(The sixth book of the New Testament began the section known as the Pauline Epistles because it consisted of letters written by Paul. The Book of Romans was (chronologically) the sixth of Paul's letters. It was written about twenty-five years after Christ's resurrection. Paul wrote this letter while he was in Corinth and sent it to Rome by Phebe. Based on the material from the Book of Acts and the Corinthian epistles, the Book of Romans clearly indicated that it was written from Corinth on Paul's third missionary journey (see Acts 20:1-6). At this time, Paul had never visited Rome, but after ministering in Jerusalem, he hoped to go to Rome on his way to Spain: Romans 15:23-25).
(The Book of Romans was placed first because it presented the most basic explanation of Christian Doctrine, specifically the Doctrine of Salvation. Paul presented the foundation of Christian Doctrine in the form of a logical argument: each premise was built upon the previous presentation. Consequently, it is vital that we understand each chapter before progressing through this book, otherwise, we will arrive at a wrong understanding, especially as it relates to the topics discussed in the later chapters. We will see that when this book is misinterpreted, it is a result of ignoring what Paul previously wrote and the misinterpreter creating their own context.)
Romans 1
(Verses 1-7: the opening sentence of this epistle.)
1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,
2 which he promised afore through his prophets in the holy scriptures,
3 concerning his Son, who was born of the seed of David according to the flesh,
4 who was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead; even Jesus Christ our Lord,
5 through whom we received grace and apostleship, unto obedience of faith among all the nations, for his name's sake;
6 among whom are ye also called to be Jesus Christ's:
7 To all that are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
(Doctrine: Grace and apostleship are received from Christ. Paul wrote the Roman Christians concerning Jesus Christ our Lord.)
8 First, I thank my God through Jesus Christ for you all, that your faith is proclaimed throughout the whole world.
(Paul first thanked God for them because their faith was spoken of throughout the world.)
9 For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you, always in my prayers
10 making request, if by any means now at length I may be prospered by the will of God to come unto you.
11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;
12 that is, that I with you may be comforted in you, each of us by the other's faith, both yours and mine.
(Paul wanted a profitable exchange: Paul would impart spiritual gifts so that they would be established and Paul would also receive comfort.)
13 And I would not have you ignorant, brethren, that oftentimes I purposed to come unto you (and was hindered hitherto), that I might have some fruit in you also, even as in the rest of the Gentiles.
14 I am debtor both to Greeks and to Barbarians, both to the wise and to the foolish.
(Paul was establishing that there were believers of all types of people.)
15 So, as much as in me is, I am ready to preach the gospel to you also that are in Rome.
(Verses 16-17: the premise or foundation of this letter.)
16 For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.
17 For therein is revealed a righteousness of God from faith unto faith: as it is written, But the righteous shall live by faith.
(The Gospel is the power of God unto Salvation for everyone. Why? Because within the Gospel is revealed a Righteousness of God from faith.
Doctrine: The foundation of Christianity is Salvation for everyone by a Righteousness of God through faith.)
18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hinder the truth in unrighteousness;
19 because that which is known of God is manifest in them; for God manifested it unto them.
(Paul gave the contrastive perspective of the foundation of Christianity: God's wrath is against all ungodliness and unrighteousness of those who hinder the truth.)
(Verses 20-21: presented the crucial Doctrine that the rest of this letter is built on.)
20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse:
(Doctrine: God is invisible and the proof of God's existence is clearly seen through the physical things that God made. This was done so that everyone has the information to make the right choice. The God-given principle of causality proves the existence of a First Cause. God created our brains in a way that we innately embraces this truth, whether we're aware of it or not. Trying to ignore causality would be the same as trying to damage your brain and damage your faith. Verse 20 stated that everyone is without excuse if they don't have faith in the existence of God. However, this was only the first half of the reason why God's wrath is against non-believers...)
21 because that, knowing God, they glorified him not as God, neither gave thanks; but became vain in their reasonings, and their senseless heart was darkened.
(The word "glory" meant "intrinsic value" and resulted in a person "thinking well of" the subject they "glorified." The ultimate cause of people being non-believers is that these people choose not to think well of God, in fact, they don't even give God thanks! The cause for people not glorifying God: vain (unprofitable) in their reasonings (imaginations) and their senseless (foolish; without understanding) heart was darkened (effect of a bad thought process). God did His part, and the reason people do not believe is because they choose not to recognize the value within God. This happens even though they know a First Cause must exist, and working against causality results in their thought processes becoming worse.
The rest of Paul's letter was based on this critical cause: God does not think well of people (glorify) who choose not to think well of (glorify) God, and the result is God's wrath is against these people. What does God think of people who think well of Him?)
