are very many. They are the sins that are to do with the body. They also include sins of the mind. See "the works of the flesh" in Galatians 5:19-21. It shows fornication and sexual vice, drunkenness and revelry and also sorcery, envy, quarrelsomeness, selfish ambition, and idolatry. Sin of any kind, in fact, is a work of the "flesh".

Sometimes the term "body" is used instead of "flesh". Thus what are called "the works of the flesh" in Galatians 5:19 are called "the deeds of the body" in Romans 8: 13 in the same sense. So also "the body of sin" (Romans 6:6) means the same as "flesh of sin", Romans 8:3. We may compare "this body of death" from which deliverance is sought in Romans 8:24.

"The body" of Romans 8:10, which is "dead because of sin", is this mortal body of flesh and blood. Sin has affected our body and works in and through our body. "Your members which are upon the earth" in Colossians 3:5, are to be treated as dead. The "flesh" in unregenerate human nature is really not the physical body. Of the "flesh" in this sense, look at Romans 8:11. "The Spirit is to quicken" our mortal body, now, on earth. The Spirit is to work in our body as well as in the sinful human nature so that we live holy lives. The believer's body, was once under the complete power of sin. It is now to be an "instrument of righteousness", Romans 6:13, "presented to God as a living sacrifice" for the doing of His will, Romans 12:2. It is indwelt by His Spirit, Romans 8:11, 1 Corinthians 6:19f. It will one day be redeemed from mortality and be a body of glory, Romans 8:23 See Philippians 3:21. We are not to have contempt for the body as the prison-house of the soul. God places much value on the body. Now, it is the temple of the Holy Ghost. It will be redeemed one day and changed to be like Christ's glorious body.

In the Old Testament, "flesh" is different from "spirit" (Hebrew is "ruach", meaning, "wind", then "vital vigour"). See Isaiah 31:3, "The Egyptians are men, and not God; and their horses flesh, and not spirit." This implies God is Spirit, John 4:24. King James wrongly says, "God is a spirit". This latter verse is used by the Oneness or Jesus Only people to prove God is Jesus and that there is only Jesus. However, they use a wrong translation. God (Three-in-One) is Spirit. His Holy Spirit (third Person of the God-head) can energise man and impart to him physical power, mental skill, or spiritual insight that he would not otherwise have. The spirit in man is "his breath, his disposition", his "vitality".

In the New Testament "flesh" and "spirit" are opposite terms. Believers in Christ are no longer "in the flesh" but "in the Spirit", Romans 8:9, they "walk not after the flesh, but after the Spirit", Romans 8:4. They do not produce the "works of the flesh" but "the fruit of the Spirit" Galatians 5:19,22.

The word can mean "spirit-beings" or "spiritual powers" such as "the spirit of the world", 2 Corinthians 2:12, "the spirit that now works in the children of disobedience", Ephesians 2:2; or the "spirits" (not always the Spirit of God) by whose inspiration prophets speak 1 Corinthians 12:10. A "spirit of slumber", Romans 11:8, is not an evil spirit.

1. The "spiritual" part of man's make-up. "I serve" God "with my spirit", says Paul, Romans 1:9. With this we may compare 7:6, where believers, no longer under law but under grace, "serve in newness of spirit and not in the oldness of the letter". See 2 Corinthians 3:6, "Ministers of a new covenant; not of the letter, but of the spirit: for the letter killeth but the spirit giveth life". Cf. 8:11 where He is called "The Spirit of him that raised up Jesus from the dead".

In the preaching of the gospel He supplies the power so that those who hear are moved, 15:19. Those who are thus brought to faith in Christ are "sanctified by the Holy Ghost" 15:16. Into the hearts of those who believe the gospel He comes pouring out the love of God, 5:5, 15:30; and by His power they are filled with peace, joy and hope 14:17; 15:13.

God has revealed Himself in Christ. The Spirit of God is the Spirit of Christ, 8:9. The Spirit of God and the Spirit of Christ are mentioned without a difference. For example, the expressions "if so be that the Spirit of God dwell in you" 8:9 and "if Christ be in you" 8:10 are practically the same.

Compare John 12:27, "Now is my soul troubled", and John 13:21 that "he was troubled in spirit". "Spirit" in this more general sense is "what man knows the things of man". "except the spirit of man which is in him?", 1 Corinthians 2:11. Compare 1 Corinthians 15:44ff between the present mortal body, which is "a natural "soulish body" and the resurrection body, which is a "spiritual body".

2. The Spirit of God, or the Holy Spirit. He is called "the Spirit, of holiness", Romans 1:4, in relation to the resurrection of Christ, c/f 8:11 where He is called "the Spirit of him that raised up Jesus from the dead". In the preaching of the gospel He supplies the power so that those who hear are moved, 15:19. Those who are thus brought to faith in Christ are "sanctified by the Holy Ghost" 15:16. Into the hearts of those who believe the gospel He comes pouring out the love of God, 5:5, 15:30; and by His power they are filled with peace, joy and hope 14:17; 15:13.

God has revealed Himself in Christ. The Spirit of God is the Spirit of Christ, 8:9. The Spirit of God and the Spirit of Christ are mentioned without a difference. For example, the expressions "if so be that the Spirit of God dwell in you" 8:9 and "if Christ be in you" 8:10 are practically the same.

Romans 8 clearly shows the Holy Spirit's indwelling the believer. The Covenant at Sinai can be called a "the letter that kills". Used as the mere letter it did not give the Spirit of life. Under the Old Testament, those who had faith in the promise of the Saviour, e.g. Simeon in Luke 2:26-34, had the Spirit of life. In both Old and New Covenants or Testaments, salvation and the supply of the Spirit were by faith. The measure of the Spirit in Old Testament was much more limited, and came as first fruits. Thus the Old is "letter" but the New "the Spirit". The majority in the Old Testament had no eyes to see or ears to hear and only a few were made partakers of the Spirit. See 2 Corinthians 1:21, "anointed us... sealed us... and given the earnest of the Spirit in our hearts". Anointing comes from God, not from man.

The Old Testament Covenant made on Mt. Sinai contains the Abrahamic Covenant, based upon Abraham's seed. In this seed all the families of the earth were to be blessed. That was the promise. The nation of Israel was under the shadow, bound to the law of a carnal commandment, to a shadowy priesthood, to rites and ceremonies, Hebrews 10:1. It was letter, not Spirit. It was strict. This took place as a shadow, looking to the end of this shadow, to the atoning work of the Messiah.

a. The Spirit gives life. Galatians 6:8b, "he who sows to the Spirit shall of the Spirit reap life everlasting". His "law" is the "law of life". This is "to walk ...after the Spirit". To have "the mind of the Spirit" is to live 8:4,5,6,10. He helps the believer see "the deeds of the body", the practices of the old unregenerate existence, as dead things. There is no true life without Him: "if any man have not the Spirit of Christ, he is none of his", 8:9. To be "in (the) Spirit" is the opposite of being "in (the) flesh". All believers are regarded as being "in the Spirit", 8:9.

