The Book of Romans, Chapter 10

The Word of Faith Brings Salvation

I will be following the thread of a specific doctrine presented in this chapter. This may seem too lengthy and overly-laborious to some, but its framework can help you to recognize what assumptions you are bringing to the text of this chapter. This is particularly important because some of the verses can be interpreted quite differently depending upon one’s understanding of human depravity, God’s sovereignty, election, predestination, free will, God’s grace, regeneration, faith, perseverance. And it can help you avoid theological contradictions.

This one doctrine has created more debate, controversy and division within the Body of Christ (the Church) than most matters found in the scriptures. So, understanding other totally committed followers views may help unite the Body of Christ in these matters.

The Word of Faith Brings Salvation

Romans 10:1, Brothers and sisters, my heart’s desire and my prayer to God for them is for their [Israel’s] salvation. Verse 2. For I testify about them that they have a zeal for God, but not in accordance with knowledge [that is, about Him and His purposes]. Verse 3. For not knowing about God’s righteousness [which is based on faith] and seeking to establish their own [righteousness based on works], they did not subject themselves to the righteousness of God. Verse 4. For Christ is the end of the Law [it leads to Him and its purpose is fulfilled in Him] for [the granting of] righteousness to everyone who believes [in Him as Savior].

(Commentary Break): There are three important issues here: (1) Salvation, (2) knowing God’s purposes, and (3) righteousness, all of which influence and govern our view and dependency and service to God or our rejection of Him; how we approach life and others, whether for good or for evil and selfishness; and how we approach life, deport ourselves and how we think of others.

Salvation (sótéria) is to be delivered from the power and penalty of sin and from the coming Messianic judgement; and to be made safe, healthy, whole and given purpose. This is true for both the Jew and the Gentile who come to Christ in faith. (Salvation is not possible apart from God. It is received only by His grace – His unearned favor toward you).

Knowing God’s purposes which could be broadly stated as His Plan, Purpose, Mission and Calling. From Genesis 1:1 through Revelation 22:21 God’s Eternal Plan of Perfection. He is maturing and perfecting His people into His image, ultimately to live in Perfect harmony with Him and with one another, in a New and Perfect heaven and earth. “Because by a single offering He has made perfect for all time those who are being sanctified.” Hebrews 10:14. Each and every chapter, verse and word in the Bible, when viewed within this context of God’s Eternal Plan of Perfection, begins to make perfect sense. The world had entered the final epoch of time, known by various names, such as, “The Last Days”, “The End of The Age” the “Latter Days” and “The Tribulation Period”, which was marked by the birth of Jesus.  There are reportedly visible and observable signs and ancient writings to help you, if you believe. Apart from God’s plan and purpose there is only an eternal darkness of fire and terror.

Righteousness, the condition (of being made) acceptable to God; the doctrine concerning the way in which man may attain a state approved of God; characterized by integrity, virtue, purity of life, rightness, correctness of thinking feeling, and acting. A person attains God’s righteousness only through faith in Jesus Christ, as He takes on our sin and we receive His righteousness in exchange (2 Corinthians 5:21). This righteousness is not earned but given, allowing believers to be seen as approved in God’s eyes. (End Commentary Break).

Verse 5. For Moses writes of the righteousness that is based on the Law, that the person who performs them will live by them.

(Commentary Break): This concept, “righteousness that is based on the Law” is an oft misunderstood or overlooked by or unintentionally lived out by contemporary Christians. In other words, they attempt to live a life pleasing to God by following religious rules as a means to satisfying or earning God’s favor; trying to attain the condition (of being made) acceptable to God; the doctrine concerning the way in which man may attain a state approved of God; characterized by integrity, virtue, purity of life, rightness, correctness of thinking feeling, and acting. A person attains God’s righteousness only through faith in Jesus Christ, as He takes on our sin and we receive His righteousness in exchange (2 Corinthians 5:21). This righteousness is not earned but given, allowing believers to be seen as approved in God’s eyes.

The person who lives by the Law will always fail and live with the drudgerous burden of secret guilt and shame. (End Commentary Break).

Verse 6. But the righteousness based on faith speaks as follows: “DO NOT SAY IN YOUR HEART, ‘WHO WILL GO UP INTO HEAVEN?’ (that is, to bring Christ down), verse 7, or ‘Who will descend into the abyss?’ (that is, to bring Christ up from the dead).” Verse 8. But what does it say? “THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART”—that is, the word of faith which we are preaching, verse 9, that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; verse 10, for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. Verse 11. For the Scripture says, “WHOEVER BELIEVES IN HIM WILL NOT BE PUT TO SHAME.” Verse 12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call on Him; verse 13, for “EVERYONE WHO CALLS ON THE NAME OF THE LORD WILL BE SAVED.”

(Commentary Break): Paul contrasts “the righteousness which is of faith” with attempting to establish righteousness through human effort. We don’t need to ascend to heaven to bring Christ down or descend into the abyss to bring Him up. Christ has already come, died, and risen. The message of salvation is near—“in thy mouth, and in thy heart.”

Paul gives the basic confession of Christianity: Jesus is Lord, and God raised Him from the dead. Salvation involves believing in the heart that God raised Jesus from the dead and confessing Him as Lord.

Faith is not merely intellectual agreement. “With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” Genuine faith produces an outward acknowledgment of Christ.

Paul quotes Isaiah: “Whosoever believeth on him shall not be ashamed.” Faith in Christ is never misplaced.

There is no distinction between Jew and Greek when it comes to salvation. The same Lord is Lord of all and richly blesses everyone who calls upon Him.

“For whosoever shall call upon the name of the Lord shall be saved.” Salvation is not restricted to a particular ethnic group, social class, or religious background. Anyone who genuinely calls upon Christ in faith can be saved. (End Commentary Break).

Verse 14. How then are they to call on Him in whom they have not believed? How are they to believe in Him whom they have not heard? And how are they to hear without a preacher? Verse 15. But how are they to preach unless they are sent? Just as it is written: “HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!”

Verse 16. However, they did not all heed the good news; for Isaiah says, “LORD, WHO HAS BELIEVED OUR REPORT?” Verse 17. So faith comes from hearing, and hearing by the word of Christ.

(Commentary Break): Romans 10:14–17 is interesting because all three systems—Calvinism, Arminianism, and Provisionism—can appeal to this passage, but they understand the relationship between hearing, faith, grace, and human ability differently:

Paul’s sequence is: Sent → Preach → Hear → Believe → Call on Christ → Saved. And Romans 10:17 says: “So faith comes from hearing, and hearing through the word of Christ.”

The key questions are: When a person hears the gospel, what enables that person to respond in faith? What happens when the gospel is heard?                                                                                                                                                         

Calvinism says that God must first regenerate the sinner; saving faith is then produced by God’s effective grace through the gospel.                                                  

Arminianism says that God’s prevenient grace enables the fallen sinner to respond freely to the gospel, either by believing or resisting.                                                                            

Provisionism says that God has provided sufficient revelation and grace through the gospel for people to respond; the unbeliever is capable of believing when he hears the truth without requiring prior regeneration.

(1) Calvinism: A Calvinist would strongly affirm Romans 10:14–17 because the gospel is the ordained means by which God calls His elect to faith. But Calvinism makes an important distinction: Hearing the gospel does not itself give everyone the ability to believe. Because of total depravity, the natural person is spiritually unable and unwilling to come to Christ apart from God’s regenerating work. So the Calvinistic sequence is more like: Election → regeneration/effectual grace → hearing the gospel → faith → calling on Christ → salvation.

(There is some variation among Calvinists concerning the precise ordering of regeneration and faith, but the essential point is that God must overcome the sinner’s spiritual inability.)

Romans 10:17 therefore describes the means by which God creates faith, while Romans 8:7–8 and 1 Corinthians 2:14 are often used to explain why God’s prior work is necessary.

(2). Arminianism: Arminianism agrees that fallen humanity cannot save itself. However, Arminians generally argue that God gives prevenient grace to humanity, restoring sufficient ability to respond to the gospel. Thus: Prevenient grace → hearing the gospel → enabled to believe or resist → faith → salvation. Romans 10:14–17 fits particularly well with this emphasis because Paul repeatedly stresses the importance of hearing. The person hears the gospel and is genuinely capable of responding to God’s grace. The important difference from Calvinism is that God’s grace enables the response but does not irresistibly determine it.

(3). Provisionism: Provisionism places an especially strong emphasis on Romans 10:14–17. A Provisionist would argue that Paul is describing God’s genuine provision of the gospel to people who are capable of responding to it.

The sequence is essentially: God provides → gospel proclaimed → person hears → person believes or refuses → salvation.

Provisionism rejects the idea that a person must first be regenerated before he can believe. Instead, the Word of Christ is sufficient revelation to call the hearer to faith. This is why Provisionists place considerable weight on Paul’s statement: “Faith comes from hearing.” They would argue that Paul doesn’t say: “Faith comes after regeneration, and then the regenerated person hears.” Rather, the person hears the gospel and is called upon to believe it.

I think the dividing line becomes clearer if we ask one question: Does Romans 10:14–17 describe the means of salvation, or does it also explain the ability to believe?

Calvinism: The passage primarily describes the means God uses to bring His elect to faith. The ability to believe ultimately comes from God’s prior regenerating grace.

Arminianism: The passage describes the means through which God’s prevenient grace confronts and enables the sinner to make a genuinely free response.

Provisionism: The passage describes God’s sufficient provision of truth and grace through the gospel itself, enabling the hearer to believe without requiring regeneration beforehand.

One fascinating observation: Romans 10:14–15 repeatedly emphasizes human responsibility. “How are they to believe in him of whom they have never heard?” Paul’s argument assumes that the gospel must be proclaimed and heard.

But Romans 10 also says, “They have not all obeyed the gospel.” (10:16). So hearing does not automatically result in believing. That leaves the three systems asking different questions about why one person believes and another doesn’t:

Calvinism: God’s effectual grace distinguishes the believer.

Arminianism: God’s enabling grace is given, but the person can freely cooperate with or resist it.

Provisionism: the decisive difference is the person’s response to the truth God has provided; no prior regeneration is necessary.

Where I think Romans 10 becomes especially important. If you’re examining this from the standpoint of total depravity, Romans 10:14–17 raises a significant question: If the unregenerate person is totally unable to respond positively to God, why does Paul emphasize hearing the gospel as the pathway to faith?

The Calvinist answer is that the gospel is the instrument God uses to bring His elect to faith, but God must give the sinner the ability to respond.

The Provisionist answer is that Paul’s argument makes better sense if the hearer actually possesses the God-given ability to respond to the gospel when he hears it.

And the Arminian answer occupies something of a middle position: the sinner cannot respond on his own, but God’s prevenient grace restores that ability.

Romans 10:17—“faith comes from hearing”—is therefore one of the key texts in the Calvinism-Arminianism-Provisionism debate. The verse itself clearly establishes the importance of hearing the Word; the deeper disagreement is what God must do in the hearer in order for that hearing to result in saving faith. (End Commentary Break).

