Please accept the following from someone who is concerned and cares:

The whole conflict you are going through, and blaming God for it, really has to do with your personal Faith and not with how people in a Church or Denomination act. The enemy of your eternal soul wants you to stop believing and loose your Faith in Christ Jesus Alone, who is your Savior and Eternal Life. If Satan uses the Church to do this through it´s leaders and self-righteous people, don´t think it strange…that´s his oldest tactic to get your eyes of faith off of the only source of your victory, Christ Jesus (Who, by the way, still loves you! and remember He died for you and me!) and what He did on the Cross for You and Me.

Please, please, I beg you read the following which explains what has just happened to you from the Book of Romans (which has nothing to do with the Apostate Church you were in) and turn your eyes of Faith back to JESUS and experience the wonderful victory and peace that awaits you and your loved ones (and believe me, your later end will be more than twice blessed than your beginning!):

The epistle of paul the apostle to the

romans

CHAPTER 1

(A.D. 60)

INTRODUCTION 

PAUL (the only Bible writer who discarded his Jewish name [Saul] for his Gentile name [Paul]), a servant (a voluntary Bondslave) of Jesus Christ, called to be an Apostle (he puts “Bondslave” ahead of Apostle), separated unto the Gospel of God (means that Paul was separated by God from all mankind for his Apostleship),    2 (Which He (God) had promised afore by His Prophets in the Holy Scriptures,)  (He promised the Redeemer, Who would be the Lord Jesus Christ.)    3 Concerning his Son Jesus Christ our Lord (speaks of Jesus being the Core Message of the Old Testament), which was made (signifies entrance into a new condition) of the seed of David (through the family of David) according to the flesh (the Incarnation, God becoming man);    4 And declared to be the Son of God with power (he was the Son of David regarding His Humanity, and the Son of God regarding His Deity), according to the Spirit of Holiness (presents another Name for the Holy Spirit), by the Resurrection from the dead (the Jews Crucified Jesus because He claimed to be the Son of God; God Resurrected Him because He was the Son of God):    5 By Whom (by God) we have received Grace (unmerited favor) and Apostleship (the Call), for obedience to the Faith (Jesus Christ and Him Crucified) among all nations (one Gospel for the entirety of the world), for His Name (He is the One Who has purchased our Redemption, by and through the Cross of
Calvary);    6 Among whom (all Believers) are you also the called of Jesus Christ (every person who is saved has been called of the Lord from something to something):    7 To all who be in Rome, Beloved of God, called to be Saints (“to be” was improperly supplied by the Translators; every person who is saved is a Saint, and made so by Jesus Christ and what He did at the Cross):  Grace to you (which comes through the Cross) and peace (Sanctifying Peace) from God our Father, and the Lord Jesus Christ (presents the Trinity, with the Holy Spirit inspiring these words to be written). 

THANKSGIVING 

    8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world (speaks of the
Roman Empire).    9 For God is my witness, whom I serve with my spirit (his human spirit) in the Gospel of His Son (Jesus Christ and Him Crucified), that without ceasing I make mention of you always in my prayers (Paul had a strong prayer life);   10 Making request (has to do with seeking the Lord about a certain thing, in this case the privilege of ministering to the Church at Rome), if by any means now at length I might have a prosperous journey by the Will of God to come unto you (Acts, Chpts. 27 and 28, record that journey; it was very prosperous spiritually, but not prosperous in other ways).   11 For I long to see you, that I may impart unto you some spiritual gift (does not mean, as some think, that Paul could impart one or more of the nine Gifts of the Spirit, but rather speaks of explaining to them more perfectly the Word of God), to the end you may be established (spiritual Gifts, as valuable as they are, do not establish anyone; it is the Truth of the Word which establishes, and that alone [Jn. 8:32]);   12 That is, that I may be comforted together with you by the mutual faith both of you and me (carries the idea of a mutual strengthening brought about by his Ministry among them, and their Love shown to him).   13 Now I would not have you ignorant, Brethren (a phrase often used by Paul), that oftentimes I purposed to come unto you, (but was let hitherto,) (something hindered) that I might have some fruit among you also, even as among other Gentiles (he knew that his teaching concerning the Cross would help them to grow in Grace).   14 I am debtor (true of every Believer) both to the Greeks, and to the Barbarians; both to the wise, and to the unwise (to all people, whomever they might be, and wherever they might be).   15 So, as much as in me is, I am ready to preach the Gospel to you who are at
Rome also. 

THE POWER 

   16 For I am not ashamed of the Gospel of Christ (is said in reference to the Cross):  for it is the Power of God unto Salvation to every one who believes; to the Jew first, and also to the Greek (through the Cross, and the Cross alone, man is reconciled unto God).   17 For therein (through the Cross) is the Righteousness of God (Right with God) revealed from faith to faith (“from Faith” relates to God as the Provider and “to Faith” relates to man as the receiver):  as it is written, The just shall live by Faith (proclaims Paul showing that Righteousness by Faith is no new idea, but found in the Prophets [Hab. 2:4]). 

GUILT 

   18 For the Wrath of God (God’s Personal emotion with regard to sin) is revealed from Heaven (this anger originates with God) against all ungodliness and unrighteousness of men (God must unalterably be opposed to sin), who hold the truth in unrighteousness (who refuse to recognize Who God is, and What God is);   19 Because that which may be known of God is manifest in them (speaks of the universal objective knowledge of God as the Creator, which is more or less in all men); for God has showed it unto them (means that His Signature is in Creation).   20 For the invisible things of Him from the creation of the world are clearly seen (explains Verse 19), being understood by the things that are made (Creation demands a Creator), even His Eternal Power and Godhead; so that they are without excuse (the Creation tells us of the Eternal Power of God, and is obvious to all): 

APOSTASY 

   21 Because that, when they knew God, they glorified Him not as God (if men do not understand God in the realm of Creation, they will not understand Him in anything else), neither were thankful (refusing to honor Him resulted in a lack of gratitude for His Gifts); but became vain in their imaginations (presents the only direction that fallen man can go, considering he has rejected God), and their foolish heart was darkened (speaks of the rejection of Light).   22 Professing themselves to be wise, they became fools (lays waste to all so-called wisdom which is not of God),   23 And changed the glory of the uncorruptible God (presents the sin of the ages, and points not only to the heathen of old, but also much of modern Christendom) into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things (proclaims the degeneration of man, which is the opposite of evolution). 

RESULTS OF APOSTASY 

   24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts (not merely permissive, but God judicially delivered them over), to dishonour their own bodies between themselves (speaks of every type of immorality):   25 Who changed the Truth of God into a lie (refers back to Verse 23, which speaks of spiritual and sexual uncleanness), and worshipped and served the creature more than the Creator (this refers to man worshiping the creation of his own hands, which means that he is worshiping something less than himself), who is blessed forever.  Amen (should have been translated “Bless-ed” [two syllables], because it refers to the One doing the blessing, in this case the Lord).   26 For this cause God gave them up unto vile affections (the Lord removed His restraints and, therefore, gave them unimpeded access to their desires):  for even their women did change the natural use into that which is against nature (in short speaks of Lesbianism):   27 And likewise also the men (homosexuality), leaving the natural use of the woman (speaks of the sex act which is performed between the man and his wife), burned in their lust one toward another (raging lust); men with men working that which is unseemly (specifies its direction, which is total perversion), and receiving in themselves that recompence of their error which was meet (refers to the penalty attached to wrongdoing).   28 And even as they did not like to retain God in their knowledge (carries the idea of the human race putting God to the test for the purpose of approving or disapproving Him), God gave them over to a reprobate mind (Light rejected is Light withdrawn), to do those things which are not convenient (which are not fitting); 

APOSTATES 

   29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,   30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,   31 Without understanding, covenant breakers, without natural affection, implacable, unmerciful (these things listed are the end results of forsaking God, which is the reason for all the strife in the world):   32 Who knowing the judgment of God (in essence saying, “do your worst, and it will not stop us”), that they which commit such things are worthy of death (Divine Judgment is implied), not only do the same, but have pleasure in them who do them (proclaims the result of the “reprobate mind”). 

Chapter 2(A.D. 60)CRITICS 

THEREFORE you are inexcusable, O man, whosoever you are who judges (presents this segment as directed to the Jews):  for wherein you judge another, you condemn yourself (in effect, says that God judges one who judges another in the same manner in which he himself has judged, hence, “condemning himself” [Mat. 7:1-2]); for you who judge do the same things (in effect, says that the Jews were no better than the Gentiles, whom they constantly berated). 

GOD’S JUDGMENT 

    2 But we are sure that the Judgment of God is according to Truth (proclaims that which is never of presumption) against them which commit such things (proclaims a perfect Judgment, because it comes from Truth).    3 And do you think this, O man, who judges them which do such things, and do the same (you, the Jew), that you shall escape the Judgment of God?  (Many Jews thought the privilege of birth as a Jew would of itself insure his entrance into the Kingdom [Mat. 3:8-9].)    4 Or despise you the riches of his goodness and forbearance and longsuffering (presents the Jew as holding these things in contempt, thinking that they were worthy of such); not knowing that the goodness of God leads you (trying to lead you) to Repentance?    5 But after your hardness and impenitent heart (speaks of a hardness toward God, with a refusal to repent) treasured up unto yourself wrath against the day of wrath and revelation of the Righteous Judgment of God (Judgment was building up, and ultimately exploded over the Jews; we speak of A.D. 70);    6 Who will render to every man according to his deeds (we reap what we sow!):    7 To them who by patient continuance in well doing (portrays those who are not trusting in place or position for their Salvation, but rather in Christ) seek for glory and honour and immortality, Eternal Life (this speaks of that which comes exclusively from God):    8 But unto them who are contentious (carries the idea of contending with God), and do not obey the Truth (attempt to devise a way other than Christ and Him Crucified), but obey unrighteousness, indignation and wrath (the opposite of Truth),    9 Tribulation and anguish, upon every soul of man who does evil (presents the natural results of the unnatural act of sin), of the Jew first (held more responsible), and also of the Gentile (will answer as well!); 

NO RESPECTER OF PERSONS 

   10 But glory, honour, and peace, to every man who works good (presents God’s logic, which proclaims if certain things are done, certain things will follow), to the Jew first, and also to the Gentile (is given again to show the place of prominence respecting the Jew, but which they forfeited):   11 For there is no respect of persons with God (literally translated, the Verse reads, “for there is not a receiving of face in the Presence of God”; it means that God doesn’t receive or accept anyone’s face, irrespective as to whom they might be).   12 For as many as have sinned without Law shall also perish without Law (while the Lord will not hold the Gentiles accountable to the Law of Moses regarding Old Testament times, this in no way means that He will not hold them accountable for their sin; the fact of sin is not abrogated in any case respecting ignorance):  and as many as have sinned in the Law shall be judged by the Law (in effect, places the Jew in a more responsible and even fearful situation);   13 (For not the hearers of the Law are just before God (the mere having of the Law, or even hearing the Law, saves no one), but the doers of the Law shall be justified (is used by Paul in this manner to make a point; he is not meaning that the keeping of the Law of Moses could actually bring Justification; in fact, due to man’s fallen condition, he could not keep the Law).   14 For when the Gentiles, which have not the Law (Law of Moses), do by nature the things contained in the Law (their conscience told them some semblance of right and wrong), these, having not the Law, are a Law unto themselves (at the Great White Throne Judgment, God will Judge the Gentile world which existed before the Law according to that which they did know; once again, this has nothing to do with Salvation; ignorance has never brought Salvation):   15 Which show the work of the Law written in their hearts (means that no one, whomever they might be and wherever they might be, is absent of all Light), their conscience also bearing witness (but which can be seared), and their thoughts the mean while accusing or else excusing one another (conscience does not prove a reliable guide, as is proclaimed here)    16 In the day when God shall Judge the secrets of men by Jesus Christ (lays to rest any idea that Judgment will be on any other basis; while many other things, such as conscience, may be a witness, still Jesus Alone is the criteria) according to my Gospel (Jesus Christ and Him crucified). 

GUILT 

   17 Behold, you are called a Jew (implying special favor from God), and rest in the Law (presents the picture of a blind and mechanical reliance on the Mosaic Law which could not save, and had never been meant to save), and make your boast of God (glorying in who they were),   18 And know His Will (
Israel had the literal Word of God, which no other Nation in the world had at that time), and approve the things that are more excellent (they had proved the Word over and over), being instructed out of the Law (in essence means that they were instructed by the very Mouth of God);   19 And are confident that you yourself are a guide of the blind (the Jews were meant by God to be the guides of the Gentiles, to lead them to the Lord), a light of them which are in darkness (it was always God’s Will that His Word, Will, and Way, be given to the entirety of mankind),   20 An instructor of the foolish (the Gentile world was foolish in their worship of their gods of human invention), a teacher of babes (presents the Holy Spirit looking at Greek Philosophers as no more than infants), which have the form of knowledge and of the truth of the Law (the Jews had the Word of God, which put them light years ahead of the balance of mankind).   21 You therefore which teach another, do you not teach yourself? (The Jews made fun of the Gentile world, but little applied themselves to the Law, at least as they should have.) you who preach a man should not steal, do you steal?  (Most of them did!)   22 You who say a man should not commit adultery, do you commit adultery? (Many did!)  you who abhor idols, do you commit sacrilege?  (In a sense, the Holy Spirit through Paul is placing
Israel in the same state as the Gentile world.)   23 You who make your boast of the Law, through breaking the Law you dishonor God?  (In other words, due to having the Law and not keeping the Law, they were dishonoring God, even more than the Gentiles were.)   24 For the Name of God is blasphemed among the Gentiles through you (proclaims the Jews bringing reproach upon the Lord by living in open contradiction to their own profession), as it is written (Isa. 52:5).   25 For Circumcision verily profits, if you keep the Law (in other words, Circumcision profited nothing if they were breaking the Law of God):  but if you be a breaker of the Law, your Circumcision is made uncircumcision (proclaims the fact that religious rites, no matter how much God-given, contain no properties of Salvation).   26 Therefore if the uncircumcision (Gentiles) keep the Righteousness of the Law (through Jesus Christ), shall not his uncircumcision be counted for Circumcision?  (This proclaims that one’s trust in Jesus satisfies the demands of the Law and, thereby, secures the “Righteousness of the Law,” which, in fact, is the only way it can be secured.)   27 And shall not uncircumcision which is by nature, if it fulfil the Law, judge you (proclaims the obvious results of the changed life upon Faith in Christ), who by the letter and Circumcision do transgress the Law?  (This speaks of the Jews who, outside of Christ, try to keep the letter of the Law by engaging in all of its Rituals, but continue to transgress the Law.  In other words, what they are doing doesn’t change their lives.) 

DEFINITION 

   28 For he is not a Jew, which is one outwardly (completely destroys national Salvation); neither is that Circumcision, which is outward in the flesh (the mere Ritual is no true Circumcision at all, and spiritually affords nothing):   29 But he is a Jew, which is one inwardly (it is only the work carried out by Christ inwardly which constitutes Salvation); and Circumcision is that of the heart, in the spirit (refers to the “heart” of the individual being changed, which is done in one’s spirit and speaks of being “Born-Again”), and not in the letter (refers to the rules and regulations of the Law of Moses, or even such in the Church); whose praise is not of men, but of God (keeping religious Rituals garners the praise of men, but not of God; men can truly praise God only when they truly accept Christ, which means to truly trust Christ and not men’s religious Rituals). 