To be "in Christ" is to be placed into Christ, to be a member of Christ. It is to be a fellow-member of all others who are placed into Christ 12: 5. This unity that believers have "in Christ Jesus", 8:1 is the "fellowship of the Spirit" Philippians 2:1; 2 Corinthians 13:14, or the "unity of the Spirit", Ephesians 4:3.

b. The Spirit gives freedom. Men are in spiritual bondage. It is bondage to sin, bondage to the law, or bondage to death. It is the Spirit who frees them. It is He who gives to believers the power of the risen Christ, by which they are "made free from sin", Romans 6:18,22. It is He who releases them from legal bondage, so that they now "serve in newness of spirit and not in the oldness of the letter" (not under the law), 7:6. It is He who puts within them the new principle of "life in Christ Jesus" which sets them free from "the law of sin and death", 8:2. All these show the principle in 2 Corinthians 3:17b; "where the Spirit of the Lord is there is liberty."

c. The Spirit is to lead us, the "sons of God", Romans 8:14. He is the "Spirit that makes us sons", 8:15. He leads believers to come to God as children. He teaches them to call Him by the same familiar name of "Father" as Jesus used (Mark 14:36, "Abba, Father") when speaking to Him, as Galatians 4:6, "because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father".

d. The Spirit intercedes for the people of God, 8:26. So does Christ 8:34. Christ makes intercession in His place of exaltation in the presence of God in heaven. The Spirit makes intercession from within the lives of the believers whom He indwells, obviously those who are baptized in the Spirit in particular. This is mostly through our praying in other tongues. "Jesus Christ the righteous" is His people's "advocate with the Father", 1 John 2:1. The Holy Spirit is "another Advocate" John 14:16, sent by the Father to be with believers, 2 Corinthians 3:18.

e. The Spirit sanctifies the lives of believers. "Spirit" and "flesh" are opposite. They continually are at war with each other. The Spirit is divinely powerful, and can put the "flesh" bit by bit out of action in those lives yielded to His control. Paul knew his own spiritual life to be a struggle which would continue as long as he remained in his mortal body, Romans 7. It was a struggle, however, in which there is victory and final glory by the Spirit. In the lives of those whom He is preparing for final glory the Spirit is to work in us an increasing likeness of Christ, 2 Corinthians 3:18, "with unveiled faces seeing the glory of the Lord as though reflected in a mirror are being transformed into the same image". "From glory to glory" occurs greatly when we pray often in other tongues. This glory will go with us into heaven.

f. The Spirit is the pledge of the future. According to Old Testament prophecy, the outpouring of the Spirit of God would be a sign of the approaching day of the Lord, Joel 2:28-32. This prophecy was quoted by Peter when the Spirit came down upon the disciples of Jesus on the day of Pentecost, "This is that", he said, "which was spoken by the prophet Joel" Acts 2:16. The present interval "between the times" is the age of the Spirit. In this age He makes effective in believers what Christ has done for them on the cross. He gives them the power of the living and exalted Lord. He helps them to live now in enjoyment of the glory that is yet to be revealed.

The Spirit supplies life now. His presence guarantees we will have resurrection life, when the Lord comes. The life of the age to come, "eternal life", is given to believers as the present gift of God, in Christ Jesus our Lord, 6:23, Hebrews 6:7,8. It is a first instalment of the coming resurrection life which will follow the redemption of the body, Romans 8:23, Ephesians 1:14. This redeemed body of the resurrection is in 1 Corinthians 15:44, a spiritual body, that is a body completely controlled by the Spirit. In 2 Corinthians 5:5, the present gift of the Spirit is the "earnest" of the coming day when believers will be "clothed upon" with their "house which is from heaven" when mortality will be "swallowed up by life".

The Spirit enables believers now to live holy. This is an advance instalment of that "liberty of the glory of the children of God" which, according to Romans 8:21, is eagerly awaited not only by themselves but by all creation. The deliverance from bondage which we have already begun to enjoy in the Spirit will be fully enjoyed then. "The adoption", 8:23, that we will fully have at the resurrection is what we enjoy already in part as the spirit of adoption, 8:15. We will have the glory of being fully in the image of God's Son. This was decided by God, 8:29. It will be the fulness of what the Spirit is now doing in our lives by making them holy and set apart for Christ. The Spirit is "first fruits" of the final salvation, 8:23, the immediate down payment. Galatians 5:5, "we through the Spirit wait for the hope of righteousness by faith." Ephesians 1:13,14, believers are said to have been "sealed with that holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession". This seal is the baptism in the Spirit with speaking in other tongues.

The term "law": occurs over seventy times in this Epistle, and not always with the same meaning. Most often it means the law of God in one form or another, but there are a few places where it bears a different meaning:-

1. The Pentateuch, Genesis to Deuteronomy. God's way of righteousness through faith is "witnessed by the law and the prophets" Romans 3:21b. "The law" means the first five books of the Old Testament, as "the prophets" are major and minor prophets. Isaiah, Jeremiah, Ezekiel, Daniel are major. The rest, are minor.

2. The Old Testament as a whole. In Romans 3:19 Paul says, "we know that whatever the law says, it speaks to those who are under the law." "Whatever the law says" refers to certain biblical quotations in the preceding verses Romans, 3:10-18. Five are from the Psalms and one from Isaiah. If it is "the law" that says these things, "the law" can mean only the Old Testament.

3. A principle. In Romans 3:27 the grace of God justifies men and women through faith. There is no room for boasting.

In Romans 7:21 we see "a law" that is, a principle, "that, when I want to do good, evil is present with me".

There is trouble between two laws. a. The law or principle that chains him in the power of sin, 8:23;25b. b. The "law of my mind" that knows the goodness of God's law and wants to do it but lacks the power, 8:23. When another principle begins to work in the spirit of the born again one, "the law of the Spirit of life in Christ Jesus", this is stronger than "the law (principle) of sin and death" and frees the soul from the slavery of the latter 8:2.

4. The law of God. The law of God was the law God gave to Israel through Moses.

Romans 7:7-13 is Paul's experience. He tells how it was the law that gave him his first consciousness of sin. He means the Law of Moses. The law he writes about is one of the Ten Commandments "Thou shalt not covet."

The Jews rejoiced in being the people of the law, 2:17.23, and tried to "establish their acceptance with God by fulfilling the law", Romans 9:31;10:3.

Christians ought to live according to the law of love. Paul teaches the law of love (as Jesus had done) in a commandment from the Pentateuch, "You shall love your neighbour as yourself", 13:9. This quotes Leviticus 13:9.18. When he says, "love is the fulfilling of the law". In Romans 13:10 he shows what he means by "law". He quotes a number of commandments.

He says that Jews and Gentiles are the same before God when they fail to do His will. Jews had a special revelation of God's will in their law. Gentiles were not without all knowledge of His will. "When Gentiles, who do not have the law, do instinctively what the law requires, these, though not having the law; are a law unto themselves. They show that what the law requires is written on their hearts, to which their own conscience bears witness, and their conflicting thoughts will accuse or perhaps excuse them on the day" 2:14-16. That is to say, the Gentiles had not been given all the Ten Commandments, but they did have a sense of right and wrong in their hearts.

In Romans 3:20, showing through law comes our knowledge of sin, it is true of Jews and Gentiles alike. "By legal works" no human being will be justified in God's sight, this too is for Jew and Gentile.

The law, then, in whatever form it may appear, is God's law, "holy, and just, and good", Romans 7:12. If, as Paul insists, it was not given to be the means of men's justification why was it given? To this question the Epistle to the Romans gives different answers that can be seen in four ways.

a. It was given to be a revelation of God and His will. The distinction between right and wrong is in the being and character of God, and is in the make-up of man, because he is created in the image of God. This law is not from culture or tradition. The law is God's law, and, like God Himself, is "true and righteous altogether", Psalm 19:9; Romans 7:12,16,22.

b. It was given for the health and preservation of the human race. This particular purpose is served mainly by civil government. This (as is clearly stated in Romans 13:11-17) is a ministry ordained by God to protect and encourage well doing and to help stop and punish wrongdoing. "Pray for the welfare of the government, since were it not for their fear of it men would swallow one another alive." It is also for manner of living in relation to hygiene, cleanliness and decent dwellings and surroundings. In the book of Proverbs, living according to godly ethics can be seen.

c. It was given to show sin, and to lead men to repentance as they are to rely on the grace of God. No one is justified by the deeds of the law, Romans 3:20, 23. We like to go contrary to the will of God. It disobeys His will, shown in certain commandments, Romans 5:13, so that "by the law is the knowledge of sin", Romans 3:20;7:7. "But now that Christ has come, He is the end of the law, that every one who has faith may be justified", Romans 10:4. This means that Christ fulfilled the law Himself by His perfect submission to the will of God. It also means that God's way of righteousness has been opened up for us in Him. He marks the "end" of the law as any kind of means of justification. Those who are justified by faith in Him are "not under law, but under grace", Romans 6:14.

d. It was given to guide the believer's life. Thanks to the indwelling of the Spirit in the hearts of those who are "in Christ Jesus", the righteous requirements of the law are fulfilled in them by a divine ability as they live "according to the Spirit" Romans 8:3. Later in the Epistle there are detailed principles of guidance for the lives of Christians, that they may prove (by experience) "what is the will of God, what is good an acceptable and perfect" Romans 12:1. These principles are really "the law of Christ", Galatians 6:2.

