Commentary on Romans 11-16
by Dave Brown
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Introduction
Return to Romans 1-5
Return to Romans 6-10
Other Commentaries
[Comments are given in bracketts.]
Romans 11
11:1 I say then, Did God cast off his people? Absolutely not! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
[To understand the necessity for this rhetorical question it is necessary to go back to 10:18 and read forward. There Paul not only asserts but proves from the Old Testament that the Jews: (1) heard the truth, (2) they knew and understood the truth, but nevertheless, (3) they rejected God's offer of the gift of salvation despite the fact that: "All the day long did I spread out my hands unto a disobedient and gainsaying people" (10:21). As a result of such a strong rebuke, many might think that God cast off his people and totally turned to the Gentiles. But if He had done that, then Paul himself would not be saved. This question also fails to understand just how God deals with people today. He does not cast off peoples nations. Each person, regardless of race and nationality must come to God as an individual, not as a member of some group. If God had cast off all the Jews, then that would have included Paul as well as the Jewish Christians at Rome, so nothing that Paul has said so far should be interpreted that God cast them all off. If not the entire nation, then what? Answer: those individuals who refused to accept what God offered them through faith.]
2 God did not cast off his people which he foreknew.
[This word "foreknew" was discussed in the commentary of Romans 8:29. In a sense God can know everything about the future; whether he determines to do that is a matter of conjecture. But there is no doubt that God knew that there would be some who would obey the gospel and be faithful to Him. So here Paul is talking about those collectively who would be saved (as individuals) out of all nations. God has always known that some would be faithful, from both the Jews and the Gentiles. And he has not summarily cast off any of them.]
Or know ye not what the scripture saith of Elijah? how he pleaded with God against Israel:
3 Lord, they have killed thy prophets, they have dug down thine altars; and I am left alone, and they seek my life.
4 But what saith the answer of God unto him? I have left for myself seven thousand men, who have not bowed the knee to Baal.
5 Even so then at this present time also there is a remnant according to the election of grace.
[From 1 Kings 19:10. Things are not always as they appear, and while it appeared as though the vast majority of Jews had rejected Jesus, there might be far more than what the Roman readers would expect. Elijah felt that it was all who had abandoned their service to God at his time, and there was strong evidence to support that. But God knew the hearts of the seven thousand who were still faithful to Him. Paul applies this same reasoning to the current state of the Jews' salvation. Let us be very clear in understanding this concept of individual responsibility. Paul will make it clear in this chapter that those Jews who will be saved must obey exactly what the Gentiles were required to obey. There is no summarily acceptance (or rejectance) of any entire nation -- indeed, there never was. Even in the days of Joshua, those who were unfaithful paid the price. We are obligated to bring up what should seem to most bible students to be a trivial point. But since many use this chapter to defend the idea that all of the Jews are going to be saved just because they are Jews, it is essential that we refute this false doctrine from the outset. Read again verse 5. Who were saved then? It was strictly a remnant -- a relatively small number -- as is the definition of the word remnant. "Even so than at this present time" applies this same principle to Paul's time and by extension to the entire gospel dispensation. We will continue to point this out throughout this chapter.]
6 But if it is by grace, it is no more of works: otherwise grace is no more grace.
[Grace is generally defined to be unmerited favor -- something that is given that is not earned or deserved. The concept of grace was covered extensively in the first six chapters (1:5, 7; 3:24; 4:4, 16; 5:2, 15,17, 20, 21; 6:1, 14 and 15). It was stated that salvation is not something we earn by law keeping or works. Here, to surface the concept of grace again, he asserts an obvious truism -- if salvation were of works it could not possibly be of grace.]
7 What then? that which Israel sought for, that he obtained not; but the election obtained it, and the rest were hardened:
8 according as it is written, God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, unto this very day.
[Let us take this one phrase at a time. Israel (meaning all of the Jews in general) sought for salvation, but they all did not obtain it. Some of them did: "the election obtained it." This election was not strictly Gentiles, so those Jews that were part of the elect (see verse 5) obtained it along with the Gentiles who obeyed the gospel. Those who refused to see the saving power of righteousness of God within the gospel were hardened and thus kept from overwhelming God's people with their error. Some overt action of God is stated originally in Isaiah 29:10. The words "according as" in Verse 8 indicate that the Old Testament quotation is in accord with what God was currently doing, if not exactly following it in detail. It is clear throughout the bible, and particularly in the New Testament (e.g., 1 Corinthians 2) that when men are rebellious toward listening to the word of God, God will not allow them to even begin to understand his word.]
9 And David saith, Let their table be made a snare, and a trap, And a stumblingblock, and a recompense unto them:
10 Let their eyes be darkened, that they may not see, And bow thou down their back always.
[Again, OT prophesy would be very influential to the Jewish Christians at Rome. These verses of David are prophecy from Psalms 69:22-23 which, among other things, specifically referred to those who crucified Jesus and treated him so shamefully. Oh, the depths of depravity that one can reach by refusing to yield to God's plan -- recall from Chapter 1: "God gave them up."]
11 I say then, Did they stumble that they might fall? Absolutely not: but by their fall salvation (is come) unto the Gentiles, to provoke them to jealousy.
[The stumbling refers back to Verse 9. The word "fall" in this verse has two meanings. The first meaning is to fall in an absolute sense of not being able to get back up. Was this stumbling caused by God to punish them so that they could never access God's grace again? ABSOLUTELY NOT is stated in the most negative language possible. It was not God's intent to pronounce final judgment on them at that time. They would be given a chance to repent, and 3,000 of them did just that on the day of Pentecost (Acts 2). But they did fall albeit, for some only temporarily. But for others their fall persisted, and they had not repented. But there is a positive purpose for this as we recall from Chapter 9 that "all things work together for good to those who love God." God takes things that are clearly evil and turns them to be beneficial. In this case it was for the benefit of to the Gentiles. And, in turn, the obedience of the Gentiles would hopefully provoke the erring Jews to jealousy. Would there be any reason to provoke them to jealousy if, in fact, God had the plan to summarily save all of the regardless of their individual behaviors? Of course not. But some persist to apply Old Testament prophecy to the Jews today in this regard. Let us realize going forward that Paul has stated in Chapters 9 and 10, and will continue to state here, that the Jews can only be saved by obedience to the Gospel -- they are saved EXACTLY like the Gentiles are.]
12 Now if their fall, is the riches of the world, and their loss the riches of the Gentiles; how much more their fulness?
13 But I speak to you that are Gentiles. Inasmuch then as I am an apostle of Gentiles, I glorify my ministry;
14 if by any means I may provoke to jealousy (them that are) my flesh, and may save some of them.
15 For if the casting away of them (is) the reconciling of the world, what (shall) the receiving (of them be), but life from the dead?
[It is important to recognize that Paul now turns to appeal to the Gentiles. Both the Jew and the Gentile had a problem with prejudice (as we should admit, we all do today in tending to favor people that are like us). The fact that Paul is speaking "to you that are Gentiles" in this immediate context does not mean that what he is saying would not be of use to the Jews as well. People are people, and what applies to one applies to all. But the different perspectives that Paul provides helps them and us to better understand what the Holy Spirit is attempting to get across through Paul.]
[This hardening by God was only to be temporary to serve a temporary purpose. Through the book of Acts beginning with Acts 6 we see the great animosity between the Jews and the Gentiles. Circumcision itself was a tremendous barrier to Gentiles for obvious reasons. Some of the Jewish Christians wanted to impose this rite upon Gentile converts. (We feel that their intent was one of maintaining their positions of power and authority, but that is off the subject here.) Had Christianity been dominated by the Jews it seems inevitable that mandatory OT law-keeping would have been the case. God prevented this from happening by hardening the Jews against Jesus altogether. It seems God accomplished this through His divine providence by taking advantage of their weakness of jealousy (Acts 5:17; 13:45; 17:5). In essence, he let the Jews be Jews (see Acts 7:9). But again, Paul here is looking past this period of darkness, and beyond the darkness, he sees a large number of Jews turning to the Lord from their stiff-necked ways.]
[Thus the apostle is attempting to provide God's view of just why things were working out the way that they were. Paul himself probably had considerable difficulty in trying to figure out why the Jews did not stampede into something as great and wonderful as the gospel. But Paul was not a jealous person, and he did not value personal power. Therefore, any misunderstanding he had of that aspect of this type of motivation is certainly understood. Note that at the end of this chapter Paul gives his own qualifier to this chapter's view -- the admission that neither he (Paul) nor anyone else is about to explain why God does what He does. But let's remember that the Holy Spirit is working with Paul here to produce the best possible explanation, and we can understand it to the extent given.]
[So in Verse 15 Paul indicates to the Gentiles that this is not a summary judgment on the Jews, but one that will be removed once some of them repent and turn to the truth of the gospel. And when they are received back into the fold along with the Gentiles, how much better off will everyone be, both Jew and Gentile.]
16 And if the firstfruit is holy, so is the lump: and if the root is holy, so are the branches.
[Paul is famous for his mixed metaphors. In this case, it is not mixed as much as two of them coming at once -- sort of a double barreled approach to drive home the point (speaking of mixed metaphors). This might be correctly interpreted in various ways. One reasonable interpretation makes the analogy of the sacrifice that had to be made at harvest. The firstfruit had to be perfect and the very best, and when it was sacrificed it made the entire harvest and its bread holy. The lump then would be the dough that would be produced from this grain. Similarly if the roots of a tree were holy, so would be the branches that these roots sustained. It seems as though Paul really wanted to use the second analogy, but he is applying the first in order to produce a better understanding of the second. While we are tempted in retrospect to declare Christ to be the firstfruit and the root, the idea that Paul had in mind from the following verses seems to invoke the Jewish patriarchs as the root, and this probably fits the continuation of this analogy that follows.]
17 But if some of the branches were broken off, and thou, being a wild olive, wast grafted in among them, and didst become partaker with them of the root of the fatness of the olive tree;
18 glory not over the branches: but if you glory, it is not you that bears the root, but the root thee.
[Clearly he is speaking of the spiritual Jewish nation here, but he is speaking mainly to Gentiles. The errant Jews were broken off of spiritual Israel (the tree), and the faithful Gentiles were grafted into this spiritual entity (kingdom, church, body, family, etc., each of which expresses a different aspect of the same thing). The fact that they were from the wild olive indicates that their compatibility to the tree is not as good as the natural branches -- a point that will exploited as we shall see. Finally, it is not your righteousness that makes you compatible with the natural branches, but righteousness of God (via the root) that enables your salvation.]
19 Thou wilt say then, Branches were broken off, that I might be grafted in.
20 Well; by their unbelief they were broken off, and you stand by your faith. Be not high minded, but fear:
21 for if God spared not the natural branches, neither will he spare thee.
[Don't think that your being a Gentile gives you some advantage -- this is the same message that Paul is giving to Jews -- as Peter did to the first Gentiles who were baptized, that God is not a respecter of persons (Acts 10:34). You stand by faith but you too can be broken off. Do not be high minded to think that your salvation is of your own righteousness or because you are Gentiles. You stand by your faith in God's righteousness.]
22 Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, God's goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.
[God is doing the judging and God is satisfying His own will in making these judgments. But Paul's very argument makes it clear that the Jews' behavior played a major part in that judgment. Clearly Paul is not taking the Calvinist "irresistible grace" position, which is unconditional. The condition is "if thou continue in His goodness." If you do not recall what that goodness is, review Romans 1:16-17. The alternative is clear; what else could "fell" and getting "cut off" mean if not lost. Thus, we have another clear assertion against the evil notion that once people are saved that they cannot be lost.]
23 And they also, if they continue not in their unbelief, shall be grafted in: for God is able to graft them in again.
[Recall that faith/belief is a synecdoche for "the goodness of God" and so they are being used interchangeably in these verses. Again speaking to the Gentile Christians at Rome, they should be quite accepting of their Jewish brethren if/when they return to the fold.]
24 For if thou wast cut out of that which is by nature a wild olive tree, and wast grafted contrary to nature into a good olive tree; how much more shall these, which are the natural (branches), be grafted into their own olive tree?
[There is something in medicine called graft verses host disease (GvHD) that tends to create a rejection of foreign bodies into a host. But this is minimized or eliminated when the graft is from the same body as the host. Paul would not put it in those terms, but this was an observation of agriculture at the time.]
25 For I would not, brethren, have you ignorant of this mystery, lest ye be wise in your own conceits, that a hardening in part hath befallen Israel, until the fulness of the Gentiles be come in;
[Again, speaking to the Gentiles, he is pleading with them not to discriminate against their Jewish brethren and especially against any Jews that want to be converted or return to Christianity. So he is saying that this is all part of God's overall plan to facilitate things for the Gentiles. We mentioned above (verse 15) how difficult it would be for the Gentiles if the church were overwhelmingly Jewish, so we will not restate that here. Suffice it to say, it is extremely difficult to break into a completely different culture. Those who have tried it can testify to that fact. Not impossible, but extremely difficult.]
26 and so all Israel shall be saved: even as it is written, There shall come out of Zion the Deliverer; He shall turn away ungodliness from Jacob:
27 And this is my covenant unto them, When I shall take away their sins.
[Isiah 59:20. Some want the word "so" here to be a conclusion, and this is how we use the word quite often today. However, looking back over the previous verses, is this the logical conclusion of those verses? The underlying Greek meaning of the word "so" is "likewise," and that is the more reasonable meaning in this context: "and in like manner ..." What is meant by "all Israel?" Could this mean that all the Jews are going to be saved regardless of their beliefs or behavior? That very thought is contrary to the entire chapter and the entire New and Old Testaments. That God would arbitrarily save all of a given nation for no other reason than that they are of that nation would make God the worst respecter of persons ever (Acts 10:34). Thus the meaning cannot be "all Jews" independent of their behavior. It must be restricted to all Jews who would be saved. The point is that all Jews would be saved in the EXACT SAME way that all Gentiles were being saved -- with no exceptions. A more detailed way of expressing this would be "And in this same manner, according to God's righteousness, shall all those in Israel be saved who yield themselves to the gospel." We all come to God and are judged as individuals, and not because of our nationality or heritage. The Old Testament passages quoted here add further weight to the way in which they will be saved: through faith in Jesus Christ.]
[Further insight on this phraseology can be obtained by jumping ahead just for a moment to Romans 11:32: '"For God hath shut up all unto disobedience, that he might have mercy upon all." If we apply the same rule of interpretation here as some want to apply to Verse 26, this will call for universal salvation. Clearly here the word "all" is being applied to all those who would avail themselves of God's righteousness. God has extended His mercy to all men, but there are provisions made by Jesus by which they can avail themselves of it.
28 As touching the gospel, they are enemies for your sake: but as touching the election, they are beloved for the fathers' sake.