Verse 18. But I say, surely they have never heard, have they? On the contrary:

“THEIR VOICE HAS GONE OUT INTO ALL THE EARTH,

AND THEIR WORDS TO THE ENDS OF THE WORLD.” Verse 19, But I say, surely Israel did not know, did they? First Moses says,

“I WILL MAKE YOU JEALOUS WITH THOSE WHO ARE NOT A NATION,

WITH A FOOLISH NATION I WILL ANGER YOU.” Verse 20. And Isaiah is very bold and says,

“I WAS FOUND BY THOSE WHO DID NOT SEEK ME,

I REVEALED MYSELF TO THOSE WHO DID NOT ASK FOR ME.” Verse 21. But as for Israel, He says, “I HAVE SPREAD OUT MY HANDS ALL DAY LONG TO A DISOBEDIENT AND OBSTINATE PEOPLE.” (End of Chapter 10)

(Commentary Break): In these verses, Paul explains why Israel’s unbelief cannot be blamed on a lack of opportunity to hear the gospel.

His argument is essentially that Israel heard the message. In verse 18 Paul says, “Their voice has gone out to all the earth.” The gospel had been proclaimed widely enough that Israel could not claim ignorance. And Israel understood enough to be responsible. Paul asks whether Israel failed to understand. He then points to the Old Testament, showing that God had already warned Israel that Gentiles would respond to God while Israel would provoke Him to jealousy.

God had repeatedly reached out to Israel. Verse 21 quotes Isaiah: “All day long I have held out my hands to a disobedient and contrary people.” This portrays God as actively calling and inviting Israel, while Israel persistently resisted.

Romans 10:18–21 shifts the issue from “Did Israel hear?” to “How did Israel respond to what they heard?” Paul’s answer is: they heard, they understood, but many remained disobedient and unbelieving.

This is particularly important in the Calvinism/Arminianism/Provisionism discussion we were just having.

Calvinism emphasizes that Israel’s hearing demonstrates their responsibility, but their rejection also illustrates humanity’s fallen inability and resistance to God apart from God’s effectual grace.

Arminianism sees these verses as evidence that God genuinely calls people and that they can resist His gracious invitation.

Provisionism sees Paul’s language—particularly “I have held out my hands”—as strong evidence that God genuinely provides people with the opportunity and ability to respond to His revealed truth, yet they can freely reject it.

There is a very logical progression and connection with Romans 10:14–17: They must hear the gospel in order to believe.

Romans 10:18–21: Israel heard, yet many did not believe. So Paul is demonstrating that Israel’s problem wasn’t lack of revelation. They had heard God’s message and had been repeatedly confronted with God’s truth.

And that sets up the beginning of Romans 11, where Paul asks the crucial question: “Has God rejected his people?” (Romans 11:1) Paul’s answer is no. God’s purposes for Israel are not finished. (End Commentary Break).

This has been lengthy, and some might say unnecessarily complex. But It is important to know where you stand on Calvinism, Arminianism, and Provisionism, but I would put the emphasis on understanding your biblical convictions rather than simply adopting a theological label.

1. It helps you read difficult passages consistently These systems answer a fundamental question differently: How does God’s sovereignty work together with genuine human responsibility in salvation? For example, when you read Romans 9–11, John 6, Ephesians 1–2, Romans 10, or 1 Timothy 2, knowing your framework helps you recognize what assumptions you are bringing to the text. That is particularly important because the same verse can be interpreted quite differently depending upon one’s understanding of: human depravity, God’s sovereignty, election, predestination, free will, God’s grace, regeneration, faith, perseverance.
2. It helps you avoid theological contradictions. Suppose someone says, “Man is completely unable to respond to God unless he is regenerated.” That’s a distinctly different proposition from “God enables every person to respond to the gospel.”

Those positions have implications for how you understand evangelism, conversion, election, and God’s calling. Knowing your position allows you to ask, “Does my interpretation of Romans 10 agree with my interpretation of Romans 9?” And that’s exactly the kind of question you’ve been getting into by working through Romans 9–10.

3. It affects how you understand evangelism. This is one of the most practical differences.

Calvinism: God has ordained both the end (salvation) and the means (preaching the gospel). Therefore, evangelism is essential because God uses it to bring His elect to faith.

Arminianism: Evangelism presents God’s gracious offer and gives people an opportunity to respond freely.

Provisionism: Evangelism brings God’s truth to people who genuinely can respond to it; therefore, proclamation is especially important because faith comes through hearing.

All three strongly support evangelism, but they explain why it works somewhat differently.

4. It affects how you understand God’s character. This is where the discussion becomes deeper than merely “Which theological system do I prefer?” Each system is trying to answer questions such as,

Is God completely sovereign over salvation?

Does God genuinely desire the salvation of all people?

Why are some saved and others not?

Is God’s grace resistible?

Does God choose individuals before they believe?

What does God do when someone hears the gospel and rejects it?

Is unbelief ultimately caused by man’s choice, man’s fallen nature, God’s withholding of saving grace, or some combination?

Your answers affect how you understand God’s justice, mercy, love, sovereignty, and holiness.

But there is a danger. If yhou make the label itself the goal a person can become  Calvinist first and biblical second, Arminian first and biblical second, or Provisionist first and biblical second, and that’s backwards.

The better approach is Scripture first, then the interpretation, followed by theological conclusions for a theological framework rather than the reverse. A good test could be when you encounter a difficult passage, ask:

1. What does the passage actually say?
2. What does it clearly imply?
3. What am I assuming because of my theological framework?
4. What passages appear to support the opposing position?
5. Can my position explain those passages without simply dismissing them?

The last question is especially important. And there is a fourth possibility. You don’t necessarily have to say, “I am a Calvinist” or “I am an Arminian” or “I am a Provisionist”. You could instead say, “I am committed to what I believe Scripture teaches, and I happen to find that my conclusions are closest to (fill in your choice)”. That’s often a healthier position.

In fact, Romans 9–11 is an excellent place to develop that discipline, because Paul simultaneously emphasizes God’s sovereign purposes (Romans 9), human responsibility and unbelief (Romans 10), and God’s continuing mercy and purposes for Israel (Romans 11).

The real goal isn’t winning the Calvinism/Arminianism/Provisionism argument. The goal is to understand what Paul actually meant—and then bring our theological system into conformity with Scripture rather than forcing Scripture into our system.

Let’s not let the matters of this doctrine bring divisiveness to our relationships and into the church lest you be compared to the scribes and Pharisees of scriptures about whom Jesus said, “You hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier provisions of the Law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others. You (are) blind guides, who strain out a gnat and swallow a camel!”

Your Brother and Friend,

Mike Young

Next: (coming soon). The Book of Romans, Chapter 11, Israel Has Not Been Rejected.

Previous: The Book of Romans, Chapter 9, Deep Concern for Israel.

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The Book of Romans, Chapter 9

Deep Concern for Israel

The main theme of Romans 9 is God’s sovereignty in His plan of salvation, particularly regarding Israel. In this chapter, the apostle Paul the Apostle explains why many Israelites rejected the Messiah while many Gentiles were coming to faith. He emphasizes that God’s promises have not failed because God has always worked according to His purpose and grace, not merely by physical ancestry.

Romans 9 is the first chapter of a three-chapter section (Romans 9–11) in which Paul explains God’s ongoing purposes for Israel and the inclusion of the Gentiles in His plan of redemption. Different Christian traditions interpret some parts of this chapter—especially those concerning God’s sovereignty, election, and human responsibility—in different ways, but they generally agree that the chapter highlights God’s faithfulness, mercy, and the central importance of faith in Christ.

(Because of the historical and doctrinal complexities of this chapter, I recommend Biblehub.com commentaries (Calvinist) or Enduring Word (David Guzik – Provisionist).

Deep Concern for Israel

Romans 9:1, I am telling the truth in Christ, I am not lying; my conscience testifies with me in the Holy Spirit, verse 2, that I have great sorrow and unceasing grief in my heart. Verse 3. For I could wish that I myself were accursed, separated from Christ for the sake of my countrymen, my kinsmen according to the flesh, verse 4, who are Israelites, to whom belongs the adoption as sons and daughters, the glory, the covenants, the giving of the Law, the temple service, and the promises; verse 5, whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen.

(Commentary Break): It is favorably odd to hear Paul’s emotional humility poured out over Israel and the Jew’s failure to recognize God’s provision of salvation and of being adopted and elected as His own children, despite their giving of the Law, their temple service and the promises available to them. A tragic failure indeed. Compounded in this tragedy is the global hatred for the Jew and their ensuing suffering because of their stance with God and His Holy standards yet most failed to recognize their promised Messiah and to trust Him by faith. One must ask, ‘how could this have happened?”

First, we as Christians must learn from this and understand that if God will judge the Jew so strictly, how much more will He judge us who fail to live through and by faith in Christ? And secondly, we should be grateful for the sacrifice of the Jews, who preserved the Law, which was the tutor and brought us to see the risen Christ. (End Commentary Break).

Verse 6. But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel; verse 7, nor are they all children because they are Abraham’s descendants, but: “THROUGH ISAAC YOUR DESCENDANTS SHALL BE NAMED.” Verse 8. That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. Verse 9. For this is the word of promise: “AT THIS TIME I WILL COME, AND SARAH WILL HAVE A SON.” Verse 10. And not only that, but there was also Rebekah, when she had conceived twins by one man, our father Isaac; verse 11, for though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls, verse 12, it was said to her, “THE OLDER WILL SERVE THE YOUNGER.” Verse 13. Just as it is written: “JACOB I HAVE LOVED, BUT ESAU I HAVE HATED.”

(Commentary Break): There is a lot that can be said (and has been said) about these foregoing verses, and I would recommend BibleHub.com commentary. And that will give you an excellent theological view in exhaustive detail. Here, I will attempt brevity and a practical view. (I may use excerpts from BibleHub.com but I will color the text purple and I will put them in quotes).

These matters and Paul’s words are deeply steeped in Jewish (Hebraic) history, tradition and experience, which, for the average reader, complicates matters for a simple understanding.

Paul’s argument (or definition) here is to explain that “God’s promises cannot fail, and genuine membership in His family rests on His gracious call received by faith, not on heritage or human effort”.

What does this mean to the Christian? “God’s promises cannot fail, and genuine membership in His family rests on His gracious call received by faith, not on heritage or human effort”. We walk by faith and not by sight – and that it is impossible to please God without faith. (End Commentary Break).

Verse 14. What shall we say then? There is no injustice with God, is there? Far from it! Verse 15. For He says to Moses, “I WILL HAVE MERCY ON WHOMEVER I HAVE MERCY, AND I WILL SHOW COMPASSION TO WHOMEVER I SHOW COMPASSION.” Verse 16. So then, it does not depend on the person who wants it nor the one who runs, but on God who has mercy. Verse 17. For the Scripture says to Pharaoh, “FOR THIS VERY REASON I RAISED YOU UP, IN ORDER TO DEMONSTRATE MY POWER IN YOU, AND THAT MY NAME MIGHT BE PROCLAIMED THROUGHOUT THE EARTH.” Verse 18. So then He has mercy on whom He desires, and He hardens whom He desires.