Paul said he was "not under law but under grace" as regards his acceptance with God. He rejoiced in being "discharged from the law" so as to "serve not under the old written code but in the new life of the Spirit", Romans 7:6. He saw himself as "not being without law toward God but under the law of Christ", 1 Corinthians 9:21. This law of Christ is the law of love which He Himself had in Himself and which He gave as "a new commandment" to His disciples. The law of love sums up the old Law. "He who loves his neighbour has fulfilled the law". The commandments, "You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet," and any other commandment are summed up in this sentence, "You shall love your neighbour as yourself." "Love does no wrong to a neighbour; therefore love is the fulfilling of the law" Romans 13:8-10.

There is no freedom to sin. When men have been justified by faith, right is still right and wrong is still wrong. The will of God is still the rule of their lives. But to them the will of God is not in an external code of regulations. It is put within their hearts as a new principle of life. They live it by the Spirit's enabling.

Like Paul, they are for evermore subject to "the law of Christ". The directions of Romans 12:1-15:4 resemble our Lords Sermon on the Mount, the law of Christ. It cannot justify the sinner but Christ's law of love sets a higher standard than even the Ten Commandments. The Sermon on the Mount is not the fulfilment or essence of the Gospel but it is the "fulfilment of the Law." It shows the standard by which the disciples of Christ, in other words those who have been justified by faith ought to live. In their hearts the love of God has been "shed abroad" by the Holy Spirit.

Romans begins with a long greeting. He gives a thanksgiving/prayer report about his ministry and his relationship to the church in Rome.

The emphasis is: -

a. that the gospel follows on from the old covenant as the fulfilled promise. Christ is of royal David's descent verses 2-3;

b. that the content of the gospel is first of all about Christ. It is about Christ's earthly ministry and His present exaltation in power verses 3-4

c. that Paul was called to be an apostle and was "set apart" to bring about "the obedience of faith among all the Gentiles" verses 5-6.

He wishes to impart some spiritual gift. It is "pneumatikon charisma", "a favour received without merit on the part of the one receiving". Paul uses it to mean extraordinary powers given by the Holy Spirit, such as gifts of healing, tongues, prophecy etc. As in Romans 1:11, "Impart" is "to share a thing with any one". It is not to transfer something or give something as in Luke 3:11; Romans 12:8; Ephesians 4:28; 1 Thessalonians 2:8, to another person, as is common in getting people "slain" or "laughing". The English-Greek Dictionary explains it as above. We cannot "give" or "impart" spiritual things as we do money, for instance. We can only share what we have, as the Giver is God. "Metadidomi" is the Greek word used for all these Scriptures. In Romans 1:11 it has a different meaning as stated above. Any minister who "imparts" something in the sense of "giving" as is common with Charismatics and often Pentecostals, is imparting something not from God. (Particularly saying they impart the Anointing, or Getting Slain i.e. falling over). It is soulish, carnal and demonic. Watchman Nee writes about the soul very clearly.

In the Old Testament, written in Hebrew, the word "belqa" or "beleq" is translated "imparted" in Job 39:17 "neither has He imparted to her understanding". It is to be translated "share", as in other places in the Old Testament. The same meaning is here. God is the Giver who gives a share, and we "impart" as we exercise His spiritual gifts. Thereby, God gives people a share of what He has given us. In that way we share it with them. However, we do not "give" in the sense we give something as say, money.

The Spirit is the Risen Lord's present existence among us. In the Spirit, Paul serves the Risen Lord. It is by the Spirit with His Gifts that Paul hopes to come among the Roman believers in the future.

See Romans 1:2.

...which he (God) promised beforehand through his prophets in the Holy Scriptures.

Now for a verse by verse understanding.

Romans 1:1. "doulos" a servile term to mean a "slave". "A called apostle" - kaleo, "called to assume an office" - a divinely called and sent ambassador of the Lord Jesus, sent by Him on a commission with credentials. The commission, to evangelise the Gentile world: his credentials – miracles, as those in Mark 16:17,18. He was "separated" by God from all mankind for his apostleship. "set apart for one purpose", the gospel.

Verse 2. Paul and the early church, with its apostles etc. were convinced that the saving acts of Christ were foretold by the prophets. The "prophets" mentioned in this passage refer to the Old Testament prophets. The prophets gave us the Scriptures by the Spirit of Christ, 2 Timothy 3:16, "All scripture is inspired by God"; 1 Peter 1:10,11, "the prophets who prophesied of the grace that was to be yours made careful search and inquiry, inquiring about the person or time that the Spirit of Christ within them indicated when it testified in advance to the sufferings destined for Christ and the subsequent glory".

Romans 1:3. "concerning his Son, who came from the seed of David according to the flesh", a. See 2 Corinthians 1:20. "According to the flesh". Verb "came" means "became" as John used, John 1:14. Christ entered into a new state or condition by taking on a human body and putting Himself under human limitations. Flesh here refers to the physical part of man, his body. Re His earthly descent, His birth was like that other men. Of course, His conception was different.

Verse 4. "declared Son of God with power according to the Spirit of holiness by the resurrection from the dead, Jesus Christ our Lord."

This is another of those many passages in Paul's writings, such as 1 Thessalonians 1:9-10, all of which seem to be creeds. There are many of them, and no two are alike.

In relation to the divine essence of Jesus Christ it was "declared". The resurrection declared Him to be what He truly was. He was the Son of God in conception, in the womb, in birth, in boyhood, in adulthood, in ministry, on the Cross, in death and in resurrection.

This is the first mention of the Spirit in the letter. It is one of two in the opening in which the gospel is shown. The other, is strictly salvation. This one is Christological. It would be for Jewish Christian readers. The gospel, which is about Christ, is the fulfilment of God's promises in the Old Testament. Christ is the fulfilment of Jewish messianic hopes in verse 3.

The promises include God's blessing on the Gentiles. That is what this letter is about.

"Concerning his Son, who came from the seed of David according to the flesh, who was declared Son of God with power according to the Spirit of holiness from the resurrection from the dead Jesus Christ our Lord".

Two points are made about Christ.

a. As to his earthly life. Christ fulfilled Jewish messianic hopes by being of the "seed of David." He descended from David. All the promises to David find their fulfilment in Christ. The Old Testament is full of shadows. The New Testament shows the realities.

b. His earthly life was followed by his present exalted status as "Son of God with power," because He was raised from the dead.

The contrast seems obviously to be between his being Son of God "in weakness" during his incarnation and his having received divine "appointment" as Son of God with power on the basis (or from the time) of the resurrection.

Spirit means "in keeping with or with respect to, the Spirit of holiness."" The "flesh" has to do with "the sphere of his human life". The Spirit phrase has to do with "the sphere of Spirit life". This also refers to the sphere of our final eternal existence, which will be Spirit life in a wonderful way. Thus, very much like the first two lines of the Christ-hymn in 1 Timothy 3:16, these two phrases describe what is characteristic of our two kinds of life. The one is truly human and belonging to the present age that is passing away. The other is belonging to the End Time (Age) begun by the resurrection and the coming of the Spirit.

The sonship is declared in the resurrection. It refers to His Divine essence, that of Spirit of holiness. See 2 Corinthians 3:16,18; 4:5. "turns to the Lord", "the Lord is the Spirit"; "this comes from the Lord, the Spirit"; "we proclaim Jesus Christ as Lord".

In contrast to his earthly descent, Christ's heavenly existence as "Son of God with power" is to be understood as of the Spirit. Christ is both the content and therefore the source of the gospel. He gives "God's righteousness" freely to all who trust him. The Spirit, in whose sphere the exalted "Son of God with power" now lives, is not simply the Holy Spirit, but the Spirit of holiness itself. He is the One who brings about the "righteousness of God" in the lives of the believers, Jew and Gentile.