 

 

 

Chapter 3(A.D. 60)THE JEW 

WHAT advantage then has the Jew? (This proclaims the Apostle asking such after he has shown that the mere possession of the Law does not exempt the Jew from Judgment.) or what profit is there of Circumcision?  (The rite of Circumcision symbolizes the entirety of the Law.)    2 Much every way (proclaims tremendous advantages, but none which could save their souls, other than simple Faith in Christ and the Cross, which all the Sacrifices of the Law symbolized):  chiefly, because that unto them were committed the Oracles of God (presents the title for the Old Testament as given by the Holy Spirit).    3 For what if some did not believe? (This proclaims the unbelief which rejected the Bible, but by no means nullified its Truthfulness.) shall their unbelief make the Faith of God without effect?  (The unbelief of Israel in no way affected the Great Plan that God has provided for humanity, which is built on the premise of Faith.)    4 God forbid (proclaims Paul’s answer to the questions of Verse 3):  yes, let God be true, but every man a liar (shows us that the problem is always of man, never of God); as it is written, That you might be justified in your sayings, and might overcome when you are judged ([Ps. 51:4] this statement is from David’s Repentance regarding the matter of Uriah, in which David absolves God from all blame and takes the blame on himself; this is a pattern for True Repentance).    5 But if our unrighteousness commend the Righteousness of God, what shall we say? (In no way does this mean that God places an approval upon sin of any nature.) Is God unrighteous Who takes vengeance? (The answer is “No!”) (I speak as a man) (This is meant apologetically in that only a foolish man would ask such a question.)    6 God forbid (once again serves as Paul’s answer to the preposterous question of the previous Verse):  for then how shall God Judge the world?  (This is the Great White Throne Judgment [Rev. 20:11-15].  The fact that this Judgment cannot be avoided means the hypothesis of man is foolish indeed.)    7 For if the Truth of God has more abounded through my lie unto His Glory (is meant to be answered in the negative, for such a thing cannot be done); why yet am I also judged as a sinner?  (This is meant to portray the foolishness of such thinking.)    8 And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? (This presents the reason Paul is addressing this subject.  Because of his strong teaching on Grace, his detractors were slandering him by claiming he was teaching something he wasn’t.) whose damnation is just (proclaims the Apostle saying that those who report such slander are liable to a just damnation). 

GUILT 

    9 What then? are we better than they?  (Are Jews better than Gentiles?)  No, in no wise:  for we have before proved both Jews and Gentiles, that they are all under sin (points to the supposed claim of the Jews of superiority, which is refuted);   10 As it is written (Ps. 14:1-3), There is none righteous, no, not one (addresses the complaint of the Jews and clinches the argument with the Scriptures, which the Jews could not deny):   11 There is none who understands (proclaims total depravity), there is none who seek after God (man left on his own will not seek God and, in fact, cannot seek God; he is spiritually dead).   12 They are all gone out of the Way (speaks of the lost condition of all men; the “Way” is God’s Way), they are together become unprofitable (refers to the terrible loss in every capacity of wayward man); there is none who does good, no, not one (the Greek Text says, “useless!”).   13 Their throat is an open sepulcher (the idea is of an open grave, with the rotting remains sending forth a putrid stench); with their tongues they have used deceit (speaks of guile, deception, hypocrisy, etc.); the poison of asps is under their lips (man cannot be trusted in anything he says):   14 Whose mouth is full of cursing (wishing someone evil or hurt) and bitterness (bitter and reproachful language):   15 Their feet are swift to shed blood (the world is filled with murder, killing, and violence):   16 Destruction and misery are in their ways (all brought about by sin):   17 And the way of peace have they not known (and cannot know until Christ returns):   18 There is no fear of God before their eyes (there is no fear of God, because unbelieving man does not know God).   19 Now we know that what things soever the Law says, it says to them who are under the Law (is meant first of all to inform the Jews that Verses 10 through 18 apply to them as well as the Gentiles):  that every mouth may be stopped (the Gentiles were claiming ignorance, while the Jews were claiming exception from Judgment), and all the world may become guilty before God (states the case exactly as it is, meaning all need a Saviour).   20 Therefore by the deeds of the Law there shall no flesh be justified in His sight (should read, “by works of the Law”):  for by the Law is the knowledge of sin (the Law in itself was only meant to define sin, it in no way delivered from sin, nor was it designed to do so!). 

THE REMEDY 

   21 But now the Righteousness of God without the Law is manifested (should read, “apart from Law”, i.e., “from works of merit”), being witnessed by the Law and the Prophets (Testimony of the Law to the Divine Principle of Justification by Faith is found in Gen. 15:6; the Testimony of the Prophets in Hab. 2:4);   22 Even the Righteousness of God which is by Faith of Jesus Christ (concerns Imputed Righteousness, and tells how it is obtained) unto all and upon all them who believe (the criteria is believing, and believing in Christ and Him Crucified):  for there is no difference (Salvation is by Faith, whether the person is a Jew or a Gentile):   23 For all have sinned (presents all men placed in the same category), and come short of the Glory of God (the Greek Text infers that even the most Righteous among us continue to come short of the Glory of God on a continuing basis);   24 Being justified freely by His Grace (made possible by the Cross) through the Redemption that is in Christ Jesus (carried out at the Cross):   25 Whom God has set forth to be a propitiation (Atonement or Reconciliation) through Faith in His Blood (again, all of this is made possible by the Cross), to declare His Righteousness for the remission of sins that are past (refers to all who trusted Christ before He actually came, which covers the entirety of the time from the Garden of Eden to the moment Jesus died on the Cross), through the forbearance (tolerance) of God (meaning that God tolerated the situation before Calvary, knowing the debt would be fully paid at that time);   26 To declare, I say, at this time His Righteousness (refers to God’s Righteousness which must be satisfied at all time, and is in Christ and only Christ):  that He (God) might be just (not overlooking sin in any manner), and the justifier of him which believes in Jesus (God can justify a believing [although guilty] sinner, and His Holiness not be impacted, providing the sinner’s Faith is exclusively in Christ; only in this manner can God be “just” and at the same time “Justify” the sinner).   27 Where is boasting then? (This refers primarily to the Jews boasting of themselves as a result of the Law of God given to them, but the principle is true for modern Christians as well!)  It is excluded (not only means that God will not accept such boasting [outside of Christ], but that it actually serves to keep one from Salvation).  By what Law? of works? (In a sense, this tells us where and how the boasting, God will not accept, originates). No:  but by the Law of Faith (refers to trust exclusively in Christ and what He did at the Cross; Faith in Christ and Him Crucified is more than a principle; it is a Law, meaning that God will not deviate at all from this proclamation).   28 Therefore we conclude that a man is justified by Faith (and only by Faith, with the Cross ever being the Object of such Faith) without the deeds of the Law (faith in works is out).   29 Is He the God of the Jews only? is He not also of the Gentiles?  Yes, of the Gentiles also (it is one Salvation for all, and all gain this Salvation by Faith):   30 Seeing it is One God, which shall justify the Circumcision by Faith (places the Jew on the same level as the Gentile), and uncircumcision through faith (Jews and Gentiles are all saved alike, through Faith in Christ and what Christ has done at the Cross).   31 Do we then make void the Law (Law of Moses) through faith? God forbid:  yes, we establish the Law (the Law ever pointed to Faith in Christ). 

Chapter 4(A.D. 60)ABRAHAM 

WHAT shall we say then that Abraham our father, as pertaining to the flesh, has found?  (Having stated that the Old Testament teaches that God justifies the sinner on the Faith principle as opposed to the merit principle, the Holy Spirit now brings forward Abraham.)    2 For if Abraham were justified by works (which he wasn’t), he has whereof to glory; but not before God (the boasting of Salvation by works, which God will not accept).    3 For what says the Scripture? Abraham believed God, and it was counted unto him for Righteousness ([Gen. 15:6] if one properly understands this Verse, he properly understands the Bible; Abraham gained Righteousness by simple Faith in God, Who would send a Redeemer into the world [Jn. 8:56]).    4 Now to him who works (tries to earn Salvation) is the reward (Righteousness) not reckoned of Grace (the Grace of God), but of debt (claiming that God owes us something, which He doesn’t!).    5 But to him who works not (doesn’t trust in works for Salvation), but believes on Him Who Justifies the ungodly (through Christ and the Cross), his faith is counted for Righteousness (God awards Righteousness only on the basis of Faith in Christ and His Finished Work).    6 Even as David (both Abraham and David were progenitors of the Promised Messiah, and as such they held a unique place in the Faith and veneration of the Work of God) also describes the blessedness of the man (a blessed man), unto whom God imputes Righteousness without works (works will never gain the Righteousness of God),    7 Saying, Blessed are they whose iniquities are forgiven ([Ps. 32:1-2] iniquities can only be forgiven by Faith in Christ), and whose sins are covered (the Cross made this possible).    8 Blessed is the man to whom the Lord will not impute sin (the Lord will not impute sin to the person who places his Faith solely in Christ and what Christ did at the Cross).    9 Comes this blessedness then upon the Circumcision only, or upon the uncircumcision also? (It comes on all alike!) for we say that Faith was reckoned to Abraham for Righteousness (presents Faith alone as the ingredient).   10 How was it then reckoned? (This may be the greatest question of all time.) when he was in Circumcision, or in uncircumcision? Not in Circumcision, but in uncircumcision (because of his Faith, Abraham was declared Righteous by God before the Covenant of Circumcision [Gen. 15:6]).   11 And he received the sign of Circumcision (Gen. 17:9-14), a seal of the Righteousness of the Faith which he had yet being uncircumcised (plainly states that his Righteousness was by Faith, and was received long before Circumcision):  that he might be the father of all them who believe (Jews and Gentiles), though they be not Circumcised (places the ground or Foundation of Salvation squarely on Faith instead of works); that Righteousness might be imputed unto them also (Righteousness has never been imputed on the ground of works, but always on the ground of Faith):   12 And the father of Circumcision to them who are not of the Circumcision only (presents Abraham as being the father of all Believers, whether Jews or Gentiles), but who also walk in the steps of that Faith of our father Abraham (refers to him simply believing God, and God accounting his Faith to him for Righteousness [Gen. 15:6]), which he had being yet uncircumcised (clinches the argument and opens up Salvation to all who come by Faith in Christ, irrespective as to whom they may be). 

THE PROMISE 

   13 For the Promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the Law (the Law of Moses, which had not even been given during the time of Abraham), but through the Righteousness of Faith (when Paul uses the word “Faith,” without exception, he is speaking of Faith in Christ and what Christ did at the Cross; in fact, Christ must never be separated from the Cross, as it regards His Redemptive Work).   14 For if they which are of the Law be heirs (only those in the Law), faith is made void (Salvation cannot exist in both works and Faith; either one cancels out the other), and the Promise made of none effect (faith in works cancels out Christ and all that He has done for us):   15 Because the Law works wrath (Law has a penalty, so it must work wrath):  for where no Law is, there is no transgression (Christ has satisfied the Law, thereby, taking away all transgression).   16 Therefore it is of Faith, that it might be by Grace (Grace functions only on Faith, and we speak of Faith in Christ; otherwise, Grace stops); to the end the Promise might be sure to all the seed (refers to the whole of humanity, at least those who will believe); not to that only which is of the Law (Jews), but to that also which is of the faith of Abraham (everything is by Faith); who is the father of us all (proclaims the Patriarch being used as an example of Faith [Gen. 15:6]), 

JUSTIFICATION 

   17 (As it is written, I have made you a father of many nations [Gen. 12:1-3; 17:4-5],) before Him Whom he believed, even God (refers to Abraham believing God), who quickens the dead (makes spiritually alive those who are spiritually dead), and calls those things which be not as though they were (if God has said it to us personally, we can call it; otherwise, it is presumption).   18 Who against hope believed in hope (a description of Abraham’s Faith, as it regarded the birth of Isaac), that he might become the father of many nations; according to that which was spoken (the Promise of God), So shall your seed be (Gen. 15:5).   19 And being not weak in faith (strong Faith), he considered not his own body now dead, when he was about an hundred years old (no longer able to have children), neither yet the deadness of Sarah’s womb (placed her in the same situation as her husband):   20 He staggered not at the Promise of God through unbelief (he did not allow difficulties to deter him from the intended conclusion); but was strong in Faith, giving Glory to God (his Faith came from the Word of God);   21 And being fully persuaded (no turning back) that, what He (God) had Promised, He was able also to perform (whatever it was, God could do it!).   22 And therefore it was imputed to him for Righteousness (simple Faith in God brought Abraham a spotless Righteousness).   23 Now it was not written for his sake alone (his struggle of Faith was meant to serve as an example), that it was imputed to him (serves as the example of how we receive from God, whether it be Salvation or anything else);   24 But for us also, to whom it shall be imputed (we can have that which Abraham had, a perfect Righteousness), if we believe on Him Who raised up Jesus our Lord from the dead (proclaims the condition for Salvation);   25 Who was delivered for our offences (had to do with Jesus dying on the Cross for our sins; He had no sins), and was raised again for our Justification (we were raised with Him in newness of life [Rom. 6:4-5]). 

Chapter 5(A.D. 60)JUSTIFICATION BY FAITH 

THEREFORE being Justified by Faith (this is the only way one can be justified; refers to Faith in Christ and what He did at the Cross), we have peace with God (justifying peace) through our Lord Jesus Christ (what He did at the Cross):    2 By Whom also we have access by Faith into this Grace (we have access to the Goodness of God by Faith in Christ) wherein we stand (wherein alone we can stand), and rejoice in hope (a hope that is guaranteed) of the Glory of God (our Faith in Christ always brings Glory to God; anything else brings glory to self, which God can never accept).    3 And not only so, but we glory in tribulations also (in the fact that tribulations do not hurt us):  knowing that tribulation works patience (points to the characteristic of a man who is unswerved from his deliberate purpose and his loyalty to Faith, even by the greatest trials and sufferings);    4 And patience, experience (points to an end result); and experience, hope (presents the natural product of an approved experience).    5 And hope makes not ashamed (in effect, tells us that this is not a false hope); because the Love of God is shed abroad in our hearts (God’s Love brings all of this about) by the Holy Spirit which is given unto us (all of this is wholly a work of the Holy Spirit).    6 For when we were yet without strength (before we were saved), in due time (at the appointed time) Christ died for the ungodly (the entirety of humanity fell into this category).    7 For scarcely for a Righteous man will one die (not many would do such):  yet peradventure for a good man some would even dare to die (some few might).    8 But God Commendeth His Love toward us (Christ dying for the ungodly is a proof of Love immeasurable), in that, while we were yet sinners, Christ died for us (Jesus died for those who bitterly hate Him).    9 Much more then (if Christ died for us while we were yet sinners, how much more will He do for us now that we are Redeemed and, thereby, reconciled to Him!), being now Justified by His Blood (we are justified now, and the Blood of Christ stands as the guarantee for that Justification), we shall be saved from wrath through Him (the Wrath of God, which is always manifested against sin).   10 For if, when we were enemies, we were reconciled to God by the Death of His Son (the only way we could be reconciled; this Verse shoots down the “Jesus died spiritually doctrine”), much more, being reconciled, we shall be saved by His life (does not speak of His Perfect Life, but rather the pouring out of His Life’s Blood at Calvary).   11 And not only so, but we also joy in God through our Lord Jesus Christ (we are to boast of our Reconciliation to God, for it is a true confidence [I Cor. 1:31; II Cor. 10:17]), by Whom we have now received the Atonement (Reconciliation). 

ADAM 

   12 Wherefore, as by one man sin entered into the world (by Adam), and death by sin (both spiritual and physical death); and so death passed upon all men (for all were in Adam), for that all have sinned (all are born in sin, because of Adam’s transgression):   13 (For until the Law (Law of Moses) sin was in the world (caused by Adam’s Fall): but sin is not imputed when there is no Law (before the Law was given, sin and its immediate Judgment were not imputed to the account of those who were then alive; but by the fact of Adam’s Fall, they were still sinners).   14 Nevertheless death reigned from Adam to Moses (because of the sin nature that was in all men due to Adam’s Fall), even over them who had not sinned after the similitude of Adam’s transgression (irrespective that all did not in essence commit high treason against God, as did Adam, they were still sinners), who is the figure of Him Who was to come (Adam was the fountainhead of all sin and death, while Christ is the Fountainhead of all Redemption and Life). 