ßVerse 19. You will say to me then, “Why does He still find fault? For who has resisted His will?” Verse 20. On the contrary, who are you, you foolish person, who answers back to God? The thing molded will not say to the molder, “Why did you make me like this,” will it? Verse 21. Or does the potter not have a right over the clay, to make from the same lump one object for honorable use, and another for common use? Verse 22. What if God, although willing to demonstrate His wrath and to make His power known, endured with great patience objects of wrath prepared for destruction? Verse 23. And He did so to make known the riches of His glory upon objects of mercy, which He prepared beforehand for glory, verse 24, namely us, whom He also called, not only from among Jews, but also from among Gentiles, verse 25, as He also says in Hosea:

“I WILL CALL THOSE WHO WERE NOT MY PEOPLE, ‘MY PEOPLE,’

AND HER WHO WAS NOT BELOVED, ‘BELOVED.’”

Verse 26. “AND IT SHALL BE THAT IN THE PLACE WHERE IT WAS SAID TO THEM, ‘YOU ARE NOT MY PEOPLE,’

THERE THEY SHALL BE CALLED SONS OF THE LIVING GOD.”

Verse 27. Isaiah cries out concerning Israel, “THOUGH THE NUMBER OF THE SONS OF ISRAEL MAY BE LIKE THE SAND OF THE SEA, ONLY THE REMNANT WILL BE SAVED; verse 28, FOR THE LORD WILL EXECUTE HIS WORD ON THE EARTH, THOROUGHLY AND QUICKLY.” Verse 29. And just as Isaiah foretold:

“IF THE LORD OF ARMIES HAD NOT LEFT US DESCENDANTS,

WE WOULD HAVE BECOME LIKE SODOM, AND WOULD HAVE BEEN LIKE GOMORRAH.”

(Commentary Break): This sounds like more of a rebuke from Paul than a helpful explanation. It is reminiscent of God’s rebuke of Job, “Then the LORD answered Job out of the whirlwind, and said, Who is this that darkens counsel by words without knowledge? Gird up now your loins like a man; for I will demand of you, and you answer me. Where were you when I laid the foundations of the earth? Will the faultfinder contend with The Almighty?”

God’s Will and His Sovereignty is supreme – as it was in the beginning, so it is now and forevermore shall be. We can find truth, purpose, direction for our lives and rest for our souls through faith in God and in His Ways. (End Commentary Break).

Verse 30. What shall we say then? That Gentiles, who did not pursue righteousness, attained righteousness, but the righteousness that is by faith; verse 31, however, Israel, pursuing a law of righteousness, did not arrive at that law. Verse 32. Why? Because they did not pursue it by faith, but as though they could by works. They stumbled over the stumbling stone, verse 33, just as it is written:

“BEHOLD, I AM LAYING IN ZION A STONE OF STUMBLING AND A ROCK OF OFFENSE,

AND THE ONE WHO BELIEVES IN HIM WILL NOT BE PUT TO SHAME.”

(Commentary Break): The irony Paul emphasizes is that the Gentiles, who were not pursuing righteousness through the Law, found it through faith; while many Israelites, who were pursuing righteousness through the Law, failed to obtain it because they pursued it as though it could be earned by works.

This passage is important because Paul is preparing to explain Israel’s unbelief. Israel’s problem was not that God’s promises had failed (Romans 9:6). Rather, the issue was that righteousness comes through God’s grace and faith in Christ, not through human achievement or keeping the Law.

And Paul continues this thought directly into Romans 10:1–4, where he says that Israel had zeal for God but lacked the correct understanding of righteousness and had not submitted to God’s righteousness.

In one sentence, Romans 9:30–33 teaches that God’s righteousness is received through faith in Christ, not earned through religious works, and Christ Himself becomes either the foundation of faith or the stumbling stone of unbelief. (End Commentary Break). (End Chapter 9).

OPINION: And speaking (as Paul has spoken) of doctrines. When doctrines are formulated and decided upon by certain and various denominations, it can be a good thing or they can be not so good. For example, Denominational doctrines can be a good thing when they clarify important beliefs and help a community live them out, but they can become harmful when they turn secondary differences into tests of faith or barriers to Christian fellowship.

When denominational doctrines are a good thing:

They provide clarity. A denomination’s doctrine can explain how it understands Scripture, baptism, communion, salvation, church leadership, spiritual gifts, and other issues.

They preserve theological convictions. A denomination may emphasize something it believes is particularly important—for example, the authority of Scripture or the importance of baptism.

They create unity within a congregation. Having shared beliefs gives churches a common foundation for worship, teaching, and ministry.

They help guard against serious theological errors. Doctrinal statements can establish boundaries around beliefs considered central to Christianity, such as the Trinity, the deity of Christ, His death and resurrection, and salvation.

They encourage thoughtful interpretation. A tradition can give people resources and theological perspectives developed over generations rather than requiring everyone to figure everything out independently.

When they are not a good thing:

When denominational tradition is treated as equal to Scripture. Christians can end up defending “what our church teaches” rather than asking what Scripture actually teaches.

When secondary issues become salvation issues. Christians may disagree about things such as the mode of baptism, predestination, spiritual gifts, or church government without necessarily disagreeing about the core of Christianity.

When they create unnecessary division. Jesus prayed for the unity of His followers (John 17:20–23), so denominational identity becomes problematic when it produces hostility toward other Christians.

When loyalty to a denomination becomes more important than loyalty to Christ. Saying “I’m Baptist,” “I’m Catholic,” “I’m Methodist,” etc., can become an identity that overshadows simply being a Christian.

When doctrines discourage honest questions. A healthy theological tradition should be able to withstand examination and allow believers to wrestle with difficult passages.

When people use doctrine to judge the spiritual worth of other Christians. There is a difference between saying, “I believe this doctrine is correct,” and saying, “Anyone who disagrees with me isn’t a real Christian.”

A useful distinction is between essential doctrines and secondary doctrines. Christians have historically regarded beliefs such as the Trinity, the incarnation of Christ, His death and resurrection, and salvation as fundamentally important. Other disagreements may be significant but shouldn’t necessarily prevent Christians from recognizing one another as brothers and sisters in Christ.

So, denominational doctrine is healthiest when it serves Scripture, strengthens faith, and helps Christians pursue Christ together. It becomes unhealthy when the denomination itself becomes the ultimate authority, identity, or source of division.

“I, (Jesus), am giving you a new commandment, that you (as followers of Me, Jesus) love one another; just as I have loved you (and laid down my life for you), that you also love one another (likewise). By this all people will know that you are My disciples: if you have love for one another.” John 13:34-35 – Amplified.

Your Brother and Friend,

Mike Young

Next: The Book of Romans, Chapter 10, The Word of Faith Brings Salvation.

(Previous):  The Book of Romans, Chapter 8, Deliverance From Bondage, Our Victory in Christ

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The Book of Romans, Chapter 8,

Deliverance From Bondage, Our Victory in Christ

This chapter is the crowning point of Paul’s letter to the church in Rome. It assures believers that the Christian life is one of confidence rather than fear. Though Christians still face temptation, suffering, and weakness, they are no longer condemned. They are indwelt by the Holy Spirit, adopted into God’s family, sustained through life’s trials, and guaranteed an eternal inheritance. The chapter reaches its climax with the assurance that God’s love in Christ is unbreakable and that nothing in all creation can separate His children from that love.

You can sense the ascent in both the tone and the theological tenor of Paul’s letter as it reaches a crescendo in chapter 8. This chapter serves as the triumphant culmination of his discussion in Romans 5 through 7, where he has unfolded humanity’s bondage to sin, God’s abundant grace through Jesus Christ, and the believer’s ongoing struggle with the sinful nature. Having exposed the problem of sin and revealed God’s provision in Christ, Paul now bursts into a song of victory, proclaiming the freedom, assurance, and eternal hope that belong to all who are in Christ Jesus.

There are manifold major themes in this chapter. These themes are what God has offered to you and to me:

• Freedom from condemnation through Christ.
• Life in the Holy Spirit rather than bondage to sin.
• Adoption into God’s family as His beloved children.
• Hope amid suffering, knowing future glory awaits.
• The Holy Spirit’s continual help and intercession.
• God’s sovereign purpose in conforming believers to Christ.
• The absolute security of God’s love, from which nothing can separate His people.

Because of the length of this chapter, the multiple themes to be studied, and the importance of dealing with each theme in order to gain a better understanding for your personal application, I recommend that you read until you need a break, put this aside for a while, then resume when you are ready. Then I will conclude by reviewing the 25 promises of God found in this chapter, which are what God has for you, the believer and follower of Jesus. (Please get this. It comes with responsibilities, too).

Deliverance from Bondage

Romans 8:1, Therefore there is now no condemnation at all for those who are in Christ Jesus.

(Commentary Break): This may be one of the most absolute, boldest, and greatest declarations of the gospel in all of Scripture. It is the triumphant answer to the anguished cry of Romans 7:24, “Wretched man that I am! Who will deliver me from this body of death?” Romans 8:1 is God’s final courtroom verdict over every believer. Because Jesus Christ bore our condemnation on the cross, those who are united to Him by faith will never again stand condemned before God. The Judge has spoken, the sentence has been lifted, and the case is forever closed. From this point forward, the Christian lives not under the shadow of judgment but in the light of God’s grace.

If you are carrying a burden of guilt or shame, study these verses, and meditate on them until they seep into your subconscious, renew your mind, and transform your thinking. You will find the relief that only comes from God. (End Commentary Break).

Verse 2. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death.

(Commentary Break): The law of the Spirit of life can sound complicated at first, but know that it is (1), a direct reference to the Spirit of God the Father (“For by Him all things were created, in heaven and on earth, visible and invisible,” Colossians 1:16; “All things were made through. Him, and without Him was not anything made that was made”, ( John 1:3); “O Lord, how manifold are your works! In wisdom you made them all.” Psalm 104:24); and (2), is not the Torah—the Jewish Law—but the omnipotent power and limitless mercies of God. It is this power that has set you free from the law (the controlling principles) of sin that brings death.

Please, dear friend, let’s grasp the importance here. Sin (from the Greek word “hamartia”), literally means “to miss the mark.” (An image of “missing the mark” was reflected in old England when archers would compete. If they completely missed the target, the judge would shout “sin,” indicating that the archer had completely missed the mark or the target.) Sin is literally missing the mark or the target of all that God has intended for you had you called upon His Name and  would have become one of His children – His son or daughter. Sin means you would miss out on an eternal life with God in the kingdom of heaven, and you would have missed out on becoming a joint-heir with Christ Jesus. Sin will cause you to miss out on God’s grace, His forgiveness, and His greatest gift of salvation. You would miss out on being made safe and whole, mentally, physically, psychologically, and spiritually healthy. You would miss out on receiving an eternal purpose, both now and forever. This affects every aspect of your life. Receiving God’s gift of forgiveness of sin will provide you the strength to endure and overcome; He will sustain you, hold you up, care and provide for you, and you will overcome difficulties. But the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death.