Swete, a scholar (favourite one of mine), says "As the Word before the incarnation dispensed the Spirit as His own, now that He is made man He sanctifies all with the Spirit...When the Lord gave the Holy Spirit to His disciples, He showed His own Godhead and majesty, and that He was not the Spirit's inferior but His equal...Through whom and from whom could the Spirit be given but through the Son, whose Spirit He is".

This passage refers to the Spirit in such a way that, although he is closely related to the Son, indeed in 8:9-11 He will be declared to be the "Spirit of Christ". He is plainly distinct from Christ. The passage does not say that Christ has now assumed Spirit existence, neither does it imply that the Spirit is the "means" whereby God raised Christ from the dead. Here, God himself raised Christ from the dead, with no reference here to his having done so by His Spirit. Rather the Spirit in the passage probably has to do with the heavenly sphere of life, into which Christ by resurrection has now entered, and into which all who are his will finally enter.

Romans 1:5-7, Paul the Apostle was to win men to: -

a. become obedient to Christ.

b. put their faith in Him.

There were other apostles, one or more, who had founded the church of Rome, Romans 11:13; 15:16,18. To "saints" "holy persons", not people of the world but the same as "holy people" in Exodus 19:6.

Romans 1:8 means "the faith as you hold it", not "like all other Christians".

Verse 9 For God is my witness, whom I serve with my spirit in the gospel of his Son (to whom I render spiritual service in proclaim the gospel of His Son). "Spiritual" service means "in" or "by" the Spirit.

Paul means that his own spirit is the means of his divine service. It also refers to the Spirit of God at work in his own spirit.

In the places where Paul speaks of "being refreshed in my (his) your spirit", 1 Corinthians 16:18;2 Corinthians 7:13, or of his "spirit having no rest" 2 Corinthians 2:13, it is used with other terms to refer to one's whole being 1 Thessalonians 5:23;1 Corinthians 7:34, where there is a clear connection between the human spirit and the divine (cf. Romans 8:16). Note the four grace benedictions, where he prays for "the grace of our Lord Jesus Christ to be with your spirits" (Galatians 6:18; Philemon 25; Philippians 4:23; 2 Timothy 4:22).

He serves God with his own spirit: but he does so, as always, because his spirit is yielded to the Spirit of God. Just as the Spirit prays or sings through his own spirit 1 Corinthians 14:15, so the Spirit is the source of Paul's serving God through his spirit, "I serve with my spirit."

There he says believers in Christ "serve by the Spirit of God and put no confidence in the flesh." The contrast is between that which belongs to the former covenant, in the former age and that which belongs to the present Gospel Age and covenant, through the work of the Spirit. As in 2 Corinthians 3:3-11, the new covenant of Spirit has done away with the old.

Paul serves God "with my spirit". Life in the Spirit, the new "service to God" (cf.12:1), contrasts to all former ways of "serving", especially all of those related to the time of the Law. Service to God is now rendered by one's "spirit" by means of the Spirit, as over against that rendered in the flesh, by means of clinging to the Law.

See 1 Corinthians 3:10;15:10; Galatians 2:9; Ephesians 3:2,7; Colossians 1:25. The "grace that has been given" him (verse 15) is a way Paul speaks about his own ministry. His ministry is described as by the Spirit working, also Romans 15:18-19. This is a "Trinitarian" text. Just as in Philippians 3:3, one "serves" God, by the Spirit, because of the prior activity of Christ (in Philippians 3:3 said as "boasting in Christ Jesus" and not in "the flesh"). He speaks of "serving God" in his proclamation of "the gospel of his Son".

Romans 1:10, Paul although he submits himself to God's will, he wishes to visit Rome.

Verse 11. "For I long to see you, so that I might share with you some Spiritual gift so that you might be strengthened".

This is a substitute for a personal visit. Since he cannot come now 15:25-29, Paul writes this letter to express what he would have said had he been able to be among them.

Verse 13b. "in order that I might have fruit also among you. Verse 15 "so that I might preach the gospel also to you who are in Rome".

This is like 15:15. Paul shows his concern is always about the Gentiles receiving the gospel.

He refers to the situation in the church in Rome. The point of this letter as in Galatians and elsewhere (2 Corinthians 3; Philippians 3) has to do with Gentiles coming in with Jews to the covenant promises made to Israel.

He does not refer to "gifts of the Spirit", as it first of all means "a concrete expression of grace." Thus, in this letter it is used first of all for the gift of eternal life, in 5:15-16;6:23, for the various privileges granted to Israel, in 11:29;9:4-5, and for various ways believers express the grace of God given to them for the sake of others 12:6, where the list begins with "prophecy". In 1 Corinthians 1:7; 12:4,31 it refers to those special Spirit giftings that Paul in 1 Corinthians 12:7 calls "Spirit manifestations". In Romans the "gracious gift" he wishes to "share with" or "impart to" them is a special Spirit gifting.

Perhaps he also had in mind some expression of Spirit gifting such as those in 1 Corinthians 12:8-10 or Romans 12:6-8. Probably the "Spirit gift" he wishes to share with them is his understanding of the gospel (the gift of eternal life) that in Christ Jesus God has created from among Jews and Gentiles one people apart from Law. This letter of Romans now is as his "Spirit gifting" for them. This is what he would impart if he were there in person; this is what he now "shares" since he is not then going to Rome.

Phoebe is about to go to Rome. Since his long-time companions, Priscilla and Aquila are back in Rome (who with their house church are the obvious first recipients of this letter, 16:3-4), he sends along this, "Spirit gift" (the Letter to the Romans) with Phoebe. He trusts that it will be his present means of "having fruit" among them, as in verse 13.

Look at 1 Corinthians 5:3-4. Paul, who considered himself to be a prophet 1 Corinthians 14:3-6, also considered his letters to serve as something like prophetic words, given by the Spirit. They were so to be received when read in the church, the place where the Spirit was present. Romans 1:12-15, To preach the gospel in Rome. What is the gospel? Verses 16,17 say, "The gospel itself is shameful, of One crucified in weakness". 2 Corinthians 13:4. "He is not ashamed to preach this shameful gospel". This gospel has to do with power and salvation, power made perfect in weakness, 2 Corinthians 12:9 and salvation that lies in the future, Romans 13:11, "For salvation is nearer to us now than when we became believers". The "salvation ready to be revealed in the last time", 1 Peter 1:5. It will be complete when the Lord returns in glory. The gospel is therefore the operation of God's power working towards salvation. Not merely an announcement of the fact that salvation will at some point in future, occur. The gospel itself is a power leading either to life or to death, 1 Corinthians 1:25; 2 Corinthians 2:15,16. "God's weakness is stronger than human strength"; "we are the aroma of Christ to God among those who are being saved and among those who are perishing, to the one a fragrance from death to death, to the other a fragrance from life to life".

Many may think that healing meetings show the "power of God" to effect salvation. The gospel is that power of God. However, the work of salvation was begun, not completed, in the ministry, death and resurrection of Jesus. From the beginning it was marked by power, in the miracles, in the resurrection and in the work of the Holy Spirit. It was through this power that the Gospel preached by Paul bore fruit among those who heard it and experienced the "powers of the age to come", Hebrews 6:5. That is us.

It is God's power at work in the Gospel, not man's. It is not human goodness or wisdom, nor works done in obedience to any law. The gospel is the operation of God's power acting to salvation, for everyone who has faith. According to Ephesians 2:9 that faith is given by God.

It is the divine way to salvation. In it "God’s righteousness" is shown. On God's side, salvation means the operation of His righteousness that is not simply His attribute of being right, or righteous. It also is His activity in doing right, seeing right done. Isaiah 14:21;51:5; Psalm 24:5; 31:1; 98:2; 143:11.

On man's side salvation requires he be found righteous before God. He must get a favourable verdict. If guilty, there must be punishment. Before salvation can be completed, righteousness must be shown. God, the righteous judge, must do righteous judgment in His court. In this court, man must get the verdict, "Righteous". Paul says it is now being revealed. As a Jew, Paul had believed that man's righteousness before God was by obeying the law.