29 For the gifts and the calling of God are not repented of.
[They are enemies of the gospel because they are not availing themselves of it in their disbelief (see 10:3). But many went beyond this to either (1) persecute Christians as Paul did before his conversion; or (2) trying to persuade those within the church to go back and be saved by the Law of Moses, which was a major issue that the Romans letter was written to combat. As enemies, they are treated by God as enemies (e.g., see 11:8), and are not part of the body of Christ. But their being enemies is for the sake of those who are saved. The idea of their not over-riding the church and leading it astray, but rather being of a manageable number to enable the Gentiles to enter into the number without the stigma that such would generally cause both in the Jewish and the Gentile communities. On the other hand, they (the unbelieving Jews) are beloved, just as all of mankind is valued and loved by God. We (the Gentiles) should not have any resentment toward them. If they are not believers, they are no different than we were when we were not believers. God loved us and saved us. Similarly God loves all of them and to the extent that they will allow it, God will save them all. So, the gifts (see 5:15-16 and 6:23) have been given, and God is in no way sorry for what he has given. And the calling -- those God has called and in the way that He called them -- are not repented of by God. He has acted in a perfectly good and righteous way, and the results will be the best that they can possibly be for all involved.]
30 For as ye in time past were disobedient to God, but now have obtained mercy by their disobedience,
31 even so have these also now been disobedient, that by the mercy shown to you they also may now obtain mercy.
32 For God hath shut up all unto disobedience, that he might have mercy upon all.
[This gives the reason that it has come to its present state and that it will ultimately turn out to the best good for everyone. Apparently Paul viewed these actions of God to be loving acts designed to do everything that He could (short of eliminating free will) to enjoin both Jews and Gentiles to enter the fold. This is obviously speaking to the Gentiles about the Jews, but it is a message for both the Jewish and Gentile Christians at Rome. The last sentence shows the consistency between the Jew and the Gentile -- they were both separated by God by their sins, and they will both receive mercy in identically the same way, by faith in the righteousness of God (1:16-17). This shows that the overall strategy of God is to save as many as possible.]
[Paul has attempted to explain just why things are working out the way that they are. But he is quick to tell us that he does not have all of the answers, nor can he (or we) possibly understand it all. The following passage is short but it is one that packs a tremendous amount of information, not just about Jews and Gentiles in the first century, but about our relationship with God in general.]
33 O the depth of the riches both of the wisdom and the knowledge of God! how unsearchable are his judgments, and his ways past tracing out!
34 For who hath known the mind of the Lord? or who hath been his counselor?
35 or who hath first given to him, and it shall be recompensed unto him again?
36 For of him, and through him, and unto him, are all things. To him (be) the glory for ever. Amen.
[This needs to be read together uninterrupted. Paul in his humble way is saying here that, while he took his best shot (with the aid and guidance of the Holy Spirit) in trying to convey to us some understanding of the situation, he still cannot totally fathom it. He cannot search out Gods wisdom, knowledge and judgments. He cannot know the mind of God, and he dare not try to pretend to give God counsel. This answers a lot of questions that we have today. The answers to many of our questions are that they are unanswerable. This is not an excuse for us to stop pursuing the answers in God's word to the best of our abilities. But it does tell us that all of the answers are not there -- only the ones that God wants us to have are there (Deuteronomy 29:29). Perhaps that is part of what faith is all about -- trusting God to turn it all to good for our benefit at some point in time. Remember Joseph.]
[Chapter 12 is a shifting of gears, and yet it still is linked with a "therefore" -- it is because of what has been discussed perhaps in the entire 11 chapters that Paul is now going to turn to them and plead with them to do what is the reasonable thing for them to do if they have indeed accepted what he has presented to them to this point. While this chapter is a major change, Paul is still going in the same direction. Hopefully, having convinced them that they are saved by grace and not be works of any law keeping (except for the principles of "law of faith," Romans 3:27, which is the gospel), he now goes on to show them what this means in terms of their behavior. This is all part of righteousness of God and how that righteousness ultimately is shown in His people. In the first 11 chapters the concentration was on what God has done for us to give us salvation through His righteousness. The remainder of the book will concentrate on what we will do for ourselves to further avail ourselves of God's righteousness as children of God. It shows how the actions of God to save us will motivate us to do if we are allowing Him to work within us.]
Romans 12
12:1 I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, (which is) your spiritual service.
[Beseech = beg. Why did Paul beg them? This was something that was in their power to either accept or reject. The mercies of God enable us to understand the truth and respond to it properly. The power of the Holy Spirit would also be instrumental in this regard (chapter 8). The command is for us to present our bodies as a living sacrifice to do God's will, and thus to produce happiness both for ourselves and for God. We must dedicate ourselves to both learning the will of God for us and then doing what we have learned, and therefore becoming holy -- set aside, dedicated and acceptable to God. The word spiritual here means of the intellect or the inward man. It is not just something on the surface. We worship in truth, but we must also worship in spirit ... with the inner man (John 4:24). Some translations have "reasonable," but the meaning is the same -- of to or pertaining to the reason, and being a reasonable response to what God has done for us. These two views of this word are not at all contradictory -- the one elaborates on the other.]
2 And be not fashioned according to this world: but be ye transformed by the renewing of your mind, and ye may prove what is the good and acceptable and perfect will of God.
[There are two aspects of being a total living sacrifice, and together they bring about a result: (1) being not fashioned according to this world means that we follow God and not just the popular opinions of men; and (2) this requires a transformation, since the old man took delight in the things of this world. That old man is now crucified (Romans 6), and the new man has a renewed mind; or perhaps another way of describing it, a mind that is constantly being renewed and improved by the influence of God's word. This is the only verse that we know of that tells us how to prove God's will. It cannot be proven by an academic exercise (scientific, historical, or otherwise) -- it can only be proven by our living it. Nothing short of this will enable the Christian to be able to understand what this is talking about. At the same time, it is being proven to others who "see your good works and glorify your God who is in heaven" (Matthew 5:16). But mainly, it is proven to the one who lives it and recognizes the benefits of doing things God's way.]
["the good and acceptable and perfect will of God" -- this is what we prove by transforming our lives to it. Can anything other than the gospel transform us? The gospel is the "good and acceptable and perfect will of God," and it is the gospel that reveals God's righteousness and its power to save us (Romans 1:16-17). Perfect does not mean typographically, historically, or scientifically, since these things are irrelevant to its transforming power. It is perfect and complete in its ability to save us and to provide all that we need to satisfy all of our spiritual needs. It is totally sufficient for the purposes for which it was given to us.
3 For I say, through the grace that was given me, to every man that is among you, not to think of himself more highly than he ought to think; but so to think as to think soberly, according as God hath dealt to each man a measure of faith.
[Pride -- is this not what most often gets in the way of our serving God? "Pride goes before destruction and a haughty spirit before a fall" (Prov. 16:18). We want to do it our way. We want the credit for it as opposed to "the perfect will of God" (12:2). If we are proud we will never be able to understand the gospel of Jesus Christ. But on the other hand, God made us and gave us some great characteristics, and we should thank God for them and recognize our abilities. Reality is what Paul is asking for here -- not too much and not too little self-esteem. This is a very difficult thing for all of us to attain -- the perfect self assessment.]
4 For even as we have many members in one body, and all the members have not the same office:
5 so we, who are many, are one body in Christ, and severally members one of another.
[For elaboration on this see 1 Corinthians 12:12f. In this metaphor the church is being compared to the human body. All the members contribute, and they all complement the others. When we either deny our worth, or are proud of our contributions, we injure the functioning of the body of Christ. His church is not about us, it is about Jesus and what He did for us.]
6 And having gifts differing according to the grace that was given to us, whether prophecy, (let us prophesy) according to the proportion of our faith;
7 or ministry, (let us give ourselves) to our ministry; or he that teaches, to his teaching;
8 or he that exhorts, to his exhorting: he that gives, (let him do it) with liberality; he that rules, with diligence; he that shows mercy, with cheerfulness.
[These examples given have been used as evidence that Rome was at one point visited by an apostle in order to impart miraculous spiritual gifts. However, unlike the list given in 1 Corinthians 12, the only one that would necessarily be considered as miraculous is prophecy. While an apostle visiting Rome could have laid his hands on one of the Roman Christians to impart this gift, it is also possible that some Christians from Rome had received this gift elsewhere and then returned to Rome, as was probably the case with Priscilla and Aquila. For that matter, some could have received it after their baptisms at Jerusalem on Pentecost (see Acts 2:10). In Chapter 1 Paul talks about imparting some spiritual gift to them, and this well could be to add to spiritual gifts that were present at Rome.]
[It is difficult for us not to compare the Roman Christians who seemed to be quite mature, with the Corinthian Christians, who were anything but. The Roman church seemed to have a minimum of spiritual gifts mentioned, while Corinth came behind in no gift (1 Corinthians 1:7). Yet, much of 1st Corinthians (specifically chapter 11, 12 and 13) are committed to showing them how they were to properly use their spiritual gifts. Stop and think for a moment how ironic that is! The idea that we are more mature if we can work miracles is an obvious farce. Miracles brought about mental, not spiritual, benefits. They revealed and confirmed the truth; but it was still up to the recipients to turn this truth into action in their own lives. And such is similarly true of our knowledge of the scriptures today -- it is not an end in itself.]
9 Let love be without hypocrisy. Abhor that which is evil; cleave to that which is good.
10 In love of the brethren be tenderly affectioned one to another; in honor preferring one another;
11 in diligence not slothful; fervent in spirit; serving the Lord;
12 rejoicing in hope; patient in tribulation; continuing stedfastly in prayer;
13 communicating to the necessities of the saints; given to hospitality.
[These need little explanation -- we should meditate upon this list of good attributes and do all in our power to acquire them for ourselves. The word "communicate" is not used today to refer to financial support, but that is the meaning here -- closely related to communion, meaning fellowship.]
14 Bless them that persecute you; bless, and curse not.
[The persecution that was already a problem at Rome was going to increase. The Christians had to be prepared for it. The instructions through the end of the chapter and into the next are extremely counter-intuitive, and few people would arrive at them through their own natural reasoning process. Think of how this relates to "righteousness of God."]
15 Rejoice with them that rejoice; weep with them that weep.
[Envy is when we resent the good fortune of others and/or glory over their loses. This is a common vice, and when we detect it in ourselves, as we surely will if we are looking for it, we should stomp it out at its first appearance. The alternative to envy is commanded here -- empathize with others by being excited about their good news and distressed when they are in mourning.]
16 Be of the same mind one toward another. Set not your mind on high things, but condescend to things that are lowly. Be not wise in your own conceits.
[Lowly from the world's point of view; but obviously not lowly from the Lord's point of view. Similarly with the "high things" -- Paul is speaking accommodatively here from a worldly point of view.]
17 Render to no man evil for evil. Take thought for things honorable in the sight of all men.
[This is probably the most difficult edict to keep, and it is at the extreme end of being counter-intuitive. But if we are following the example of Jesus, right to and on the cross, this will be part of our character.]
18 If it be possible, as much as in you lieth, be at peace with all men.
[The clear implication is that being at peace will not always be possible. But if not, it should be upon the enemy's head ... their responsibility, not ours. Does this mean that sometimes we have to give up some of our cherished wishes so that we can maintain peace with others? Yes, but not if it involves violating a command of God -- in those cases it becomes impossible to stay at peace, although this would not justify violence other than in self defense.]
19 Avenge not yourselves, beloved, but give place unto the wrath (of God): for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord.
[Repeating verse 17 in a different way for emphasis. The Christian should realize that God will make all things right in the long run -- all things work together for good, as we learned in Romans 8:28. This verse also indicates that when we take vengeance ourselves we are acting in the place of God. This is God's responsibility, not ours. When we usurp His authority in this regard we are denying God His rightful opportunity, and this could well bring reproach on both God and His people. "It is a fearful thing to fall into the hands of the living God" (Hebrews 10:31).]
20 But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire upon his head.
21 Be not overcome of evil, but overcome evil with good.
["Fire upon his head" will be the natural and ultimate consequence of our doing good to those who hate us; but it should not be the reason that we do it. The idea is that this will capture our adversaries' attention, and if there is any goodness whatsoever in them, it should bring about a positive effect. It is this positive effect that we wish to bring about in loving our enemies and praying for those who persecute us. It is so easy to "justify" our actions by pointing at the evil in others. But, when we do that, we are being overcome of evil. When we refuse to do that, then there is at least some chance that we might be able to overcome evil with good. And this should always be our goal.]
[Paul goes on with his practical considerations, presenting many things that to the average person probably sound strange. However, our faith in Jesus should motivate us to follow His steps, and for sure, these are things that were seen in our Savior when He was on this earth.
Romans 13
13:1 Let every soul be in subjection to the higher powers: for there is no power but of God; and the (powers) that be are ordained of God.
[From the context of this passage, the main meaning of "higher powers" is civil governments. However, there is no reason to restrict its application just to this. There are higher powers in all of our relationships, the government being just one of them. The various relationships that we have are with God, the family, the church, the government, our employers (business relationships -- including with our union, if applicable), and social relationships (e.g., the PTA, charities, social and advocate clubs). All of these have "higher powers" in that there is a legal or voluntary authority structure. The point here is that God has organized society in such a way that when these authority structures are respected, peace and harmony result. When they are ignored, anarchy and chaos result. We tend to want to make exceptions, but if the Roman government was not an exception, then there are few if any. The only exception would be a personal one -- if the authority (regardless of who it is) orders the individual to do something that violates the laws of God, then the Christian must refuse and obey God rather than men (Acts 5:29). So, while the command given in this verse is not without qualification, it does not exclude any legitimate power. As an aside, the various relationships given above are generally in order of the priority that we should give to them should they come in conflict.]
2 Therefore he that resists the power, withstands the ordinance of God: and they that withstand shall receive to themselves judgment.
["Withstand" here is obviously NOT talking about those who refuse to do something that is against God's will. It is talking about anarchists who summarily disregard legitimate recognized authority in matters that are morally right.]
3 For rulers are not a terror to the good work, but to the evil. And would you have no fear of the power? do that which is good, and you shalt have praise from the same:
[Of course, we know that there are exceptions to this, but like most proverbs, it is true in such a vast majority of cases that it can be accepted as a generally prevailing rule in the secular realm. It is never wrong to "do that which is good," and we should do it regardless of the consequences. But in the vast majority of cases the results of our doing good will not only help others, but it will receive praise from the recognized authorities.]
4 for he is a minister of God to thee for good. But if thou do that which is evil, be afraid; for he bears not the sword in vain: for he is a minister of God, an avenger for wrath to him that does evil.