Set your mind, soul, and spirit on these things and begin to work out your salvation as you run to the freedom God has given you! (End Commentary Break).

Verse 3. For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, verse 4, so that the requirement of the Law might be fulfilled in us who do not walk according to the flesh but according to the Spirit. Verse 5. For those who are in accord with the flesh set their minds on the things of the flesh, but those who are in accord with the Spirit, the things of the Spirit. Verse 6. For the mind set on the flesh is death, but the mind set on the Spirit is life and peace, verse 7, because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so, verse 8, and those who are in the flesh cannot please God.

(Commentary Break): The language and concepts used by Paul are complicated and spoken in a way most people cannot fully grasp. So, I am going to go out onto a very long and controversial limb to explain in a contemporary style, what this means to us, as Christians, so please bear with me.

To faithful Jews throughout history, the Torah was much more than a collection of laws. It was God’s gracious revelation of Himself, His covenant with Israel, and His instructions for living as His chosen people. The English word “law” does not fully capture what the Hebrew word “Torah” literally means: “instruction,” “teaching,” or “guidance.” While it certainly includes commandments, it is broader than legal regulations. Here are the primary ways a Jew would have understood the Torah: The Torah was viewed as God’s own words given through Moses on Mount Sinai. It revealed who God is, His holiness, His character, and His purposes for Israel. The Torah was not simply information—it was divine revelation. The repeated instruction to a Jew was to meditate on His Word, to meditate on His Word, to consume His Word as nourishment, (i.e., Jesus said to eat His flesh and drink His blood). The New Testament continued to say to set your mind on the Spirit, on things above and not on the flesh and things below.

It has always been about the minds of Jews and Christians focusing on the Mind, the Word, and the things of God, so they would not be conformed to this world but transformed by the renewing of their mind. In modern terms, it was about the psychology of God as it intersects with the human mind.

So when we read verses like Romans 8:3-8 (and others), see it as Paul or other Apostles or Disciples describing the process of transformation from earthly things that must die and rot away to spiritual things that are eternal—we are made of the flesh that dies and rots, but we can be transformed to spiritual beings with eternal hope in Christ. (This is not metaphorical. It is an oracle of God’s Word. 

THE APOSTLE PAUL explains this deeply spiritual and theological matter from the only perspective he knew: as a trained lawyer in the Pharisees’ tradition who has been radically transformed by Christ Jesus and the renewing of his mind. He spoke the language of the first century Jew that he was, but inspired and empowered by and the Holy Spirit. He did not have our twenty-first contemporary words or training to explain this matter in modern medical or psychological terms. But he is speaking of the pneuma (spirit), psyche (the soul or psychological makeup, the mind, will, and emotions of men and women), and the soma (the physical mind – the brain – and body). Put in simpler terms, Paul is describing the workings of God’s created psychological design of humankind.

He is explaining how the “law of the Spirit of God” (discussed previously in verse 2 in this chapter) through Christ Jesus is superior to the “law of the flesh” and the Torah and how what is superior affects and interacts with our core beliefs—the heart—which informs, instructs, and guides our mind, will, emotions, actions, and behavior. (NOTE: Jesus said, however, that He did not come to destroy the law, but to fulfill it. In other words, He completed the Law, moving from tablets of stone and writing it on our hearts. (2 Corinthians 3:3).

In conclusion, depending on the version of the Bible you are using, the Bible says to meditate on God’s Word of God’s works in about 20 to 25 passages; to THINK ON or SET YOUR MIND ON God’s Truth in around 40 to 60 passages; to REMEMBER God’s commands in over 100 passages; and to KEEP, OBSERVE, or TREASURE God’s Word in several hundred passages. So, the Bible offers several hundred instructions and admonitions to be transformed in your thinking, beliefs, and behaviors by THINKING ON, SETTING YOUR MIND ON, REMEMBERING, KEEPING, OBSERVING, AND TREASURING HIS WORD IN YOUR HEART AND MIND in order to BE TRANSFORMED (into His image and the image of Jesus) BY THE TRANSFORMING OF YOUR MIND. This is the ONLY way. (End Commentary Break).

Verse 9. However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him. Verse 10. If Christ is in you, though the body is dead because of sin, yet the spirit is alive because of righteousness. Verse 11. But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you.

(Commentary Break): Let’s rephrase these verses into the Amplified Version of the Bible: “However, you are not in the flesh [that is, you now have the means within you to break the former control of your mind by the sinful nature] but in the Spirit, if in fact the Spirit of God lives in you [directing, guiding, and empowering you]. But if anyone does not have the Spirit of Christ, he does not belong to Him [and is not a child of God]. If Christ lives in you, though your [natural] body is dead because of sin, your spirit is alive because of righteousness [this is both an enigma and an oxymoron—‘you are dead but alive.’ You are encased in your dead, rotting flesh, which influences your mind, but you now have the living Spirit of God within your heart and mind, countering the effects of your flesh. You now can negate the flesh of this world as you have inherited an eternal Spirit]. And if the Spirit of Him who raised Jesus from the dead lives in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit, who lives in you. [This is why Jesus said, “You must be born again”. You are born anew. No longer held captive to the effects and destiny of the “laws of sin and the death, or the flesh.”] (End Commentary Break).

Verse 12. So then, brothers and sisters, we are under obligation, not to the flesh, to live according to the flesh—verse 13, for if you are living in accord with the flesh, you are going to die; but if by the Spirit you are putting to death the deeds of the body, you will live. Verse 14. For all who are being led by the Spirit of God, these are sons and daughters of God. Verse 15. For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons and daughters by which we cry out, “Abba! Father!” Verse 16. The Spirit Himself testifies with our spirit that we are children of God, verse 17, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him.

(Commentary Break): Paul, in verses 12 through 17, begins by saying, “So, then, brothers and sisters.” In other words, he concludes and summarizes the intent and meaning of the previous 11 verses. Most importantly, Paul tells us what this means to us, as believers: (1), we are not under obligation to the flesh to live according to the flesh, (using a definitive and “rough breathing vowel” to express an absolute negation); (2), for if you live according to the flesh, you will die; (3), but if you live according to the Spirit (3.a.), you are putting to death the deeds of the body (a continuing action), (4), and you will live! (5), You are now a child of God, and (6) heirs with Christ, (7), so we will suffer with Him (it is the process of sanctification at work in our lives, conforming us into the nature and image of Christ Jesus), (8), so we will be glorified with Him, (means “to be glorified together” and signals a shared participation in divine honor that Christ Himself enjoys). It gathers two ideas—union with Christ and eschatological glory—into one forward-looking promise for every believer with Him). (End Commentary Break).

Verse 18. For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us. Verse 19. For the eagerly awaiting creation waits for the revealing of the sons and daughters of God. Verse 20. For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope, verse 21, that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. Verse 22. For we know that the whole creation groans and suffers the pains of childbirth together until now. Verse 23. And not only that, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons and daughters, the redemption of our body. Verse 24. For in hope we have been saved, but hope that is seen is not hope; for who hopes for what he already sees? Verse 25. But if we hope for what we do not see, through perseverance we wait eagerly for it.

(Commentary Break): Paul’s insight here is amazing. Although his words are influenced by his own circumstances and experience (which is extreme), he aptly describes—once again—(#1), the process of sanctification as modeled by Jesus (see the temptation of Jesus as He is led by the Spirit into the wilderness (Matthew 4:1-11), (#2), as explained by Jesus (see Matthew 5:1-15); (#3), as seen in God’s progressive plan for His creation (see God’s Plan of Perfection Through Tribulation).

Paul completes these verses saying that even though “we have the first fruits of the Spirit, we ourselves groan, waiting eagerly for our adoption.” It is not only the earth that groans as it ages, decays, and hurtles toward its last days; so it is with all of humanity, even God’s Elect. But, unlike the others, we have a hope (elipsis), a confident expectation, not wishful thinking; a confident expectation that God will fulfill and, in fact, has already fulfilled every promise as we eagerly wait for that day. (End Commentary Break).

Our Victory in Christ

Verse 26. Now in the same way the Spirit also helps our weakness; for we do not know what to pray for as we should, but the Spirit Himself intercedes for us with groanings too deep for words; verse 27, and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God.

(Commentary Break): And if all of this seems too much for us to understand and grasp, “the Spirit helps us in our weakness” for we do not know what to pray for as we should, but the Spirit Himself intercedes for us with groanings too deep for words—according to the Will of God.” (End Commentary Break).

Verse 28. And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose.

(Commentary Break): No matter the circumstances, no matter what things appear to be, in His great mercies and according to His sovereignty, God causes all things to work together for good—no matter how difficult, no matter how bewildering—to those who love God and are called according to His purpose (see God’s Plan – The Journey to Perfection). (End Commentary Break).

Verse 29. For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brothers and sisters; verse 30, and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.

(Commentary Break): There are differences in the 3 major doctrinal views on the matters of predestination and election:

The differences center on how God’s sovereignty and human responsibility work together, particularly in the meanings of “foreknew”, “predestined”, and called.

Topic	Calvinism	Arminianism	Provisionism
Foreknew	God foreknew people because He chose to love them beforehand.	God foreknew who would freely believe.	God foreknew who would freely trust Christ through His gracious provision.
Predestined	God predestined specific individuals to salvation and ultimately to Christlikeness.	God predestined believers to become like Christ.	God predestined those who are “in Christ” to become like Christ.
Called	An effectual call that certainly brings the elect to faith.	A genuine call through the gospel that can be resisted.	The gospel call is genuinely extended to all and may be accepted or rejected.
Human Freedom	Human will is bound by sin until God regenerates the sinner.	God’s prevenient grace enables everyone to respond freely.	God’s gracious revelation and the convicting work of the Spirit enable a genuine response without requiring irresistible grace.
Why Some Believe	Because God chose them before creation.	Because they freely responded to God’s grace.	Because they freely responded to God’s gracious provision in Christ.

Regardless of one’s position in the Calvinist–Arminian–Provisionist discussion, Paul’s pastoral purpose in Romans 8 is to assure believers that God’s saving work is reliable. The God who begins His work in His people will bring it to its glorious completion. (End Commentary Break).

Verse 31. What then shall we say to these things? If God is for us, who is against us? Verse 32. He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? Verse 33. Who will bring charges against God’s elect? God is the one who justifies; verse 34, who is the one who condemns? Christ Jesus is He who died, but rather, was raised, who is at the right hand of God, who also intercedes for us. Verse 35. Who will separate us from the love of Christ? Will tribulation, or trouble, or persecution, or famine, or nakedness, or danger, or sword? Verse 36. Just as it is written:

“FOR YOUR SAKE WE ARE KILLED ALL DAY LONG;

WE WERE REGARDED AS SHEEP TO BE SLAUGHTERED.” Verse 37. But in all these things we overwhelmingly conquer through Him who loved us.