As a Christian, he now believed that God, gracious as Jesus had shown Him to be, justified men freely on the basis not of works done in obedience to the law but of faith. It took place because God had sent His Messiah to suffer humiliation and death. God manifested His righteousness so that faith could come. This is required of man as his attitude in responding to God's grace. God's righteousness is revealed on the basis of nothing but faith, "from faith to faith", 1:17. This is a quotation of Habakkuk 2:4. It could be that we go from faith under the Old Testament to faith under the gospel. See Psalm 84:7; "from strength to strength"; "from glory to glory", 2 Corinthians 3:18; "from grace to grace", John 1:16. "It is based on faith and addressed to faith". The source of giving righteousness to man, that which is the means whereby righteousness is given, is faith, which is: -

a. A trustful receiving of a truth in reference to knowledge.

b. A trustful surrender of the soul, as regards this feeling. Gives peace, no guilt; in his humility, he knows he is unworthy and needing redemption.

Not only does the righteousness of God save us through faith to every one who believes. "

It is he who is righteous (justified) by faith that will live (be saved)". Life begins with salvation in justification. It goes beyond it, 5:9. It includes sanctification and is made complete in final glory, Romans 5:2; 8:30.

"Wherefore God...gave them up..." verses 24,26,28.

The whole of mankind is morally bad and does not get an innocent verdict at the judgment bar of God. We need His mercy and pardon.

Paul begins with the great mass of paganism at his time. Paganism filled the earth. Pagan literature dating back to B.C. and at the time of Christ until the present shows its terrible evil. Why? Because of man's wrong ideas about God. These wrong ideas did not come blindly. The knowledge of the true God was open to men. They closed their minds to it. Instead of appreciating the glory of the Creator by looking at the universe which He created, they gave to created things that glory belonging to God alone. Also, idolatry has terrible immorality.

Man's ignorance is deliberate, verse 28, "did not like to retain God in their knowledge". They ignored the truth and took on "the lie". As a result, "God gave them up" to the consequences. This was how He showed His "wrath".

God's wrath is because of His holiness. It is against wickedness and rebellion. Isaiah 28:21, "For the Lord will rise up; he will rage as in the valley of Gibeon; to do his deed - strange is his deed! And to work his work - alien is his work". In 2 Samuel 5:19-21 David defeated the Philistines at Baal-perazim because the Lord gave them into his hand, "And they abandoned their idols there". In Joshua 10:10-14, "the Lord delivered up the Amorites. The sun stopped in the middle of the day... the Lord fought for Israel".

Romans 1:18. The wrath of God is not revealed in the gospel, except to fall upon Jesus Christ on the Cross. It is revealed in the facts of history. God is continually angry at the world. It is righteous anger. "Who hold the truth in unrighteousness" means "Who suppress the truth (of God)."

Verse 20. Moral blindness rather than lack of intelligence. Psalm 106:20, "They exchanged their glory for the image of an ox that eats grass." Think of the golden calf, Exodus 32. Terms "glory", "image", "likeness" as in Genesis 1:26.

God has made in nature the revelation of Himself. It is not the personal God that any man may know through nature. He can be known only by the revelation of Himself in His Son (through the Spirit). Through nature, they could know His divine attributes, His majesty and glory, that there is a supreme Being who created all; to whom worship and obedience are due.

Romans 1:21-23. "To know God" here is not a saving knowledge of Him. It is a knowledge of Him as the God who has been revealed through the light of nature as Creator. Failure to glorify Him made men unthankful for His gifts.

"Changed" - the human race exchanged the glory of God for idols. Man exchanged the glory of the incorruptible God for a likeness which is an image of corruptible man. "Image", a likeness. From worship of images of men they went to worship of birds, beasts, snakes. Serpent-worship was common in Chaldea, in Egypt, now India.

Romans 1:24. God gave them up. In Acts 7:42, regarding the Israelites "God ...gave them up to worship the host of heaven". Since men chose to give up God and worship the creature, God could do nothing but give men into the control of the sinful things they preferred to God. He would not act against man's will and force him to do something he did not want to do. When men followed their depraved natures, God allowed them to do this. The result was immorality of the vilest kind. Sin begets sin. Darkness brings deeper darkness. Grace gives place to judgment. Divine wrath hardens men and hurries them on to more depravity. "Lusts" means "a passionate craving, longing, desire" - a sinful one.

Verse 25. "Change" is "to exchange one thing for another". Instead of the truth of God, men took on a lie.

Verse 26. "Affections" "passion"; "vile" "dishonour, ignominy, disgrace"," the whole world of active lusts and desires". The divine punishment was severe, as they were given over to a condition not only to an evil desire.

Verse 27. "The fitting wage of such perversion". Jude 11, the "error" (same word) is the idolatry and fornication of Baal-peor into which the Israelites were seduced by Balaam's counsel, Numbers 25:1; 31:16.

Verse 28. "Their own depraved reason". "not convenient" means "unseemly". A "tireless" mind is one not able to understand and do salvation.

"Being filled" is a completed action in the past, having present results. These who had disapproved of holding God in their knowledge were completely filled as a consequence with the twenty-one sins mentioned in these verses. "Without natural affection" is without love of parents for children, children for parents, husband for wife and wife for husband.

Romans 1:32. "Inexcusable" means "without an apology or defence" or "deserve to die". He cannot say he is innocent of the charge of failing to live up to the light he has. Neither can the heathen

Romans 2:1-1. The one who has enjoyed the sins pointed out in chapter 1 is no better than anyone else. Paul imagines some person objecting. He answers with a rebuke - "God forbid". In this portion and particularly from verse 17 on, Paul is thinking of a Jewish critic.

Romans 2:1. Paul shows that the righteousness of God is the same to the Jew as to the pagan. Here he speaks to the Jews. The Jew is ready to condemn the Gentile (non-Jew - Pagans). He forgets the same principle condemns him also. This is, that he does evil in spite of better knowledge.

He (the Jew) who judges is without excuse if he does wrong. He knows the Law. Paul points out that while judging, the Jewish judge is involved in the same kind of sin. It is the sin of idolatry. Idolatry is man's desire to put himself in the place of God and so to be his own Lord.

Romans 2:2,3 "Judgment". There is no favouritism. The Jew thought the privilege of birth would ensure his entrance into the kingdom, Matthew 3:8,9 "Do not presume to say We have Abraham for our ancestor ."

Verse 4. This verse is about the critic Paul has in mind. This critic thinks he is superior to the idolater. Even if he does sin he avoids the really basic sin of idolatry. He belongs to the people of God, and thinks that thereby he has salvation. Not so. God has no favouritism.

Romans 2:5. The Jew looked forward to a day of wrath, Zephaniah 1:14,15, "the great day of the Lord is near ...That day will be a day of wrath, distress, ruin, darkness etc." For the Jew also, that day will be darkness and not light, Amos 5:18, "Alas for you who desire the day of the Lord it is darkness and not light".

a. Paul shows God's forbearance and mercy that the Jew thinks it is because he deserves it. He should repent and be thankful.

b. He supposes that by his love of the law, he is storing up for himself merit, but he is storing up wrath.

The "good" Jews are being spared so that, if they do not repent, they may receive their full share of wrath later. Romans 2:9,10 "to the Jew first and also to the Greek". He shows the Jews are the first to get the judgment of God as well as the first to receive the good news of His saving grace, 1:16.

When we look at 1 Thessalonians 2:15,16 we notice how the judgment of God came upon the whole race of Israel. This book was written about 51 A.D. The verses read, "The Jews, who killed the Lord Jesus and the prophets and also drove us out. They displease God and are hostile to all men in their effort to keep us from speaking to the Gentiles so that they may be saved. In this way they always heap up their sins to the limit. The wrath of God has come upon them at last". From 66 A.D. to 73 A.D. the whole nation suffered awful judgment from God. Roman Emperors and their soldiers invaded. "There was tribulation such as never was and never will be" as spoken by Jesus in Matthew 24 and Luke 21.