[This established two things. First that God is totally in control of governments, and while clearly He allows them quite a bit of latitude (i.e., sin on the part of leaders) in what they do, He can take total control of them at any time. We can be assured that He is watching and assuring that things do not get too far out of hand. The second thing established is that God approves of governments using police action, capital punishment and even warfare to protect their citizens and to maintain order. There is no inference in this statement that Christians must engage in these governmental activities -- this is a matter of individual conscience, and it is not covered in this context. The extent to which Christians can participate in governmental actions is a decision has to be made by individual Christians based on biblical considerations that are in other passages.]
5 Wherefore (ye) must needs be in subjection, not only because of the wrath, but also for conscience' sake.
[Effectively, Christians do not have to worry about getting arrested or all of the other consequences that go with civil disobedience if they recognize God's authority in establishing the higher powers and obey the law. This is the general rule, and exceptions made to it must be on a firm scriptural basis, as in Acts 5:29.]
6 For this cause ye pay tribute also; for they are ministers of God's service, attending continually upon this very thing.
[There is no way that the Christians at Rome in the first century could have agreed with everything that their government was doing (e.g., mandatory emperor worship). Remember also, they were the human authority that crucified Jesus Christ. Perhaps it is never the case that we agree that all acts of our government are good. This verse demonstrates that support (taxes) should be paid to the government despite the fact that it is engaged in evil practices. We will not say "sin" because individuals sin, not governments; although surely there must be sinful motivations (on the part of governmental officials) behind the evil actions of governments. Always remember, God is in ultimate control, and He is using these governments for His purposes. When this action is punitive toward a nation, Christians within that nation have to suffer along with everyone else.]
7 Render to all their dues: tribute to whom tribute (is due); custom to whom custom; fear to whom fear; honor to whom honor.
[This generalizes the principle, as we described in Verse 1. Such explicit reinforcement of the concept, although not totally necessary, is certainly gratifying, and it keeps us from making only the narrow application to the government. The following repeats what we stated in this regard in our discussion of Verse 1. There are higher powers in all of our relationships, the government being just one of them. The various relationships that we have are with (1) God, (2) the family, (3) the church, (4) the government, (5) our employers (business relationships -- including with our union, if applicable), and (6) social relationships (e.g., the PTA, charities, social and advocate clubs). All of these have "higher powers" in that there is a legal or voluntary authority structure. The point here is that God has organized society in such a way that when these authority structures are respected, peace and harmony result. It is our opinion that the numbered list given above is generally in order of the priorities that we should give to these respective authority structures should they conflict each other.]
8 Owe no man anything, save to love one another: for he that loves his neighbor hath fulfilled the law.
[This follows from the previous verse. Note first that this is not an edict against borrowing money per se. If you borrow $100,000 to purchase a house, you do not owe anyone $100,000. What you owe is the monthly installment on the loan each month. If you get behind in your payments, then you owe; but up until that point you do not "owe" in the sense of this verse. So the edict to Christians is: DO NOT incur an obligation that you have a high chance of not being able to pay back according to the agreement. But the exception is that of love. We should never feel that we have given all the love we need to give, and we have discharged our responsibility in that regard. Never, and to no one. Examples will be given in the next verse to show how loving your neighbor satisfies the laws of God, and in particular, that subset of God's law that pertains to our relationships with our fellow man.]
9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet, and if there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbor as thyself.
[This works in two ways. First if we love our neighbor we will not want to hurt him in any way, and that will eliminate the desired to commit any of these sins. But we should not neglect the fact that it works the other way around as well. If we obey these commands, each one of them is a way in which we demonstrate our love to our fellow man. God's laws are given to us as expressions of His love for us, and we cannot partake of the benefits of His love (both now and throughout eternity) if we do not obey God and demonstrate the love to our fellow man in this regard (1 John 4:20).]
10 Love works no ill to his neighbor: love therefore is the fulfillment of the law.
[The motivation of love, which leads to the sincere practice of love, is the fulfillment of what God had in mind when He gave the law. The perception that we are keeping of the law without love is a lie, for this is impossible. A lack of love essentially nullifies all of our positive acts; but worse than that, it assures our disobedience in exploiting our neighbor in the future.]
11 And this, knowing the season, that already it is time for you to awake out of sleep: for now is salvation nearer to us than when we (first) believed.
[When we first believe and are converted we generally have great zeal for the truth, although generally we lack knowledge in how to implement it. After a time our naivety tends to give way to frustration, and we might give up and perhaps go through the motions of being a nominal Christian without putting much of our heart into it. As we all have observed, this happens to a great number of converts. This is sleep -- a type of spiritual sleep that is leading toward spiritual death. Paul commands us to wake up from this sleep. In what way is salvation nearer to us than when we first believed? Could he be talking about our ultimate judgment -- the coming of Christ or our death in Christ? Well, for sure, this is a truism, and there should be urgency in our waking up and not greeting either of these events while asleep spiritually. But Paul is also saying that our maturity should give us the greater hope and peace that "passeth all understanding." (Philippians 4:7) now in this life. In this way salvation becomes nearer to us -- where we can see it, touch it and feel it. Is spiritually sleeping any way to manifest this or to take advantage of this? If not, let us wake up!]
12 The night is far spent, and the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light.
[Paul knew that all Christians go through these periods of "sleep" or dis-involvement, and they are tempted more at these times, and thus they give in to sin. He is trying to shake them out of this sleep. In the figure of the light of day, he urges them to put on the armor of light, which is the brilliance of the word of God.
13 Let us walk becomingly, as in the day; not in reveling and drunkenness, not in chambering and wantonness, not in strife and jealousy.
[The day and its light are contrasted with those sins that typically occur under the cover of darkness. Reveling is rioting and general disorderliness, and drunkenness quite often causes it. Chambering implies illicit sexual conduct, while wantonness is typically what leads to that, i.e., lasciviousness and licentiousness -- a total lack of restraint. Strife and jealousy are just two examples of the types of sins that we should abstain from; they are certainly not comprehensive. All of these are heinous sins, and they are given to illustrate what failing to "wake up" will ultimately lead.]
14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to (fulfill) the lusts (thereof).
[This is the antidote to those sins. When we are baptized into Christ we put on Christ (Gal. 3:27) like one would put on a garment -- so those looking at us do not see our nakedness, instead they see the garment (Christ). The term "put on" is a Hebrew idiom that refers to sincere and dedicated following of the one who is "put on." For those who have done this and fall into sin, see 1 John 1 -- there are times when we all need to repent of our sins and ask God for forgiveness, which will be granted if we repent. Repentance infers the resolve on our part not to repeat the sin, but to totally rid our lives of it. Pray for help in this regard; it is not something we can accomplish without God's help.]
Romans 14
[Chapter 14 deals with some complex subjects to which there are no simple answers. These involve relationships between Christians of different cultural backgrounds over differences of opinion for which God has not given a specification one way or the other. When you think about it -- there are thousands of such issues -- as trivial as whether you are going to buy this or that brand of car -- for which God gives no guidance and for which we can conclude that He does not regard a decision one way or the other to be sinful per se. Not per se, but these decisions can become wrong when they affect our inter-relationships with our fellow Christians (or those of the world) in various ways. So with this, let's wade into it.]
14:1 But him that is weak in faith receive ye, (yet) not for decision of scruples.
[Hypothetical: let's say we disagree over what we should or should not eat -- that will be the first example. Don't get hung up on this one example though -- it is only an example to illustrate a MUCH broader principle. Would I consider myself to be weak if I chose to be a vegetarian? I do not think so. So, who is Paul speaking to here? Verse 2 will answer the question for this particular example, but in general it might be difficult to determine who is the strong and who is the weak. Humility would demand that we see ourselves to be the weak.]
2 One man hath faith to eat all things: but he that is weak eats [only] herbs.
[Faith here is not the faith as Paul has been using the word in the first 13 chapters -- in this context it is not the means to our salvation. It is the confidence that a person has that they are doing the right thing on a given subject. Since eating or not eating of a given food does not make us right or wrong before God, this is not a matter of saving faith -- it is a matter of person preference. However these personal preferences can become sinful, as we will see (even though they are not sinful per se).]
3 Let not him that eats set at naught him that eats not; and let not him that eats not judge him that eats: for God has received him.
[God accepts both of these beliefs; so neither of them is sinning. So we should not set the person who does not agree with us in these types of matters "at naught." In other words, judge him to be sinful or withdraw fellowship from him. We should not draw lines of fellowship over such matter, and if we do, we sin. While there is no way you can sin in eating or not eating (or other such matter), for sure, if you bind such or pressure your brother in this regard, you are guilty of sin because you are making a command where God has not.]
4 Who art thou that judges the servant of another? to his own lord he stands or falls. Yea, he shall be made to stand; for the Lord hath power to make him stand.
[Even if he is misguided in thinking that it is sinful for him to eat (or do anything), God does not judge him, and ultimately he will be "made to stand," which we interpret here to mean that ultimately he will see that his intuition regarding his food constraints are unnecessary. But even if he does not, it should not matter to his fellow Christians.]
5 One man esteems one day above another: another esteems every day (alike). Let each man be fully assured in his own mind.
[This is a second example to demonstrate that the subject of this chapter is not limited to the food we eat. Hopefully this is clear, and no more elaboration is needed. The principle is the same. God does not care and so neither should we. But let us be careful, this does not pertain to things where God does care and has given commands.]
6 He that regards the day, regards it unto the Lord: and he that eats, eats unto the Lord, for he gives God thanks; and he that eats not, unto the Lord he eats not, and gives God thanks.
7 For none of us lives to himself, and none dies to himself.
[Verse 6 has already been explained in terms of those things that God has not given instructions for one way of the other. Verse 7 is often misapplied -- its explanation is given in the next verse.]
8 For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's.
[So, let us not make our decisions just based on our own selfish personal prejudices, even if God has not given a command one way or the other. There are still ways in which our decisions affect our brothers and sisters in Christ and we need to be aware of the effect these decisions can have on them.]
9 For to this end Christ died and lived (again), that he might be Lord of both the dead and the living.
10 But thou, why dost thou judge thy brother? or thou again, why dost thou set at naught thy brother? for we shall all stand before the judgment-seat of God.
11 For it is written, As I live, saith the Lord, to me every knee shall bow, And every tongue shall confess to God.
12 So then each one of us shall give account of himself to God.
[We are commanded to judge our brothers when they are in sin (James 5:19-20; Galatians 6:1-2(, but only when we can see a clear edict of God that they are violating (example: 1 Corinthians 5). Other passages deal with this (e.g., Matthew 18:15-17). But in issues where God has not given a command, neither should we. It is just as wrong to command something that God has not as it is to refuse to obey a positive command that He has given, because there are positive commands to this effect (2 John 9; 1 Cor. 4:6).]
13 Let us not therefore judge one another any more: but judge ye this rather, that no man put a stumbling block in his brother's way, or an occasion of falling.
[Judge yourself in this regard -- is something that you are doing that offends someone else to the point where it is bringing reproach on Christ from them? Are you getting in their way of serving God? Do you see others who are doing this? If so, THEY are the ones to be judged and not the person who, for examples, may be eating or not eating, or keeping a day or not keeping a day (probably has reference to Jews keeping their OT holidays).]
14 I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself: save that to him who accounts anything to be unclean, to him it is unclean.
15 For if because of meat thy brother is grieved, you walk no longer in love. Destroy not with thy meat him for whom Christ died.
[So, doing something that is not wrong per se can become wrong if it unnecessarily offends the conscience of another or causes another to sin. So, there are two ways that a sinless act can become sinful if: (1) it offends the conscience of another -- they believe (albeit falsely) from their past teaching that what you are doing is wrong; or (2) if they are compelled through social pressure to go ahead and do the thing that they feel is wrong.]
16 Let not then your good be evil spoken of:
17 for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.
[Making new laws over trivialities is sinful. Making laws where God has not make them is sinful. This is not what Christianity is all about. The Pharisees were great at this -- there are several examples of it in the gospels (e.g., Matthew 15:1-9).]
18 For he that herein serves Christ is well-pleasing to God, and approved of men.
19 So then let us follow after things which make for peace, and things whereby we may edify one another.
20 Overthrow not for meat's sake the work of God. All things indeed are clean; howbeit it is evil for that man who eats with offence.
21 It is good not to eat flesh, nor to drink wine, nor (to do anything) whereby thy brother stumbles.
[This makes it clear that if we cause someone else to violate their conscience even if it involves doing something that is totally sinless, it becomes a sin both to them and to us. Love should compel us to be cognizant of these things and to avoid any such offense to our fellow man.]
[This is one of the strongest edicts in the bible against my use of alcoholic beverages. If I do it before my brothers and sisters in Christ and I put forth evidence that I am not sinning in doing it, I KNOW (beyond any doubt in my mind) that this will encourage others to do the same thing. And since the odds are that at least one out of ten of them will become an alcoholic, the chances that I will cause someone's demise in my mind is a virtual certainty -- well above 99%. So, if I am going to do it, I will do it in private. But the principles of this chapter are not limited to the examples given, and this verse is not limited to eating and drinking -- this is a very broad principle that could apply to anything that could cause a fellow Christian to stumble. -dbb]
22 The faith which thou hast, have thou to thyself before God. Happy is he that judges not himself in that which he approves.
23 But he that doubts is condemned if he eat, because (he eats) not of faith; and whatsoever is not of faith is sin.
[This serves to define what Paul means by "faith" in this context. It is speaking of the confidence that we have that we are right with respect to a given practice. So, if I give someone the courage (or perhaps just temp someone) to do something that they believe is sinful, and they do it, then they have sinned because it was not "of faith" in their heart. Since they believe that they are sinning, they are. But since I was the one who caused them to do this, then I too am guilty of the sin of causing them to sin.]
[There are some very powerful and broad principles given in Chapter 14 that require Christians to weigh everything that we do. and to do our very best to try not to be a hindrance to our fellow Christians or to cause them to sin.]
Romans 15
15:1 Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves.
2 Let each one of us please his neighbor for that which is good, unto edifying.
3 For Christ also pleased not himself; but, as it is written, The reproaches of them that reproached thee fell upon me.
[Jesus is our example. The past three chapters have had a real concentration and focus on interpersonal relationships. "Strong" here is the opposite of "weak in faith" in 14:1. Do not lord your superior knowledge over your weaker brother. It might not be that "superior" after all. It should be noted that the "strong" were given more instructions than the "weak" in the previous chapter, because there are more ways that the "strong" can sin. And this is the case in this verse as well. Perhaps there is an advantage of at least thinking of ourselves as being the weaker Christian. We certainly would not have the tendency to force others to abide by our personal preferences. Those who think they are "mature" have a real difficulty in admitting that anything they think or believe can possibly be wrong, because after all, their conscience is clear.]