(Commentary Break): Assuming the reader has enough of a grasp of understanding on the matters discussed in this and the preceding chapters, Paul asks the summary question: “. What then shall we say to these things?” Next, Paul compares and contrasts the Truth of these words with any adversarial arguments. He then concludes that despite any kind of opposition by the enemy, any kind of condemnation, any trouble, persecution, famine, or nakedness, “we overwhelmingly conquer through Him who loved us.” (End Commentary Break).

Verse 38. For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, verse 39, nor height, nor depth, nor any other created thing will be able to separate us from the love of God that is in Christ Jesus our Lord.

(End Chapter 8).

Contained in this chapter are promises and prophetic truths from God to you and inure directly to your benefit:

(1). Romans 8:13—For all who are being led by the Spirit of God as sons and daughters of God.

(2). Romans 8:15—You have received a spirit of adoption as sons and daughters by which you cry out, “Abba, Father.”

(3). Romans 8:17—As children, heirs also of God and fellow heirs with Christ.

(4). Romans 8:17—You shall be glorified with Christ

(5). Romans 8:21—You are set free from of corruption in the freedom of the glory of children of God.

(6). Romans 8:23—You have the first fruits of the Spirit, adoption as sons and daughters, and redemption of your body.

(7). Romans 8:24—You have been saved.

(8). Romans 8:26—The Spirit of God intercedes for you.

(9). Romans 8:28—All things work together for our good, those of us who are called according to His purpose.

(10). Romans 8:29—You have been predestined to be conformed to the image of Jesus.

(11). Romans 8:30—You are called, justified, and shall be glorified with Him (Jesus).

(12). Romans 8:31—No one can be against you, accuse you, condemn you,

(13). Romans 8:34—Jesus intercedes for you, continually.

(14). Romans 8:35—Nothing can separate you from the love of God.

(15). Romans 8:37—You overwhelmingly conquer all things through Him who loves you.

Your Brother and Friend,

Mike Young

Next: The Book of Romans, Chapter 9, Deep Concern for Israel, 

(Previous): The Book of Romans, Chapter 7, Believers United to Christ, The Conflict of Serving Two Masters

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The Book of Romans, Chapter 6

Believers Are Dead to Sin, Alive to God.

I read this chapter and I think, “woe unto me”. It all sounds like some kind of double-talk: “All of us who have been baptized into Christ Jesus have been baptized into His death?”; and again, “But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were entrusted, and after being freed from sin, you became slaves to righteousness.” Am I just dull witted? Am I blind to the Truth of God’s Word? Sometimes I just feel like shouting “help!” And God comes to our rescue.

Romans 6 teaches that salvation is not merely forgiveness of sins; it is liberation from sin’s rule through union with Jesus Christ. Believers are no longer condemned, no longer owned by sin, and called to live a transformed life empowered by God.

This is the future hope of the Christian promise: not merely forgiven sinners, but ultimately transformed people.

So the fact that we still struggle with sin does not negate the truth of Romans chapters 6 and 8. Those chapters describe a real liberation – but not yet a finished one. The chains have been broken, but the battle continues until Christ completes His work in you.

Believers Are Dead to Sin, Alive to God

Romans6:1, What shall we say then? Are we to continue in sin so that grace may increase? Verse 2. Far from it! How shall we who died to sin still live in it?

(Commentary Break): Paul’s letter here is a continuation of the previous chapter (5) and verses 18 through 21: “So then, as through one offense the result was condemnation to all mankind, so also through one act of righteousness the result was justification of life to all mankind. For as through the one man’s disobedience the many were made sinners, so also through the obedience of the One the many will be made righteous. The Law came in so that the offense would increase; but where sin increased, grace abounded all the more, so that, as sin reigned in death, so also grace would reign through righteousness to eternal life through Jesus Christ our Lord.” Chapter 6, verses 1 and 2, “What shall we say then? Are we to continue in sin so that grace may increase? Far from it! How shall we who died to sin still live in it?” Paul is using rhetoric to compare and contrast such a ridiculous and ignorant assumption. Then he, almost sarcastically asks, “how can we who died to sins still live in it?”

To Paul’s question I thought, in exasperation, “Well, I can, and I do.” I don’t want to still sin, but the simple fact is that I do and I hate it. And herein lies the key: We are being sanctified – Hebrews 10:14 tells us that “for by a single offering He has perfected, for all time, those who are being sanctified. It is not that we are already and fully “set apart for God’s use and purpose”, (sanctified), we are in the process, which will be completely realized once we are reunited with Him. (Biblically:

• • • Your justification is complete now.
    • Your sanctification is presently underway.
    • Your glorification — the completion of sanctification — occurs at the resurrection and the return of Christ.

That is why Christians can simultaneously say:

• • • “I have been set free from sin” (true positionally and legally in Christ),
    • and “I still battle sin” (true experientially in this present body).

(End Commentary Break).

Verse 3. Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Verse 4. Therefore, we have been buried with Him through baptism into death, so that, just as Christ was raised from the dead through the glory of the Father, so we too may walk in newness of life. Verse 5. For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection, verse 6, knowing this, that our old self was crucified with Him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin; verse 7, for the one who has died is freed from sin.

(Commentary Break): Confirming that a work in process which is to be completed in the future (verses 1 and 2), verses, 3 and 4 say, “Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Therefore, we have been buried with Him through baptism into death, so that, just as Christ was raised from the dead through the glory of the Father, so we too may walk in newness of life”, use the perfect tense which describe an action performed in the past, which is completed and need not be repeated. And verses 5 through 7, “For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection knowing this, that our old self was crucified with Him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin, for the one who has died is freed from sin”, the future tense, which indicates the completed or certain occurrence of an event which has not yet occurred. (End Commentary Break).

Verse 8. Now if we have died with Christ, we believe that we shall also live with Him, verse 9, knowing that Christ, having been raised from the dead, is never to die again; death no longer is master over Him. Verse 10. For the death that He died, He died to sin once for all time; but the life that He lives, He lives to God. Verse 11. So you too, consider yourselves to be dead to sin, but alive to God in Christ Jesus.

(Commentary Break): These verses graphically and perfectly describe a believer’s position in Christ, which is restated in John 14:20, “I am in the Father and you are in Me, and I am in you.” Therefore, when He died for our sins, we all died to our sins; hence, when He was raised from the dead never to die again, and we are now and forevermore made alive in Christ. It is helpful to know that to although time to us is past, present and future, but to God everything, past, present and future are simultaneous. So, what was, now is, and forevermore shall be. Many theologians call this “practical versus positional truth”. (End Commentary Break).

Verse 12. Therefore, sin is not to reign in your mortal body so that you obey its lusts, Verse 13. and do not go on presenting the parts of your body to sin as instruments of unrighteousness; but present yourselves to God as those who are alive from the dead, and your body’s parts as instruments of righteousness for God. Verse 14. For sin shall not be master over you, for you are not under the Law but under grace.

Verse 15. What then? Are we to sin because we are not under the Law but under grace? Far from it! Verse 16. Do you not know that the one to whom you present yourselves as slaves for obedience, you are slaves of that same one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness? Verse 17. But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were entrusted, verse 18, and after being freed from sin, you became slaves to righteousness. Verse 19. I am speaking in human terms because of the weakness of your flesh. For just as you presented the parts of your body as slaves to impurity and to lawlessness, resulting in further lawlessness, so now present your body’s parts as slaves to righteousness, resulting in sanctification.

(Commentary Break): Positionally, Romans 6:12-19 emphasizes that believers, having been freed from sin, are called to live a life of obedience and holiness, serving God and reflecting their transformation in Christ. Practically however, “we all are sinners and fall short of the Glory of God”. Therefore, we now have an advocate with the Father, Jesus Christ the righteous, who pleads our case before God when we sin. (1 John 2:1). And when we do sin, we confess our sins, and He is faithful and righteous, so that He will forgive us our sins and cleanse us from all unrighteousness. (1 John 1:9). The tension between our desire to obey God and live a righteous, sinless and holy and our proclivity to sin – the battle of our fleshly mind versus our reborn spirit – will persist until we are one day with Him in eternity. Until then, this tension, this conflict in our mind between good and evil that exists, is the litmus test that we are indeed saved and safe in His mighty grip! (End Commentary Break).

Verse 20. For when you were slaves of sin, you were free in relation to righteousness. Verse 21. Therefore, what benefit were you then deriving from the things of which you are now ashamed? For the outcome of those things is death. Verse 22. But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life. Verse 23. For the wages of sin is death, but the gracious gift of God is eternal life in Christ Jesus our Lord. (End Chapter 6).

I have barely scratched the surface of this treasure of scriptures. I have tried to find a bit of understanding that might lead to confidence and peace in Christ as we apply these truths to our mind and heart. Although I lack even a shred of Paul’s wisdom and understanding, I steadfastly hold to the promise that He will never forsake me, leave me nor fail me, and that He will lose none of us that the Father has given Him.

Thanks, praise, honor and glory to our Lord and God.

Your Brother and friend,

Mike Young

Next: (Coming Soon). The Book of Romans, Chapter 7, Believers United to Christ, The Conflict of Serving Two Masters

(Previous): The Book of Romans, Chapter 5, Results of Justification.

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The Book of Romans, Chapter 5

Results of Justification

Romans chapter 5 is a major turning point in Paul’s argument about salvation. Paul explains, in chapters 1 through 4, that justification comes by faith apart from works of the Law. Paul now explains the results and implications of being justified before God.

Romans 5 teaches that through faith in Christ, believers move from Adam’s realm of sin, condemnation, and death into Christ’s realm of grace, justification, reconciliation, and life.

This is not merely theological theory. Paul intends it to reshape how we, as believers, view God, ourselves, our suffering, sin, salvation, and humanity itself.

This is a call for us as believers to rest in reconciliation with God, endure suffering with hope, reject self-righteousness, live from identity in Christ, trust grace more than sin, and worship God for salvation that could never be earned.

Results of Justification

Romans 5:1, Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, verse 2, through whom we also have obtained our introduction by faith into this grace in which we stand; and we celebrate in hope of the glory of God. Verse 3. And not only this, but we also celebrate in our tribulations , knowing that tribulation brings about perseverance; verse 4, and perseverance, proven character; and proven character, hope; verse 5, and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us.

(Commentary Break): It would be helpful for our understanding and application of these profound truths to define certain words:

(1). Justified – that is, acquitted of sin, declared blameless before God by faith.

(2). Faith – This is not a tentative belief based on circumstances or personal view. It is the substance of things expectantly hoped for and the evidence of things not yet seen which we know will come to pass based on God’s character and His promises.

(3). Grace – The unmerited, un-earnable favor of God.