CONTRASTS 

   15 But not as the offence, so also is the free gift (would have probably been better translated, “as the offence, much more the Free Gift”; the “Free Gift” refers to Christ and what He did at the Cross, which addressed all that was lost at the Fall).  For if through the offence of one (Adam) many be dead, much more the Grace of God (proclaims the inexhaustible Power of this attribute), and the Gift by Grace (presents Jesus as that “Gift”), which is by One Man, Jesus Christ (what He did at the Cross), has abounded unto many (this “One Man,” the Lord Jesus Christ, nullified the offence of the “One Man” Adam).   16 And not as it was by one who sinned, so is the gift (so much greater is the Gift):  for the judgment was by one to condemnation (by Adam), but the Free Gift is of many offences unto Justification (cleanses from all sin).   17 For if by one man’s offence death reigned by one (Adam’s Fall); much more they which receive abundance of Grace (not just “Grace,” but “Abundance of Grace”; all made possible by the Cross) and of the Gift of Righteousness (Righteousness is a Gift from God which comes solely through Jesus Christ, and is received by Faith) shall reign in life by One, Jesus Christ.)  (This proclaims the Believer “reigning,” even as death had reigned, but from a position of much greater power than that of death.)   18 Therefore as by the offence of one judgment came upon all men to condemnation (Judged by God to be lost); even so by the Righteousness of One (Christ) the Free Gift came upon all men unto Justification of life (received by simply believing in Christ and what He did at the Cross, which is the only answer for sin).   19 For as by one man’s disobedience many were made sinners (the “many” referred to all), so by the obedience of One (obedient unto death, even the death of the Cross [Phil. 2:8]) shall many be made Righteous (“many” refers to all who will believe).   20 Moreover the Law entered, that the offence might abound (the Law of Moses, that the offence might be identified).  But where sin abounded, Grace did much more abound (where sin increased, Grace super-abounded, and then some on top of that):   21 That as sin has reigned unto death (sin reigns as an absolute monarch in the being of the unredeemed), even so might Grace reign through Righteousness unto Eternal Life by Jesus Christ our Lord (Grace reigns unto Life, but it reigns “through Righteousness,” i.e., because of God’s Righteous Judgment of sin at Calvary executed in the Person of His Son Jesus Christ). 

Chapter 6(A.D. 60)THE CROSS 

WHAT shall we say then? (This is meant to direct attention to Rom. 5:20.) Shall we continue in sin, that Grace may abound?  (Just because Grace is greater than sin doesn’t mean that the Believer has a license to sin.)    2 God forbid (presents Paul’s answer to the question, “Away with the thought, let not such a thing occur”).  How shall we, who are dead to sin (dead to the sin nature), live any longer therein?  (This portrays what the Believer is now in Christ.)    3 Know you not, that so many of us as were baptized into Jesus Christ (plainly says that this Baptism is into Christ and not water [I Cor. 1:17; 12:13; Gal. 3:27; Eph. 4:5; Col. 2:11-13]) were baptized into His Death? (When Christ died on the Cross, in the Mind of God, we died with Him; in other words, He became our Substitute, and our identification with Him in His Death gives us all the benefits for which He died; the idea is that He did it all for us!)    4 Therefore we are buried with Him by baptism into death (not only did we die with Him, but we were buried with Him as well, which means that all the sin and transgression of the past were buried; when they put Him in the Tomb, they put all of our sins into that Tomb as well):  that like as Christ was raised up from the dead by the Glory of the Father, even so we also should walk in newness of life (we died with Him, we were buried with Him, and His Resurrection was our Resurrection to a “Newness of Life”).    5 For if we have been planted together (with Christ) in the likeness of His Death (Paul proclaims the Cross as the instrument through which all Blessings come; consequently, the Cross must ever be the Object of our Faith, which gives the Holy Spirit latitude to work within our lives), we shall be also in the likeness of His Resurrection (we can have the “likeness of His Resurrection,” i.e., “live this Resurrection Life,” only as long as we understand the “likeness of His Death,” which refers to the Cross as the means by which all of this is done):    6 Knowing this, that our old man is Crucified with Him (all that we were before conversion), that the body of sin might be destroyed (the power of sin broken), that henceforth we should not serve sin (the guilt of sin is removed at conversion, because the sin nature no longer rules within our hearts and lives).    7 For he who is dead (He was our Substitute, and in the Mind of God, we died with Him upon Believing Faith) is freed from sin (set free from the bondage of the sin nature).    8 Now if we be dead with Christ (once again pertains to the Cross, and our being Baptized into His Death), we believe that we shall also live with Him (have Resurrection Life, which is more Abundant Life [Jn. 10:10]):    9 Knowing that Christ being raised from the dead dies no more (means that His Work was a Finished Work, and will require nothing else); death has no more dominion over Him (because all sin has been Atoned; inasmuch as Christ is our Substitute, if death has no more dominion over Him, it has no more dominion over us; this means that the power of the sin nature is broken).   10 For in that He died, He died unto sin (the sin nature) once (actually means, “He died unto the sin nature, once, for all”):  but in that He lives (the Resurrection), He lives unto God (refers to the fact that all life comes from God, and that we receive that life by virtue of the Cross and our Faith in that Finished Work).   11 Likewise reckon (account) you also yourselves to be dead indeed unto (the) sin (while the sin nature is not dead, we are dead unto the sin nature by virtue of the Cross and our Faith in that Sacrifice, but only as long as our Faith continues in the Cross), but alive unto God (living the Resurrection Life) through Jesus Christ our Lord (refers to what He did at the Cross, which is the means of this Resurrection Life). 

SANCTIFICATION 

   12 Let not sin (the sin nature) therefore reign (rule) in your mortal body (showing that the sin nature can once again rule in the heart and life of the Believer, if the Believer doesn’t constantly look to Christ and the Cross; the “mortal body” is neutral, which means it can be used for Righteousness or unrighteousness), that you should obey it in the lusts thereof (ungodly lusts are carried out through the mortal body, if Faith is not maintained in the Cross [I Cor. 1:17-18]).   13 Neither yield you your members (of your mortal body) as instruments of unrighteousness unto sin (the sin nature):  but yield yourselves unto God (we are to yield ourselves to Christ and the Cross; that alone guarantees victory over the sin nature), as those who are alive from the dead (we have been raised with Christ in “Newness of Life”), and your members as instruments of Righteousness unto God (this can be done only by virtue of the Cross and our Faith in that Finished Work, and Faith which continues in that Finished Work from day-to-day [Lk. 9:23-24]).   14 For sin shall not have dominion over you (the sin nature will not have dominion over us if we as Believers continue to exercise Faith in the Cross of Christ; otherwise, the sin nature most definitely will have dominion over the Believer):  for you are not under the Law (means that if we try to live this life by any type of law, no matter how good that law might be in its own right, we will conclude by the sin nature having dominion over us), but under Grace (the Grace of God flows to the Believer on an unending basis only as long as the Believer exercises Faith in Christ and what He did at the Cross; Grace is merely the Goodness of God exercised by and through the Holy Spirit, and given to undeserving Saints).   15 What then? (This presents Paul going back to the first question he asked in this Chapter.)  shall we sin, because we are not under the Law, but under Grace? (If we think such a thing, then we’re completely misunderstanding Grace.  The Grace of God gives us the liberty to live a Holy life, which we do through Faith in Christ and the Cross, and not license to sin as some think.) God forbid (every true Believer hates sin; so the idea of living under its dominion is abhorrent to say the least!).   16 Know you not, that to whom you yield yourselves servants to obey, his servants you are to whom you obey (the Believer is either a slave to Christ, for that’s what the word “servant” means, or else a slave to sin, which he will be if he doesn’t keep his Faith in Christ and the Cross); whether of sin unto death (once again allow us to state the fact that if the Believer attempts to live for God by any method other than Faith in the Finished Work of Christ, the Believer will fail, no matter how hard he otherwise tries), or of obedience unto Righteousness?  (The Believer is required to obey the Word of the Lord.  He cannot do that within his own strength, but only by understanding that he receives all things through what Christ did at the Cross and his continued Faith in that Finished Work, even on a daily basis.  Then the Holy Spirit, Who Alone can make us what we ought to be, can accomplish His work within our lives.)   17 But God be thanked, that you were the servants of sin (slaves to the sin nature, what we were before we were saved), but you have obeyed from the heart that form of Doctrine (Jesus Christ and Him Crucified; understanding that all things come to the Believer from God by the means of the Cross) which was delivered you (the Lord gave this “form of Doctrine” to Paul, and he gave it to us in his Epistles).   18 Being then made free from sin (being made free from the sin nature; it has no more power over the Believer, but only as we continue to look to the Cross), you became the servants of Righteousness (whereas you were formerly a slave to the sin nature, you are now a slave to Righteousness; if Faith is maintained in the Cross, there is a constant pull of the Believer toward Righteousness).   19 I speak after the manner of men because of the infirmity of your flesh (“the manner of men” pertains to the Fall, which has made the flesh weak; this speaks of our own personal strength and ability):  for as you have yielded your members servants to uncleanness (which the Believer will do, if the object of his Faith is anything but the Cross) and to iniquity unto iniquity (without constant Faith in the Cross, the Believer’s situation regarding sin will get worse and worse); even so now yield your members servants to Righteousness unto Holiness (which, as repeatedly stated, can only be done through constant Faith in the Cross; understanding that it is by and through the Cross that we receive all things, and that the Holy Spirit, Who Alone can develop Righteousness and Holiness in our lives, works exclusively through the Cross).   20 For when you were the servants of sin (slaves to sin), you were free from Righteousness (speaking of our lives before conversion to Christ).   21 What fruit had you then in those things whereof you are now ashamed? (This means that absolutely nothing of any value can come out of the sinful experience.  It is impossible for there to be any good fruit.) for the end of those things is death (if the Believer refuses to look to the Cross, but rather looks to something else regarding his Sanctification, domination by the sin nature is going to be the result, and spiritual death will be the conclusion; the Cross is the only answer for sin!).   22 But now (since coming to Christ) being made free from sin (set free from the sin nature), and become servants (slaves) to God (but this yoke is a light yoke [Mat. 11:28-30]), you have your fruit unto Holiness (which the Holy Spirit will bring about, providing the Cross is ever the Object of our Faith), and the end Everlasting Life (so the Believer has the choice of “death,” which is the end result of trusting something other than Christ and the Cross, or “Everlasting Life,” which is the result of trusting Christ and the Cross).   23 For the wages of sin is death (speaks of spiritual death, which is separation from God); but the Gift of God is Eternal Life through Jesus Christ our Lord (as stated, all of this, without exception, comes to us by the means of what Christ did at the Cross, which demands that the Cross ever be the Object of our Faith, thus giving the Holy Spirit latitude to work within our lives and bring forth His Fruit). 

Chapter 7(A.D. 60)THE LAW AND SIN 

KNOW ye not, Brethren (Paul is speaking to Believers), (for I speak to them who know the Law,) (he is speaking of the Law of Moses, but it could refer to any type of religious Law) how that the Law has dominion over a man as long as he lives?  (The Law has dominion as long as he tries to live by Law.  Regrettably, not understanding the Cross regarding Sanctification, virtually the entirety of the Church is presently trying to live for God by means of the Law.  Let the Believer understand that there are only two places he can be, Grace or Law.  If he doesn’t understand the Cross as it refers to Sanctification, which is the only means of victory, he will automatically be under Law, which guarantees failure.)    2 For the woman which has an husband is bound by the Law to her husband so long as he lives (presents Paul using the analogy of the marriage bond); but if the husband be dead, she is loosed from the Law of her husband (meaning that she is free to marry again).    3 So then if, while her husband lives, she be married to another man, she shall be called an adulteress (in effect, the woman now has two husbands, at least in the Eyes of God; following this analogy, the Holy Spirit through Paul will give us a great truth; many Christians are living a life of spiritual adultery; they are married to Christ, but they are, in effect, serving another husband, “the Law”; it is quite an analogy!):  but if her husband be dead (the Law is dead by virtue of Christ having fulfilled the Law in every respect), she is free from that Law (if the husband dies, the woman is free to marry and serve another; the Law of Moses, being satisfied in Christ, is now dead to the Believer and the Believer is free to serve Christ without the Law having any part or parcel in his life or living); so that she is no adulteress, though she be married to another man (presents the Believer as now married to Christ, and no longer under obligation to the Law).    4 Wherefore, my Brethren, you also are become dead to the Law (the Law is not dead per se, but we are dead to the Law because we are dead to its effects; this means that we are not to try to live for God by means of “Law,” whether the Law of Moses, or Laws made up by other men or of ourselves; we are to be dead to all Law) by the body of Christ (this refers to the Crucifixion of Christ, which satisfied the demands of the broken Law we could not satisfy; but Christ did it for us; having fulfilled the Law in every respect, the Christian is not obligated to Law in any fashion, only to Christ and what He did at the Cross); that you should be married to another (speaking of Christ), even to Him Who is raised from the dead (we are raised with Him in newness of life, and we should ever understand that Christ has met, does meet, and shall meet our every need; we look to Him exclusively, referring to what He did for us at the Cross), that we should bring forth fruit unto God (proper fruit can only be brought forth by the Believer constantly looking to the Cross; in fact, Christ must never be separated from the Work of the Cross; to do so is to produce “another Jesus” [II Cor. 11:4]).    5 For when we were in the flesh (can refer to the unsaved state or to the Believer who is attempting to overcome the powers of sin by his own efforts, i.e., “the flesh”), the motions of sins (denotes being under the power of the sin nature, and refers to the “passions of the sin nature”), which were by the Law (the effect of the Law is to reveal sin, which Law is designed to do whether it’s the Law of God or Laws made up of ourselves; that doesn’t mean its evil, for it isn’t; it just means that there is no victory in the Law, only the Revelation of sin and its penalty), did work in our members to bring forth fruit unto death (when the Believer attempts to live for the Lord by means of Law, which regrettably most of the modern Church does, the end result is going to be sin and failure; in fact, it can be no other way; let us say it again! if the Believer doesn’t understand the Cross, as it refers to Sanctification, then the Believer is going to try to live for God by means of Law; the sadness is that most of the modern Church thinks it is under Grace, when in reality it is living under Law because of not understanding the Cross).    6 But now we are delivered from the Law (delivered from its just demands, meaning that Christ has paid its penalty), that being dead (dead to the Law by virtue of having died with Christ on the Cross) wherein we were held (we were once held down by the sin nature); that we should serve in newness of Spirit (refers to the Holy Spirit and not man’s spirit; the Believer has a completely new way of living, which is Faith in Christ and what He did at the Cross on our behalf; this guarantees perpetual victory), and not in the oldness of the letter (this refers to the Law of Moses; most modern Believers would argue that they aren’t living after the Law of Moses; but, as we have stated, the truth is if they do not understand the Cross as it refers to Sanctification, then in some way they’re still living under that old Law). 