There were many so-called "Messiahs" and false prophets. The Jews even killed each other. Some ate their own babies. In 70A.D. the Temple was totally destroyed by Titus. As Jesus said, "Not one stone shall be left upon another". The place where the Temple had stood became just empty soil, where a farmer ploughed his field. The priesthood finished. Temple worship finished. Most of the Jews were killed. The whole land was devastated. Those who were left were dispersed amongst other nations and a few were made slaves.

Jesus had said, "Your house is left unto you desolate". He had told the parables showing "the kingdom will be taken from you and given" to others, who became the Church of the Lord Jesus Christ, mostly consisting of Gentiles with some remnants of Jews who accepted Christ. God judged Israel as Moses, Joshua, Isaiah, Jeremiah, Ezekiel and Zechariah had prophesied. Romans 11:21 gives warning to believers today, "Do not be arrogant, but be afraid. For if God did not spare the natural branches (the Jews) he will not spare you either".

Idolatry is shown in chapter 1 and Divine judgment is passed according to what men have done. Men were accountable for the knowledge of truth that they had. Paul has argued that the visible evil of pagan life proves that the wrath of God is now being poured out. This wrath is one aspect of His righteousness. It is coming upon those who have rejected Him. Is it possible that those who are not under wrath because of heathendom have no need of salvation? Of course they do.

On the final Judgment Day, Jews are to be judged on the basis of the written law. Regarding the Gentiles, they will be judged from another point of view - God did not leave Himself without witness. The knowledge of God's character was available to them through the starry heavens above, Romans 1:20 and also through the moral law written in their hearts, Acts 14:27. They did not have the law of Moses but they had the law of conscience. The difference between right and wrong is in their hearts. When they go against that law within, they know they are doing wrong. By that knowledge they will be judged on the Judgment Day, Acts 17:31.

Romans 2:6-10. The "works" are explained in verses 7 and 8. Later, Paul clearly states, "by works of law no flesh can be justified before God". Psalm 62:12; Proverbs 24:12; Jeremiah 17:10; Matthew 16:27; 2 Corinthians 5:10; 2 Timothy 4:14; 1 Peter 1:17; Revelation 2:23; 20:12; 22:12.

"You repay to all according to their work"; "Will He not repay all according to their deeds?" "I the Lord test the mind and search the heart, to give to all according to their ways";

"For the Son of Man is to come with his angels in the glory of his Father, and then he will repay everyone for what has been done"; "For all must appear before the judgment seat of Christ, so that each may receive recompense for what has been done in the body, whether good or evil"; "Alexander did me great harm; the Lord will pay him back for his deeds"; "If you invoke as Father the one who judges all people impartially according to their deeds, live in reverent fear during the time of your exile, v.1". "and I will strike her children dead. And all the churches will know that I am the one who searches minds and hearts, and I will give to each of you as your works deserve"; "And I saw the dead, great and small, standing before the throne, and books were opened. Also another book was opened, the book of life. And the dead were judged according to their works, as recorded in the books". "See, I am coming soon … to repay according to everyone’s work".

Verses 7-11. "It will be given to those who with patient endurance look beyond their own well-doing to glory, honour, and incorruption". Their trust is not in their good works, but in God. He is the only source of glory, honour and incorruption.

"Tribulation and anguish" are the result of God's wrath and anger.

Romans 2:12. Paul concludes Jew and Gentile are equal before God as are all peoples of all nations. Then there is an objection. The difference between Jew and Gentile is not simply a matter of race, but of religion, or rather of revelation. Paul shows the Gentile guilty of a responsible act of rebellion against the Creator. Lack of special revelation did not excuse him.

Romans 2:13. Paul knows the reality of the law is a matter of doing, 10:5; Galatians 3:21, "Moses writes concerning the righteousness that comes from the law, that the person who does these things will live by them."

How can man find this state of "rightness" with God? It is not a moral quality but a relation - a relation of gracious favour, and peace between God and man. For the Jew, hearing the Law does not make righteous. The Gentile has not heard the law. Why should he perish? The answer is that he is not outside law, even though he is outside Moses’ Law.

Romans 2:14-16. Paul says those Gentiles who have not heard the Law can keep the righteous requirements of the law. Law requires believing obedience, or obedient faith, 1:5, "the obedience of faith among all the Gentiles". Paul is saying that the Gentiles come into judgment with the Jews.

a. The Gentiles' conduct shows some law written in their hearts.

b. Their conduct shows they have a conscience. Paul's gospel is to judge all.

Verses 17-20. Literally, "rest upon the Law… The Jew relied upon the law to give him a secure standing before God. God's intention was that the Law was to give him a way to stay within the God-given covenant. Now the Jew is in trouble. He cannot rest upon the law because it accuses him. He cannot glory in God, because God is his Judge. The Jew knows the law is truth in visible form. Romans 7:12,14, "The law is holy… the law is spiritual".

2:21-24. The nation was guilty inwardly - Matthew 5:21-48. They already had profaned the Temple of God, Jeremiah 7:1-15. Isaiah 52:5 "all day long my name is despised among the Gentiles". The Jews were guilty of idolatry, They exalted self as judge and lord. Given the privilege of pointing God to the world, they did not point Him but themselves.

Verses 25,26. This refers specially to circumcision. The Jew, who boasts of it as a visible sign of his superiority as a means of salvation, has left his proper relation with God. Thus his circumcision is useless. It is no longer circumcision in the only true sense, verse 29. It is no longer a mark of the covenant relation. Outwardly he obeys the law. Being circumcised he breaks the Law inwardly. He has no ground of boasting in himself.

Outward circumcision becomes of no account.

Romans 2:27. It is possible to neglect circumcision and fulfil the law. It is possible to observe the letter of the law, including circumcision - and break the law. Paul had seen Jesus, whom the law had cast out, crucified, and cursed. He believed in His resurrection, and must have a new look at his religion particularly the law, the basis of his own national religion,

Let us understand from the New Testament that there was: -

a. Pauline Christianity.

b. Judaizing Christianity, rebuked in Romans, Galatians, Colossians. It reminds one of Messianic Jews of today!

c. Judaism.

If Jesus was Messiah and Lord, it must be believed that "old things had passed away and all things had become new" 2 Corinthians 5:17.

Romans 2:28,29 "a person is not a Jew who is one outwardly, nor is true circumcision something external and physical. Rather a person is a Jew who is one inwardly, and real circumcision is a matter of the heart, by the Spirit, and not literal. Such a person receives praise not from others but from God."

The Spirit's role is important, 2 Corinthians 3:6, "who has made us competent to be ministers of a new covenant, not of letter but of spirit; for the letter kills, but the Spirit gives life". The gospel is the fulfilment of Gods promises Romans 1:2, the Son of David, 1:3, who by the resurrection and in accordance with the Spirit has been designated Son of God with power 1:4; the Spirit now is the key to working out of the new covenant in the life of those who believe.

Romans 2:29 The outward Jew is the one with works of the law, whose religion is external with an emphasis on circumcision. He thinks his membership of the people of God is a visible privilege. The real Jew is shown not by outward signs but by an inward obedience by the Spirit. His circumcision is of the heart by the Spirit.

This had been promised in the Old Testament. It was also said to be at the time of "restoration" for the Jews, Deuteronomy 30:5-8, when "the Lord your God will circumcise your hearts, so that you will love the Lord ...with all your heart." This shows circumcision of the heart and the giving of new hearts and spirits, promised in the Old and fulfilled in the New. This promise of restoration was fulfilled when Jesus Christ came and brought gospel. He died on the cross to make circumcision of the heart possible, Romans 2:29. It was the time of their "restoration", Hebrews 9:12,13.

The gospel is God's power unto salvation for every one who believes, Gentile as well as Jew. In the gospel God's righteousness has been made available to the one who has faith, since "the righteous will live by their faithful trust in God", 1:16-17. Such a gift of righteousness is for all who have faith, Romans 1:18-3:20.

Paul's point is that the Jew also is related to God if he has faith in Christ. Therefore there is no point in keeping Law or in being circumcised.