(4). Tribulation – Afflictions, distress, anguish, persecution. (Please note: the Greek word used here, ‘thlipsis’, is the same word Jesus used to describe the Birth Pains tribulations from Matthew 24:3-14, And as He was sitting on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these things happen, and what will be the sign of Your coming, and of the end of the age?”

And Jesus answered and said to them, “(Referring to Seal 1 of the Birth Pains phase of the tribulation), see to it that no one misleads you.  For many will come in My name, saying, ‘I am the Christ,’ and they will mislead many people. (Next is Seal 2), And you will be hearing of wars and rumors of wars. See that you are not alarmed, for those things must take place, but that is not yet the end. (Then comes Seal 3) For nation will rise against nation, and kingdom against kingdom, and there will be (Seal 4) famines and earthquakes in various places. But all these things are merely the beginning of birth pains.

 (The comes Seal 5) Then they will hand you over to tribulation and kill you, and you will be hated by all nations because of My name. And at that time many will fall away, and they will betray one another and hate one another. (Next Jesus uses recap of Seal 1 and Seal 5), And many false prophets will rise up and mislead many people. And because lawlessness is increased, most people’s love will become cold. But the one who endures to the end is the one who will be saved. This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, (Then comes the beginning of the Great Tribulation, Seal Six, the Seven Trumpet Judgments and the Seven Bowl Judgments) and then the end will come.

Paul is preparing Christians through the warning that their current trials and tribulations will be intensifying so they must not lose heart but they must endure; and these tribulations have the greater purpose of creating in them the perseverance necessary to endure; the proven character which is the maturity and completeness in likeness of Jesus. The development of character through perseverance is a refining process, akin to the refining of metals, where impurities are removed, and the true nature is revealed. This character is not merely moral integrity but a tested and proven faithfulness to God, reflecting the image of Christ, who is the ultimate example of perseverance and character; and this tested, tried and proven character will develop a hope within them Character, once developed through perseverance, leads to hope.

This hope is not wishful thinking, but a confident expectation rooted in the promises of God. The biblical concept of hope is often tied to the assurance of salvation and the future glory that believers will share with Christ (Romans 8:24-25).

This hope is anchored in the resurrection of Jesus, which is the foundation of Christian faith and the guarantee of eternal life (1 Peter 1:3-4).

The transformation from character to hope signifies a deepening trust in God’s faithfulness and a forward-looking perspective that transcends present circumstances.

This hope is also a fulfillment of Old Testament prophecies concerning the Messiah, who would bring salvation and restoration to God’s people (Isaiah 53). In the New Testament, hope is a central theme, encouraging believers to remain steadfast in their faith and to look forward to the return of Christ (Titus 2:13).

And importantly, these words of instruction, preparation and encouragement were not only meant for the disciples (the Christians) of Paul’s day, but they are meant for you and for me, today. The End of All Things and His return is near. (End Commentary Break).

Verse 6. For while we were still helpless, at the right time Christ died for the ungodly. Verse 7. For one will hardly die for a righteous person; though perhaps for the good person someone would even dare to die. Verse 8. But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.

(Commentary Break): Verses six through eight lay the foundation of justification; and verse eight is the recapitulation and the cornerstone. The profundity of this amazing truth is hard for even the regenerate mind to grasp. But it is the clarion call to all who can hear – God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. Come to Him now! (End Commentary Break).

Verse 9. Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. Verse 10. For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. Verse 11. And not only this, but we also celebrate in God through our Lord Jesus Christ, through whom we have now received the reconciliation.

Verse 12. Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all mankind, because all sinned— verse 13, for until the Law sin was in the world, but sin is not counted against anyone when there is no law. Verse 14. Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the violation committed by Adam, who is a type of Him who was to come.

Verse 15. But the gracious gift is not like the offense. For if by the offense of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, overflow to the many. Verse 16. The gift is not like that which came through the one who sinned; for on the one hand the judgment arose from one offense, resulting in condemnation, but on the other hand the gracious gift arose from many offenses, resulting in justification. Verse 17. For if by the offense of the one, death reigned through the one, much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the One, Jesus Christ.

Verse 18. So then, as through one offense the result was condemnation to all mankind, so also through one act of righteousness the result was justification of life to all mankind. Verse 19. For as through the one man’s disobedience the many were made sinners, so also through the obedience of the One the many will be made righteous. Verse 20. The Law came in so that the offense would increase; but where sin increased, grace abounded all the more, verse 21, so that, as sin reigned in death, so also grace would reign through righteousness to eternal life through Jesus Christ our Lord.

(Commentary Break): Paul, in the foregoing (verses nine through twenty-one) compares and contrasts our former state – dead in our trespasses and sins, with our present and future state – made alive in Christ, and raised up with Him, seated with Him in the heavenly places in Christ Jesus. He shows the superiority of current state of being saved, justified and reconciled by God’s grace through faith. (End Commentary Break).

End Chapter 5.

“For by grace we have been saved”, “sozo” – made safe, in all circumstances, for all things are made to work together for our good, for all of us who are called according to His purpose; made whole, given a life, a destiny and an eternity of a greater purpose; made healthy, in all our activities, endeavors and relationships).

This is accomplished through faith, “pistis” – which is the substance of things you and I expectantly hope for and the evidence of things we do not yet see but which we know are coming to pass based on God’s character and His promises.

Glory, praise and thanks to God our Father, Jesus our Lord and the Holy Spirit our guide and comforter.

Your Brother and Friend,

Mike Young

Next: The Book of Romans, Chapter 6, Believers Are Dead To Sin, Alive To God.

(Previous): The Book of Romans, Chapter 4, Abraham’s Justification by Faith.

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The Book of Romans, Chapter 4

Abraham’s Justification by Faith

This chapter is technical and may seem confusing when read the first or second time. (It may be helpful to read it again in a ‘simple to understand’ version like the New Living Version of the Bible – although lacking in accuracy at times when compared to the exact wording of the original texts, it can give clarity). This chapter is important because it explains how a person is made right with God: not by earning it through works, religious performance, or ancestry, but through faith. In this chapter, Paul the Apostle uses Abraham as the central example to argue that this has always been God’s way of relating to humanity. It defines justification (declaring a sinner righteous – in right standing – with God) as a gift, not a reward; it connects Christianity with God’s promise to Abraham (the Abrahamic covenant, a promise made by God to Abraham, which includes the assurance that Abraham would become the father of a great nation, that his name would be great, and that through him, all families of the earth would be blessed. This covenant is foundational in understanding God’s relationship with Israel and humanity as a whole); it makes faith universal; and it explains Biblical faith.

Abraham’s Justification by Faith

Romans 4:1, What then shall we say that Abraham, our forefather according to the flesh, has found? Verse 2. For if Abraham was justified by works, he has something to boast about; but not before God. Verse 3. For what does the Scripture say? “ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS.” Verse 4. Now to the one who works, the wages are not credited as a favor, but as what is due. Verse 5. But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness, verse 6, just as David also speaks of the blessing of the person to whom God credits righteousness apart from works:

Verse 7. “BLESSED ARE THOSE WHOSE LAWLESS DEEDS HAVE BEEN FORGIVEN,

AND WHOSE SINS HAVE BEEN COVERED.

Verse 8. “BLESSED IS THE MAN WHOSE SIN THE LORD WILL NOT TAKE INTO ACCOUNT.”

Verse 9. Is this blessing then on the circumcised, or on the uncircumcised also? For we say, “FAITH WAS CREDITED TO ABRAHAM AS RIGHTEOUSNESS.”

(Commentary Break): Paul uses a rhetorical question to address the relationship between faith and works, particularly regarding justification. Abraham’s discovery that one is justified (made right with God and declared righteous based on one’s faith in Jesus Christ, rather than their own works. It signifies that Believers are pardoned for their sins and accepted as righteous in God’s sight through Christ’s righteousness imputed to them) based on their faith and not by anything they do (i.e., by works).

This throws wide open, the door to salvation (sozo – being made safe from God’s judgment and, from the penalty and power of sin; being made whole – a life of purpose and meaning to anyone who believes by faith; being made spiritually healthy which has great implications and impact on one’s health), all based on faith. Paul explains this in a more practical sense (in chapter 10) when he says, “The word is near you, in your mouth and in your heart”—that is, the word of faith which we are preaching, that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. For the Scripture says, “Whoever believes in Him will not be disappointed.” For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call on Him; for “Whoever will call on the name of the Lord will be saved.” (End Commentary Break).

Verse 10. How then was it credited? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised; verse 11, and he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them, verse 12, and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had while uncircumcised.

(Commentary Break): Said another way – in simpler words: “But how did this happen? Was he counted as righteous only after he was circumcised, or was it before he was circumcised? Clearly, God accepted Abraham before he was circumcised! Circumcision was (just) a sign that Abraham already had faith and that God had already accepted him and declared him to be righteous, even before he was circumcised. So Abraham is also the spiritual father of those who have faith but have not been circumcised. They are counted as righteous because of their faith. And Abraham is also the spiritual father of those who have been circumcised, but only if they have the same kind of faith Abraham had before he was circumcised.” (End Commentary Break).

Verse 13. For the promise to Abraham or to his descendants that he would be heir of the world was not through the Law, but through the righteousness of faith. Verse 14. For if those who are of the Law are heirs, then faith is made void and the promise is nullified; verse 15, for the Law brings about wrath, but where there is no law, there also is no violation.

Verse 16. For this reason it is by faith, in order that it may be in accordance with grace, so that the promise will be guaranteed to all the descendants, not only to those who are of the Law, but also to those who are of the faith of Abraham, who is the father of us all, verse 17, (as it is written: “I HAVE MADE YOU A FATHER OF MANY NATIONS”) in the presence of Him whom he believed, that is, God, who gives life to the dead and calls into being things that do not exist. Verse 18. In hope against hope he believed, so that he might become a father of many nations according to that which had been spoken, “SO SHALL YOUR DESCENDANTS BE.” Verse 19. Without becoming weak in faith he contemplated his own body, now as good as dead since he was about a hundred years old, and the deadness of Sarah’s womb; verse 20, yet, with respect to the promise of God, he did not waver in unbelief but grew strong in faith, giving glory to God, verse 21, and being fully assured that what God had promised, He was able also to perform. Verse 22. Therefore, IT WAS ALSO CREDITED TO HIM AS RIGHTEOUSNESS. Verse 23. Now not for his sake only was it written that it was credited to him, verse 24, but for our sake also, to whom it will be credited, to us who believe in Him who raised Jesus our Lord from the dead, verse 25, He who was delivered over because of our wrongdoings, and was raised because of our justification. (End Chapter 4).

Suffice it to say that Paul’s words in these last verses speak for themselves. If repetition is an effective method of teaching and learning, then Paul has excelled his teaching. Paul frames and reframes his treatise, so there can be no mistake: Abraham was considered righteous before he was circumcised and before the Law of Moses existed. That means God accepted him because he trusted God, not because he performed rituals or obeyed a legal system.