THE STRUGGLE AGAINST SIN 

    7 What shall we say then? (In Verses 1 through 6 of this Chapter, Paul has shown that the Believer is no longer under Law; in the remainder of the Chapter, he shows that a Believer putting himself under Law, thus failing to avail himself of the resources of Grace, is a defeated Christian.) Is the Law sin? God forbid (man’s condition is not caused by the Law of God, for the Law is Holy; rather it is exposed).  No, I had not known sin, but by the Law (means that the Law of Moses defined what sin actually is, but gave no power to overcome sin):  for I had not known lust, except the Law had said, You shall not covet (tells us that the desire for what is forbidden is the first conscious form of sin; this is the sin nature at work!).    8 But sin (the sin nature), taking occasion by the Commandment, wrought in me all manner of concupiscence (“concupiscence” is “evil desire,” meaning, if the Believer attempts to live for God by means other than the Cross, he will be ruled by “evil desires”; and no matter how dedicated he might be otherwise, he will not be able to stop the process in that manner, with it getting worse and worse).  For without the Law sin was dead (means that the Law of Moses fully exposed what was already in man’s heart; that’s one of the reasons God gave the Law).    9 For I was alive without the Law once (Paul is referring to himself personally and his conversion to Christ; the Law, he states, had nothing to do with that conversion; neither did it have anything to do with his life in Christ):  but when the Commandment came (having just been saved, and not understanding the Cross of Christ, he tried to live for God by keeping the Commandments through his own strength and power; in his defense, no one else at that time understood the Cross; in fact, the meaning of the Cross, which is actually the meaning of the New Covenant, would be given to Paul), sin revived (the sin nature will always, without exception, revive under such circumstances, which results in failure), and I died (he was not meaning that he physically died, as would be obvious, but that he died to the Commandment; in other words, he failed to obey no matter how hard he tried; let all Believers understand that if the Apostle Paul couldn’t live for God in this manner, neither can you!).   10 And the Commandment, which was ordained to life (refers to the Ten Commandments), I found to be unto death (means that the Law revealed the sin, as it always does, and its wages which are death; in other words, there is no victory in trying to live by Law; we are to live by Faith, referring to Faith in Christ and the Cross).   11 For sin (the sin nature), taking occasion by the Commandment (in no way blames the Commandment, but that the Commandment actually did agitate the sin nature, and brought it to the fore, which it was designed to do), deceived me (Paul thought, now that he had accepted Christ, by that mere fact alone he could certainly obey the Lord in every respect; but he found he couldn’t, and neither can you, at least in that fashion), and by it slew me (despite all of his efforts to live for the Lord by means of Law-keeping, he failed; and again, I say, so will you!).   12 Wherefore the Law is Holy (points to the fact that it is God’s Revelation of Himself; the problem is not in the Law of God, the problem is in us), and the Commandment Holy, and just, and good (the Law is like a mirror which shows man what he is, but contains no power to change him).   13 Was then that which is good made death unto me? God forbid (once again, it is not the Law that is at fault, but rather the sin in man which is opposed to the Law).  But sin (the sin nature), that it might appear sin (proclaims the Divine intention of the Law, namely that sin might show its true colors), working death in me by that which is good (the Law was good, and is good, but if one attempts to keep its moral precepts by means other than constant Faith in the Cross, the end result will be the “working of death” instead of life; all of this can be done, but only by Faith in Christ and the Cross); that sin (the sin nature) by the Commandment might become exceeding sinful (this greatly confuses the Believer; he is trying to live for God, and trying with all of his strength and might, but continually fails; he doesn’t understand why! the truth is that no one can live for God in this fashion; it is not God’s prescribed order; that order is the Cross).   14 For we know that the Law is spiritual (refers to the fact that the Law is totally of God and from God):  but I am carnal, sold under sin (refers to Adam’s Fall, which has affected all of mankind and for all time; this means that no one, even Spirit-filled Believers, can keep the Law of God if they attempt to do so outside of Faith in the Cross; in other words, it is all in Christ).   15 For that which I do (the failure) I allow not (should have been translated, “I understand not”; these are not the words of an unsaved man, as some claim, but rather a Believer who is trying and failing):  for what I would, that do I not (refers to the obedience he wants to render to Christ, but rather fails; why? as Paul explained, the Believer is married to Christ, but is being unfaithful to Christ by spiritually cohabiting with the Law, which frustrates the Grace of God; that means the Holy Spirit will not help such a person, which guarantees failure [Gal. 2:21]); but what I hate, that do I (refers to sin in his life which he doesn’t want to do, and in fact hates, but finds himself unable to stop; unfortunately, due to the fact of not understanding the Cross as it refers to Sanctification, this is the plight of most modern Christians).   16 If then I do that which I would not (presents Paul doing something against his will; he doesn’t want to do it, and is trying not to do it, whatever it might be, but finds himself doing it anyway), I consent unto the Law that it is good (simply means that the Law of God is working as it is supposed to work; it defines sin, portraying the fact that the sin nature will rule in man’s heart if not addressed properly).   17 Now then it is no more I that do it (this has been misconstrued by many! it means, “I may be failing, but it’s not what I want to do”; no true Christian wants to sin because now the Divine Nature is in his life and it is supposed to rule, not the sin nature [II Pet. 1:4]), but sin (the sin nature) that dwells in me (despite the fact that some Preachers claim the sin nature is gone from the Christian, Paul here plainly says that the sin nature is still in the Christian; however, if our Faith remains constant in the Cross, the sin nature will be dormant, causing us no problem; otherwise, it will cause great problems; while the sin nature “dwells” in us, it is not to “rule” in us).   18 For I know that in me (that is, in my flesh,) dwells no good thing (speaks of man’s own ability, or rather the lack thereof in comparison to the Holy Spirit, at least when it comes to spiritual things):  for to will is present with me (Paul is speaking here of his willpower; regrettably, most modern Christians are trying to live for God by means of willpower, thinking falsely that since they have come to Christ, they are now free to say “no” to sin; that is the wrong way to look at the situation; the Believer cannot live for God by the strength of willpower; while the will is definitely important, it alone is not enough; the Believer must exercise Faith in Christ and the Cross, and do so constantly; then he will have the ability and strength to say “yes” to Christ, which automatically says, “no” to the things of the world); but how to perform that which is good I find not (outside of the Cross, it is impossible to find a way to do good).   19 For the good that I would I do not (if I depend on self, and not the Cross):  but the evil which I would not (don’t want to do), that I do (which is exactly what every Believer will do no matter how hard he tries to do otherwise, if he tries to live this life outside of the Cross [Gal. 2:20-21]).   20 Now if I do that I would not (which is exactly what will happen if the Believer tries to live this life outside of God’s Prescribed Order), it is no more I that do it, but sin (the sin nature) that dwells in me (this emphatically states that the Believer has a sin nature; in the original Greek Text, if it contains the definite article before the word “sin” which originally did read “the sin,” it is not speaking of acts of sin, but rather the sin nature or the evil nature; the idea is not getting rid of the sin nature, which actually cannot be done, but rather controlling it, which the Apostle has told us how to do in Rom., Chpts. 6 and 8; when the Trump sounds, we shall be changed and there will be no more sin nature [Rom. 8:23]).   21 I find then a Law (does not refer in this case to the Law of Moses, but rather to the “Law of sin and death” [Rom. 8:2]), that, when I would do good, evil (the evil nature) is present with me (the idea is that the sin nature is always going to be with the Believer; there is no hint in the Greek that its stay is temporary, at least until the Trump sounds; we can successfully address the sin nature in only one way, and that is by Faith in Christ and the Cross, which Paul will detail in the next Chapter).   22 For I delight in the Law of God (refers to the moral Law of God ensconced in the Ten Commandments) after the inward man (refers to the spirit and soul of man which has now been regenerated):   23 But I see another Law in my members (the Law of sin and death desiring to use my physical body as an instrument of unrighteousness), warring against the Law of my mind (this is the Law of desire and willpower), and bringing me into captivity to the Law of sin (the Law of sin and death) which is in my members (which will function through my members, and make me a slave to the Law of sin and death; this will happen to the most consecrated Christian if that Christian doesn’t constantly exercise Faith in Christ and the Cross, understanding that it is through the Cross that all powers of darkness were defeated [Col. 2:14-15]).   24 O wretched man that I am! (Any Believer who attempts to live for God outside of God’s Prescribed Order, which is “Jesus Christ and Him Crucified,” will in fact live a wretched and miserable existence.  This life can only be lived in one way, and that way is the Cross.)  Who shall deliver me from the body of this death?  (The minute he cries “Who,” he finds the path to Victory, for he is now calling upon a Person for help, and that Person is Christ; actually, the Greek Text is masculine, indicating a Person).   25 I thank God through Jesus Christ our Lord (presents Paul revealing the answer to his own question; Deliverance comes through Jesus Christ and Christ Alone, and more particularly what Jesus did at Calvary and the Resurrection). So then with the mind I myself serve the Law of God (the “will” is the trigger, but it within itself can do nothing unless the gun is loaded with explosive power; that Power is the Cross); but with the flesh the Law of sin (if the Believer resorts to the “flesh,” [i.e., “self-will, self-effort, religious effort”] which refers to his own ability outside of Christ and the Cross, he will not serve the Law of God, but rather the Law of sin). 

Chapter 8(A.D. 60)LIFE IN THE SPIRIT 

THERE is therefore now no condemnation (guilt) to them which are in Christ Jesus (refers back to Rom. 6:3-5 and our being Baptized into His Death, which speaks of the Crucifixion), who walk not after the flesh (depending on one’s personal strength and ability or great religious efforts in order to overcome sin), but after the Spirit (the Holy Spirit works exclusively within the legal confines of the Finished Work of Christ; our Faith in that Finished Work, i.e., “the Cross,” guarantees the help of the Holy Spirit, which guarantees Victory).    2 For the Law (that which we are about to give is a Law of God, devised by the Godhead in eternity past [I Pet. 1:18-20]; this Law, in fact, is “God’s Prescribed Order of Victory”) of the Spirit (Holy Spirit, i.e., “the way the Spirit works”) of Life (all life comes from Christ, but through the Holy Spirit [Jn. 16:13-14]) in Christ Jesus (any time Paul uses this term or one of its derivatives, he is, without fail, referring to what Christ did at the Cross, which makes this “life” possible) has made me free (given me total Victory) from the Law of sin and death (these are the two most powerful Laws in the Universe; the “Law of the Spirit of Life in Christ Jesus” alone is stronger than the “Law of Sin and Death”; this means that if the Believer attempts to live for God by any manner other than Faith in Christ and the Cross, he is doomed to failure).    3 For what the Law could not do, in that it was weak through the flesh (those under Law had only their willpower, which is woefully insufficient; so despite how hard they tried, they were unable to keep the Law then, and the same inability persists presently; any person who tries to live for God by a system of laws is doomed to failure, because the Holy Spirit will not function in that capacity), God sending his own Son (refers to man’s helpless condition, unable to save himself and unable to keep even a simple Law and, therefore, in dire need of a Saviour) in the likeness of sinful flesh (this means that Christ was really human, conformed in appearance to flesh which is characterized by sin, but yet sinless), and for sin (to atone for sin, to destroy its power, and to save and Sanctify its victims), condemned sin in the flesh (destroyed the power of sin by giving His Perfect Body as a Sacrifice for sin, which made it possible for sin to be defeated in our flesh; it was all through the Cross):    4 That the Righteousness of the Law might be fulfilled in us (the Law finding its full accomplishment in us can only be done by Faith in Christ, and what Christ has done for us at the Cross), who walk not after the flesh (not after our own strength and ability), but after the Spirit (the word “walk” refers to the manner in which we order our life; when we place our Faith in Christ and the Cross, understanding that all things come from God to us by means of the Cross, ever making it the Object of our Faith, the Holy Spirit can then work mightily within us, bringing about the Fruit of the Spirit; that is what “walking after the Spirit” actually means!).    5 For they who are after the flesh do mind the things of the flesh (refers to Believers trying to live for the Lord by means other than Faith in the Cross of Christ); but they who are after the Spirit the things of the Spirit (those who place their Faith in Christ and the Cross, do so exclusively; they are doing what the Spirit desires, which alone can bring Victory). 

CONTRAST 

    6 For to be carnally minded is death (this doesn’t refer to watching too much Television, as some think, but rather to trying to live for God outside of His Prescribed Order; the results will be sin and separation from God); but to be Spiritually minded is life and peace (God’s Prescribed Order is the Cross; this demands our constant Faith in that Finished Work, which is the Way of the Holy Spirit).    7 Because the carnal mind is enmity against God (once again, this refers to attempting to live for God by means other than the Cross, which places one “against God”):  for it is not subject to the Law of God, neither indeed can be (in its simplest form means that what is being done, whatever it may be, is not in God’s prescribed order, which is the Cross).    8 So then they that are in the flesh cannot please God (refers to the Believer attempting to live his Christian Life by means other than Faith in Christ and the Cross).    9 But you are not in the flesh (in one sense of the word is asking the question, “since you are now a Believer and no longer depending on the flesh, why are you resorting to the flesh?”), but in the Spirit (as a Believer, you now have the privilege of being led and empowered by the Holy Spirit; however, He will do such for us only on the premise of our Faith in the Finished Work of Christ), if so be that the Spirit of God dwell in you (if you are truly saved).  Now if any man have not the Spirit of Christ, he is none of His (Paul is saying that the work of the Spirit in our lives is made possible by what Christ did at Calvary, and the Resurrection).   10 And if Christ be in you (He is in you through the Power and Person of the Spirit [Gal. 2:20]), the body is dead because of sin (means that the physical body has been rendered helpless because of the Fall; consequently, the Believer trying to overcome by willpower presents a fruitless task); but the Spirit is life because of Righteousness (only the Holy Spirit can make us what we ought to be, which means we cannot do it ourselves; once again, He performs all that He does within the confines of the Finished Work of Christ).   11 But if the Spirit (Holy Spirit) of Him (from God) who raised up Jesus from the dead dwell in you (and He definitely does), He who raised up Christ from the dead shall also quicken your mortal bodies (give us power in our mortal bodies that we might live a victorious life) by His Spirit Who dwells in you (we have the same power in us, through the Spirit, that raised Christ from the dead, and is available to us only on the premise of the Cross and our Faith in that Sacrifice).   12 Therefore, Brethren (means that Paul is addressing Believers), we are debtors (refers to what we owe Jesus Christ for what He has done for us on the Cross), not to the flesh (we do not owe anything to our own ability, meaning that such cannot save us or give us victory), to live after the flesh (“living after the flesh” pertains to our works, which God can never accept, and which can never bring us victory, but rather defeat).   13 For if ye live after the flesh (after your own strength and ability, which is outside of God’s Prescribed Order), you shall die (you will not be able to live a victorious, Christian life): but if you through the Spirit (by the Power of the Holy Spirit) do mortify the deeds of the body (which the Holy Spirit Alone can do), you shall live (shall walk in victory; but once again, even at the risk of being overly repetitive, we must never forget that the Spirit works totally and completely within the confines of the Cross of Christ; this means that we must ever make the Cross the Object of our Faith, giving Him latitude to work). 