22 Professing themselves to be wise, they became fools,
(The ultimate proof of a bad thought process: pride - glorifying in themselves, boasting.)
23 and changed the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed beasts, and creeping things.
24 Wherefore God gave them up in the lusts of their hearts unto uncleanness, that their bodies should be dishonored among themselves:
25 for that they exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.
(People chose to consider the physical pre-eminent, instead of the spiritual. They attempted to become the source instead of worshipping God as the source. This is an example of attempting to reverse causality.)
26 For this cause God gave them up unto vile passions: for their women changed the natural use into that which is against nature:
27 and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working unseemliness, and receiving in themselves that recompense of their error which was due.
(Because people chose to see themselves as the source, God gave them up. This meant He gave them into the hands of another. Basically, God stopped trying to be the influence to these people and let them be influenced by their vile passions. Doing this would lead them to destruction in hopes they would realize their error and humble themselves.)
28 And even as they refused to have God in their knowledge, God gave them up unto a reprobate mind, to do those things which are not fitting;
(Verse 28 was the cause: they refused to have God because of their pride, so God gave them into the hands of another, He let them be influenced by a deceived mind which would result in the following effects...)
29 being filled with all unrighteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers,
(The word "gossiper" was not in the Bible. The word was whisperer, which meant "secret slander/detraction." Notice, gossip has two requirements:
1) it must be something said in secret: something said about someone, but not to that same someone.
2) it must be slander/detracting.
If I say something negative about someone to their face, it is not gossip. If I say something positive about someone in secret, it is not gossip. If I say something negative and I am willing to say it to the person, then it is not gossip. This is the opposite of thinking well of another person.)
30 backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents,
(Notice, hateful to God was in this list and could also be interpreted as "hating God." Also, "disobedient to parents" was in this list. This was an example of not thinking well of parents, caused by not recognizing the value of the parents.)
31 without understanding, covenant-breakers, without natural affection, unmerciful:
(Verses 29-31 were the effects of verse 28. However, Verse 32 showed one more qualifier on this list.)
32 who, knowing the ordinance of God, that they that practise such things are worthy of death, not only do the same, but also consent with them that practise them.
(Paul stated that these people knew that those who did these things were worthy of death, yet they not only did the same things, they encouraged others to do these same things.)
(Theme of Chapter 1: Everything in this first chapter focused on the fact that all people are without excuse when they do not recognize the value within God enough to respond to God's influence. If they choose not to respond to God's influence, God lets them follow a destructive influence. Paul gave a list of these destructive effects and stated that not only do these rebellious people knowingly do the vile actions, they encourage others to do these same actions.)
Romans 2
1 Wherefore thou art without excuse, O man, whosoever thou art that judgest: for wherein thou judges another, thou condemnest thyself; for thou that judgest dost practise the same things.
(Doctrine: Judging is the assessing of the source of injustice and the beginning of the process of equaling out the injustice. Notice, we can observe and determine others are doing this. However, if we judge the actions from Romans 1:29-31, if we declare others as the cause of the injustice and begin the process of equaling out the injustice, then we condemn ourselves. Why? Because all of us do the activities in the list from Romans 1:29-31. Notice, not only are we guilty, we are condemned. We are essentially twice as guilty as those who only do these activities. Why? Because we do them and we judge others as if only others have to pay for doing these activities. This verse stated we know that we are without excuse, however, attempting to have an excuse is self-justification. This verse showed that those who do these actions and justify themselves are condemned. Why? Because this is the definition of hypocrisy, and Jesus said in Matthew 24:51 that hypocrites are condemned to go to hell.)
2 And we know that the judgment of God is according to truth against them that practise such things.
3 And reckonest thou this, O man, who judgest them that practise such things, and doest the same, that thou shalt escape the judgment of God?
(Doctrine: We will not escape judgment if we judge others while doing the things we judge. God is Right and Just. He will equal out everything. So now we see the immediate first effect of not recognizing the value within God is to judge others. Basically, the individual doesn't recognize that God is Right and Just, the individual thinks God won't judge so the individual needs to do it, which is really the individual beginning to glorify himself.)
4 Or despisest thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance?
(Doctrine: Judging others instead of leaving it to God is actually hindering the repentance of these sinners. The goodness of God leads to repentance. The definition of good is "right and just." Good creates. Repentance is repair, something more is created.)
5 but after thy hardness and impenitent heart treasurest up for thyself wrath in the day of wrath and revelation of the righteous judgment of God;
6 who will render to every man according to his works:
(Doctrine: God will eventually equal out Justice on everyone. God is Just.)