With regard to both Jew and Gentile. in 1:18 through to 3:20 all must live by faith because all, Jews as well as Gentiles, are equally in trouble through sin. Now is an argument: a. In 1:18-2:11, because God has no favourites, he argues that all who are wicked, ungodly and suppress the truth in their wickedness are without excuse. Therefore all are equally under divine wrath. Both Gentile and Jew are without excuse before God, who will judge each alike. b. In 2:12-17 there is no advantage to Jews in their having the Law, since Jews sin like Gentiles - the one with and the other without Law.

The conclusion is in 3:19-20. The Law means all are under sin. It gives no help. It merely shows up sin. Just as Jews are also sinners (this is emphasised) despite having the Law, so Gentiles can show righteousness, although not having the Law.

"For, true circumcision is not a matter of literal, fleshly circumcision according to the written code."

Rather, true circumcision, as is said through Moses, Deuteronomy 10:6, is a matter of the heart so that with such "heart circumcision" one will readily walk in the ways of God and receive God's "praise". If Gentile believers were circumcised it would be for praise.

In making this point Paul sets up a series of contrasts as to what constitutes a "true Jew", i.e. one who truly belongs to the people of God. Such a "Jew" is;

a. "inward" not "outward".

b.  their circumcision is not in the "flesh" (literally) but "of the heart".

c. by the Spirit and not by "letter", i.e. "written code").

d. so that the net result is praise from God and not from humans.

Note: as in Galatians 3:3, it here refers first of all to the literal flesh that is circumcised; but it also means that to live on the basis of Law is for Paul still to live "in the flesh". This "boasts" in human achievement rather than in God's grace. To live in the flesh is to continue in all the sinful practices for which the Law has no remedy. Here is reference to Jeremiah 31:31-34 and Ezekiel 11:19; 36:26-27; 37:1-14, in which the promises of Deuteronomy 30 had already been received by the prophets as part of a new covenant.  It is the Spirit who makes obedience of the heart a possibility.

All of this has been fulfilled in the "new covenant of the Spirit available to every Gentile and Jew alike who puts his trust in Christ".

The Spirit performs the "circumcision of the heart," making one a true Jew inwardly. The "righteousness required by the Law" is fulfilled by those who walk in the Spirit, Romans 8:4.

Look at the contrast in "not by letter".  The Spirit is mentioned here as the way God now creates a people for his name. They will walk in His paths in fulfilment of the promised new covenant. "The letter" to which the Spirit stands in contrast refers to the written requirements of the Law. The Jewish Christians thought the Law to be still binding on the people of God, including Gentiles who come to faith in Christ.  Paul shows that this is not the case.

In view of Israel's failure God had already had in mind from eternity, a new covenant, a covenant of Spirit which "fulfilled" the aim of Law. It did away with its regulations requiring "observance."  A person is no longer a part of the people of God by adhering to the Jewish laws but by having the Spirit within.  This concept will never be changed even though those following the Millennium teaching believe it will, by going back to sacrifice of animals.

NOW - Romans 3:1-8. Paul always shows there was an advantage in being Jewish. The Jew is first in election, first in judgment, instructed out of the Law but judged by means of the Law "Oracles" are the Scriptures.

Men's unfaithfulness never alters God's faithfulness or stops His purpose. The gospel insists that "fruits of righteousness" must follow justification.

Romans 3:9-19. The Jews as the elect nation, had privileges, but are in need of His grace as the Gentiles. The whole world is on trial, found guilty. Righteousness did not come by legal terms. Law reveals sin. The giving of Law meant grace would come, Exodus 19:4;20-23 "How I bore you on eagles wings and brought you to myself", Israel first had redemption and then given the Law and commandments. "Who brought you out of the house of Egypt, out of the house of slavery". The Law could not be received by Israel without first the act of redemption and the reminder that they stood in the grace of God. God's covenant with them was to be honoured by their loyalty to the commandments. God's covenant would not alter. Israel would have God's blessing nationally only in relation to the way they followed the Law. Law called them to put faith to action. The Law must always point them back to the redemption given. They were given a relationship with God in grace. This had to be adhered to by life within the Law. Law is not only commandment but it is guidance and instruction for life.

In the Old Testament following the Law is not so much fulfilling a legal demand as showing by way of national and personal life that a sphere of Divine blessing had been entered. Their following of the Law was to be in relation with God. He desired it for them in accordance with the covenant relationship from creation. Then came the Sinai covenant. God gave the Law not through the mediation of Moses but directly speaking to the people, Galatians 2:19-21 "of angels". The covenant code came to Israel through Moses, Exodus 21:1, "These are the ordinances that you shall set before them" Hebrews 3:1-6.

Romans 3:20, "Deeds" are "works". The Law was written both in the Old Testament and in the hearts of Gentiles covering the moral deeds of both Jews and Gentiles. Flesh here is "man". The Law was never given to save men but to show up sin. Sin is so deep within the heart that the Law instead of helping man pushes him into sin.

Romans 3:21. The Old Testament is to be understood in the light of the New. We do not understand the New Testament by means of the Old Testament. "Manifested" really means "openly shown in view". God's righteousness in the saving sense of the gospel is prophesied in the Old Testament. It is God's righteousness openly shown through faith in Jesus Christ and given to all who have faith (not a work of faith, but a gift of faith), Ephesians 2:8,9.

Romans 3:22. The new basis of righteousness appears, faith, without law. The second basis, grace is not mentioned till verse 24.. It is shown through faith. It is for all who have faith, Gentile and Jew. It is the opposite of man's self confident or self despairing attempt to establish a good relationship between himself and God by legal (i.e. by moral or religious) means. Now, his hope is not upon himself, but towards God. In particular it is a creative act of God's grace. Only those who have faith are restored to a true relationship with God, since faith (as against works of law).

Romans 3:23, "Have sinned" is "missed the mark", or "the whole race has sinned". It means lawlessness and unrighteousness, a trespass, iniquity, sin. Through sin man falls short of the ideal God had in view when He brought him into being - Isaiah 43:7 "I have created him for My glory". It is a continuous action of coming short and sinning. There is no difference between Jew and Gentile. All have sinned. For all there is one Gospel, one message of salvation for all time.

There can never be any other gospel, one to be preached in a supposed Millennium, as is taught in the basic End Time Eschatology. Paul said in Galatians 1:6,7 "I am amazed … for your readiness to go over to another gospel. Not that there is such a thing as another gospel.

There is some teaching in the west that demons need to be cast out because believers have sin. It appears that they think sin is not the problem but that it is Satan and demons. That is error.

Sin is mentioned in the New Testament over one hundred times. Not once is there a direct association of sin in us with Satan or demons. It shows clearly that "sin" is the sum total of all that is wrong in us, of all that is rebellion and disobedience to God and of all that causes us to "miss the mark". It is not the result of Satan affecting us or of demons attacking us. We are "born in sin and shaped in iniquity". We were born with natures of sin. Adam and Eve went into sin due to Satan’s temptation but he did not cause the sin. The reason for their sin lay in themselves. They listened to Satan. They disobeyed God. They followed their own wills. They chose to ignore God’s will. There was something in them that was happy to do what Satan suggested and to go their own way. In actuality, they wanted to be as God. It was their own pride, not Satan’s. Mankind did not take on the nature of Satan. Man followed the lusts and desires of his own heart. He allowed his own nature to sin. Thus sin entered the world. Man then came under the power of Satan.

See Ephesians 2:1-3 "You lay dead by reason of your offences and of your sins, these being what once ruled your conduct when you followed the evil ways of this world, when you rendered obedience to the prince whose domain is in the lower air, the spirit which is at work even now among those who are rebels against God. And we all conducted ourselves in this manner, ruled by the passions which our lower nature stirred up in us. We did what our lower nature and our own calculations would have us do, being an offspring deserving of God’s anger". Romans 5:12 says, "Just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned". We were the sinners. Satan or demons cannot be blamed. When preachers teach that, they are doing what Adam did when he sinned. He blamed Eve. These preachers blame Satan instead of admitting "I am the guilty one who is a sinner".