4 For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope.
[In particular, Ps. 69:9: "For the zeal of thy house hath eaten me up; and the reproaches of them that reproach thee are fallen upon me." This was quoted in verse 3. It is a prophecy of Christ, the former part of the verse applying to Jesus cleansing of the temple. The specific application of this Old Testament passage is that Jesus did not just please himself, but suffered for others. Our forbearing our weak brother is certainly not to compare with what Jesus did, so it should go without saying that we should not begrudge giving them due consideration. But the statement is a general one, including this verse, but also including the entire Old Testament. While we do not want to take this too far, for we know that the first 11 chapters taught that we are now under the gospel and not the Old Testament law. However, this verse essentially includes (in some way) the Old Testament into the New Testament by reference. This reference is to the value and the truthfulness of the Old Testament. There is no implication that we are under its commands, although they too are exceedingly useful to us in understanding today what it means to be a "living sacrifice." It is worth the time spent to study the Old Testament.]
5 Now the God of patience and of comfort grant you to be of the same mind one with another according to Christ Jesus:
6 that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ.
[Reference 1 Corinthians 1:10 for a similar command. Of course, our first obligation is to know and keep God's laws for us today. But it goes beyond that to matters of judgment in the church ... even to the most mundane and trivial things -- like the exact time when we meet on Sunday morning. How can we be of the same mind when it comes to things like this for which there are no commands? The following answers this question, and we do not feel we need to comment on it:
Philippians 2:1-8
2:1 If there is therefore any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassions,
2 make full my joy, that ye be of the same mind, having the same love, being of one accord, of one mind;
3(doing) nothing through faction or through vainglory, but in lowliness of mind each counting other better than himself;
4 not looking each of you to his own things, but each of you also to the things of others.
5 Have this mind in you, which was also in Christ Jesus:
6 who, existing in the form of God, counted not the being on an equality with God a thing to be grasped,
7 but emptied himself, taking the form of a servant, being made in the likeness of men;
8 and being found in fashion as a man, he humbled himself, becoming obedient (even) unto death, yea, the death of the cross.]
7 Wherefore receive ye one another, even as Christ also received you, to the glory of God.
8 For I say that Christ hath been made a minister of the circumcision for the truth of God, that he might confirm the promises (given) unto the fathers,
9 and that the Gentiles might glorify God for his mercy; as it is written, Therefore will I give praise unto thee among the Gentiles, And sing unto thy name.
10 And again he saith, Rejoice, ye Gentiles, with his people.
11 And again, Praise the Lord, all ye Gentiles; And let all the peoples praise him.
12 And again, Isaiah saith, There shall be the root of Jesse, And he that arise to rule over the Gentiles; On him shall the Gentiles hope.
[Paul has already spoken to the Gentiles to receive their Jewish brethren. Now he wants to be sure that the Jews also understand that God is as accepting of the Gentiles as He is the Jews. It is fitting that he should appeal to their own scriptures, which they should certainly believe, to produce the evidence for this. In particular, the passages are: (9) Psalms 18:49; (10) Deuteronomy 32:43; (11) Psalms 117:1; (12) Isaiah 11:1,10; and Job 14:7.]
13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, in the power of the Holy Spirit.
[This states a condition for us to abound in hope and in the power of the Holy Spirit. It is God that must fill us with joy and peace in believing in order for us to have these spiritual blessings. All good things come from God, so it is fitting that we should implore God for these gifts as Paul is now doing for them.]
14 And I myself also am persuaded of you, my brethren, that ye yourselves are full of goodness, filled with all knowledge, able also to admonish one another.
[This is further proof that Paul intended this letter to communicate a more advanced spiritual message than we find in most other books of the New Testament. Obviously, this book has been advanced in its complexity -- we have not been totally sure about many things, and we need to keep studying on those things. He is not writing to babes in Christ. He is writing to Christians who have a degree of maturity that they can build on, and this is what he expects them (and us) to do. There were some of Rome who were baptized on the day of Pentecost, so we know that there may have been some there who had been Christians for well over 20 years.]
15 But I write the more boldly unto you in some measure, as putting you again in remembrance, because of the grace that was given me of God,
16 that I should be a minister of Christ Jesus unto the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be made acceptable, being sanctified by the Holy Spirit.
[Yes, we have seen some bold statements made by Paul, and he is expected these to be received in the spirit in which they were given, and mature Christians would expect to be encouraged to a higher level of attaining to the will of God.]
17 I have therefore my glorifying in Christ Jesus in things pertaining to God.
18 For I will not dare to speak of any things save those which Christ wrought through me, for the obedience of the Gentiles, by word and deed,
19 in the power of signs and wonders, in the power of the Holy Spirit; so that from Jerusalem, and round about even unto Illyricum, I have fully preached the gospel of Christ;
[This is not as succinct as 2 John 9 or 1 Cor. 4:6, but it pronounces the same sentiment. God has given us ample guidance in all things. To go beyond those things is a severe sin that will no only condemn the teacher but has the possibility of causing many others to be lost. We are to stay within the things that are written. When we do this then our glorying can be nowhere else but "in Christ Jesus in things pertaining to God."
20 yea, making it my aim so to preach the gospel, not where Christ was (already) named, that I might not build upon another man's foundation;
21 but, as it is written, They shall see, to whom no tidings of him came, And they who have not heard shall understand.
[This was Paul's general (although not exclusive) practice. Perhaps he felt he would be of the greatest benefit to Jesus if he continued to break new ground as opposed to working with those who were already established.]
22 Wherefore also I was hindered these many times from coming to you:
23 but now, having no more any place in these regions, and having these many years a longing to come unto you,
24 whensoever I go unto Spain (for I hope to see you in my journey, and to be brought on my way thitherward by you, if first in some measure I shall have been satisfied with your company) --
25 but now, I (say), I go unto Jerusalem, ministering unto the saints.
[Paul explains to them why his service to God has made it difficult for him to come to them. This appears to be at the end of the third missionary journey ... Paul later described the goal of his going go Jerusalem like this (Acts 24:17): "Now after some years I came to bring alms to my nation, and offerings: ..." He lost his freedom there and whether he ever got to Spain is not known. If he did it would have been after his imprisonment in Rome which was the culmination of Paul's several defenses and shipwreck in Acts 21-28.]
26 For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem.
27 Yea, it hath been their good pleasure; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, they owe it (to them) also to minister unto them in carnal things.
[Speaking of salvation and the belief in the one true and living God as something that had been largely a Jewish commodity prior to the cross.]
28 When therefore I have accomplished this, and have sealed to them this fruit, I will go on by you unto Spain.
29 And I know that, when I come unto you, I shall come in the fullness of the blessing of Christ.
[Of course, we know that things did not work out as Paul had planned since once he got to Jerusalem there were a number of legal trials, and he ultimately went to Rome in chains. It is interesting that he was not going to Rome as an end goal, something that might have been expected if the "seat of Christianity" were in Rome. But we know it was neither in Rome nor Jerusalem, but it heaven with the One who is on the throne, Jesus Christ.]
30 Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, that ye strive together with me in your prayers to God for me;
31 that I may be delivered from them that are disobedient in Judaea, and (that) my ministration which (I have) for Jerusalem may be acceptable to the saints;
32 that I may come unto you in joy through the will of God, and together with you find rest.
33 Now the God of peace be with you all. Amen.
[Interesting verb used: "strive" in your prayers. Other places mention of fervency in prayer, which this would be similar to. Paul generally knew what would befall him at Jerusalem, but he was not at all deterred from doing what he saw to be the will of God. This appears to be a first ending of the book, the 16th chapter seems to be a PS that deals largely with personal matters. However, even in these personal notes there are many pearls of wisdom and teaching.]
Romans 16
[While this chapter is largely personal items, there are a number of lessons that are interwoven.]
16:1 I commend unto you Phoebe our sister, who is a servant of the church that is at Cenchreae:
2 that ye receive her in the Lord, worthily of the saints, and that ye assist her in whatsoever matter she may have need of you: for she herself also hath been a helper of many, and of mine own self.
[The word deaconess is used in some translations, and that Greek word means female servant. There is no evidence in the New Testament that there was a formal office of Deaconess (female Deacon). However, the formality is quite unimportant when it comes to obeying this command -- receive her, assist her in whatsoever matter she may have need -- this woman was to get the highest of respect and service from her fellow Christians -- male and female.]
3 Salute Priscilla and Aquila my fellow-workers in Christ Jesus,
[Recall Paul met them when they were outcasts from Rome in Acts 18. Obviously they are now back at Rome.]
4 who for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles:
5 and (salute) the church that is in their house. Salute Epaenetus my beloved, who is the first-fruits of Asia unto Christ.
[There was a church in the house of Priscilla and Aquila. This indicates that there may have been several local churches distributed throughout Rome. Rome was a large city with suburbs, and to expect every Christian to be able to get to the same central location may have been unreasonable. Also, there might have been a reason to have several smaller churches due to persecution. "House churches," as they are often called today, were quite common in the first century. This was probably the meeting place for most infant local churches until they grew to the point where they needed greater accommodation. There are several examples of where churches met in the first century (e.g., in parts of the Temple, in upper rooms and in Acts 19:9 in a borrowed part of a school). Those who assert that only one of these is the approved pattern are going way beyond what the New Testament teaches (2 John 9).]
6 Salute Mary, who bestowed much labor on you.
7 Salute Andronicus and Junias, my kinsmen, and my fellow-prisoners, who are of note among the apostles, who also have been in Christ before me.
8 Salute Ampliatus my beloved in the Lord.
9 Salute Urbanus our fellow-worker in Christ, and Stachys my beloved.
10 Salute Apelles the approved in Christ. Salute them that are of the (household) of Aristobulus.
11 Salute Herodion my kinsman. Salute them of the (household) of Narcissus, that are in the Lord.
12 Salute Tryphaena and Tryphosa, who labor in the Lord. Salute Persis the beloved, who labored much in the Lord.
13 Salute Rufus the chosen in the Lord, and his mother and mine.
14 Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren that are with them.
15 Salute Philologus and Julia, Nereus and his sister, and Olympas, and all the saints that are with them.
[Some of these individuals are mentioned in other places, and a name study of them might be quite valuable.]
16 Salute one another with a holy kiss. All the churches of Christ salute you.
[A kiss as a sign of unity among men was part of their culture, as it still is in the Middle East today. The term "church of Christ" is not a name. This is the only occurrence of the term in the New Testament, and it is in the plural referring to local churches. Clearly from this context it is a description as opposed to a name. Names are unique; descriptors are plentiful giving various aspects. Any church may call itself a "church of Christ" -- whether or not they are one is not something men can resolve. Jesus Christ either recognizes a local church as His or He does not, as we see from the first few chapters of the book of Revelation. Clearly this is a scriptural descriptor, but it is not the designation of a unique name. The only name given to God's people is the name of Christ himself -- Christians; interestingly individualized.]
[Also recall that the word "church" in the New Testament is not a religious word, as it has become today. A church was merely a "called out" group of people, and so it was necessary to qualify it so that the use of this word would have meaning. Some have attempted to use "churches of Christ" (plural) as a denominational name. If this were the intent of Paul, then indeed there would exist a name for the collective of all faithful churches on the earth today, and this would qualify this collective to be a denomination, as many claim that it is. To denominate means to assign a name to a subset of something, e.g., denominations of monetary values. Was Paul here speaking of all faithful churches? or perhaps giving his opinion based on the ones of which he had knowledge? It would take supernatural knowledge to make a statement regarding all local churches, and we do not believe that this is what Paul was drawing upon. For example, he stated in Romans 1:8: "First, I thank my God through Jesus Christ for you all, that your faith is proclaimed throughout the whole world." We should be able to understand what Paul was trying to say in allowing him the use of hyperbole in these statements; the message is clear. Thus, while the designation of "church of Christ" for any one local congregation is indeed scriptural, it is neither a unique name nor a unique description of what a faithful church is. Teachings on this subject should only reflect what has been clearly revealed to us.]
17 Now I beseech you, brethren, mark them that are causing the divisions and occasions of stumbling, contrary to the doctrine which ye learned: and turn away from them.
18 For they that are such serve not our Lord Christ, but their own belly; and by their smooth and fair speech they beguile the hearts of the innocent.
[Remember Romans 14 when it said we were not to judge the weak? Obviously this passage is not talking about that group of people. It is talking about those who think they are mature and strong, and who are taking it upon themselves to divide God's people. Such are to be "marked" and withdrawn from unless and until they repent of their error.]
19 For your obedience is come abroad unto all men. I rejoice therefore over you: but I would have you wise unto that which is good, and simple unto that which is evil.
20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you.
[This is just too close to Genesis 3:15 to be coincidental. Consider Genesis 3:15: "... and I will put enmity between thee and the woman, and between thy seed and her seed: he shall bruise thy head, and thou shalt bruise his heel." This adds to the evidence that God was not just speaking to a reptile in giving His condemnation.]
21 Timothy my fellow-worker saluteth you; and Lucius and Jason and Sosipater, my kinsmen.
22 I Tertius, who write the epistle, salute you in the Lord.
[Apparently the one who Paul dictated the letter to took the opportunity to slip in a salutation of his own.]
23 Gaius my host, and of the whole church, saluteth you. Erastus the treasurer of the city saluteth you, and Quartus the brother.
24 (The grace of our Lord Jesus Christ be with you all. Amen.)
[This seems to be a second time that Paul has attempted to close the letter; but he has one last thought.]
25 Now to him that is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which hath been kept in silence through times eternal,
26 but now is manifested, and by the scriptures of the prophets, according to the commandment of the eternal God, is made known unto all the nations unto obedience faith:
27 to the only wise God, through Jesus Christ, to whom be the glory for ever. Amen.
[Certain things were not revealed until after Jesus died on the cross. Paul calls those things a mystery -- not because they were in any way difficult to understand, but because they just had not been revealed. There is no indication anywhere in the New Testament that there will be further revelation once the revelations of the first century were completed. In fact, there is extensive evidence that the New Testament is complete and sufficient in providing us with all we need for salvation and all other spiritual knowledge. Please search through your New Testament to verify this is the case.]
[The term "obedience faith," which only occurs in Romans, appears a second time -- the first time was in Romans 1:5 (interestingly, in the first and the last sentences of the letter). Common translations of this term include "obedience to the faith" and "obedience of faith." The literal Greek is simply "obedience faith," and we would prefer to allow the readers the opportunity to make their own assessments as to what Paul was trying to communicate with this term, as opposed to thinking that the translator can read Paul's mind. It seems most likely to us that the word obedience is an adjective modifying the word faith. This is speaking accommodatively, and it is not intended to imply that there can be faith without obedience. A similar thing is done in James 2:14-26 where a literal reading implies that there is such a thing as "faith only," which cannot exist if the biblical meaning of the word faith is applied. This meaning is defined throughout the collective of the gospel, and is especially the focus of this letter to the Christians at Rome. Our conclusion is that Paul wanted to emphasize that while some might talk about faith in the abstract as being possibly separate from obedience, the type of faith that Paul talks about throughout this letter is saving and living faith, which does not exist unless it produces obedience to Jesus Christ and the works that He commands.]