Likewise, a relationship with God for you and me – and for all people – does not come from “being good enough” or performing religious acts perfectly. Instead, it comes from trusting God and His promises, just as Abraham did – by way of God’s grace through our faith in Jesus Christ and the work He did on our behalf.

Paul’s teaching represents a monumental paradigm shift for both Jew and Gentile. Trained deeply in the traditions and law of Israel, Paul came to understand that no person can be justified before God through works of the Law, but only through faith in Jesus Christ.

One thing Paul makes unmistakably clear is this: humanity is born into a fallen condition. From the beginning of humankind, sin and death entered the world, and every person stands under both physical death and spiritual separation from God. We not only inherit a corrupted nature; we also participate in sin ourselves. We may resist that truth, deny it, or question its fairness, yet the reality of human brokenness is evident everywhere.

Human beings are more than temporary matter. Scripture teaches that earthly life is not the end, and that every soul faces an eternal destiny — either eternal life in the presence of God or separation from Him.

Humanity is therefore in need of redemption and a Savior. God has provided that redemption through Jesus Christ. The call of the gospel is to repent, believe, and choose the Light of God rather than remain in darkness.

Your Brother and Friend,

Mike Young

Next: The Book of Romans, Chapter 5, Results of Justification.

(Previous): The Book of Romans, Chapter 3, All the World Guilty, Justification by Faith.

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THE BOOK OF ROMANS

Chapter 2

The Impartiality of God, The Jews Under the Law

BibleHub.com titles the following verses as “the impartiality of God”, whereas it could be titled “wake up hypocrites – you aren’t fooling anyone, especially not God”! The Apostle Paul described himself as a Pharisee among Pharisees; This expression emphasizes Paul’s pure Hebrew ancestry and cultural heritage. It suggests that he was not only ethnically Hebrew but also fully immersed in Hebrew culture and traditions. The Pharisees were a Jewish sect known for their strict observance of the Law and traditions. By identifying as a Pharisee, Paul highlights his rigorous adherence to the Mosaic Law and his commitment to living a life of religious purity. The Pharisees were respected for their knowledge of the Scriptures and their role in preserving Jewish identity. Paul’s background as a Pharisee is significant in understanding his initial opposition to the Christian movement and his later transformation, as seen in Acts 23:6 and Galatians 1:14. He is uniquely qualified to call out the hypocrisy, the arrogance and the foolishness of the religious leaders who violate their own teaching and preaching which leads to God’s judgement and punishment.

It could also be said that Paul is laying the foundation to explain the New Covenant in Jesus Christ.

(PLEASE NOTE: I have said on various occasions that the “Commentary Breaks” in these series of Bible studies are meant to help us practically apply what we are reading by asking “what does this say? What does this mean? What does this mean to me and what am I to do (with it or about it)?” My commentaries are not meant to be in-depth exegetical or theological commentaries. Please refer to BibleBum.com, Bible Gateway or the Blue Letter Bible for more in-depth studies and theological studies and commentaries.)

The Impartiality of God

Romans 2:1,Therefore you have no excuse, you (foolish) person, every one (of you) who passes judgment; for in that (matter in) which you judge someone else, you condemn yourself; for you who judge practice the same things. Verse 2. And we know that the judgment of God rightly falls upon those who practice such things. Verse 3. But do you suppose this, you (foolish) person who passes judgment on those who practice such things, and (yet) does them (as well), that you will escape the judgment of God?

(Commentary Break): A proper understanding of a scripture verse or passage is best found by comparing it first to the surrounding verses and chapters and then by searching out other contextual verses in the Bible. In simpler terms, any interpretation of scripture must be interpreted by the context of the entire Word of God. Paul’s words are in context with the words of Matthew 7:1-5, “Do not judge, so that you will not be judged. For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you. Why do you look at the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ and look, the log is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye!” But these biting words of the Apostle Paul cut off any escape route from God’s judgment for any religious person, (church) leader, teacher, (Pharisee), who stands in judgment on others – particularly those who would be in a position of guiding, teaching and helping others in the matters of faith. If they (or you and I) preach and teach a Truth or Commandment from God, and we then violate that very thing, we are guilty not only of violating the Law, we will be judged. James 3:1 admonishes that “Not many [of you] should become teachers [serving in an official teaching capacity], my brothers and sisters, for you know that we [who are teachers] will be judged by a higher standard [because we have assumed greater accountability and more condemnation if we teach incorrectly]”.

It seems that the desire for the recognition that comes from such a valued position can override a person’s need for humility and their intention to be a servant of God. Sadly, today’s church is rife with this arrogance and these false teachers and wolves. Beware, dear friends. Beware. (End Commentary Break).

Verse 4. Or do you think lightly of the riches of His kindness and restraint and patience, not knowing that the kindness of God leads you to repentance? Verse 5. But because of your stubbornness and unrepentant heart you are storing up wrath for yourself on the day of wrath and revelation of the righteous judgment of God, verse 6, who WILL REPAY EACH PERSON ACCORDING TO HIS DEEDS: verse 7, to those who by perseverance in doing good seek glory, honor, and immortality, He will give eternal life; verse 8, but to those who are self-serving and do not obey the truth, but obey unrighteousness, He will give wrath and indignation.

(Commentary Break): Paul is reminding us that it is God’s kindness and restraint and patience that leads a true believer to repentance. Jesus’s first and shortest sermon is about repentance and is found in Matthew 4:17. “From that time Jesus began to preach (kerusso – to proclaim with authority; not a simple request but a command that must be obeyed, referring to preaching the Gospel as the authoritative (binding) word of God, bringing eternal accountability to all who hear it; stresses the victory of God’s Gospel-message in the totality of His “good news.”]) and say, “Repent (metanoeó – “think differently after,” “after a change of mind for the better”; a wholehearted response to divine truth that issues in faith, obedience, and fruit worthy of repentance), for the kingdom of heaven is at hand (eggizó – come near, at hand – as close as the wrist is from the hand; within you; with great force so as to knock you to the ground as the Light of God did to Saul of Tarsus, afterward known as Paul the Apostle on the road to Damascus, see Acts 9:3-5).

It is worth repeating that a “stubborn and unrepentant heart” will lead to wrath for yourself on the day of wrath; to those who by perseverance in doing good seek glory, honor, and immortality, He will give eternal life; but to those who are self-serving and do not obey the truth, but obey unrighteousness, He will give wrath and indignation (a fierce and passionate anger of God, yet without sin).

We can escape from God’s indignation only through voluntary, humble, obedient repentance, which comes with the price of personal diligence and practice. (End Commentary Break).

Verse 9. There will be tribulation and distress for every soul of mankind who does evil, for the Jew first and also for the Greek, verse 10, but glory, honor, and peace to everyone who does what is good, to the Jew first and also to the Greek. Verse 11. For there is no partiality with God.

(Commentary Break): Interesting choice of Words: “There will be tribulation and distress for every soul of mankind”. First, the Greek word for tribulation is ‘thlipsis’ (affliction, persecution, tribulation), from the root word ‘thlibo’ – pressure (literally or figuratively); affliction, anguish, burdened, persecution, tribulation, trouble; which is the same word used when referring to the ‘Tribulation’ and the ‘distress’ of the Last Days (see Matthew 24, Daniel 12:1 and Zephaniah 1:15). This describes the varied pressures that press upon God’s people: external persecution, internal anguish, material hardship, and eschatological distress. Although the contexts differ, the theme is consistent—God’s people encounter constriction yet are sustained and refined by His sovereign grace. DO NOT BE FOOLED – the evidence is clear for those who are willing to wade through the swamp of denominationalism and the fog of biased eschatology. The world discernably entered the beginnings of the Last Days at the time of the Birth of Jesus; and those days (the first five tribulation seal periods called by Jesus as “the birth pains” of the tribulation (see Matthew 24:6-8), which have been overlapping and intensifying and will culminate with the breaking of the Sixth Tribulation Seal, the beginning of the Great Tribulation, the Great and Terrible Day of the Lord and the Wrath of the Lamb (the final seven years of the Tribulation period). The reason this is important – even urgent – is that most Christians are woefully unprepared for what is upon them and may be found like the unprepared servant (see Matthew 24:36-51) who is “cut into pieces and put with the hypocrites” or the Ten Virgins (see Matthew 25) who are left out of the Marriage Feast of Jesus and His Bride, the Church, or the servants cast into outer darkness for their unpreparedness – “for there is no partiality with God”! (End Commentary Break).

Verse 12. For all who have sinned without the Law will also perish without the Law, and all who have sinned under the Law will be judged by the Law; verse 13, for it is not the hearers of the Law who are righteous before God, but the doers of the Law who will be justified. Verse 14. For when Gentiles who do not have the Law instinctively perform the requirements of the Law, these, though not having the Law, are a law to themselves, verse 15, in that they show the work of the Law written in their hearts, their conscience testifying and their thoughts alternately accusing or else defending them, verse 16, on the day when, according to my gospel, God will judge the secrets of mankind through Christ Jesus.

The Jews under the Law

Verse 17. But if you call yourself a Jew and rely upon the Law and boast in God, verse 18, and know His will and distinguish the things that matter, being instructed from the Law, verse 19, and are confident that you yourself are a guide to people who are blind, a light to those in darkness, verse 20, a corrector of the foolish, a teacher of the immature, possessing in the Law the embodiment of knowledge and of the truth— verse 21, you, therefore, who teach someone else, do you not teach yourself? You who preach that one is not to steal, do you steal? Verse 22. You who say that one is not to commit adultery, do you commit adultery? You who loathe idols, do you rob temples? Verse 23. You who boast in the Law, through your breaking the Law, do you dishonor God? Verse 24. For “THE NAME OF GOD IS BLASPHEMED AMONG THE GENTILES BECAUSE OF YOU,” just as it is written.

Verse 25. For indeed circumcision is of value if you practice the Law; but if you are a violator of the Law, your circumcision has turned into uncircumcision. Verse 26. So if the uncircumcised man keeps the requirements of the Law, will his uncircumcision not be regarded as circumcision? Verse 27. And he who is physically uncircumcised, if he keeps the Law, will he not judge you who though having the letter of the Law and circumcision are a violator of the Law? Verse 28. For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. Verse 29. But he is a Jew who is one inwardly; and circumcision is of the heart, by the Spirit, not by the letter; and his praise is not from people, but from God.

(Commentary Break): This book of Romans is sometimes called “The Constitution of Christianity,” “The Christian Manifesto,” and “The Cathedral of the Christian Faith”, can read like a legal portfolio and can be hard to decipher.

Summary of Romans 2:12–29:

In this passage, the Apostle Paul the Apostle argues that God judges all people impartially, whether they have the Law (the Jews) or not (the Gentiles).

1. 1. 1. Judgment is based on obedience, not mere knowledge (verses 12–16).