Romans 3:24, Paul, before Christ found him, thought that trying to observe the law of God would eventually make him "righteous" before the Judgment-Seat of God, Philippians 2: . Righteousness is apart from the law. God pronounces a man righteous at the beginning of his walk. Justification is "an act of God's free grace, wherein He pardons all our sins, and accepts us as righteous in His sight". "Justified freely by His grace". He makes us know this.

The redemption is the act of buying a slave out of bondage in order to set him free. Israel was redeemed from Egypt's bondage, Exodus 15:13; Psalm 77:15;78:35, and a later deliverance from Babylonian exile, Isaiah 41:14; 43:1. Abraham is said to be "redeemed", in Isaiah 29:22, the only time Abraham is said to be redeemed in the Bible. He redeemed Abraham from his Gentile environment, Genesis 12:1, c/f. 51:11, "The redeemed of the Lord shall return and come to Zion with singing". Redeemed or ransomed. Here In Isaiah God gives redemption for His people, i.e. return from exile and in the future, it is to be for them, the first coming of Christ. . "Redeem" is in Isaiah 1:27; 35:10; 51:11, often in Psalms - 57 times in the Old Testament. It is redemption from slavery. Christ bought us in the slave market of sin by His own blood; Galatians 3:13; 4:5; Titus 2:14; 1 Peter 1:18. The grace of God, justifying those who believe, is revealed in the redemptive work of Christ. It is freely given, for nothing.

Romans 3:25 "Hilasterion" - "To propitiate" = "means of dealing with sin, to appease". It is atonement or reconciliation. It refers to the act of getting rid of sin that has come between God and man. It alters the character of that which brought about a necessary alienation of fellowship. Hilasterion, (the Greek word from Leviticus 16:14, Septuagint which is the translation of the Old Testament from the original Hebrew to Greek, begun in the 3rd Century B.C.) refers to the golden cover on the Ark of the Covenant. In the Ark below this cover, were the tablets of stone, the ten commandments, but broken. The High Priest came before the Ark once a year on the Day of Atonement. Sacrificial blood was sprinkled on this cover. Then it ceases to be a place of judgment and becomes a place of mercy. The blood comes between the violated law and the violators or the sinners, the people. This was a type of the blood of Jesus that satisfies the just requirements of Gods holy law that mankind broke. It pays the penalty for man and thus removes what had separated between a holy God and sinful man, sin, its guilt and penalty. "Hilasterion" is the place of satisfaction, 1 John 2:2; 4:10. Jesus is both the Mercy Seat and the Sacrifice that changes the former from a judgment seat to one where mercy is given a sinner on the basis of justice satisfied.

The benefits of that sacrifice of Jesus are only available to one when he places his faith in the power of that blood which was shed. Jesus died for those who believe, Revelation 1:5; Ephesians 5:2,25-27 John 17:9,19; Philippians 1:29; Colossians 1:14; Hebrews 1:3; 2:13; 9:7,11, 12,15; 13:12; (the people means Gods people); 1 Peter 1:10-12; 1 John 2:2.

Romans 3:26. For that time (the then present) leaving it open for the future (after the Cross) to punish or to remit. Paul is speaking about the time before the Cross. So God could save believing sinners then without having their sins paid for. He bestowed mercy without having justice satisfied, which would make God appear as if He passed over, sin. The Cross is an eternal fact in the reckoning of God, "Lamb slain before the foundation of the world", Revelation 13:8.

"Forbearance" is "a holding back". In this case, it is something temporary that may pass away under new conditions. "Passing by" is of sins committed before Christ. It is the holding up of wrath. That does not mean the wrath will not fall eventually. It will fall, unless there are new conditions of repentance and obedience. The goodness of God means goodness, forbearance, longsuffering. If a man does not know, or ignores His goodness, it is contempt. Acts 13:27; Romans 10:3, "Because the residents of Jerusalem and their leaders did not recognise him or understand the words of the prophets that are read every Sabbath, they fulfilled those words by condemning him." "For being ignorant of the righteousness that comes from God, and seeking to establish their own, they have not submitted to Gods righteousness".

Romans 3:27,28. "Boasting" is "glorying" i.e. of the Jew. "Conclude" is "to count, compute, calculate, to make account of, by reckoning all the reasons" that is a reasoned conclusion.

Romans 3:29-31. "By faith" is "out of a source of faith". It is by faith alone, and not by legal works, or by any other fancied means of justification. Any other fancied means of justification is making a god of human imagination and human ideas. This is using human ideas in place of God and His ways. "Establish the Law" means "fulfil the Law". Abraham did just that - through receiving God's gift of righteousness by faith.

Looking at the whole passage, Romans 3:21-31. God's provision is by way of faith in Jesus Christ - for both Jew and Gentile. It is for right relationship and acceptance by Him. God shows His righteousness. He could pass over the sins committed before the coming of Christ, instead of demanding full penalty. He showed mercy in the O.T. because of His purpose of the showing forth of His righteousness at this present time, under the N.T. He remains righteous while pardoning believers.

Romans 4:1-3. Humanly, Abraham is the ancestor of the Jewish race. Paul quotes Genesis 15:6. "counted" is not identical with actual righteousness but it is "put to one's account, credited to, placed on deposit for".

Romans 4:4,5. "Works" are "to do that from which something results". The workman works in order to earn wages. "Grace" is "favour". "Debt" is that which is justly or legally due, a debt. A sinner does not do good works to try and earn salvation. Instead, he places his trust in the God who justifies the ungodly person. That act of faith is put down to his account. It is the only way through which God gives a righteous standing upon that person.

Faith and works are opposites. Abraham is among those who do not do works with a view to justification but put their trust in God himself. He is thus justified, receives a favourable verdict. Justify is to acquit, legally.

Romans 4:6-10 Justification, the "counting of righteousness" which is the "not counting of sin" is "forgiveness or acquittal". Paul quotes Psalm 32:1. This accords with Galatians 3:7,29, "Know therefore that they which are of faith, the same are the children of Abraham". "And if you are Christ’s, then are you Abraham’s seed and heirs according to the promise".

Romans 4:11-15 Circumcision followed faith and was an external seal of the righteous state that Abraham already had as God's gift. It did not bring about that righteous state nor make that state any better.

"Heir of the world" is the Jewish idea of the universal dominion of the Messiah King. This was typified by the inheritance of Canaan. It refers to Genesis 12:3; 18:18; 22:18 regarding "all families of the earth", and "all the nations of the earth". When Abraham's heritage is shown by geography, it is between Egypt and the Euphrates, Genesis 15:18; 13:14. In the spiritual and permanent sense those promises are interpreted in the New Testament, Hebrews 11:10, "He looked for the city which has the foundations, whose builder and maker is God". The promise was given to him as one already justified by faith. That faith itself is not "righteous in quality". Also, it was to his "seed", Galatians 3 "seed", a collective singular, refers primarily to Christ, verse 16, and then also to the people of Christ, Verse 29. God's people do not look to inherit present lands but God's city, "new heavens and a new earth", according to 2 Peter 3:13. We will reign with Christ there and not on this present earth.

Romans 4:16-18. "Of faith" is out of faith as a source. God has a way. He gives eternal life (the inheritance) and it is taken by the sinner. The sinner uses faith and it is not by his doing of works. Salvation comes to the sinner through the channel of faith. It is by grace. Faith is the hand that reaches out for salvation, and takes it as a gift. There is no righteousness in this act. It is the act of God who in grace gives that faith, Ephesians 2:8,9 "This is not your own doing; it is the gift of God". This faith is not any kind of man's effort. Man receives it.

Faith is a turning to God with a sense of need and weakness and emptiness and a willingness to receive what He has to give. "Let a man be left by God and he is absolutely hopeless". It is the voice of God that arouses, that awakens, that causes a man to think and inquire. It is the power of God that gives strength to act. It is the same power that makes provision for the need of the new life.

"A father of multitudes". God quickens usually the dead but here it was Abraham's body and the deadness of Sarah's womb. There was no existence then of those nations. It did not seem possible, naturally, they would ever be.

Romans 4:19-25. "Consider" is "to fix