General Introduction to Romans
Return to Romans 1-5
Return to Romans 6-10
Other Commentaries
[Comments are given in bracketts.]
Romans 11
11:1 I say then, Did God cast off his people? Absolutely not! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
[To understand the necessity for this rhetorical question it is necessary to go back to 10:18 and read forward. There Paul not only asserts but proves from the Old Testament that the Jews: (1) heard the truth, (2) they knew and understood the truth, but nevertheless, (3) they rejected God's offer of the gift of salvation despite the fact that: "All the day long did I spread out my hands unto a disobedient and gainsaying people" (10:21). As a result of such a strong rebuke, many might think that God cast off his people and totally turned to the Gentiles. But if He had done that, then Paul himself would not be saved. This question also fails to understand just how God deals with people today. He does not cast off peoples nations. Each person, regardless of race and nationality must come to God as an individual, not as a member of some group. If God had cast off all the Jews, then that would have included Paul as well as the Jewish Christians at Rome, so nothing that Paul has said so far should be interpreted that God cast them all off. If not the entire nation, then what? Answer: those individuals who refused to accept what God offered them through faith.]
2 God did not cast off his people which he foreknew.
[This word "foreknew" was discussed in the commentary of Romans 8:29. In a sense God can know everything about the future; whether he determines to do that is a matter of conjecture. But there is no doubt that God knew that there would be some who would obey the gospel and be faithful to Him. So here Paul is talking about those collectively who would be saved (as individuals) out of all nations. God has always known that some would be faithful, from both the Jews and the Gentiles. And he has not summarily cast off any of them.]
Or know ye not what the scripture saith of Elijah? how he pleaded with God against Israel:
3 Lord, they have killed thy prophets, they have dug down thine altars; and I am left alone, and they seek my life.
4 But what saith the answer of God unto him? I have left for myself seven thousand men, who have not bowed the knee to Baal.
5 Even so then at this present time also there is a remnant according to the election of grace.
[From 1 Kings 19:10. Things are not always as they appear, and while it appeared as though the vast majority of Jews had rejected Jesus, there might be far more than what the Roman readers would expect. Elijah felt that it was all who had abandoned their service to God at his time, and there was strong evidence to support that. But God knew the hearts of the seven thousand who were still faithful to Him. Paul applies this same reasoning to the current state of the Jews' salvation. Let us be very clear in understanding this concept of individual responsibility. Paul will make it clear in this chapter that those Jews who will be saved must obey exactly what the Gentiles were required to obey. There is no summarily acceptance (or rejectance) of any entire nation -- indeed, there never was. Even in the days of Joshua, those who were unfaithful paid the price. We are obligated to bring up what should seem to most bible students to be a trivial point. But since many use this chapter to defend the idea that all of the Jews are going to be saved just because they are Jews, it is essential that we refute this false doctrine from the outset. Read again verse 5. Who were saved then? It was strictly a remnant -- a relatively small number -- as is the definition of the word remnant. "Even so than at this present time" applies this same principle to Paul's time and by extension to the entire gospel dispensation. We will continue to point this out throughout this chapter.]
6 But if it is by grace, it is no more of works: otherwise grace is no more grace.
[Grace is generally defined to be unmerited favor -- something that is given that is not earned or deserved. The concept of grace was covered extensively in the first six chapters (1:5, 7; 3:24; 4:4, 16; 5:2, 15,17, 20, 21; 6:1, 14 and 15). It was stated that salvation is not something we earn by law keeping or works. Here, to surface the concept of grace again, he asserts an obvious truism -- if salvation were of works it could not possibly be of grace.]
7 What then? that which Israel sought for, that he obtained not; but the election obtained it, and the rest were hardened:
8 according as it is written, God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, unto this very day.
[Let us take this one phrase at a time. Israel (meaning all of the Jews in general) sought for salvation, but they all did not obtain it. Some of them did: "the election obtained it." This election was not strictly Gentiles, so those Jews that were part of the elect (see verse 5) obtained it along with the Gentiles who obeyed the gospel. Those who refused to see the saving power of righteousness of God within the gospel were hardened and thus kept from overwhelming God's people with their error. Some overt action of God is stated originally in Isaiah 29:10. The words "according as" in Verse 8 indicate that the Old Testament quotation is in accord with what God was currently doing, if not exactly following it in detail. It is clear throughout the bible, and particularly in the New Testament (e.g., 1 Corinthians 2) that when men are rebellious toward listening to the word of God, God will not allow them to even begin to understand his word.]
9 And David saith, Let their table be made a snare, and a trap, And a stumblingblock, and a recompense unto them:
10 Let their eyes be darkened, that they may not see, And bow thou down their back always.
[Again, OT prophesy would be very influential to the Jewish Christians at Rome. These verses of David are prophecy from Psalms 69:22-23 which, among other things, specifically referred to those who crucified Jesus and treated him so shamefully. Oh, the depths of depravity that one can reach by refusing to yield to God's plan -- recall from Chapter 1: "God gave them up."]
11 I say then, Did they stumble that they might fall? Absolutely not: but by their fall salvation (is come) unto the Gentiles, to provoke them to jealousy.
[The stumbling refers back to Verse 9. The word "fall" in this verse has two meanings. The first meaning is to fall in an absolute sense of not being able to get back up. Was this stumbling caused by God to punish them so that they could never access God's grace again? ABSOLUTELY NOT is stated in the most negative language possible. It was not God's intent to pronounce final judgment on them at that time. They would be given a chance to repent, and 3,000 of them did just that on the day of Pentecost (Acts 2). But they did fall albeit, for some only temporarily. But for others their fall persisted, and they had not repented. But there is a positive purpose for this as we recall from Chapter 9 that "all things work together for good to those who love God." God takes things that are clearly evil and turns them to be beneficial. In this case it was for the benefit of to the Gentiles. And, in turn, the obedience of the Gentiles would hopefully provoke the erring Jews to jealousy. Would there be any reason to provoke them to jealousy if, in fact, God had the plan to summarily save all of the regardless of their individual behaviors? Of course not. But some persist to apply Old Testament prophecy to the Jews today in this regard. Let us realize going forward that Paul has stated in Chapters 9 and 10, and will continue to state here, that the Jews can only be saved by obedience to the Gospel -- they are saved EXACTLY like the Gentiles are.]
12 Now if their fall, is the riches of the world, and their loss the riches of the Gentiles; how much more their fulness?
13 But I speak to you that are Gentiles. Inasmuch then as I am an apostle of Gentiles, I glorify my ministry;
14 if by any means I may provoke to jealousy (them that are) my flesh, and may save some of them.
15 For if the casting away of them (is) the reconciling of the world, what (shall) the receiving (of them be), but life from the dead?
[It is important to recognize that Paul now turns to appeal to the Gentiles. Both the Jew and the Gentile had a problem with prejudice (as we should admit, we all do today in tending to favor people that are like us). The fact that Paul is speaking "to you that are Gentiles" in this immediate context does not mean that what he is saying would not be of use to the Jews as well. People are people, and what applies to one applies to all. But the different perspectives that Paul provides helps them and us to better understand what the Holy Spirit is attempting to get across through Paul.]
[This hardening by God was only to be temporary to serve a temporary purpose. Through the book of Acts beginning with Acts 6 we see the great animosity between the Jews and the Gentiles. Circumcision itself was a tremendous barrier to Gentiles for obvious reasons. Some of the Jewish Christians wanted to impose this rite upon Gentile converts. (We feel that their intent was one of maintaining their positions of power and authority, but that is off the subject here.) Had Christianity been dominated by the Jews it seems inevitable that mandatory OT law-keeping would have been the case. God prevented this from happening by hardening the Jews against Jesus altogether. It seems God accomplished this through His divine providence by taking advantage of their weakness of jealousy (Acts 5:17; 13:45; 17:5). In essence, he let the Jews be Jews (see Acts 7:9). But again, Paul here is looking past this period of darkness, and beyond the darkness, he sees a large number of Jews turning to the Lord from their stiff-necked ways.]
[Thus the apostle is attempting to provide God's view of just why things were working out the way that they were. Paul himself probably had considerable difficulty in trying to figure out why the Jews did not stampede into something as great and wonderful as the gospel. But Paul was not a jealous person, and he did not value personal power. Therefore, any misunderstanding he had of that aspect of this type of motivation is certainly understood. Note that at the end of this chapter Paul gives his own qualifier to this chapter's view -- the admission that neither he (Paul) nor anyone else is about to explain why God does what He does. But let's remember that the Holy Spirit is working with Paul here to produce the best possible explanation, and we can understand it to the extent given.]
[So in Verse 15 Paul indicates to the Gentiles that this is not a summary judgment on the Jews, but one that will be removed once some of them repent and turn to the truth of the gospel. And when they are received back into the fold along with the Gentiles, how much better off will everyone be, both Jew and Gentile.]
16 And if the firstfruit is holy, so is the lump: and if the root is holy, so are the branches.
[Paul is famous for his mixed metaphors. In this case, it is not mixed as much as two of them coming at once -- sort of a double barreled approach to drive home the point (speaking of mixed metaphors). This might be correctly interpreted in various ways. One reasonable interpretation makes the analogy of the sacrifice that had to be made at harvest. The firstfruit had to be perfect and the very best, and when it was sacrificed it made the entire harvest and its bread holy. The lump then would be the dough that would be produced from this grain. Similarly if the roots of a tree were holy, so would be the branches that these roots sustained. It seems as though Paul really wanted to use the second analogy, but he is applying the first in order to produce a better understanding of the second. While we are tempted in retrospect to declare Christ to be the firstfruit and the root, the idea that Paul had in mind from the following verses seems to invoke the Jewish patriarchs as the root, and this probably fits the continuation of this analogy that follows.]
17 But if some of the branches were broken off, and thou, being a wild olive, wast grafted in among them, and didst become partaker with them of the root of the fatness of the olive tree;
18 glory not over the branches: but if you glory, it is not you that bears the root, but the root thee.
[Clearly he is speaking of the spiritual Jewish nation here, but he is speaking mainly to Gentiles. The errant Jews were broken off of spiritual Israel (the tree), and the faithful Gentiles were grafted into this spiritual entity (kingdom, church, body, family, etc., each of which expresses a different aspect of the same thing). The fact that they were from the wild olive indicates that their compatibility to the tree is not as good as the natural branches -- a point that will exploited as we shall see. Finally, it is not your righteousness that makes you compatible with the natural branches, but righteousness of God (via the root) that enables your salvation.]
19 Thou wilt say then, Branches were broken off, that I might be grafted in.
20 Well; by their unbelief they were broken off, and you stand by your faith. Be not high minded, but fear:
21 for if God spared not the natural branches, neither will he spare thee.
[Don't think that your being a Gentile gives you some advantage -- this is the same message that Paul is giving to Jews -- as Peter did to the first Gentiles who were baptized, that God is not a respecter of persons (Acts 10:34). You stand by faith but you too can be broken off. Do not be high minded to think that your salvation is of your own righteousness or because you are Gentiles. You stand by your faith in God's righteousness.]
22 Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, God's goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.
[God is doing the judging and God is satisfying His own will in making these judgments. But Paul's very argument makes it clear that the Jews' behavior played a major part in that judgment. Clearly Paul is not taking the Calvinist "irresistible grace" position, which is unconditional. The condition is "if thou continue in His goodness." If you do not recall what that goodness is, review Romans 1:16-17. The alternative is clear; what else could "fell" and getting "cut off" mean if not lost. Thus, we have another clear assertion against the evil notion that once people are saved that they cannot be lost.]
23 And they also, if they continue not in their unbelief, shall be grafted in: for God is able to graft them in again.
[Recall that faith/belief is a synecdoche for "the goodness of God" and so they are being used interchangeably in these verses. Again speaking to the Gentile Christians at Rome, they should be quite accepting of their Jewish brethren if/when they return to the fold.]
24 For if thou wast cut out of that which is by nature a wild olive tree, and wast grafted contrary to nature into a good olive tree; how much more shall these, which are the natural (branches), be grafted into their own olive tree?
[There is something in medicine called graft verses host disease (GvHD) that tends to create a rejection of foreign bodies into a host. But this is minimized or eliminated when the graft is from the same body as the host. Paul would not put it in those terms, but this was an observation of agriculture at the time.]
25 For I would not, brethren, have you ignorant of this mystery, lest ye be wise in your own conceits, that a hardening in part hath befallen Israel, until the fulness of the Gentiles be come in;
[Again, speaking to the Gentiles, he is pleading with them not to discriminate against their Jewish brethren and especially against any Jews that want to be converted or return to Christianity. So he is saying that this is all part of God's overall plan to facilitate things for the Gentiles. We mentioned above (verse 15) how difficult it would be for the Gentiles if the church were overwhelmingly Jewish, so we will not restate that here. Suffice it to say, it is extremely difficult to break into a completely different culture. Those who have tried it can testify to that fact. Not impossible, but extremely difficult.]
26 and so all Israel shall be saved: even as it is written, There shall come out of Zion the Deliverer; He shall turn away ungodliness from Jacob:
27 And this is my covenant unto them, When I shall take away their sins.
[Isiah 59:20. Some want the word "so" here to be a conclusion, and this is how we use the word quite often today. However, looking back over the previous verses, is this the logical conclusion of those verses? The underlying Greek meaning of the word "so" is "likewise," and that is the more reasonable meaning in this context: "and in like manner ..." What is meant by "all Israel?" Could this mean that all the Jews are going to be saved regardless of their beliefs or behavior? That very thought is contrary to the entire chapter and the entire New and Old Testaments. That God would arbitrarily save all of a given nation for no other reason than that they are of that nation would make God the worst respecter of persons ever (Acts 10:34). Thus the meaning cannot be "all Jews" independent of their behavior. It must be restricted to all Jews who would be saved. The point is that all Jews would be saved in the EXACT SAME way that all Gentiles were being saved -- with no exceptions. A more detailed way of expressing this would be "And in this same manner, according to God's righteousness, shall all those in Israel be saved who yield themselves to the gospel." We all come to God and are judged as individuals, and not because of our nationality or heritage. The Old Testament passages quoted here add further weight to the way in which they will be saved: through faith in Jesus Christ.]
[Further insight on this phraseology can be obtained by jumping ahead just for a moment to Romans 11:32: '"For God hath shut up all unto disobedience, that he might have mercy upon all." If we apply the same rule of interpretation here as some want to apply to Verse 26, this will call for universal salvation. Clearly here the word "all" is being applied to all those who would avail themselves of God's righteousness. God has extended His mercy to all men, but there are provisions made by Jesus by which they can avail themselves of it.
28 As touching the gospel, they are enemies for your sake: but as touching the election, they are beloved for the fathers' sake.