DELIVERANCE 

   14 For as many as are led by the Spirit of God (the Spirit will always lead us to the Cross), they are the sons of God (we live as sons of God, which refers to total victory within every respect of our lives; if the sin nature is dominating a person, he certainly isn’t living as a son of God).   15 For you have not received the spirit of bondage (to try to live after a system of works and laws will only succeed in placing one in “bondage”) again to fear (such living creates a perpetual climate of fear in the heart of such a Believer); but you have received the Spirit of Adoption (the Holy Spirit has adopted us into the Family of God), whereby we cry, Abba, Father (the Holy Spirit enables the Child of God to call God “Father,” which is done so because of Jesus Christ).   16 The Spirit itself (Himself) bears witness with our spirit (means that He is constantly speaking and witnessing certain things to us), that we are the Children of God (meaning that we are such now, and should enjoy all the privileges of such; we can do so if we will understand that all these privileges come to us from God, by the means of the Cross):   17 And if children (Children of God), then heirs (a privilege); heirs of God (the highest enrichment of all), and joint-heirs with Christ (everything that belongs to Christ belongs to us through the Cross, which was done for us); if so be that we suffer with Him (doesn’t pertain to mere suffering, but rather suffering “with Him,” referring to His suffering at the Cross which brought us total victory), that we may be also glorified together (He has been glorified, and we shall be glorified; all made possible by the Cross).   18 For I reckon that the sufferings of this present time (speaks of the world and its condition because of the Fall) are not worthy to be compared with the glory (the glory of the coming future time will bear no relation to the misery of this present time) which shall be revealed in us (our glory will be a reflective glory, coming from Christ).   19 For the earnest expectation of the creature (should have been translated, “for the earnest expectation of the Creation”) waits for the manifestation of the sons of God (pertains to the coming Resurrection of Life).   20 For the creature (Creation) was made subject to vanity (Adam’s Fall signaled the fall of Creation), not willingly (the Creation did not sin, even as such cannot sin, but became subject to the result of sin which is death), but by reason of Him Who has subjected the same in Hope (speaks of God as the One Who passed sentence because of Adam’s Fall, but at the same time gave us a “Hope”; that “Hope” is Christ, Who will rectify all things),   21 Because the creature (Creation) itself also shall be delivered (presents this “Hope” as effecting that Deliverance, which He did by the Cross) from the bondage of corruption (speaks of mortality, i.e., “death”) into the glorious liberty of the Children of God (when man fell, Creation fell! when man shall be delivered, Creation will be delivered as well, and is expressed in the word “also”).   22 For we know that the whole Creation (everything has been affected by Satan’s rebellion and Adam’s Fall) groans and travails in pain together until now (refers to the common longing of the elements of the Creation to be brought back to their original perfection).   23 And not only they (the Creation, and all it entails), but ourselves also (refers to Believers), which have the Firstfruits of the Spirit (even though Jesus addressed every single thing lost in the Fall at the Cross, we only have a part of that possession now, with the balance coming at the Resurrection), even we ourselves groan within ourselves (proclaims the obvious fact that all Jesus paid for in the Atonement has not yet been fully realized), waiting for the Adoption (should be translated, “waiting for the fulfillment of the process, which Adoption into the Family of God guarantees”), to wit, the Redemption of our body (the glorifying of our physical body that will take place at the Resurrection).   24 For we are saved by hope (means that the greater part of our Salvation is yet future):  but hope that is seen is not hope (proclaims in another way the great Truth that all Salvation affords is not yet given unto the Believer):  for what a man sees, why does he yet hope for?  (In effect, this bluntly tells us that what is coming is so far beyond that which is here at the present, as to be no comparison.)   25 But if we hope for that we see not (plainly tells us that more, much more, is coming), then do we with patience wait for it (proclaims the certitude of its coming, because the Holy Spirit has promised it would).   26 Likewise the Spirit (Holy Spirit) also helps our infirmities (the help given to us by the Holy Spirit is made possible in its entirety by and through what Jesus did at the Cross):  for we know not what we should pray for as we ought (signals the significance of prayer, but also that without the Holy Spirit, all is to no avail): but the Spirit itself (Himself) makes intercession for us (He petitions or intercedes on our behalf) with groanings which cannot be uttered (not groanings on the part of the Holy Spirit, but rather on our part, which pertains to that which comes from the heart and cannot properly be put into words).   27 And He Who searches the hearts (God the Father) knows what is the Mind of the Spirit (what the Spirit wants done, and not what we want done), because He (Holy Spirit) makes intercession for the Saints according to the Will of God (the overriding goal of the Spirit is to carry out the Will of God in our lives, not our personal wills; in other words, the Spirit is not a glorified bellhop). 

CONQUERORS 

   28 And we know that all things work together for good (but only if certain conditions are met) to them who love God (the first condition), to them who are the called according to His purpose (this means it’s “His Purpose, and not ours,” which is the second condition; otherwise, all things will not work together for our good).   29 For whom He (God) did foreknow (God’s foreknowledge), He also did predestinate to be conformed to the Image of His Son (it is never the person that is predestined, but rather the Plan), that He (Jesus) might be the firstborn among many Brethren (doesn’t mean that Jesus was Born-Again as a sinner, as some teach, but rather that He is the Father of the Salvation Plan, having paid the price on the Cross, which made it all possible).   30 Moreover whom He (God) did predestinate (to be conformed to the Image of His Son), them He also called (without that “Call,” man cannot be saved; sadly, many refuse the “Call” [Prov. 1:24-33]):  and whom He called, them He also justified (those who responded faithfully to the Call):  and whom He justified, them He also glorified (shall glorify at the Resurrection; Justification guarantees it will be done).   31 What shall we then say to these things? (This refers to the suffering presently endured [Vss. 17-18] in comparison to “the Glory which shall be revealed in us.”)  If God be for us (should have been translated, “since God is for us”), who can be against us?  (It is who can be against us that will really matter.)   32 He Who spared not His Own Son (concerns the Great Gift of God, i.e., the Lord Jesus Christ), but delivered Him up for us all (the Cross), how shall He not with Him also freely give us all things?  (We can have all things that pertain to Life and Godliness, which Jesus paid for at the Cross, providing our Faith is ever in Christ and the Cross [II Pet. 1:3-7].)   33 Who shall lay any thing to the charge of God’s elect? (In effect, means, “Who shall pronounce those guilty whom God pronounces Righteous?”)  It is God who justifies (it is God Who sets the rules for Justification, not man).   34 Who is he who condemns? (No man has the right to condemn God’s Justification Plan.) It is Christ Who died (if one condemns a Believer who is trusting Christ solely for Justification and Sanctification, he is at the same time condemning Christ and His Death on the Cross), yea rather, Who is risen again (the Resurrection ratified the fact that Jesus was the Perfect Sacrifice, and that God accepted Him as such), Who is even at the Right Hand of God (refers to the exaltation of Christ), Who also makes intercession for us (at the Right Hand of God, showing that His Sacrifice has been accepted, which guarantees intercession for us).   35 Who shall separate us from the Love of Christ? (This speaks of the Love of Christ for the Believer, instead of the Believer’s Love for Christ.) shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?  (We are protected against all outside influence, but not from ourselves.  If a person so desires, he can separate himself from the Love of Christ by rejecting the Cross.)   36 As it is written (Ps. 44:22), For Your sake we are killed all the day long (the world has always been opposed to Christ and what He did at the Cross; regrettably, so is most of the Church); we are accounted as sheep for the slaughter (the way the world looks at us; in their eyes, we are fit only for slaughter).   37 Nay, in all these things we are more than conquerors (it is a Holy arrogance of Victory and the Might of Christ) through Him Who loved us (He loved us enough to give His Life on the Cross, which alone makes us “more than conquerors”).   38 For I am persuaded (the Apostle has faced the things of which He now speaks), that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come,   39 Nor height, nor depth, nor any other creature, shall be able to separate us from the Love of God, which is in Christ Jesus our Lord (this Love of God extended to us is made possible solely by Christ, and what He has done for us at the Cross; once again, this is God’s Love for us, which never wavers because we are “in Christ Jesus”). 

Chapter 9(A.D. 60)REJECTION 

I say the Truth in Christ, I lie not (Paul refutes the accusation in preaching to the Gentiles; he is not animated by hostility to the Jews), my conscience also bearing me witness in the Holy Spirit (his own spirit is exactly in tune with the Holy Spirit),    2 That I have great heaviness and continual sorrow in my heart (grieving over the plight of the Israel of his day; they were in this state because they rejected Christ and the Cross; regrettably, the Church, with some exceptions, is doing the same).    3 For I could wish that myself were accursed from Christ for my Brethren (presents a moot point, for such is impossible), my kinsmen according to the flesh (Jews):    4 Who are Israelites (God’s chosen People, yet who rejected the Lord); to whom pertains the Adoption (refers to the selection of Israel to be God’s peculiar People [Ex. 19:5]), and the glory (refers to the Divine Presence which was always with them, at least until they rejected God [Ex. 16:7, 10; 24:16-17; Lev. 9:6; Num. 14:10, 21; Deut. 5:24]), and the Covenants (various Covenants God made with Israel, such as the Abrahamic, first of all promising Salvation by Faith [Gen. 15:6]), and the giving of the Law (the Mosaic Law), and the service of God (Tabernacle, offerings, Priesthood, etc.), and the Promises (the Messianic Promises);    5 Whose are the fathers (refers basically to Abraham, Isaac, and Jacob), and of whom as concerning the flesh Christ came (through the Jews), Who is over all (the very purpose of Israel was to bring the Redeemer into the world), God blessed forever (Jesus is the Redeemer, Who is God).  Amen (Truth).    6 Not as though the Word of God has taken none effect (even though Israel failed, the Word of God didn’t fail; the Redeemer came).  For they are not all Israel, which are of Israel (is meant to denounce national Salvation; in other words, one is not saved just because he is an Israelite):    7 Neither, because they are the seed of Abraham, are they all children (further debunks the nationalistic Salvation theory):  but, In Isaac shall your seed be called (Ishmael was not included, even though a son of Abraham; this means that all works of the flesh are rejected). 

THE DISTINCTION 

    8 That is, They which are the children of the flesh, these are not the Children of God (are not Children of God merely because they are Jews):  but the Children of the Promise are counted for the seed (those who believe in “the Promise,” Who is Christ).    9 For this is the Word of Promise (pertains to Faith, not works), At this time will I come, and Sarah shall have a son (Abraham is not the principle figure, neither is Sarah or Isaac for that matter; only the “Promise,” which would ultimately figure into Christ).   10 And not only this (he will now give another example); but when Rebecca also had conceived by one, even by our father Isaac (Paul further shoots down the idea of nationalistic Salvation, as we shall see);   11 (For the children being not yet born, neither having done any good or evil (refers to Esau and Jacob, who were twins), that the purpose of God according to election might stand (speaks of God’s foreknowledge), not of works, but of Him Who calls;) (This pronounces the entire basis of God’s dealings with men and His manner of operation.)   12 It was said unto her (refers to the Lord speaking to Rebecca, found in Gen. 25:23), The Elder shall serve the younger (in the spiritual analysis, the Sin Nature, which is the oldest in the Believer because the Believer is born with such, will serve the Divine Nature, which is younger; that is, if the Believer properly follows Christ).   13 As it is written (Mal. 1:2-3), Jacob have I loved, but Esau have I hated (was not done capriciously; God did not indiscriminately love Jacob, nor did He indiscriminately hate Esau; both passions, love and hate, were based on the attitudes of both men toward God).   14 What shall we say then? (This is meant to counter the claim that God was unfair in His Disposition toward Jacob and Esau.) Is there unrighteousness with God? God forbid (there is no unrighteousness with God, Who, through foreknowledge, sees the attitude of both these boys and judges accordingly).   15 For He said to Moses, I will have Mercy on whom I will have Mercy, and I will have Compassion on whom I will have Compassion ([Ex. 33:19] God has Mercy and Compassion on those who meet His Conditions).   16 So then it is not of him who wills, nor of him who runs (Mercy and Compassion cannot be earned or merited by the sinner; consequently, this completely rules out a “works” Salvation), but of God Who shows Mercy (God shows Mercy on the basis of man’s acceptance of Christ and the Cross; otherwise, there is no Mercy).   17 For the Scripture said unto Pharaoh (Ex. 9:16), Even for this same purpose have I raised you up (presents the Lord using what is available, but not forcing the issue; in other words, God did not predestine Pharaoh to take a position of rebellion, leaving him having no choice in the matter), that I might show My Power in you, and that My Name might be declared throughout all the earth (as stated, God used the stubbornness of Pharaoh, which was Pharaoh’s own choice, to glorify His Name — God’s Name).   18 Therefore has He Mercy on whom He will have Mercy (God will always have Mercy on those who meet His Conditions), and whom He will He hardens (stubbornness towards God will be met with God forcing the issue by providing the setting which will make the heart even harder; in other words, if one wants hardness, one will get hardness). 

JUSTICE AND MERCY 

   19 You will say then unto me (Paul knows the argument of the Jews), Why does He yet find fault? (Why does God find fault with man?) For who has resisted His Will? (Untold numbers have resisted His Will, but never with success!)   20 No but, O man, who are you who replies against God? (Man finds fault with God!) Shall the thing formed say to Him Who formed it, Why have you made me thus?  (Man wants to blame God for his predicament!)   21 Has not the potter power over the clay (God is likened to a “Potter”), of the same lump to make one vessel unto honour, and another unto dishonour?  (He has the power to make it possible for man to choose honor or dishonor.  The fault is never with God, but always with man.  God is not to blame simply because He gives man the power of choice, and man chooses the way of dishonor!)   22 What if God, willing to show his wrath, and to make His power known (in effect, is saying, inasmuch as there are vessels of dishonor; there is a Divine necessity that God should demonstrate the Power of His Wrath, as well as the riches of His Mercy), endured with much longsuffering the vessels of wrath fitted to destruction (those who choose dishonor will ultimately be destroyed, but God in His longsuffering will bear long with them, even though He knows beforehand their fate):   23 And that He might make known the riches of His Glory on the Vessels of Mercy (pertains to those, whether Jews or Gentiles, who accept the “riches of His Glory” unto Salvation), which He had afore prepared unto Glory (doesn’t mean that God predestined these for Salvation, but does mean that those who accepted His Mercy and Grace would be “prepared unto Glory”),   24 Even us, whom He has called (God initiates the Call, but regrettably many, if not most, refuse), not of the Jews only, but also of the Gentiles?  (The Lord had always intended that the Gentiles be included as well.)   25 As He said also in Hosea (Hos. 2:23), I will call them My people, which were not My people; and her beloved, which was not beloved (is used by Paul in the context of the Gentiles, even though it was originally meant for the Jews).   26 And it shall come to pass, that in the place where it was said unto them (Hos. 1:9-10), You are not My people; there shall they be called the Children of the Living God (once again, the Apostle is taking a Passage that was given exclusively to Israel, and broadening it in order that it cover the Gentiles).   27 Isaiah also cried concerning Israel (Isa. 10:22), Though the number of the Children of Israel be as the sand of the sea, a remnant shall be saved (despite the vast number of Israelites down through the many centuries, only a small number were actually saved; it is the same in the modern Church):   28 For He will finish the work (which He did at the Cross), and cut it short in Righteousness (God’s Righteousness demands such! however, what is short to Him is not necessarily short to mankind):  because a short work will the Lord make upon the earth (by comparison to Eternity, the six thousand years we have now seen constitutes a short time).   29 And as Isaiah said before (Isa. 1:9), Except the Lord of Sabaoth (the Lord of Hosts) had left us a seed (the Remnant), we had been as Sodom, and been made like unto Gomorrha (completely destroyed).   30 What shall we say then? (Paul wants to say something good about the spiritual condition of the Jews, but finds there is nothing good to say.)  That the Gentiles, which followed not after Righteousness (has reference to the fact that these Pagans did not pursue after God or Righteousness, of which their history is replete; they were idol worshippers), have attained to Righteousness (because they accepted Christ), even the Righteousness which is of Faith (Faith in Christ and what He did at the Cross, which Israel rejected).   31 But Israel, which followed after the Law of Righteousness (presents Israel following in the wrong way, by works), has not attained to the Law of Righteousness (couldn’t attain to Righteousness by works; it can only be attained by trusting in Christ and the Cross).   32 Wherefore? (Why?) Because they sought it not by faith (proper Faith can only be exercised by accepting Christ and the Cross, which Israel rejected), but as it were by the works of the Law (by their performance, which can never measure up).  For they stumbled at that stumblingstone (presents the necessity of Faith in the Lord Jesus Christ, the One Whom all the Sacrifices had symbolized);   33 As it is written (Isa. 8:14), Behold, I lay in Sion (Israel) a stumblingstone and rock of offence (refers to Jesus Christ; He was not the type of Saviour they wanted; they needed Salvation from sin, but they wanted something else):  and whosoever believes on Him shall not be ashamed (portrays that Salvation is open to all, not a select predestined few, as many teach). 