• • • Those without the Law (Gentiles) are judged apart from it, while those under the Law (Jews) are judged by it.
    • Simply hearing the Law doesn’t make someone righteous—doing it does.
    • Even Gentiles, who don’t have the written Law, sometimes follow it by nature, showing that God’s moral law is written on their hearts.
    • God will judge people’s secrets through Christ.

1. 1. 2. The Jews’ reliance on the Law is exposed (verses 17–24).

• • • Jews boast in having the Law and see themselves as guides to others.
    • Yet Paul confronts their inconsistency: they teach others but fail to obey the Law themselves.
    • Because of this hypocrisy, God’s name is dishonored among the Gentiles.

1. 1. 3. True circumcision is inward, not outward (verses 25–29).

• • • Physical circumcision (the outward sign of being a Jew) is only valuable if one obeys the Law.
    • A Gentile who obeys God is, in effect, “circumcised,” while a disobedient Jew is not.
    • True identity as God’s people is not external but internal—a matter of the heart, transformed by the Spirit, not merely by written code.

Paul dismantles religious complacency. Being part of a religious group or having God’s law isn’t enough—what matters is a transformed heart and genuine obedience. (End Commentary Break).

Listen dear friends, brothers and sisters in Christ, Jesus provides us safety and sanctuary. He is our provider and our supply, and He is the dependable Source of our supply. And the bottom line is that you and I must develop the habit of walking with Jesus, daily, moment by moment. We must set our minds, constantly and consistently on Him and His Word. This is the ‘connection’ with Him that we must develop.

The Bible says it this way, “For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are in the flesh cannot please God. And that we are to “walk by the Spirit, and you will not gratify the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. But if you are led by the Spirit, you are not under the law”. This must become our reality.

Your Brother and Friend,

Mike Young.

PS: If you desire a deeper theological line-by-line commentary, I recommend BibleHub.com.

Next: The Book of Romans, Chapter 3, All the World Guilty, Justification by Faith.

(Previous): The Book of Romans Chapter 1, The Gospel Exalted, Unbelief and Its Consequences

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THE BOOK OF ROMANS

Chapter 1

Warning: The following text is of a graphic nature. It is uncompromising in its confrontation and condemnation of the sin that is rampant among us, even in the Church; and it is vigorous in its defense of the Gospel of Jesus Christ.

There are many who were and will be deeply offended and angered by the words of the Apostle Paul (for which he was murdered). But don’t misunderstand the value and intention of his words. He is not being unnecessarily harsh. His words, in the end, are kind words of warning. He is warning the Gentile world (and anyone who is listening) of the consequences of sin and the coming wrath upon those who reject God and the Gospel message, and upon those who practice debauchery and wantonly pursue sins of the flesh. He is offering a way out of their condemnation into an eternal sanctuary of forgiveness and a purposeful life and peace.

The Gospel Exalted

Romans 1:1, Paul, a bond-servant of Christ Jesus, called as an apostle, set apart for the gospel of God, verse 2, which He promised beforehand through His prophets in the holy Scriptures, verse 3, concerning His Son, who was born of a descendant of David according to the flesh, verse 4, who was declared the Son of God with power according to the Spirit of holiness by the resurrection from the dead, Jesus Christ our Lord, verse 5, through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles in behalf of His name, verse 6, among whom you also are the called of Jesus Christ; verse 7, to all who are beloved of God in Rome, called as saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

(Commentary Break): The opening verses of Romans chapter one are both a greeting and a synopsis of the prophetic coming of the Christ in Jesus and His glorious works of atonement, the scriptural calling of Paul’s ministry to the Gentile world. (I would suggest you re-read these verses in the Amplified version of the Bible for deeper clarity). (End Commentary Break).

Verse 8. First, I thank my God through Jesus Christ for you all, because your faith is being proclaimed throughout the world. Verse 9. For God, whom I serve in my spirit in the preaching of the gospel of His Son, is my witness as to how unceasingly I make mention of you, verse 10, always in my prayers requesting if perhaps now, at last by the will of God, I will succeed in coming to you. Verse 11. For I long to see you so that I may impart some spiritual gift to you, that you may be established; verse 12, that is, that I may be encouraged together with you while among you, each of us by the other’s faith, both yours and mine. Verse 13. I do not want you to be unaware, brothers and sisters, that often I have planned to come to you (and have been prevented so far) so that I may obtain some fruit among you also just as among the rest of the Gentiles. Verse 14. I am under obligation both to Greeks and to the uncultured, both to the wise and to the foolish. Verse 15. So, for my part, I am eager to preach the gospel to you also who are in Rome.

(Commentary Break): Paul’s delay in reaching Rome was for good reasons. Paul was unable to visit Rome before his arrest primarily due to his commitment to evangelize unreached areas first and fulfill his obligations in Jerusalem. His missionary work in other regions and the guidance of the Holy Spirit delayed his plans to travel to Rome. (see Bible Hub).

Reasons for Paul’s Delay in Visiting Rome

Commitment to Evangelism

• • • Paul prioritized preaching the gospel in areas where Christ was not known. His ambition was to reach unreached regions before visiting established churches like the one in Rome.
    • He focused on missionary work in regions from Jerusalem to Illyricum, which consumed much of his time and resources.

Obligations in Jerusalem

• • • Paul had a significant responsibility to deliver a charitable offering to the church in Jerusalem. This task was crucial for maintaining unity among the early Christian communities.
    • He did not want to pass through Rome on his way west until he had fulfilled this obligation.

Divine Guidance

• • • The Holy Spirit played a key role in directing Paul’s travels. He experienced several instances where he was prevented from entering certain regions, indicating that his itinerary was influenced by divine intervention.
    • Paul acknowledged that his plans were subject to God’s sovereignty, which often meant delays for broader kingdom purposes.

Summary of Paul’s Circumstances

Factor	Description
Evangelism Priority	Focused on unreached areas before established churches.
Jerusalem Obligations	Needed to deliver a charitable offering to the Jerusalem church.
Divine Guidance	Experienced delays due to the Holy Spirit’s direction.

These factors combined to prevent Paul from visiting Rome until after his arrest, when he ultimately arrived as a prisoner rather than as a missionary.

 One lesson to be taken from this explanation by Paul and his reasoning, is that his prioritization is what we, today in America, should consider. We, the Church in America, is spending hundreds of millions of dollars and an incalculable amount of time and human resources to reach far away lands while our own nation and its churches are drifting from our Christ-centered foundation and a majority are falling into apostasy.

Seventy-two percent of churches and senior pastors in the USA do not agree with the Bible and its teachings, indicating a significant trend towards apostasy within American Christianity. (livingeternal.net and themoorings.org).

Apostasy in American Churches – Current Trends

Recent research indicates that a significant percentage of American churches are experiencing a form of apostasy. Specifically, 72% of churches and senior pastors do not agree with the Bible and its teachings. This statistic highlights a troubling trend within the Christian community in the United States.

Implications of Apostasy

The implications of this trend are profound, as it suggests a departure from traditional biblical teachings and beliefs. The following points summarize the key aspects of this phenomenon:

• • • Disagreement with Biblical Teachings: A majority of church leaders are not aligned with the core tenets of Christianity as outlined in the Bible.
    • Impact on Congregations: This disconnect may lead to a decline in church attendance and engagement among congregants who seek a more biblically grounded faith.
    • Cultural Shift: The findings reflect a broader cultural shift away from traditional Christian values, contributing to a more secular society.

Conclusion

The statistic of 72% serves as a stark indicator of the challenges facing American Christianity today, suggesting a need for reflection and potential reform within many congregations. (End Commentary Break).

Verse 16. For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. Verse 17. For in it the righteousness of God is revealed from faith to faith; as it is written: “BUT THE RIGHTEOUS ONE WILL LIVE BY FAITH.”

(Commentary Break): If only. If only each and every Christian could confirm these words of Paul for their own lives, one could only imagine the state of the world today. Of course that is not the case and there are as many reasons as there are people who call themselves Christian. The phrase “from faith to faith” could be stated as “from beginning to the end”. Thus, the righteousness of God is revealed in the Gospel message and through your faith, from beginning to the end. As I have said so many times, the Word of God is instructional, creative, causative and prophetic by its very nature, and so it is when It says “THE RIGHTEOUS ONE WILL LIVE BY FAITH”, for the fully surrender, fully devoted follower of Jesus, it is made possible and is the visible proof and fruit of a Christian. (End Commentary Break).

Unbelief and Its Consequences

Verse 18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth in unrighteousness, verse 19, because that which is known about God is evident within them; for God made it evident to them. Verse 20. For since the creation of the world His invisible attributes, that is, His eternal power and divine nature, have been clearly perceived, being understood by what has been made, so that they are without excuse. Verse 21. For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their reasonings, and their senseless hearts were darkened. Verse 22. Claiming to be wise, they became fools, verse 23, and they exchanged the glory of the incorruptible God for an image in the form of corruptible mankind, of birds, four-footed animals, and crawling creatures.

Verse 24. Therefore God gave them up to vile impurity in the lusts of their hearts, so that their bodies would be dishonored among them. Verse 25. For they exchanged the truth of God for falsehood, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.

Verse 26. For this reason God gave them over to degrading passions; for their women exchanged natural relations for that which is contrary to nature, verse 27, and likewise the men, too, abandoned natural relations with women and burned in their desire toward one another, males with males committing shameful acts and receiving in their own persons the due penalty of their error. Verse 28. And just as they did not see fit to acknowledge God, God gave them up to a depraved mind, to do those things that are not proper, verse 29, people having been filled with all unrighteousness, wickedness, greed, and evil; full of envy, murder, strife, deceit, and malice; they are gossips, verse 30, slanderers, haters of God, insolent, arrogant, boastful, inventors of evil, disobedient to parents, verse 31, without understanding, untrustworthy, unfeeling, and unmerciful; verse 32, and although they know the ordinance of God, that those who practice such things are worthy of death, they not only do the same, but also approve of those who practice them.

(Commentary Break): Rather than assigning specific peoples or people groups who are identified as described in these foregoing verses, I will leave that to the reader. You see them plainly and everywhere. Their end is judgment and the severest punishment leads to their destruction – at which they scoff. They, in fact, celebrate and demand more and more rights to parade their indecencies and vile hatred of all that is good.

Live your life as a testimony and a witness of the Gospel before them, but do no entangle yourself with them or their lifestyles – for the scriptures warn that “bad company corrupts good morals”. (End Commentary Break).

(End Romans chapter one).

If the Apostle Paul was running for a popularity contest he would likely fail. I also suspect that if Paul were to preach this way in the contemporary twenty-first century Church, he would not be invited back to very many churches. Yet this is the way and the pattern to which we must return and practice – in love, peace and reverence for all. This must be our testimony and witness to the world. We must not pander hoping we can attract people with false charity and entice them through entertaining methods that do not lead to repentance and holiness.

Your Brother and Friend,

Mike Young

PS: If you desire a deeper theological line-by-line commentary, I recommend BibleHub.com.

Next: The Book of Romans, Chapter 2, The Impartiality of God, The Jews Under the Law.

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