29 For the gifts and the calling of God are not repented of.
[They are enemies of the gospel because they are not availing themselves of it in their disbelief (see 10:3). But many went beyond this to either (1) persecute Christians as Paul did before his conversion; or (2) trying to persuade those within the church to go back and be saved by the Law of Moses, which was a major issue that the Romans letter was written to combat. As enemies, they are treated by God as enemies (e.g., see 11:8), and are not part of the body of Christ. But their being enemies is for the sake of those who are saved. The idea of their not over-riding the church and leading it astray, but rather being of a manageable number to enable the Gentiles to enter into the number without the stigma that such would generally cause both in the Jewish and the Gentile communities. On the other hand, they (the unbelieving Jews) are beloved, just as all of mankind is valued and loved by God. We (the Gentiles) should not have any resentment toward them. If they are not believers, they are no different than we were when we were not believers. God loved us and saved us. Similarly God loves all of them and to the extent that they will allow it, God will save them all. So, the gifts (see 5:15-16 and 6:23) have been given, and God is in no way sorry for what he has given. And the calling -- those God has called and in the way that He called them -- are not repented of by God. He has acted in a perfectly good and righteous way, and the results will be the best that they can possibly be for all involved.]
30 For as ye in time past were disobedient to God, but now have obtained mercy by their disobedience,
31 even so have these also now been disobedient, that by the mercy shown to you they also may now obtain mercy.
32 For God hath shut up all unto disobedience, that he might have mercy upon all.
[This gives the reason that it has come to its present state and that it will ultimately turn out to the best good for everyone. Apparently Paul viewed these actions of God to be loving acts designed to do everything that He could (short of eliminating free will) to enjoin both Jews and Gentiles to enter the fold. This is obviously speaking to the Gentiles about the Jews, but it is a message for both the Jewish and Gentile Christians at Rome. The last sentence shows the consistency between the Jew and the Gentile -- they were both separated by God by their sins, and they will both receive mercy in identically the same way, by faith in the righteousness of God (1:16-17). This shows that the overall strategy of God is to save as many as possible.]
[Paul has attempted to explain just why things are working out the way that they are. But he is quick to tell us that he does not have all of the answers, nor can he (or we) possibly understand it all. The following passage is short but it is one that packs a tremendous amount of information, not just about Jews and Gentiles in the first century, but about our relationship with God in general.]
33 O the depth of the riches both of the wisdom and the knowledge of God! how unsearchable are his judgments, and his ways past tracing out!
34 For who hath known the mind of the Lord? or who hath been his counselor?
35 or who hath first given to him, and it shall be recompensed unto him again?
36 For of him, and through him, and unto him, are all things. To him (be) the glory for ever. Amen.
[This needs to be read together uninterrupted. Paul in his humble way is saying here that, while he took his best shot (with the aid and guidance of the Holy Spirit) in trying to convey to us some understanding of the situation, he still cannot totally fathom it. He cannot search out Gods wisdom, knowledge and judgments. He cannot know the mind of God, and he dare not try to pretend to give God counsel. This answers a lot of questions that we have today. The answers to many of our questions are that they are unanswerable. This is not an excuse for us to stop pursuing the answers in God's word to the best of our abilities. But it does tell us that all of the answers are not there -- only the ones that God wants us to have are there (Deuteronomy 29:29). Perhaps that is part of what faith is all about -- trusting God to turn it all to good for our benefit at some point in time. Remember Joseph.]
[Chapter 12 is a shifting of gears, and yet it still is linked with a "therefore" -- it is because of what has been discussed perhaps in the entire 11 chapters that Paul is now going to turn to them and plead with them to do what is the reasonable thing for them to do if they have indeed accepted what he has presented to them to this point. While this chapter is a major change, Paul is still going in the same direction. Hopefully, having convinced them that they are saved by grace and not be works of any law keeping (except for the principles of "law of faith," Romans 3:27, which is the gospel), he now goes on to show them what this means in terms of their behavior. This is all part of righteousness of God and how that righteousness ultimately is shown in His people. In the first 11 chapters the concentration was on what God has done for us to give us salvation through His righteousness. The remainder of the book will concentrate on what we will do for ourselves to further avail ourselves of God's righteousness as children of God. It shows how the actions of God to save us will motivate us to do if we are allowing Him to work within us.]
Romans 12
12:1 I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, (which is) your spiritual service.
[Beseech = beg. Why did Paul beg them? This was something that was in their power to either accept or reject. The mercies of God enable us to understand the truth and respond to it properly. The power of the Holy Spirit would also be instrumental in this regard (chapter 8). The command is for us to present our bodies as a living sacrifice to do God's will, and thus to produce happiness both for ourselves and for God. We must dedicate ourselves to both learning the will of God for us and then doing what we have learned, and therefore becoming holy -- set aside, dedicated and acceptable to God. The word spiritual here means of the intellect or the inward man. It is not just something on the surface. We worship in truth, but we must also worship in spirit ... with the inner man (John 4:24). Some translations have "reasonable," but the meaning is the same -- of to or pertaining to the reason, and being a reasonable response to what God has done for us. These two views of this word are not at all contradictory -- the one elaborates on the other.]
2 And be not fashioned according to this world: but be ye transformed by the renewing of your mind, and ye may prove what is the good and acceptable and perfect will of God.
[There are two aspects of being a total living sacrifice, and together they bring about a result: (1) being not fashioned according to this world means that we follow God and not just the popular opinions of men; and (2) this requires a transformation, since the old man took delight in the things of this world. That old man is now crucified (Romans 6), and the new man has a renewed mind; or perhaps another way of describing it, a mind that is constantly being renewed and improved by the influence of God's word. This is the only verse that we know of that tells us how to prove God's will. It cannot be proven by an academic exercise (scientific, historical, or otherwise) -- it can only be proven by our living it. Nothing short of this will enable the Christian to be able to understand what this is talking about. At the same time, it is being proven to others who "see your good works and glorify your God who is in heaven" (Matthew 5:16). But mainly, it is proven to the one who lives it and recognizes the benefits of doing things God's way.]
["the good and acceptable and perfect will of God" -- this is what we prove by transforming our lives to it. Can anything other than the gospel transform us? The gospel is the "good and acceptable and perfect will of God," and it is the gospel that reveals God's righteousness and its power to save us (Romans 1:16-17). Perfect does not mean typographically, historically, or scientifically, since these things are irrelevant to its transforming power. It is perfect and complete in its ability to save us and to provide all that we need to satisfy all of our spiritual needs. It is totally sufficient for the purposes for which it was given to us.
3 For I say, through the grace that was given me, to every man that is among you, not to think of himself more highly than he ought to think; but so to think as to think soberly, according as God hath dealt to each man a measure of faith.
[Pride -- is this not what most often gets in the way of our serving God? "Pride goes before destruction and a haughty spirit before a fall" (Prov. 16:18). We want to do it our way. We want the credit for it as opposed to "the perfect will of God" (12:2). If we are proud we will never be able to understand the gospel of Jesus Christ. But on the other hand, God made us and gave us some great characteristics, and we should thank God for them and recognize our abilities. Reality is what Paul is asking for here -- not too much and not too little self-esteem. This is a very difficult thing for all of us to attain -- the perfect self assessment.]
4 For even as we have many members in one body, and all the members have not the same office:
5 so we, who are many, are one body in Christ, and severally members one of another.
[For elaboration on this see 1 Corinthians 12:12f. In this metaphor the church is being compared to the human body. All the members contribute, and they all complement the others. When we either deny our worth, or are proud of our contributions, we injure the functioning of the body of Christ. His church is not about us, it is about Jesus and what He did for us.]
6 And having gifts differing according to the grace that was given to us, whether prophecy, (let us prophesy) according to the proportion of our faith;
7 or ministry, (let us give ourselves) to our ministry; or he that teaches, to his teaching;
8 or he that exhorts, to his exhorting: he that gives, (let him do it) with liberality; he that rules, with diligence; he that shows mercy, with cheerfulness.
[These examples given have been used as evidence that Rome was at one point visited by an apostle in order to impart miraculous spiritual gifts. However, unlike the list given in 1 Corinthians 12, the only one that would necessarily be considered as miraculous is prophecy. While an apostle visiting Rome could have laid his hands on one of the Roman Christians to impart this gift, it is also possible that some Christians from Rome had received this gift elsewhere and then returned to Rome, as was probably the case with Priscilla and Aquila. For that matter, some could have received it after their baptisms at Jerusalem on Pentecost (see Acts 2:10). In Chapter 1 Paul talks about imparting some spiritual gift to them, and this well could be to add to spiritual gifts that were present at Rome.]
[It is difficult for us not to compare the Roman Christians who seemed to be quite mature, with the Corinthian Christians, who were anything but. The Roman church seemed to have a minimum of spiritual gifts mentioned, while Corinth came behind in no gift (1 Corinthians 1:7). Yet, much of 1st Corinthians (specifically chapter 11, 12 and 13) are committed to showing them how they were to properly use their spiritual gifts. Stop and think for a moment how ironic that is! The idea that we are more mature if we can work miracles is an obvious farce. Miracles brought about mental, not spiritual, benefits. They revealed and confirmed the truth; but it was still up to the recipients to turn this truth into action in their own lives. And such is similarly true of our knowledge of the scriptures today -- it is not an end in itself.]
9 Let love be without hypocrisy. Abhor that which is evil; cleave to that which is good.
10 In love of the brethren be tenderly affectioned one to another; in honor preferring one another;
11 in diligence not slothful; fervent in spirit; serving the Lord;
12 rejoicing in hope; patient in tribulation; continuing stedfastly in prayer;
13 communicating to the necessities of the saints; given to hospitality.
[These need little explanation -- we should meditate upon this list of good attributes and do all in our power to acquire them for ourselves. The word "communicate" is not used today to refer to financial support, but that is the meaning here -- closely related to communion, meaning fellowship.]
14 Bless them that persecute you; bless, and curse not.
[The persecution that was already a problem at Rome was going to increase. The Christians had to be prepared for it. The instructions through the end of the chapter and into the next are extremely counter-intuitive, and few people would arrive at them through their own natural reasoning process. Think of how this relates to "righteousness of God."]
15 Rejoice with them that rejoice; weep with them that weep.
[Envy is when we resent the good fortune of others and/or glory over their loses. This is a common vice, and when we detect it in ourselves, as we surely will if we are looking for it, we should stomp it out at its first appearance. The alternative to envy is commanded here -- empathize with others by being excited about their good news and distressed when they are in mourning.]
16 Be of the same mind one toward another. Set not your mind on high things, but condescend to things that are lowly. Be not wise in your own conceits.
[Lowly from the world's point of view; but obviously not lowly from the Lord's point of view. Similarly with the "high things" -- Paul is speaking accommodatively here from a worldly point of view.]
17 Render to no man evil for evil. Take thought for things honorable in the sight of all men.
[This is probably the most difficult edict to keep, and it is at the extreme end of being counter-intuitive. But if we are following the example of Jesus, right to and on the cross, this will be part of our character.]
18 If it be possible, as much as in you lieth, be at peace with all men.
[The clear implication is that being at peace will not always be possible. But if not, it should be upon the enemy's head ... their responsibility, not ours. Does this mean that sometimes we have to give up some of our cherished wishes so that we can maintain peace with others? Yes, but not if it involves violating a command of God -- in those cases it becomes impossible to stay at peace, although this would not justify violence other than in self defense.]
19 Avenge not yourselves, beloved, but give place unto the wrath (of God): for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord.
[Repeating verse 17 in a different way for emphasis. The Christian should realize that God will make all things right in the long run -- all things work together for good, as we learned in Romans 8:28. This verse also indicates that when we take vengeance ourselves we are acting in the place of God. This is God's responsibility, not ours. When we usurp His authority in this regard we are denying God His rightful opportunity, and this could well bring reproach on both God and His people. "It is a fearful thing to fall into the hands of the living God" (Hebrews 10:31).]
20 But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire upon his head.
21 Be not overcome of evil, but overcome evil with good.
["Fire upon his head" will be the natural and ultimate consequence of our doing good to those who hate us; but it should not be the reason that we do it. The idea is that this will capture our adversaries' attention, and if there is any goodness whatsoever in them, it should bring about a positive effect. It is this positive effect that we wish to bring about in loving our enemies and praying for those who persecute us. It is so easy to "justify" our actions by pointing at the evil in others. But, when we do that, we are being overcome of evil. When we refuse to do that, then there is at least some chance that we might be able to overcome evil with good. And this should always be our goal.]
[Paul goes on with his practical considerations, presenting many things that to the average person probably sound strange. However, our faith in Jesus should motivate us to follow His steps, and for sure, these are things that were seen in our Savior when He was on this earth.
Romans 13
13:1 Let every soul be in subjection to the higher powers: for there is no power but of God; and the (powers) that be are ordained of God.
[From the context of this passage, the main meaning of "higher powers" is civil governments. However, there is no reason to restrict its application just to this. There are higher powers in all of our relationships, the government being just one of them. The various relationships that we have are with God, the family, the church, the government, our employers (business relationships -- including with our union, if applicable), and social relationships (e.g., the PTA, charities, social and advocate clubs). All of these have "higher powers" in that there is a legal or voluntary authority structure. The point here is that God has organized society in such a way that when these authority structures are respected, peace and harmony result. When they are ignored, anarchy and chaos result. We tend to want to make exceptions, but if the Roman government was not an exception, then there are few if any. The only exception would be a personal one -- if the authority (regardless of who it is) orders the individual to do something that violates the laws of God, then the Christian must refuse and obey God rather than men (Acts 5:29). So, while the command given in this verse is not without qualification, it does not exclude any legitimate power. As an aside, the various relationships given above are generally in order of the priority that we should give to them should they come in conflict.]
2 Therefore he that resists the power, withstands the ordinance of God: and they that withstand shall receive to themselves judgment.
["Withstand" here is obviously NOT talking about those who refuse to do something that is against God's will. It is talking about anarchists who summarily disregard legitimate recognized authority in matters that are morally right.]
3 For rulers are not a terror to the good work, but to the evil. And would you have no fear of the power? do that which is good, and you shalt have praise from the same:
[Of course, we know that there are exceptions to this, but like most proverbs, it is true in such a vast majority of cases that it can be accepted as a generally prevailing rule in the secular realm. It is never wrong to "do that which is good," and we should do it regardless of the consequences. But in the vast majority of cases the results of our doing good will not only help others, but it will receive praise from the recognized authorities.]
4 for he is a minister of God to thee for good. But if thou do that which is evil, be afraid; for he bears not the sword in vain: for he is a minister of God, an avenger for wrath to him that does evil.
[This established two things. First that God is totally in control of governments, and while clearly He allows them quite a bit of latitude (i.e., sin on the part of leaders) in what they do, He can take total control of them at any time. We can be assured that He is watching and assuring that things do not get too far out of hand. The second thing established is that God approves of governments using police action, capital punishment and even warfare to protect their citizens and to maintain order. There is no inference in this statement that Christians must engage in these governmental activities -- this is a matter of individual conscience, and it is not covered in this context. The extent to which Christians can participate in governmental actions is a decision has to be made by individual Christians based on biblical considerations that are in other passages.]