Chapter 10(A.D. 60)ISRAEL 

BRETHREN, my heart’s desire and prayer to God for Israel is, that they might be saved (Israel, as a nation, wasn’t saved, despite their history; what an indictment!).    2 For I bear them record that they have a zeal of God (should read, “for God”; they had a zeal which had to do with God as its object), but not according to knowledge (pertains to the right kind of knowledge).    3 For they being ignorant of God’s Righteousness (spells the story not only of ancient Israel, but almost the entirety of the world, and for all time; “God’s Righteousness” is that which is afforded by Christ, and received by exercising Faith in Him and what He did at the Cross, all on our behalf; Israel’s ignorance was willful!), and going about to establish their own righteousness (the case of anyone who attempts to establish Righteousness by any method other than Faith in Christ and the Cross), have not submitted themselves unto the Righteousness of God (God’s Righteousness is ensconced in Christ and what He did at the Cross).    4 For Christ is the end of the Law for Righteousness (Christ fulfilled the totality of the Law) to everyone who believes (Faith in Christ guarantees the Righteousness which the Law had, but could not give). 

RIGHTEOUSNESS 

    5 For Moses described the Righteousness which is of the Law (tells us plainly that the Law did contain Righteousness, but Righteousness to which man could not attain due to his fallen condition), That the man which does these things shall live by them (Paul is saying that no matter how hard a person tries to render perfect obedience, he will not be able to).    6 But the Righteousness which is of Faith speaks on this wise (will proclaim the wonderful and beautiful simplicity found only in Christ), Say not in your heart, Who shall ascend into Heaven? (that is, to bring Christ down from above:)  (For one to be saved, one does not have to perform some great task such as bring Christ down in Person from Heaven.  As we shall see, God’s Word is enough.)    7 Or, Who shall descend into the deep? (That is, to bring up Christ again from the dead.)  (Christ does not need to be brought down from Heaven or up from the abyss to impart to the sinner forgiveness and Holiness.  The Christian Message contains no impossibilities.)    8 But what does it say? (In other words, it says how to be saved!)  The Word is near you (the Word of God), even in your mouth (speaks of the confession which must come from the mouth in order for one to be saved, even as Paul will say in the next Verse), and in your heart (proclaims the part of man in which Faith begins):  that is, the Word of Faith, which we preach (presents the declaration by Paul that Justification is on the Faith-Principle, as opposed to the Works-Principle; it speaks of Faith in Christ and what He did at the Cross; in other words, every Preacher should “Preach Christ and Him Crucified”); 

HOW TO RECEIVE 

    9 That if you shall confess with your mouth the Lord Jesus (confess that Jesus is the Lord of Glory, and the Saviour of men, and that He died on the Cross that we might be saved), and shall believe in your heart that God has raised Him from the dead (pertains to the Bodily Resurrection of Christ, as is obvious), you shall be saved (it is that simple!).   10 For with the heart man believes unto Righteousness (presents the word “believing” in a mode of “thinking,” not of feeling; the “believing” has to do with believing Christ, and that His Sacrifice of Himself Atoned for all sin); and with the mouth confession is made unto Salvation (when Faith comes forth from its silence to announce itself and proclaim the Glory and the Grace of the Lord, its voice “is confession”).   11 For the Scripture says (combining parts of Isa. 28:16 with 49:23), Whosoever believes on Him (proclaims the fact that Salvation is reachable by all) shall not be ashamed (in essence says, “shall not be put to shame,” but rather will receive what is promised).   12 For there is no difference between the Jew and the Greek (should read, “between the Jew and the Gentile”; all must come the same way, which is by and through Christ and what He did at the Cross on our behalf):  for the same Lord over all is rich unto all who call upon Him (the riches of Grace will be given to all who truly call upon the Lord).   13 For whosoever (anyone, anywhere) shall call upon the Name of the Lord shall be saved (speaks of the sinner coming to Christ, but can refer to any Believer and with whatever need; the Cross is the means by which all of this is done).   14 How then shall they call on Him in Whom they have not believed? (The great sin of mankind is the sin of “unbelief.”) and how shall they believe in Him of Whom they have not heard? (Ignorance is not Salvation.  It is the business of the Church to take the Gospel to the world.) and how shall they hear without a Preacher?  (This reveals God’s Method of proclaiming His Message.)   15 And how shall they Preach, except they be sent? (Those who send the Preacher are just as important as the Preacher.) as it is written (Isa. 52:7), How beautiful are the feet of them who Preach the Gospel of Peace (presents the Message which, if accepted, will make things right between the sinner and God), and bring glad tidings (Good News) of good things!  (It’s all made possible by the Cross.)   16 But they have not all obeyed the Gospel (all who hear the Gospel will not heed the Gospel).  For Isaiah said, Lord, who has believed our report?  ([Isa. 53:1] despite the fact of Who Christ was and what He did, only a few accepted Him as the Messiah.)   17 So then Faith comes by hearing (it is the publication of the Gospel which produces Faith in it), and hearing by the Word of God (Faith does not come simply hearing just anything, but rather by hearing God’s Word, and believing that Word). 

NO EXCUSE 

   18 But I say, Have they not heard? (This proclaims Paul bringing the subject matter back to the Jews.) Yes verily, their sound went into all the earth, and their words unto the ends of the world (plainly proclaims the fact that Israel knew about Christ, and rejected Him anyway).   19 But I say, Did not Israel know? (There was no excuse for Israel not to know.  They had the Word of God for their guide.) First Moses said (Deut. 32:21), I will provoke you to jealousy by them who are no people, and by a foolish nation I will anger you (some 1,600 years before Paul’s day, Moses Prophesied the acceptance of the Gospel by the Gentiles).   20 But Isaiah is very bold, and said (Isa. 65:1-2), I was found of them who sought Me not; I was made manifest unto them who asked not after Me (as Moses, the Prophet Isaiah predicted that the Gentiles would hear and receive the Gospel).   21 But to Israel He said, All day long I have stretched forth My hands unto a disobedient and gainsaying people (by their rejection of Christ and the Cross, the majority of Israel fashioned themselves into vessels of wrath through their self-will and unbelief; is the Church presently doing the same?). 

Chapter 11(A.D. 60)GOD’S PURPOSE 

I say then, Has God cast away His people?  (This is phrased in the Greek Text so that it requires a negative answer.)  God forbid.  For I also am an Israelite, of the seed of Abraham, of the Tribe of Benjamin (“Israelite” is the most august title of the three names).    2 God has not cast away His people which He foreknew (refers to Israel as a Nation, and the many Promises made respecting the future of these ancient people).  Do you not know what the Scripture says of Elijah? (I Ki. 19:10, 14)  how he makes intercession to God against Israel, saying (carries the thought that the Prophet should have pleaded for Israel, not against Israel),    3 Lord, they have killed your Prophets, and dug down your Altars (the true worship of God at that time was forsaken, and in its place idols were substituted [I Ki. 12:28-33]); and I am left alone, and they seek my life (in fact, Elijah was not alone, even as we shall see).    4 But what was the answer of God unto him?  I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal (this tells us that True Faith always has the attachment of spiritual action). 

A REMNANT 

    5 Even so then at this present time (Paul’s day) also there is a Remnant according to the election of Grace (definitely speaks of Predestination, but not as many think; it is the “Remnant” that is elected or predestined, not who will be in the Remnant).    6 And if by Grace (the Goodness of God, all made possible by the Cross), then is it no more of works (no one can point to their works as grounds for Salvation):  otherwise Grace is no more Grace (if works are mixed with Grace, they nullify Grace).  But if it be of works, then is it no more Grace (works can never produce Grace):  otherwise work is no more work (for example, Water Baptism, if acted upon wrongly, nullifies its true meaning; this holds true as well for all other great Ordinances of the Lord). 

REBELLION AND UNBELIEF 

    7 What then? (This was asked regarding Israel, but can also apply to the Church as well!) Israel has not obtained that for which he seeks (emphatically states that Salvation cannot be obtained in any manner or way other than God’s Way, which is the Cross); but the election has obtained it (refers to the Jews who did not attempt to claim Salvation by Merit, but rather by Grace), and the rest were blinded (refers to a judicial blindness).    8 (According as it is written (Isa. 29:10), God has given them the spirit of slumber (that’s what they wanted, so that’s what they got!), eyes that they should not see, and ears that they should not hear;) (This refers to not being able to “see” even though the evidence is plainly visible, or to “hear” even though the words are plainly spoken.) unto this day (refers to a condition that will not correct itself, but will actually grow worse).    9 And David said (Ps. 69:22), Let their table be made a snare (refers to their prosperity), and a trap (pertains to the end result of the “snare”), and a stumblingblock (Israel stumbled over the very blessings which were intended for her betterment), and a recompence unto them (a negative end result):   10 Let their eyes be darkened, that they may not see (they didn’t want to “see,” so the Lord gave them what they wanted), and bow down their back always (refers to them coming under the burden of captivity, which is exactly what happened). 

GENTILES 

   11 I say then, Have they stumbled that they should fall? (Never to rise again?) God forbid:  but rather through their fall Salvation is come unto the Gentiles (is another manner of expressing the formation or building of the Church), for to provoke them to jealousy (harks back to the Prophecy of Noah after the flood, “God shall enlarge Japheth [Gentiles], and he shall dwell in the tents of Shem,” i.e., “Israel”; Japheth will receive the blessings intended for Shem, which is exactly what has happened [Gen. 9:26-27]).   12 Now if the fall of them be the riches of the world (the idea is that their Fall did not stop the Gospel from coming to the world; the manner of the translation makes it seem as if the world has been greatly enriched by the Fall of Israel; however, that is not the case!), and the diminishing of them the riches of the Gentiles (the Blessings that were supposed to go to Israel came to the Gentiles, and we speak of the Church, i.e., “The True Church”); how much more their fulness?  (In this one question, Paul implies Israel’s rightful place in the Kingdom of God yet to come, which will then bring everything into line, with Israel being the great Blessing that God always intended.)   13 For I speak to you Gentiles (it speaks of nations which are distinct from Israel), inasmuch as I am the Apostle of the Gentiles (speaks of Paul’s special Calling by the Lord), I magnify my office (the Office of the Apostle, which refers to the Message of Grace that would affect every Believer):   14 If by any means I may provoke to emulation them which are my flesh, and might save some of them (Paul hoped Israel might see the Blessings of the Lord on the Gentiles, and, desiring those Blessings, accept Christ and, thereby, be saved).   15 For if the casting away of them be the reconciling of the world (refers to the Act of God in setting Israel aside temporarily as a channel through which to bring the Good News of Salvation to the world, and in their place the substitution of the Church), what shall the receiving of them be, but life from the dead?  (All of this is with a view to bringing Israel back into fellowship with Himself and service in the coming Millennium.  Their conversion is likened to a Resurrection.)   16 For if the Firstfruit be Holy (refers to the Patriarchs of Israel, who were Abraham, Isaac, and Jacob), the lump is also Holy (does not refer to personal attributes, but simply that Israel has been Called of God, and set apart by God for a special task which will ultimately be performed):  and if the root be Holy, so are the branches (this pertains to their work, their reason for being; they are even now in the beginning stages of being brought back “from the dead”).   17 And if some of the branches be broken off (not all the branches, but some; referring to the fact that Israel will ultimately be brought back), and you (refers to the Church, i.e., “the Gentiles”), being a wild olive tree (inferior), were grafted in among them (presents the inferior being grafted into the superior, which is totally against nature), and with them partake of the root and fatness of the olive tree (means that the Church derives its life from the common Root that was originally given to Israel of long ago);   18 Boast not against the branches (the Church has not replaced Israel in the Plan of God, even though the Church is included in the Plan of God due to Israel’s rejection of Christ).  But if you boast, you bear not the root, but the root you (as stated, the Church was grafted in, and is built upon the Promises originally given to Israel, which still apply to Israel and one day will be fulfilled).   19 You will say then, The branches were broken off, that I might be grafted in (the Church must ever know and understand that it was and is second choice).   20 Well; because of unbelief they (Israel) were broken off (unbelief respecting Christ and the Cross), and you stand by Faith (proclaims that the Church was brought in because of Faith and not merit, and stands in its present position by Faith and not merit).  Be not highminded, but fear (the reason is given in the next Verse):   21 For if God spared not the natural branches (Israel), take heed lest He also spare not you (again refers to the Church, as is obvious).   22 Behold therefore the goodness and severity of God (don’t mistake the Goodness of God for license):  on them which fell, severity (speaks of Judgment which came on Israel, God’s chosen People); but toward you, goodness, if you continue in His Goodness (proclaims the condition; the continuing of that “Goodness” pertains to continued Faith in Christ and the Cross):  otherwise you also shall be cut off (is the modern Church on the edge of that even now?  Rev. 3:15-22 tells us this is the case!).   23 And they also (Israel), if they abide not still in unbelief, shall be grafted in (Israel’s unbelief will end at the Second Coming):  for God is able to graft them in again (and that He will do!).   24 For if you were cut out of the olive tree which is wild by nature (refers to the Gentile world, and in this case the Church), and were grafted contrary to nature into a good olive tree (the inferior into the superior):  how much more shall these, which be the natural branches, be grafted into their own olive tree?  (Israel failed, but the Plan did not fail.  Israel will ultimately be brought back and will Evangelize the world as originally planned.  This will take place in the coming Kingdom Age [Isa. 66:19].) 

RESTORATION 

   25 For I would not, Brethren, that you should be ignorant of this mystery (what has happened to Israel), lest you should be wise in your own conceits (the Gentiles were not pulled in because of any merit or Righteousness on their part, but strictly because of the Grace of God); that blindness in part is happened to Israel (is the “mystery” of which Paul speaks), until the fulness of the Gentiles be come in (refers to the Church; in fact, the Church Age is even now coming to a close).   26 And so all Israel shall be saved (when the Church Age ends, and the Second Coming commences; then Israel will accept Christ and be saved):  as it is written (Isa. 27:9; 59:20-21), There shall come out of Sion the Deliverer (Jesus Christ will be the Deliverer), and shall turn away ungodliness from Jacob (Christ will deliver Israel from the Antichrist, and more importantly will deliver them from their sins):   27 For this is my Covenant unto them (a Promise), when I shall take away their sins (as stated, it will be done at the Second Coming [Zech. 13:1]).   28 As concerning the Gospel, they are enemies for your sakes (refers to the Gospel of Jesus Christ):  but as touching the election, they are beloved for the fathers’ sakes (speaks of their Calling).   29 For the Gifts and Calling of God are without Repentance (the Gifts and Calling of God are not subject to a change of mind on God’s Part).   30 For as you in times past have not believed God (concerns the Gentile world which lived outside of the Promises of God for about 4,000 years), yet have now obtained Mercy through their unbelief (refers to the unbelief of Israel, but their unbelief did not stop Mercy being granted to the Gentiles, which God had planned all along):   31 Even so have these also now not believed (pertains once again to Israel, and the fact that even though they are now in unbelief; this will ultimately change), that through your Mercy (the Church) they also may obtain Mercy (the Mercy which was extended to the Gentiles will ultimately bring Israel back as well, with the entirety of the Plan of God now coming full circle).   32 For God has concluded them all in unbelief (both Jews and Gentiles; the Jews were loathe to accept this conclusion), that He might have Mercy upon all (proclaims God’s condition of dealing with the entirety of the human family, both Jew and Gentile). 

GREATNESS OF GOD 

   33 O the depth of the riches both of the wisdom and knowledge of God! (This depth is beyond our comprehension.) how unsearchable are His Judgments, and His Ways past finding out!  (They cannot be found out by the intellect, only by Revelation which comes by the Spirit.)   34 For who has known the Mind of the Lord? (As stated, the only way the Mind of the Lord can be known is for it to be revealed by the Holy Spirit.) or who has been His counsellor?  (It would have to be, “no one.”)   35 Or who has first given to Him (Job 41:11), and it shall be recompensed unto him again?  (What we sow, we reap!)   36 For of Him (refers to Creation), and through Him (refers to His Perfect Knowledge), and to Him (His Presence is everywhere), are all things (He Alone is the First Cause):  to Whom be Glory forever (He Alone deserves the Glory). Amen (Truth). 