7 to them that by patience in well-doing seek for glory and honor and incorruption, eternal life:
8 but unto them that are factious, and obey not the truth, but obey unrighteousness, shall be wrath and indignation,
9 tribulation and anguish, upon every soul of man that worketh evil, of the Jew first, and also of the Greek;
10 but glory and honor and peace to every man that worketh good, to the Jew first, and also to the Greek:
11 for there is no respect of persons with God.
(Doctrine: Because God will judge everyone, Salvation is also available to all. It would be unjust for God to judge everyone, yet not offer Salvation to all. This verse ought to cause us to think well of God because we see His intrinsic value.)
12 For as many as have sinned without law shall also perish without the law: and as many as have sinned under the law shall be judged by the law;
13 for not the hearers of the law are just before God, but the doers of the law shall be justified:
14 (for when Gentiles that have not the law do by nature the things of the law, these, not having the law, are the law unto themselves;
15 in that they show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them);
16 in the day when God shall judge the secrets of men, according to my gospel, by Jesus Christ.
(Doctrine: Hearing the Law is not what justifies us, but doing the Law justifies us because it is proof of what we believe. This applied to everyone including those who the Law was not physically given to because Gentiles who obey the Law do so by the Law being written in their hearts. The Law on the heart is grace. Grace is "the divine influence upon the heart, and its reflection in the life.")
17 But if thou bearest the name of a Jew, and restest upon the law, and gloriest in God,
18 and knowest his will, and approvest the things that are excellent, being instructed out of the law,
19 and art confident that thou thyself art a guide of the blind, a light of them that are in darkness,
20 a corrector of the foolish, a teacher of babes, having in the law the form of knowledge and of the truth;
21 thou therefore that teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?
(Paul then looked towards the Jew, the person who heard the Law. Teaching the Law was not enough, the person who would teach it had to do it or they were bringing judgment on themselves. These questions from Paul would reveal potential hypocrisy. Should you teach someone if you are not teaching yourself? Should you help someone else grow if you are not growing yourself?)
22 thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou rob temples?
23 thou who gloriest in the law, through thy transgression of the law dishonorest thou God?
24 For the name of God is blasphemed among the Gentiles because of you, even as it is written.
(Doctrine: The Name of God was blasphemed among the Gentiles because of Jews who taught the Law yet did not do the Law. The Jews broke the Law by boasting of themselves over the Gentiles. They were being hypocrites. They thought well of themselves instead of thinking well of God.)
25 For circumcision indeed profiteth, if thou be a doer of the law: but if thou be a transgressor of the law, thy circumcision is become uncircumcision.
(Paul showed the circumcision could be profitable to the Jew if they were also a doer of the Law, not just because they were physically circumcised.)
26 If therefore the uncircumcision keep the ordinances of the law, shall not his uncircumcision be reckoned for circumcision?
27 and shall not the uncircumcision which is by nature, if it fulfil the law, judge thee, who with the letter and circumcision art a transgressor of the law?
(Doctrine: What we do is more important than what we profess to believe. Paul showed that someone who was not circumcised would be considered to be circumcised if they did the Law.)
28 For he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh:
29 but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit not in the letter; whose praise is not of men, but of God.
(Doctrine: Being a Jew is about the causes (beliefs) that lead to Godly effects. The inward part of man is spirit and the cause and this part ought to be preeminent.)
(Theme of Chapter 2: Paul built on the foundation of Chapter 1 which proved we all are without excuse if we reject God's influence in our lives. Paul began removing the division between Jews and Gentiles. Paul stated Salvation was available to all, just like judgment would come on all regardless of being a Jew or a Gentile. In fact, Paul stated that no one ought to judge because he would be condemning himself, glorifying himself and not glorifying God.)
Romans 3
1 What advantage then hath the Jew? or what is the profit of circumcision?
(In the previous chapter Paul showed that being a Jew opened a person up to greater judgment because they ought to know better. It sounded like being a Jew was worse than being a Gentile. Paul immediately addressed that thought by addressing the benefits of being a Jew.)
2 Much every way: first of all, that they were intrusted with the oracles of God.
(Doctrine: God trusted the Jews with information to help everyone else. They were oracles of God.)
3 For what if some were without faith? shall their want of faith make of none effect the faithfulness of God?
4 God forbid: yea, let God be found true, but every man a liar; as it is written, That thou mightest be justified in thy words, And mightest prevail when thou comest into judgment.
(Paul stated that the unfaithfulness of people did not negate God's decision to make the Jews the oracles of God. Paul referenced Psalm 116:11 and Psalm 51:4.)
5 But if our righteousness commendeth the righteousness of God, what shall we say? Is God unrighteous who visiteth with wrath? (I speak after the manner of men.)