5 Wherefore (ye) must needs be in subjection, not only because of the wrath, but also for conscience' sake.
[Effectively, Christians do not have to worry about getting arrested or all of the other consequences that go with civil disobedience if they recognize God's authority in establishing the higher powers and obey the law. This is the general rule, and exceptions made to it must be on a firm scriptural basis, as in Acts 5:29.]
6 For this cause ye pay tribute also; for they are ministers of God's service, attending continually upon this very thing.
[There is no way that the Christians at Rome in the first century could have agreed with everything that their government was doing (e.g., mandatory emperor worship). Remember also, they were the human authority that crucified Jesus Christ. Perhaps it is never the case that we agree that all acts of our government are good. This verse demonstrates that support (taxes) should be paid to the government despite the fact that it is engaged in evil practices. We will not say "sin" because individuals sin, not governments; although surely there must be sinful motivations (on the part of governmental officials) behind the evil actions of governments. Always remember, God is in ultimate control, and He is using these governments for His purposes. When this action is punitive toward a nation, Christians within that nation have to suffer along with everyone else.]
7 Render to all their dues: tribute to whom tribute (is due); custom to whom custom; fear to whom fear; honor to whom honor.
[This generalizes the principle, as we described in Verse 1. Such explicit reinforcement of the concept, although not totally necessary, is certainly gratifying, and it keeps us from making only the narrow application to the government. The following repeats what we stated in this regard in our discussion of Verse 1. There are higher powers in all of our relationships, the government being just one of them. The various relationships that we have are with (1) God, (2) the family, (3) the church, (4) the government, (5) our employers (business relationships -- including with our union, if applicable), and (6) social relationships (e.g., the PTA, charities, social and advocate clubs). All of these have "higher powers" in that there is a legal or voluntary authority structure. The point here is that God has organized society in such a way that when these authority structures are respected, peace and harmony result. It is our opinion that the numbered list given above is generally in order of the priorities that we should give to these respective authority structures should they conflict each other.]
8 Owe no man anything, save to love one another: for he that loves his neighbor hath fulfilled the law.
[This follows from the previous verse. Note first that this is not an edict against borrowing money per se. If you borrow $100,000 to purchase a house, you do not owe anyone $100,000. What you owe is the monthly installment on the loan each month. If you get behind in your payments, then you owe; but up until that point you do not "owe" in the sense of this verse. So the edict to Christians is: DO NOT incur an obligation that you have a high chance of not being able to pay back according to the agreement. But the exception is that of love. We should never feel that we have given all the love we need to give, and we have discharged our responsibility in that regard. Never, and to no one. Examples will be given in the next verse to show how loving your neighbor satisfies the laws of God, and in particular, that subset of God's law that pertains to our relationships with our fellow man.]
9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet, and if there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbor as thyself.
[This works in two ways. First if we love our neighbor we will not want to hurt him in any way, and that will eliminate the desired to commit any of these sins. But we should not neglect the fact that it works the other way around as well. If we obey these commands, each one of them is a way in which we demonstrate our love to our fellow man. God's laws are given to us as expressions of His love for us, and we cannot partake of the benefits of His love (both now and throughout eternity) if we do not obey God and demonstrate the love to our fellow man in this regard (1 John 4:20).]
10 Love works no ill to his neighbor: love therefore is the fulfillment of the law.
[The motivation of love, which leads to the sincere practice of love, is the fulfillment of what God had in mind when He gave the law. The perception that we are keeping of the law without love is a lie, for this is impossible. A lack of love essentially nullifies all of our positive acts; but worse than that, it assures our disobedience in exploiting our neighbor in the future.]
11 And this, knowing the season, that already it is time for you to awake out of sleep: for now is salvation nearer to us than when we (first) believed.
[When we first believe and are converted we generally have great zeal for the truth, although generally we lack knowledge in how to implement it. After a time our naivety tends to give way to frustration, and we might give up and perhaps go through the motions of being a nominal Christian without putting much of our heart into it. As we all have observed, this happens to a great number of converts. This is sleep -- a type of spiritual sleep that is leading toward spiritual death. Paul commands us to wake up from this sleep. In what way is salvation nearer to us than when we first believed? Could he be talking about our ultimate judgment -- the coming of Christ or our death in Christ? Well, for sure, this is a truism, and there should be urgency in our waking up and not greeting either of these events while asleep spiritually. But Paul is also saying that our maturity should give us the greater hope and peace that "passeth all understanding." (Philippians 4:7) now in this life. In this way salvation becomes nearer to us -- where we can see it, touch it and feel it. Is spiritually sleeping any way to manifest this or to take advantage of this? If not, let us wake up!]
12 The night is far spent, and the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light.
[Paul knew that all Christians go through these periods of "sleep" or dis-involvement, and they are tempted more at these times, and thus they give in to sin. He is trying to shake them out of this sleep. In the figure of the light of day, he urges them to put on the armor of light, which is the brilliance of the word of God.
13 Let us walk becomingly, as in the day; not in reveling and drunkenness, not in chambering and wantonness, not in strife and jealousy.
[The day and its light are contrasted with those sins that typically occur under the cover of darkness. Reveling is rioting and general disorderliness, and drunkenness quite often causes it. Chambering implies illicit sexual conduct, while wantonness is typically what leads to that, i.e., lasciviousness and licentiousness -- a total lack of restraint. Strife and jealousy are just two examples of the types of sins that we should abstain from; they are certainly not comprehensive. All of these are heinous sins, and they are given to illustrate what failing to "wake up" will ultimately lead.]
14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to (fulfill) the lusts (thereof).
[This is the antidote to those sins. When we are baptized into Christ we put on Christ (Gal. 3:27) like one would put on a garment -- so those looking at us do not see our nakedness, instead they see the garment (Christ). The term "put on" is a Hebrew idiom that refers to sincere and dedicated following of the one who is "put on." For those who have done this and fall into sin, see 1 John 1 -- there are times when we all need to repent of our sins and ask God for forgiveness, which will be granted if we repent. Repentance infers the resolve on our part not to repeat the sin, but to totally rid our lives of it. Pray for help in this regard; it is not something we can accomplish without God's help.]
Romans 14
[Chapter 14 deals with some complex subjects to which there are no simple answers. These involve relationships between Christians of different cultural backgrounds over differences of opinion for which God has not given a specification one way or the other. When you think about it -- there are thousands of such issues -- as trivial as whether you are going to buy this or that brand of car -- for which God gives no guidance and for which we can conclude that He does not regard a decision one way or the other to be sinful per se. Not per se, but these decisions can become wrong when they affect our inter-relationships with our fellow Christians (or those of the world) in various ways. So with this, let's wade into it.]
14:1 But him that is weak in faith receive ye, (yet) not for decision of scruples.
[Hypothetical: let's say we disagree over what we should or should not eat -- that will be the first example. Don't get hung up on this one example though -- it is only an example to illustrate a MUCH broader principle. Would I consider myself to be weak if I chose to be a vegetarian? I do not think so. So, who is Paul speaking to here? Verse 2 will answer the question for this particular example, but in general it might be difficult to determine who is the strong and who is the weak. Humility would demand that we see ourselves to be the weak.]
2 One man hath faith to eat all things: but he that is weak eats [only] herbs.
[Faith here is not the faith as Paul has been using the word in the first 13 chapters -- in this context it is not the means to our salvation. It is the confidence that a person has that they are doing the right thing on a given subject. Since eating or not eating of a given food does not make us right or wrong before God, this is not a matter of saving faith -- it is a matter of person preference. However these personal preferences can become sinful, as we will see (even though they are not sinful per se).]
3 Let not him that eats set at naught him that eats not; and let not him that eats not judge him that eats: for God has received him.
[God accepts both of these beliefs; so neither of them is sinning. So we should not set the person who does not agree with us in these types of matters "at naught." In other words, judge him to be sinful or withdraw fellowship from him. We should not draw lines of fellowship over such matter, and if we do, we sin. While there is no way you can sin in eating or not eating (or other such matter), for sure, if you bind such or pressure your brother in this regard, you are guilty of sin because you are making a command where God has not.]
4 Who art thou that judges the servant of another? to his own lord he stands or falls. Yea, he shall be made to stand; for the Lord hath power to make him stand.
[Even if he is misguided in thinking that it is sinful for him to eat (or do anything), God does not judge him, and ultimately he will be "made to stand," which we interpret here to mean that ultimately he will see that his intuition regarding his food constraints are unnecessary. But even if he does not, it should not matter to his fellow Christians.]
5 One man esteems one day above another: another esteems every day (alike). Let each man be fully assured in his own mind.
[This is a second example to demonstrate that the subject of this chapter is not limited to the food we eat. Hopefully this is clear, and no more elaboration is needed. The principle is the same. God does not care and so neither should we. But let us be careful, this does not pertain to things where God does care and has given commands.]
6 He that regards the day, regards it unto the Lord: and he that eats, eats unto the Lord, for he gives God thanks; and he that eats not, unto the Lord he eats not, and gives God thanks.
7 For none of us lives to himself, and none dies to himself.
[Verse 6 has already been explained in terms of those things that God has not given instructions for one way of the other. Verse 7 is often misapplied -- its explanation is given in the next verse.]
8 For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's.
[So, let us not make our decisions just based on our own selfish personal prejudices, even if God has not given a command one way or the other. There are still ways in which our decisions affect our brothers and sisters in Christ and we need to be aware of the effect these decisions can have on them.]
9 For to this end Christ died and lived (again), that he might be Lord of both the dead and the living.
10 But thou, why dost thou judge thy brother? or thou again, why dost thou set at naught thy brother? for we shall all stand before the judgment-seat of God.
11 For it is written, As I live, saith the Lord, to me every knee shall bow, And every tongue shall confess to God.
12 So then each one of us shall give account of himself to God.
[We are commanded to judge our brothers when they are in sin (James 5:19-20; Galatians 6:1-2(, but only when we can see a clear edict of God that they are violating (example: 1 Corinthians 5). Other passages deal with this (e.g., Matthew 18:15-17). But in issues where God has not given a command, neither should we. It is just as wrong to command something that God has not as it is to refuse to obey a positive command that He has given, because there are positive commands to this effect (2 John 9; 1 Cor. 4:6).]
13 Let us not therefore judge one another any more: but judge ye this rather, that no man put a stumbling block in his brother's way, or an occasion of falling.
[Judge yourself in this regard -- is something that you are doing that offends someone else to the point where it is bringing reproach on Christ from them? Are you getting in their way of serving God? Do you see others who are doing this? If so, THEY are the ones to be judged and not the person who, for examples, may be eating or not eating, or keeping a day or not keeping a day (probably has reference to Jews keeping their OT holidays).]
14 I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself: save that to him who accounts anything to be unclean, to him it is unclean.
15 For if because of meat thy brother is grieved, you walk no longer in love. Destroy not with thy meat him for whom Christ died.
[So, doing something that is not wrong per se can become wrong if it unnecessarily offends the conscience of another or causes another to sin. So, there are two ways that a sinless act can become sinful if: (1) it offends the conscience of another -- they believe (albeit falsely) from their past teaching that what you are doing is wrong; or (2) if they are compelled through social pressure to go ahead and do the thing that they feel is wrong.]
16 Let not then your good be evil spoken of:
17 for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.
[Making new laws over trivialities is sinful. Making laws where God has not make them is sinful. This is not what Christianity is all about. The Pharisees were great at this -- there are several examples of it in the gospels (e.g., Matthew 15:1-9).]
18 For he that herein serves Christ is well-pleasing to God, and approved of men.
19 So then let us follow after things which make for peace, and things whereby we may edify one another.
20 Overthrow not for meat's sake the work of God. All things indeed are clean; howbeit it is evil for that man who eats with offence.
21 It is good not to eat flesh, nor to drink wine, nor (to do anything) whereby thy brother stumbles.
[This makes it clear that if we cause someone else to violate their conscience even if it involves doing something that is totally sinless, it becomes a sin both to them and to us. Love should compel us to be cognizant of these things and to avoid any such offense to our fellow man.]
[This is one of the strongest edicts in the bible against my use of alcoholic beverages. If I do it before my brothers and sisters in Christ and I put forth evidence that I am not sinning in doing it, I KNOW (beyond any doubt in my mind) that this will encourage others to do the same thing. And since the odds are that at least one out of ten of them will become an alcoholic, the chances that I will cause someone's demise in my mind is a virtual certainty -- well above 99%. So, if I am going to do it, I will do it in private. But the principles of this chapter are not limited to the examples given, and this verse is not limited to eating and drinking -- this is a very broad principle that could apply to anything that could cause a fellow Christian to stumble. -dbb]
22 The faith which thou hast, have thou to thyself before God. Happy is he that judges not himself in that which he approves.
23 But he that doubts is condemned if he eat, because (he eats) not of faith; and whatsoever is not of faith is sin.
[This serves to define what Paul means by "faith" in this context. It is speaking of the confidence that we have that we are right with respect to a given practice. So, if I give someone the courage (or perhaps just temp someone) to do something that they believe is sinful, and they do it, then they have sinned because it was not "of faith" in their heart. Since they believe that they are sinning, they are. But since I was the one who caused them to do this, then I too am guilty of the sin of causing them to sin.]
[There are some very powerful and broad principles given in Chapter 14 that require Christians to weigh everything that we do. and to do our very best to try not to be a hindrance to our fellow Christians or to cause them to sin.]
Romans 15
15:1 Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves.
2 Let each one of us please his neighbor for that which is good, unto edifying.
3 For Christ also pleased not himself; but, as it is written, The reproaches of them that reproached thee fell upon me.
[Jesus is our example. The past three chapters have had a real concentration and focus on interpersonal relationships. "Strong" here is the opposite of "weak in faith" in 14:1. Do not lord your superior knowledge over your weaker brother. It might not be that "superior" after all. It should be noted that the "strong" were given more instructions than the "weak" in the previous chapter, because there are more ways that the "strong" can sin. And this is the case in this verse as well. Perhaps there is an advantage of at least thinking of ourselves as being the weaker Christian. We certainly would not have the tendency to force others to abide by our personal preferences. Those who think they are "mature" have a real difficulty in admitting that anything they think or believe can possibly be wrong, because after all, their conscience is clear.]