Chapter 12(A.D. 60)CONSECRATION 

I beseech you therefore, Brethren (I beg of you please), by the Mercies of God (all is given to the Believer, not because of merit on the Believer’s part, but strictly because of the “Mercy of God”), that you present your bodies a Living Sacrifice (the word “Sacrifice” speaks of the Sacrifice of Christ, and means that we cannot do this which the Holy Spirit demands unless our Faith is placed strictly in Christ and the Cross, which then gives the Holy Spirit latitude to carry out this great work within our lives), holy (that which the Holy Spirit Alone can do), acceptable unto God (actually means that a holy physical body, i.e., “temple,” is all that He will accept), which is your reasonable service (reasonable if we look to Christ and the Cross; otherwise impossible!).    2 And be not conformed to this world (the ways of the world):  but be ye transformed by the renewing of your mind (we must start thinking spiritually, which refers to the fact that everything is furnished to us through the Cross, and is obtained by Faith and not works), that you may prove what is that good (is put to the test and finds that the thing tested meets the specifications laid down), and acceptable, and perfect, Will of God (presents that which the Holy Spirit is attempting to bring about within our lives, and can only be obtained by ever making the Cross the Object of our Faith). 

SPIRITUAL GIFTS 

    3 For I say, through the grace given unto me (refers to Paul’s Apostleship given by the Grace of God [Eph. 3:8]), to every man who is among you, not to think of himself more highly than he ought to think (Israel had fallen, and the reason at least in part was because of this very thing — a prideful, unscriptural evaluation of themselves); but to think soberly (don’t be high-minded), according as God has dealt to every man the measure of Faith (this is given by the Holy Spirit at conversion).    4 For as we have many members in one body (refers to every person who is in the Body of Christ), and all members have not the same office (a mode of acting or function):    5 So we, being many, are one body in Christ (speaks of the unity which ought to be prevalent within the Body), and every one members one of another (in effect, says that whatever is true according to one is also true according to the other; this does not speak of “offices,” but rather being a member of the Body).    6 Having then gifts differing according to the grace that is given to us (speaks of different “Gifts” or “Offices”), whether Prophecy, let us Prophesy according to the proportion of Faith (has to do with “the measure of Faith”);    7 Or Ministry (one who serves), let us wait on our Ministering (would have been better translated, “let us Minister according to the proportion of Faith”):  or he who teaches, on teaching (carries the same idea; it is a wise man who stays within the sphere of service for which God, the Holy Spirit, has fitted him, and does not invade some other field of service for which he is not fitted);    8 Or he who exhorts, on exhortation: he who gives, let him do it with simplicity (proclaims “giving” as a “Gift” or “Office”); he who rules, with diligence (a position of authority); he who shows mercy, with cheerfulness (the Holy Spirit says that this is a “Gift” as well). 

COMMANDS 

    9 Let love be without dissimulation (real, not feigned or hypocritical).  Abhor that which is evil (the Christian is to express his hatred of evil by a withdrawal from it and a loathing of it); cleave to that which is good (fasten, and firmly).   10 Be kindly affectioned one to another with brotherly love (speaks of the Brotherhood of Believers, which is even closer than the blood ties of relatives who aren’t saved); in honour preferring one another (the respect shown another, which is measured by one’s evaluation of another);   11 Not slothful in business (must be done with fervency, diligence, and attention to detail, with responsibility); fervent in Spirit (should have been translated, “fervent in the Holy Spirit”; looking to the Spirit constantly for leading and guidance); serving the Lord (serving Him in everything we do);   12 Rejoicing in hope (constantly rejoicing in the sphere of hope, always believing God); patient in tribulation (to remain under the test in a God-honoring manner; not seeking to escape it, but eager to learn the lessons it was sent to teach); continuing instant in prayer (the idea is that we pray about everything continually, and be quick to do so);   13 Distributing to the necessity of Saints (pertains to concern and generosity); given to hospitality (kindness toward all, even strangers).   14 Bless them which persecute you (speak well of such a one):  bless, and curse not (the Christian is to only bless, and not pronounce judgment on others, even our most strident enemies; we must leave judgment to the Lord).   15 Rejoice with them who do rejoice (speaks of the Believer being sincerely glad for the Blessings of others), and weep with them who weep (expresses the Believer being sincerely sorry for and with those who experience tribulation and sorrow).   16 Be of the same mind one toward another (have the same mind toward all, whether great or small, rich or poor).  Mind not high things, but condescend to men of low estate (the manner in which a Believer treats a person who occupies the lowest station of life [whatever that might be] when no one else is seeing or hearing shows what you are).  Be not wise in your own conceits (proclaims the antipathy felt by the Apostle to every sort of spiritual aristocracy, and to every caste-distinction within the Church). 

CONDUCT 

   17 Recompense to no man evil for evil (we are not to repay evil in like kind, but rather with the very opposite).  Provide things honest in the sight of all men (the Christian is exhorted to take careful forethought that his manner of life and his outward expression conforms to, and is honestly representative of, what he is, a Child of God).   18 If it be possible, as much as lieth in you, live peaceably with all men (the Believer has no control over the conduct of another, but the idea is that the initiative in disturbing the peace is never to lie with the Christian).   19 Dearly beloved, avenge not yourselves (proclaims action respecting fellow human beings), but rather give place unto wrath (speaks of God’s Wrath, and means to leave room for it and not take God’s proper Work out of His Hands):  for it is written, Vengeance is Mine; I will repay, saith the Lord ([Lev. 19:18] the righting of wrong is to be committed to the Lord).   20 Therefore if your enemy hunger, feed him; if he thirst, give him drink (we should treat our enemies with goodness):  for in so doing you shall heap coals of fire on his head (coals of fire were taken from the Brazen Altar, a Type of the Cross, and placed on the Altar of Incense; the Cross diverted judgment to intercession, of which the Altar of Incense was a type; by showing kindness to an enemy, we are diverting judgment, and showing mercy which God has shown us).   21 Be not overcome of evil (don’t meet evil with evil, which only breeds more evil), but overcome evil with good (the initiative has changed from evil to good). 

Chapter 13(A.D. 60)HONOR AUTHORITY 

LET every soul be subject unto the higher powers (refers to Human Government).  For there is no power but of God (refers to the fact that God has ordained Government):  the powers that be are ordained of God (refers to Human Government being a permanent institution, brought into being by God for the regulation of human affairs).    2 Whosoever therefore resists the power, resists the Ordinance of God (anarchy is not of God):  and they who resist shall receive to themselves damnation (the Law of the Land is always to be obeyed, providing it does not offend our conscience or the Word of God; the “damnation” mentioned here does not necessarily refer to such coming from God, but rather from men).    3 For rulers are not a terror to good works, but to the evil (concerns the Divine right of Government to oppose crime and to protect its citizens).  Will you then not be afraid of the power? (This means that Civil Government should be respected, and all should fear breaking the Law.) do that which is good, and you shall have praise of the same (refers to obeying the Law, as all Christians ought to do; as well, it assumes that the Laws are right and just):    4 For he (the Civil Magistrate) is the minister of God to you for good (proclaims Government as a Divine Institution).  But if you do that which is evil, be afraid; for he bears not the sword in vain (the sword is the symbol of the right of the State to inflict Capital punishment for Capital crimes):  for he is the minister of God (not a Preacher of the Gospel, but a servant of the State), a revenger to execute wrath upon him who does evil (proclaims the right of the State, as ordained by God, to use whatever force is necessary to stop “evil,” i.e., crime).    5 Wherefore you must needs be subject (plainly tells us that Christians are subject to the Law of the Land; that is, if it does not violate the Word of God), not only for wrath, but also for conscience sake (refers to the fact that the Believer has a higher principle than that of the unbeliever).    6 For for this cause pay ye tribute also (refers to the paying of taxes):  for they are God’s ministers, attending continually upon this very thing (refers to public servants).    7 Render therefore to all their dues (means that it is proper and right for all people to pay taxes, Christians as well!):  tribute to whom tribute is due (refers to that which is owed, and should be paid); custom to whom custom (addresses hidden taxes, which we should pay as well); fear to whom fear; honour to whom honour (Government is an Institution to be respected, extending to all Civil servants from the lowest to the highest). 

PUBLIC RELATIONSHIPS 

    8 Owe no man any thing (carries the idea that Christians do not “owe” their Brethren in the Lord the same obedience that is owed Civil Rulers), but to love one another (proclaims the only requirement between Believers):  for he who loves another has fulfilled the Law (pertains to what the Law of Moses intended, but wasn’t able to bring about; it can be done under Christ, and Christ Alone).    9 For this, You shall not commit adultery (sex in any form outside of marriage is unlawful [Gen. 2:23-24]), You shall not kill (should have been translated, “murder”), You shall not steal (don’t take what’s not yours), You shall not bear false witness (don’t lie), You shall not covet (do not try to unlawfully take that which belongs to another); and if there be any other Commandment, it is briefly comprehended in this saying, namely, You shall love your neighbour as yourself (Divine Love produced by the Holy Spirit is self-sacrificial in its nature).   10 Love works no ill to his neighbour (will not hurt his neighbor):  therefore love is the fulfilling of the Law (proclaims the fact that this is all the Law formally requires, but can only be done in Christ).   11 And that, knowing the time (the Believer is to do everything with the Judgment Seat of Christ in view), and now it is high time to awake out of sleep (spiritual apathy and lethargy must be shaken off):  for now is our Salvation nearer than when we believed (actually speaks of the coming Rapture of the Church, and the Believer at that time being Glorified).   12 The night is far spent, the day is at hand (refers to everything up until the coming Resurrection as “night”; all after the Resurrection is referred to as “day,” with both day and night used as symbols):  let us therefore cast off the works of darkness (could be translated, “let us therefore cast off the clothes of darkness”; former bad habits of life are here, as elsewhere, regarded as clothing once worn, but now to be put off), and let us put on the armour of light (could be translated, “and let us put on the clothes of Light”).   13 Let us walk honestly, as in the day (we should conduct ourselves in a manner befitting our high station in life as Saints of the Most High God); not in rioting and drunkenness (the ways of the world), not in chambering and wantonness (speaks of sexual immorality of every nature), not in strife and envying (speaks of constant manipulation and exploitation to best others regarding business, place, or position).   14 But put ye on the Lord Jesus Christ (avail yourself of all that Christ has accomplished at the Cross, which is available to all Believers), and make not provision for the flesh, to fulfil the lusts thereof (Faith in the Cross will give the Holy Spirit latitude within our lives, which alone gives us victory over the flesh). 

Chapter 14(A.D. 60)DOUBTFUL THINGS 

HIM who is weak in the faith receive ye (refers to the Believer not understanding the Cross as he should), but not to doubtful disputations (is directed toward the strong Believers and those “weak in the Faith”; it means that the strong, who welcome those of weak Faith into the fellowship of the Church, are to do so unreservedly and not with the purpose of judging and attempting to rule their minds).    2 For one believes that he may eat all things (pertains to the strength of one’s Faith, based on a proper understanding of what Jesus did for us at the Cross):  another, who is weak, eats herbs (this latter group doesn’t properly understand the Finished Work of Calvary, and think that eating or not eating certain things gauge their Sanctification and Holiness, etc.).    3 Let not him who eats despise him who eats not (speaks of the spirit of spiritual superiority); and let not him which eats not judge him who eats (is the same thing in reverse; spiritual superiority or spiritual pride is no respecter of persons; it can fasten itself to either group with equal tenacity):  for God has received him (speaks of the individuals in either case, strong or weak).    4 Who are you who judges another man’s servant? (This actually says, “As for you, who are you to judge God’s Servant?”) to his own master he stands or falls (the Lord Alone is to be the judge).  Yes, he shall be held up:  for God is able to make him stand (has reference to the fact that God Alone can hold us up, and He is able to do so; the idea is that brow beating an individual will never help the person!).    5 One man esteems one day above another (is actually referring back to the Jewish Sabbaths):  another esteems every day alike (subject every day to scrutiny; this is the proper course).  Let every man be fully persuaded in his own mind (the Apostle is not speaking of things here that are morally wrong and which the Word of God has already condemned; he is speaking of Rituals only).    6 He who regards the day, regards it unto the Lord (whatever Ritual someone may be attempting to keep, he is supposed to be doing it unto the Lord, and not for some personal satisfaction); and he who regards not the day, to the Lord he does not regard it (the interests of the Lord should be in view in either case).  He who eats, eats to the Lord, for he gives God thanks (his Faith is sufficient and whatever the food might be is of no consequence); and he who eats not, to the Lord he eats not, and gives God thanks (has the same end in view, or at least it should, to please the Lord).    7 For none of us lives to himself, and no man dies to himself (no Christian is his own end in life; what is always present in his mind as a rule of his conduct is the will and interest of his Lord).    8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord (everything in our lives is to be, “unto the Lord”): whether we live therefore, or die, we are the Lord’s (reflects the Lord having total control over our lives and deaths, which we must desire He use to the fullest).    9 For to this end (refers to the fact of Christ’s absolute ownership of the Believer, spirit, soul, and body) Christ both died, and rose, and revived (a price was paid for us of such magnitude that it absolutely defies description), that He might be Lord both of the dead and living (refers to the Lordship of Christ over all Saints, whether alive or having passed on).   10 But why do you judge your brother? (Is any Believer qualified to judge another Believer?  “Your Brother” is another reason for not judging.  It is inconsistent with the recognition of the Brotherhood of Believers.) or why do you set at nought your brother? (There is only one reason for refusing fellowship, and that reason is unconfessed, unrepentant, habitual sin in a person’s life [I Cor., Chpt. 5].) for we shall all stand before the Judgment Seat of Christ (we will be judged there, not for our sins, those having been handled at the Cross, but as it regards our stewardship and our motives, etc.; gain or loss of reward will be the result).   11 For it is written (Isa. 45:23), As I live, saith the Lord (God cannot die), every knee shall bow to me, and every tongue shall confess to God (to make a confession of God’s Honor, and as well, to praise Him).   12 So then every one of us shall give account of himself to God (each is responsible, meaning that the blame cannot be shifted elsewhere). 

RESPONSIBILITY 

   13 Let us not therefore judge one another any more (can be translated, “let us no longer have the habit of criticizing one another”):  but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way (tells us what is, in fact, permissible to judge; as Believers, we are to judge every Brother and Sister and situation which surrounds them, irrespective what it might be, as to how we can help them, instead of harming them).   14 I know, and am persuaded by the Lord Jesus (means that this declaration is of the Lord, not merely of Paul’s reasoning power), that there is nothing unclean of itself (speaks of ceremonial impurity, not of actual immorality; in the manner in which everything was originally created by the Lord and intended to be used, there is nothing unclean):  but to him who esteems any thing to be unclean, to him it is unclean (is this way because of Faith placed in things other than the Cross).   15 But if your brother be grieved with your meat, now walkest thou not charitably (do not take that as an occasion to be uncharitable toward him).  Destroy not him with your meat, for whom Christ died (our actions should always be motivated by the fact that Jesus died for this person, and this person belongs to Christ; we should treat him accordingly!).   16 Let not then your good be evil spoken of (our “good” must be exercised with a gracious spirit, always considering others):   17 For the Kingdom of God is not meat and drink (actually refers to rules, regulations, ceremonies, or rituals, etc.); but Righteousness, and Peace, and Joy in the Holy Spirit (a right spirit, which refers to a spirit that is controlled by the Holy Spirit, will always produce Righteousness, Peace, and Joy, not argument, etc.).   18 For he who in these things serves Christ is acceptable to God (Righteousness, Peace, and Joy are acceptable to the Lord; but not contention, quarreling, and fighting in the Church), and approved of men (Righteousness, Peace, and Joy alone will bring men together).   19 Let us therefore follow after the things which make for Peace (following that which is of God, and not that devised by men), and things wherewith one may edify another (refers to that which is produced by the Holy Spirit, and not by man).   20 For meat destroy not the Work of God (let’s not fight over incidental things, which are what most Church fights are all about).  All things indeed are pure (refers to that which is created by God, and used for its intended purpose); but it is evil for that man who eats with offence (refers to the man who is “weak in Faith”).   21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby your brother stumbles, or is offended, or is made weak (the idea is that love is to be the ruling guide, not our freedom of liberties).   22 Have you faith? (This is addressed to the strong.) have it to yourself before God (don’t run the risk of injuring a Brother’s conscience merely for the sake of exercising in a special way the spiritual freedom we have the happiness to possess).  Happy is he who condemns not himself in that thing which he allows (refers to this being joy enough, without us taking our liberty further and, thereby, hindering a weaker Brother or Sister).   23 And he who doubts is damned if he eat, because he eats not of faith (Faith, that is proper Faith, is the criteria for all things):  for whatsoever is not of faith is sin (the type of Faith addressed here is Faith in “Jesus Christ and Him Crucified”; any other type of faith is “sin”). 