(Paul argued the contrastive point. This was not his point. Paul seemed to realize that the reader may become confused by Paul arguing the opposite point, so he parenthetically commented to the reader that he was making an argument for his opponent in order to show how this perspective was flawed. Paul began with the premise that if our good works proved God's goodness, then God must not be able to punish. The contrastive question was "Was God not Right and not Just if He punished us?")
6 God forbid: for then how shall God judge the world?
(Paul then asked, "If God was not Right and not Just, how would He judge the world?" Judging is the assessing of the source of injustice and the beginning of the process of equaling out the injustice. God had to be able to punish if He was going to equal out the injustice.)
7 But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner?
8 and why not (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just.
(Paul now stated with the contrastive perspective from verse 5: our good works proved God was good. This contrastive perspective was stated: "If my sinning leads to the truth of God growing, then I shouldn't be judged as a sinner." Paul parenthetically stated that people were slanderously stating that Paul was teaching this flawed perspective to rationalize why he preached that Gentiles could also be saved. Paul concluded that sentence by saying the condemnation was Just for those who slanderously stated this about Paul.)
9 What then? are we better than they? No, in no wise: for we before laid to the charge both of Jews and Greeks, that they are all under sin;
(There was a benefit to being a Jew but that did not mean the Jews were better than the Gentiles, they were all under sin.)
10 as it is written, There is none righteous, no, not one;
11 There is none that understandeth, There is none that seeketh after God;
12 They have all turned aside, they are together become unprofitable; There is none that doeth good, no, not, so much as one:
13 Their throat is an open sepulchre; With their tongues they have used deceit: The poison of asps is under their lips:
14 Whose mouth is full of cursing and bitterness:
15 Their feet are swift to shed blood;
16 Destruction and misery are in their ways;
17 And the way of peace have they not known:
18 There is no fear of God before their eyes.
(Doctrine: All good comes from God, regardless of whether the person is a Jew or a Gentile.)
19 Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God:
20 because by the works of the law shall no flesh be justified in his sight; for through the law cometh the knowledge of sin.
(Doctrine: The Law brought knowledge of sin. The Law proved everyone sins. Before the Law, people did not know what was sin until they sinned and felt guilt. Then they knew what was sin if they had previously experienced this guilt. The Book of Genesis documented the time before the Dispensation of the Law. We have seen in this commentary during the Book of Genesis that people did not know what was sin until after they had sinned and felt the guilt. The Law was meant to help people avoid sin.)
21 But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets;
(Doctrine: At the time of the writing of this letter, a Righteousness of God without the Law was manifested (made visible), this is the Dispensation of Grace. God administers this (current) dispensation by grace to individuals upon the heart via the Holy Spirit. This dispensation was spoken of in the Law and the prophets.)
22 even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction;
(Doctrine: This Righteousness comes through faith in Jesus Christ unto all that believe, regardless of being a Jew or a Gentile.)
23 for all have sinned, and fall short of the glory of God;
(Doctrine: All have sinned and do not earn the Salvation by their works. Paul consistently stated that if judgment could be applied to all, then Salvation had to be available to all, otherwise God would not be Right and God would not be Just.)
24 being justified freely by his grace through the redemption that is in Christ Jesus:
(Doctrine: Salvation/Justification comes by grace which was a result of the redemption of Christ. Without Christ, we would not have grace.)
25 whom God set forth to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God;
(Doctrine: Jesus died in our place, He was the propitiation.)
26 for the showing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus.
(Doctrine: Christ is Just and the Justifier of those who believe in Him.)
27 Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith.
28 We reckon therefore that a man is justified by faith apart from the works of the law.
(Doctrine: People cannot credit themselves for their Salvation. Salvation is obtained by grace through faith. Jesus provided the grace. We are responsible for the faith, for allowing God to work through us. The works done through us do not justify us, our faith in allowing God to work through us justifies us, which requires humility and is something we cannot brag about. We ought recognize the value within Jesus and the value He gave to us, meaning we ought to glorify Jesus!)
29 Or is God the God of Jews only? is he not the God of Gentiles also? Yea, of Gentiles also:
30 if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith.
(Doctrine: God is the God of all. If He was not the God of all, He would be something less than God.)
31 Do we then make the law of none effect through faith? God forbid: nay, we establish the law.
(Doctrine: Faith results in the Law being established/proven to be good. Faith does not make the Law useless.)
(Theme of Chapter 3: Paul built on the foundation of the previous chapter which removed the division between the Jews and the Gentiles because Salvation was available to all. Paul showed how/why Salvation was available to all: God is the God of all people. Jesus died for all people which provided the ability to be saved by grace. Everyone is able to have faith and demonstrate it by allowing God's influence to direct our actions/works. This process of Salvation requires humility and does not give the individual the opportunity to brag or see themselves above others.)
Day 322
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