4 For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope.
[In particular, Ps. 69:9: "For the zeal of thy house hath eaten me up; and the reproaches of them that reproach thee are fallen upon me." This was quoted in verse 3. It is a prophecy of Christ, the former part of the verse applying to Jesus cleansing of the temple. The specific application of this Old Testament passage is that Jesus did not just please himself, but suffered for others. Our forbearing our weak brother is certainly not to compare with what Jesus did, so it should go without saying that we should not begrudge giving them due consideration. But the statement is a general one, including this verse, but also including the entire Old Testament. While we do not want to take this too far, for we know that the first 11 chapters taught that we are now under the gospel and not the Old Testament law. However, this verse essentially includes (in some way) the Old Testament into the New Testament by reference. This reference is to the value and the truthfulness of the Old Testament. There is no implication that we are under its commands, although they too are exceedingly useful to us in understanding today what it means to be a "living sacrifice." It is worth the time spent to study the Old Testament.]
5 Now the God of patience and of comfort grant you to be of the same mind one with another according to Christ Jesus:
6 that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ.
[Reference 1 Corinthians 1:10 for a similar command. Of course, our first obligation is to know and keep God's laws for us today. But it goes beyond that to matters of judgment in the church ... even to the most mundane and trivial things -- like the exact time when we meet on Sunday morning. How can we be of the same mind when it comes to things like this for which there are no commands? The following answers this question, and we do not feel we need to comment on it:
Philippians 2:1-8
2:1 If there is therefore any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassions,
2 make full my joy, that ye be of the same mind, having the same love, being of one accord, of one mind;
3(doing) nothing through faction or through vainglory, but in lowliness of mind each counting other better than himself;
4 not looking each of you to his own things, but each of you also to the things of others.
5 Have this mind in you, which was also in Christ Jesus:
6 who, existing in the form of God, counted not the being on an equality with God a thing to be grasped,
7 but emptied himself, taking the form of a servant, being made in the likeness of men;
8 and being found in fashion as a man, he humbled himself, becoming obedient (even) unto death, yea, the death of the cross.]
7 Wherefore receive ye one another, even as Christ also received you, to the glory of God.
8 For I say that Christ hath been made a minister of the circumcision for the truth of God, that he might confirm the promises (given) unto the fathers,
9 and that the Gentiles might glorify God for his mercy; as it is written, Therefore will I give praise unto thee among the Gentiles, And sing unto thy name.
10 And again he saith, Rejoice, ye Gentiles, with his people.
11 And again, Praise the Lord, all ye Gentiles; And let all the peoples praise him.
12 And again, Isaiah saith, There shall be the root of Jesse, And he that arise to rule over the Gentiles; On him shall the Gentiles hope.
[Paul has already spoken to the Gentiles to receive their Jewish brethren. Now he wants to be sure that the Jews also understand that God is as accepting of the Gentiles as He is the Jews. It is fitting that he should appeal to their own scriptures, which they should certainly believe, to produce the evidence for this. In particular, the passages are: (9) Psalms 18:49; (10) Deuteronomy 32:43; (11) Psalms 117:1; (12) Isaiah 11:1,10; and Job 14:7.]
13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, in the power of the Holy Spirit.
[This states a condition for us to abound in hope and in the power of the Holy Spirit. It is God that must fill us with joy and peace in believing in order for us to have these spiritual blessings. All good things come from God, so it is fitting that we should implore God for these gifts as Paul is now doing for them.]
14 And I myself also am persuaded of you, my brethren, that ye yourselves are full of goodness, filled with all knowledge, able also to admonish one another.
[This is further proof that Paul intended this letter to communicate a more advanced spiritual message than we find in most other books of the New Testament. Obviously, this book has been advanced in its complexity -- we have not been totally sure about many things, and we need to keep studying on those things. He is not writing to babes in Christ. He is writing to Christians who have a degree of maturity that they can build on, and this is what he expects them (and us) to do. There were some of Rome who were baptized on the day of Pentecost, so we know that there may have been some there who had been Christians for well over 20 years.]
15 But I write the more boldly unto you in some measure, as putting you again in remembrance, because of the grace that was given me of God,
16 that I should be a minister of Christ Jesus unto the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be made acceptable, being sanctified by the Holy Spirit.
[Yes, we have seen some bold statements made by Paul, and he is expected these to be received in the spirit in which they were given, and mature Christians would expect to be encouraged to a higher level of attaining to the will of God.]
17 I have therefore my glorifying in Christ Jesus in things pertaining to God.
18 For I will not dare to speak of any things save those which Christ wrought through me, for the obedience of the Gentiles, by word and deed,
19 in the power of signs and wonders, in the power of the Holy Spirit; so that from Jerusalem, and round about even unto Illyricum, I have fully preached the gospel of Christ;
[This is not as succinct as 2 John 9 or 1 Cor. 4:6, but it pronounces the same sentiment. God has given us ample guidance in all things. To go beyond those things is a severe sin that will no only condemn the teacher but has the possibility of causing many others to be lost. We are to stay within the things that are written. When we do this then our glorying can be nowhere else but "in Christ Jesus in things pertaining to God."
20 yea, making it my aim so to preach the gospel, not where Christ was (already) named, that I might not build upon another man's foundation;
21 but, as it is written, They shall see, to whom no tidings of him came, And they who have not heard shall understand.
[This was Paul's general (although not exclusive) practice. Perhaps he felt he would be of the greatest benefit to Jesus if he continued to break new ground as opposed to working with those who were already established.]
22 Wherefore also I was hindered these many times from coming to you:
23 but now, having no more any place in these regions, and having these many years a longing to come unto you,
24 whensoever I go unto Spain (for I hope to see you in my journey, and to be brought on my way thitherward by you, if first in some measure I shall have been satisfied with your company) --
25 but now, I (say), I go unto Jerusalem, ministering unto the saints.
[Paul explains to them why his service to God has made it difficult for him to come to them. This appears to be at the end of the third missionary journey ... Paul later described the goal of his going go Jerusalem like this (Acts 24:17): "Now after some years I came to bring alms to my nation, and offerings: ..." He lost his freedom there and whether he ever got to Spain is not known. If he did it would have been after his imprisonment in Rome which was the culmination of Paul's several defenses and shipwreck in Acts 21-28.]
26 For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem.
27 Yea, it hath been their good pleasure; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, they owe it (to them) also to minister unto them in carnal things.
[Speaking of salvation and the belief in the one true and living God as something that had been largely a Jewish commodity prior to the cross.]
28 When therefore I have accomplished this, and have sealed to them this fruit, I will go on by you unto Spain.
29 And I know that, when I come unto you, I shall come in the fullness of the blessing of Christ.
[Of course, we know that things did not work out as Paul had planned since once he got to Jerusalem there were a number of legal trials, and he ultimately went to Rome in chains. It is interesting that he was not going to Rome as an end goal, something that might have been expected if the "seat of Christianity" were in Rome. But we know it was neither in Rome nor Jerusalem, but it heaven with the One who is on the throne, Jesus Christ.]
30 Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, that ye strive together with me in your prayers to God for me;
31 that I may be delivered from them that are disobedient in Judaea, and (that) my ministration which (I have) for Jerusalem may be acceptable to the saints;
32 that I may come unto you in joy through the will of God, and together with you find rest.
33 Now the God of peace be with you all. Amen.
[Interesting verb used: "strive" in your prayers. Other places mention of fervency in prayer, which this would be similar to. Paul generally knew what would befall him at Jerusalem, but he was not at all deterred from doing what he saw to be the will of God. This appears to be a first ending of the book, the 16th chapter seems to be a PS that deals largely with personal matters. However, even in these personal notes there are many pearls of wisdom and teaching.]
Romans 16
[While this chapter is largely personal items, there are a number of lessons that are interwoven.]
16:1 I commend unto you Phoebe our sister, who is a servant of the church that is at Cenchreae:
2 that ye receive her in the Lord, worthily of the saints, and that ye assist her in whatsoever matter she may have need of you: for she herself also hath been a helper of many, and of mine own self.
[The word deaconess is used in some translations, and that Greek word means female servant. There is no evidence in the New Testament that there was a formal office of Deaconess (female Deacon). However, the formality is quite unimportant when it comes to obeying this command -- receive her, assist her in whatsoever matter she may have need -- this woman was to get the highest of respect and service from her fellow Christians -- male and female.]
3 Salute Priscilla and Aquila my fellow-workers in Christ Jesus,
[Recall Paul met them when they were outcasts from Rome in Acts 18. Obviously they are now back at Rome.]
4 who for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles:
5 and (salute) the church that is in their house. Salute Epaenetus my beloved, who is the first-fruits of Asia unto Christ.
[There was a church in the house of Priscilla and Aquila. This indicates that there may have been several local churches distributed throughout Rome. Rome was a large city with suburbs, and to expect every Christian to be able to get to the same central location may have been unreasonable. Also, there might have been a reason to have several smaller churches due to persecution. "House churches," as they are often called today, were quite common in the first century. This was probably the meeting place for most infant local churches until they grew to the point where they needed greater accommodation. There are several examples of where churches met in the first century (e.g., in parts of the Temple, in upper rooms and in Acts 19:9 in a borrowed part of a school). Those who assert that only one of these is the approved pattern are going way beyond what the New Testament teaches (2 John 9).]
6 Salute Mary, who bestowed much labor on you.
7 Salute Andronicus and Junias, my kinsmen, and my fellow-prisoners, who are of note among the apostles, who also have been in Christ before me.
8 Salute Ampliatus my beloved in the Lord.
9 Salute Urbanus our fellow-worker in Christ, and Stachys my beloved.
10 Salute Apelles the approved in Christ. Salute them that are of the (household) of Aristobulus.
11 Salute Herodion my kinsman. Salute them of the (household) of Narcissus, that are in the Lord.
12 Salute Tryphaena and Tryphosa, who labor in the Lord. Salute Persis the beloved, who labored much in the Lord.
13 Salute Rufus the chosen in the Lord, and his mother and mine.
14 Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren that are with them.
15 Salute Philologus and Julia, Nereus and his sister, and Olympas, and all the saints that are with them.
[Some of these individuals are mentioned in other places, and a name study of them might be quite valuable.]
16 Salute one another with a holy kiss. All the churches of Christ salute you.
[A kiss as a sign of unity among men was part of their culture, as it still is in the Middle East today. The term "church of Christ" is not a name. This is the only occurrence of the term in the New Testament, and it is in the plural referring to local churches. Clearly from this context it is a description as opposed to a name. Names are unique; descriptors are plentiful giving various aspects. Any church may call itself a "church of Christ" -- whether or not they are one is not something men can resolve. Jesus Christ either recognizes a local church as His or He does not, as we see from the first few chapters of the book of Revelation. Clearly this is a scriptural descriptor, but it is not the designation of a unique name. The only name given to God's people is the name of Christ himself -- Christians; interestingly individualized.]
[Also recall that the word "church" in the New Testament is not a religious word, as it has become today. A church was merely a "called out" group of people, and so it was necessary to qualify it so that the use of this word would have meaning. Some have attempted to use "churches of Christ" (plural) as a denominational name. If this were the intent of Paul, then indeed there would exist a name for the collective of all faithful churches on the earth today, and this would qualify this collective to be a denomination, as many claim that it is. To denominate means to assign a name to a subset of something, e.g., denominations of monetary values. Was Paul here speaking of all faithful churches? or perhaps giving his opinion based on the ones of which he had knowledge? It would take supernatural knowledge to make a statement regarding all local churches, and we do not believe that this is what Paul was drawing upon. For example, he stated in Romans 1:8: "First, I thank my God through Jesus Christ for you all, that your faith is proclaimed throughout the whole world." We should be able to understand what Paul was trying to say in allowing him the use of hyperbole in these statements; the message is clear. Thus, while the designation of "church of Christ" for any one local congregation is indeed scriptural, it is neither a unique name nor a unique description of what a faithful church is. Teachings on this subject should only reflect what has been clearly revealed to us.]
17 Now I beseech you, brethren, mark them that are causing the divisions and occasions of stumbling, contrary to the doctrine which ye learned: and turn away from them.
18 For they that are such serve not our Lord Christ, but their own belly; and by their smooth and fair speech they beguile the hearts of the innocent.
[Remember Romans 14 when it said we were not to judge the weak? Obviously this passage is not talking about that group of people. It is talking about those who think they are mature and strong, and who are taking it upon themselves to divide God's people. Such are to be "marked" and withdrawn from unless and until they repent of their error.]
19 For your obedience is come abroad unto all men. I rejoice therefore over you: but I would have you wise unto that which is good, and simple unto that which is evil.
20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you.
[This is just too close to Genesis 3:15 to be coincidental. Consider Genesis 3:15: "... and I will put enmity between thee and the woman, and between thy seed and her seed: he shall bruise thy head, and thou shalt bruise his heel." This adds to the evidence that God was not just speaking to a reptile in giving His condemnation.]
21 Timothy my fellow-worker saluteth you; and Lucius and Jason and Sosipater, my kinsmen.
22 I Tertius, who write the epistle, salute you in the Lord.
[Apparently the one who Paul dictated the letter to took the opportunity to slip in a salutation of his own.]
23 Gaius my host, and of the whole church, saluteth you. Erastus the treasurer of the city saluteth you, and Quartus the brother.
24 (The grace of our Lord Jesus Christ be with you all. Amen.)
[This seems to be a second time that Paul has attempted to close the letter; but he has one last thought.]
25 Now to him that is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which hath been kept in silence through times eternal,
26 but now is manifested, and by the scriptures of the prophets, according to the commandment of the eternal God, is made known unto all the nations unto obedience faith:
27 to the only wise God, through Jesus Christ, to whom be the glory for ever. Amen.
[Certain things were not revealed until after Jesus died on the cross. Paul calls those things a mystery -- not because they were in any way difficult to understand, but because they just had not been revealed. There is no indication anywhere in the New Testament that there will be further revelation once the revelations of the first century were completed. In fact, there is extensive evidence that the New Testament is complete and sufficient in providing us with all we need for salvation and all other spiritual knowledge. Please search through your New Testament to verify this is the case.]
[The term "obedience faith," which only occurs in Romans, appears a second time -- the first time was in Romans 1:5 (interestingly, in the first and the last sentences of the letter). Common translations of this term include "obedience to the faith" and "obedience of faith." The literal Greek is simply "obedience faith," and we would prefer to allow the readers the opportunity to make their own assessments as to what Paul was trying to communicate with this term, as opposed to thinking that the translator can read Paul's mind. It seems most likely to us that the word obedience is an adjective modifying the word faith. This is speaking accommodatively, and it is not intended to imply that there can be faith without obedience. A similar thing is done in James 2:14-26 where a literal reading implies that there is such a thing as "faith only," which cannot exist if the biblical meaning of the word faith is applied. This meaning is defined throughout the collective of the gospel, and is especially the focus of this letter to the Christians at Rome. Our conclusion is that Paul wanted to emphasize that while some might talk about faith in the abstract as being possibly separate from obedience, the type of faith that Paul talks about throughout this letter is saving and living faith, which does not exist unless it produces obedience to Jesus Christ and the works that He commands.]
General Introduction to Romans