Chapter 15(A.D. 60)UNITY IN CHRIST 

WE then who are strong ought to bear the infirmities of the weak (has the end result in mind of these weaker Brethren also becoming strong in Faith and knowledge of the Lord), and not to please ourselves (pleasing self ruins our Christian fellowship).    2 Let every one of us please his neighbour for his good to edification (refers to the Believer foregoing a legitimate act because a weaker Christian thinks it to be wrong).    3 For even Christ pleased not Himself (the entirety of the Life and Ministry of Christ was to do the Will of the Father); but, as it is written (Ps. 69:9), The reproaches of them who reproached You fell on Me (Christ suffered this reproach for our sakes, and surely not to please Himself; this should be our example).    4 For whatsoever things were written aforetime were written for our learning (refers to the whole of Old Testament Scriptures), that we through patience and comfort of the Scriptures might have hope (the Word of God must always be our criteria, and not our own self-will).    5 Now the God of Patience and Consolation grant you to be likeminded one toward another (presents God as the Author of the Patience and Consolation lodged in the Scriptures, which nourish the Hope of Believers) according to Christ Jesus (once again, if we place our Faith exclusively in Christ and the Cross, these admonitions will not be difficult to obey):    6 That you may with one mind and one mouth glorify God (proclaims the Christlikeness of the previous Verse as the only manner in which differences can be correctly settled), even the Father of our Lord Jesus Christ (contains the rendering of Christ pleasing the Father, Whom we must desire to please accordingly).    7 Wherefore receive ye one another (to take into friendship and fellowship), as Christ also received us to the Glory of God (“Us” covers all parties in the Church, however they may be distinguished; if Christ receives both, we are bound to receive each other). 

ONE IN CHRIST 

    8 Now I say that Jesus Christ was a Minister of the Circumcision for the Truth of God (proclaims the fact that Jesus was obligated first of all to the Jews, and for particular reasons), to confirm the Promises made unto the Fathers (proclaims the fulfillment of the Messianic Promises to Israel):    9 And that the Gentiles might Glorify God for His Mercy (we Gentiles are grafted in, not because of any merit on our part, but strictly because of “Mercy” on His Part); as it is written (Ps. 18:49), For this cause I will confess to You (to God) among the Gentiles, and sing unto Your Name (Christ is assumed here to be the Speaker, even as He is in all the Psalms; He gives thanks to God among the Gentiles, when the Gentiles give thanks to God through Him [Heb. 2:12]).   10 And again He says, Rejoice, you Gentiles, with His people (by joining “Gentiles” with Israel, “His People,” Moses predicts the grafting of the “wild olive tree” into the “good olive tree” [Rom. 11:17-24]).   11 And again (Ps. 117:1), Praise the Lord, all you Gentiles; and laud Him, all you people (this predicted the day about a thousand years in the future that the Gentiles would Praise the Lord and “Laud Him,” meaning to extol His Grace and Virtue).   12 And again (Isa. 11:1), Isaiah said, There shall be a root of Jesse (concerns Jesus coming from the family of David, regarding the Incarnation), and He Who shall rise to reign over the Gentiles (this Passage predicts that Jesus will ultimately “reign” as King over the entirety of the Earth); in Him shall the Gentiles trust (the Church is almost entirely made up of Gentiles). 

MINISTRY 

   13 Now the God of Hope fill you with all Joy and Peace in believing (that which the Lord imparts to Believers rests on Faith), that you may abound in Hope, through the Power of the Holy Spirit (the Holy Spirit will help us have all these things if we place our Faith exclusively in Christ and the Cross [I Cor. 1:18]).   14 And I myself also am persuaded of you, my Brethren (has faith in these Believers), that you also are full of goodness (means that they had such because of Christ), filled with all knowledge (knowledge of the Word), able also to admonish one another (they could correct each other if need be, because of their knowledge of the Word).   15 Nevertheless, Brethren, I have written the more boldly unto you in some sort (with greater confidence than otherwise), as putting you in mind, because of the Grace that is given to me of God (his peculiar Mission as Apostle to the Gentiles gave him the right to admonish them),   16 That I should be the Minister of Jesus Christ to the Gentiles (Paul presents his Calling as an Apostle to the Church), Ministering the Gospel of God (the word “Ministering” is used in the sense of the Priests and Levites of old, who were busied with the Sacred Rites in the Tabernacle and Temple), that the offering up of the Gentiles might be acceptable (presents Paul perceiving himself as presenting to God the Gentile Church as an “Offering”), being Sanctified by the Holy Spirit (the Holy Spirit, through Paul, pictures the Apostle offering up the Gentiles as a pure Sacrifice acceptable to God, because they were washed in the Blood and Sanctified by the Holy Spirit).   17 I have therefore whereof I may glory through Jesus Christ (everything is through Christ, and what Christ has done at the Cross) in those things which pertain to God (the idea is that all of Paul’s Ministry, and in whatever capacity, is ordered and directed by the Holy Spirit, signifying the Divine Order).   18 For I will not dare to speak of any of those things which Christ has not wrought by me (as the Apostle, in fact, the first Apostle, to the Gentiles, he is here claiming inspiration in the writing of this Epistle, and rightly so), to make the Gentiles obedient, by word and deed (it is not on his own impulse that he write this Epistle, but in Christ that He does it; the Romans as Gentiles, lie within this sphere in which Christ works through him),   19 Through mighty signs and wonders, by the Power of the Spirit of God (proclaims the Mighty Power of God in operation); so that from Jerusalem, and round about unto Illyricum, I have fully Preached the Gospel of Christ (he preached all the Gospel, compromising it not at all).   20 Yes, so have I strived to Preach the Gospel (speaks of his earnest zeal), not where Christ was named (means that Paul never sought to Evangelize where Christianity was already established), lest I should build upon another man’s foundation (Jesus, as the Head of the Church, gives direction through and by the Holy Spirit to particular workers; that “direction,” must not be impugned by others):   21 But as it is written (Isa. 52:15), To whom He was not spoken of, they shall see:  and they who have not heard shall understand (refers to the Message of Redemption going to the Gentiles, as is obvious). 

ROME 

   22 For which cause also (refers to Paul preaching these number of years in areas that did not have the Gospel) I have been much hindered from coming to you (his desire to minister in Rome was not born out of personal ambition, but was directed by the Holy Spirit concerning his Apostleship).   23 But now having no more place in these parts (meaning he had finished his work in the places mentioned), and having a great desire these many years to come unto you (proclaims that which had been strong within his heart, and placed there by the Holy Spirit);   24 Whensoever I take my journey into Spain, I will come to you (there is no record in Scripture or history that Paul ever fulfilled this proposed journey to Spain):  for I trust to see you in my journey, and to be brought on my way thitherward by you (implies that he hoped to take a select number from the Church in Rome to Spain with him), if first I be somewhat filled with your company (refers to his proposed stop in the Imperial City on his way to Spain).   25 But now I go unto Jerusalem to Minister unto the Saints (to take offerings from the Gentile Churches to Jerusalem to minister to many Saints who were in dire need).   26 For it has pleased them of Macedonia and Achaia to make a certain contribution for the poor Saints which are at Jerusalem (had to do with the persecution leveled at the Church in Jerusalem by the Jewish Sanhedrin).   27 It has pleased them verily; and their debtors they are (refers to the Jews of Antiquity being the bearers of Salvation, which was a great Blessing to the Gentile world).  For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things (this goes for the entirety of the Gospel, and for all time; if we are ministered to spiritually, we should in turn minister back in material things).   28 When therefore I have performed this (to take the Offerings to Jerusalem), and have sealed to them this fruit (everything the Believer does for the Lord is looked at by the Holy Spirit as “fruit”), I will come by you into Spain (there is a tradition that Paul did ultimately go to Spain; but as stated, there is no historical or Scriptural proof).   29 And I am sure that, when I come unto you, I shall come in the fulness of the Blessing of the Gospel of Christ (proclaims the fact of great Truths held by Paul, actually given to him by Christ [Gal. 1:11-12], which he wished to give to the Roman Church). 

PRAYER 

   30 Now I beseech you, Brethren, for the Lord Jesus Christ’s sake (refers to the Work of God; even though the Lord has paid the price on the Cross for man’s Redemption, it is up to us to take the Message to the world), and for the Love of the Spirit (that he would always be led by the Spirit), that you strive together with me in your prayers to God for me (proclaims the humility of this man, and the Power of Prayer);   31 That I may be delivered from them who do not believe in Judaea (the Nation of Israel, which had rejected Christ); and that my service which I have for Jerusalem may be accepted of the Saints (concerns the Offering for the poor Saints in Jerusalem who were in desperate need);   32 That I may come unto you with joy by the Will of God (refers to the fact that it definitely was the Will of God for Paul to go to Rome), and may with you be refreshed (reveals that Paul had many friends in Rome, hence, the warmness of his statements).   33 Now the God of Peace be with you all.  Amen. 

Chapter 16(A.D. 60)COMMENDATIONS 

I commend unto you Phebe our sister, which is a servant of the Church which is at Cenchrea (the word “servant” in the Greek is “diakonos,” with our words “Deacon” and “Deaconess” derived from it; this shows that it is Scriptural for a woman to serve in this capacity as well as a man; Cenchrea was the Port of Corinth, about nine miles from that city):    2 That you receive her in the Lord, as becometh Saints (refers to receiving her into companionship and fellowship; in fact, she delivered the Epistle to the Romans to the Church in Rome; of this, Renan says:  “Phoebe carried under the folds of her robe the whole future of Christian Theology), and that you assist her in whatsoever business she has need of you (suggests that she may have had business in Rome of a legal nature):  for she has been a succourer of many, and of myself also (Phoebe was a great Blessing to the Work of God). 

PERSONAL GREETINGS 

    3 Greet Priscilla and Aquila my helpers in Christ Jesus (Paul first met them at Corinth, but evidently they had now gone back to Rome):    4 Who have for my life laid down their own necks (means they risked their lives for Paul; exactly where and how aren’t known): unto whom not only I give thanks, but also all the Churches of the Gentiles (all the Churches of the Gentiles thanked Priscilla and Aquila as well).    5 Likewise greet the Church that is in their house (evidently, they had one of the house Churches in Rome).  Salute my well-beloved Epaenetus, who is the Firstfruits of Achaia unto Christ (this man was among the first in Corinth to give his heart to Christ).    6 Greet Mary, who bestowed much labour on us (other than this statement, no information is given concerning this dear lady).    7 Salute Andronicus and Junia, my kinsmen (probably refers to fellow Jews, and not blood relatives), and my fellow-prisoners (implies that these two had been, like himself, imprisoned at some time for the Faith), who are of note among the Apostles (doesn’t mean they were Apostles themselves, but that they were well-known to the original Twelve), who also were in Christ before me (their conversion predated his).    8 Greet Amplias my beloved in the Lord.    9 Salute Urbane, our helper in Christ, and Stachys my beloved (it seems these men had been Paul’s helpers in earlier times).   10 Salute Apelles approved in Christ.  Salute them which are of Aristobulus’ household (probably refers to slaves who had once belonged to this man).   11 Salute Herodion my kinsman (another Jew).  Greet them who be of the household of Narcissus, which are in the Lord (does not refer to Narcissus personally, but to slaves of his household, at least those who were followers of the Lord).   12 Salute Tryphena and Tryphosa, who labour in the Lord (presents two more slaves, for theirs are slave names).  Salute the beloved Persis, which laboured much in the Lord (refers to a woman).   13 Salute Rufus chosen in the Lord, and his mother and mine (he was probably the son of Simon of Cyrene who helped Jesus bear the Cross).   14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the Brethren which are with them.   15 Salute (greet) Philologus, and Julia, Nereus, and his sister, and Olympas, and all the Saints which are with them.   16 Salute one another with an holy kiss (presents that which was the custom of all Oriental people at that time, not only Christians).  The Churches of Christ salute you (refers to the Churches planted by Paul who in turn were greeting the Church in Rome). 

ADMONITION 

   17 Now I beseech you, Brethren, mark them which cause divisions and offences contrary to the doctrine which you have learned (refers to the fact that false teachers are to be identified); and avoid them (turn away from and shun these).   18 For they who are such serve not our Lord Jesus Christ, but their own belly (the satisfaction of creature needs, and not the Work of God); and by good words and fair speeches deceive the hearts of the simple (refers to those who have little true understanding of the Word of God). 

OBEDIENCE 

   19 For your obedience is come abroad unto all men (refers to Paul not linking the Saints in the Church in Rome with these false teachers, whomever they may have been).  I am glad therefore on your behalf (expresses his joy at their maturity in the Lord):  but yet I would have you wise unto that which is good, and simple concerning evil (he wanted them to be so grounded in the Word that they would instantly know false doctrine when it came their way).   20 And the God of Peace shall bruise Satan under your feet shortly (all who trust Christ and what He has done at the Cross are guaranteed victory, and in every capacity).  The grace of our Lord Jesus Christ be with you.  Amen (presents the standard Benediction of Paul, which he uses in one form or the other in all of his Epistles, even Hebrews). 

GREETINGS 

   21 Timothy my workfellow (refers to Paul’s young understudy and fellow worker), and Lucius, and Jason, and Sosipater, my kinsmen (fellow Jews), salute you.   22 I Tertius, who wrote this Epistle, salute you in the Lord (he was Paul’s Scribe to whom he dictated the letter to the Romans).   23 Gaius my host, and of the whole Church, salutes you (probably means that Paul was staying in this man’s home in Corinth).  Erastus the chamberlain of the city salutes you (probably the one mentioned in II Tim. 4:20 and Acts 19:22), and Quartus a brother.   24 The Grace of our Lord Jesus Christ be with you all.  Amen. 

BENEDICTION 

   25 Now to Him Who is of power to stablish you according to my Gospel (Paul’s Gospel was, “Jesus Christ and Him Crucified”), and the Preaching of Jesus Christ (Paul Preached the Cross [I Cor. 1:23; 2:2]), according to the Revelation of the Mystery, which was kept secret since the world began (proclaims that which is now revealed in his Gospel, the story of Redemption),   26 But now is made manifest (the actual Greek reads, “but now has been made known through Prophetic writings”), and by the Scriptures of the Prophets (refers to the Old Testament, which Scriptures constantly pointed to the coming of Christ), according to the Commandment of the Everlasting God (actually means that, according to the appointment of God, the “Mystery” should now at last be made known), made known to all nations for the Obedience of Faith (it must be Preached to the whole world):   27   To God only wise, be Glory through Jesus Christ forever.  Amen (the Great Price Jesus paid by giving himself in Sacrifice will forever bring Glory to God, in that it has brought about the Salvation of untold numbers of souls).