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DOCTRINES OF SCRIPTURE: Resurrection of Christ

INTRODUCTION:

The resurrection of the Lord Jesus from the dead is a fundamental part of the Christian gospel, as Paul makes clear in 1 Corinthians 15:1-8. That He really died is seen in that He was buried, that He really rose is seen in the fact that He appeared (not simply was seen, but deliberately confronted people). His resurrection had been prophesied in the Old Testament, hence the apostle says He was raised according to the (O.T.) Scriptures. See Psalm 16; Psalm 21:2-6; Psalm 22:21-31; Psalm 40:1-3; Psalm 118:22; Isaiah 52:13, 53:10,11. It was also prophesied by the Lord Jesus Himself, although His disciple did not grasp the fact. Only Mary, who sat at His feet and heard His word, saw that He was going to die, and so anointed Him for His burial whilst He could appreciate it. She must also have seen that He would rise, for she did not go to the sepulchre to seek to preserve His dead body, as the other women did. So the Old Testament views Christ’s resurrection prophetically, the Gospels view it historically, whereas the epistles view it doctrinally.

1. Romans 1:4: ‘”And declared to be the Son of God with power, according to the Spirit of Holiness, by the resurrection from (of) the dead”. Note the change of verb from verse 3, where Christ is made of the seed of David by incarnation. Here it is not something He was made in time, but what He is eternally is declared by resurrection. He is ever the Son of God, for “to be the son of” means “to share the nature of”. Since the Father’s nature is eternal, so must the Son’s be, therefore He is the eternal Son of God. This is declared by resurrection. Note that it is not the resurrection from the dead, but rather the resurrection of dead persons, for the word dead is plural. Every time the Lord Jesus raised a person from the dead; every time a sinner is raised from death in trespasses and sins; when saint’s bodies are raised at His coming; when sinner’s bodies are raised just before the Great White Throne judgement, then on each occasion there is a declaration of His Deity. This is in line with His words in John 5:19-29, where the right of the Lord Jesus to grant life and to raise from the dead, is vested in His equality with the Father.

And then of course there was the declaration of His Sonship when He Himself was raised from the dead. He had said “when (after) ye have lifted up the Son of Man, then ye shall know that I am He”, John 8:28. They should have known He was Son of God by the supernatural events at His crucifixion, for the centurion came to this conclusion, Matthew 27:54. They should have known by His rising again, for Saul of Tarsus was convinced, Acts 9:20.

2. Romans 4:15: “Who was delivered for our offences, and was raised again for our justification”. The apostle has been deriving principles from the experience of Abraham and Sarah, who as far as having children were concerned, were dead. Yet they believed God, and as a result He intervened and brought Isaac out of the sphere of death. Whereas Abraham believed God was able to do this in the immediate future, we look back to the distant past and believe that the true “Isaac” has been brought out of the sphere of death to guarantee the promises of God. Paul in effedct asks two questions: “Why was Christ found in death anyway?” and “Why was He raised from the dead?” The answer to the first is our offences, whilst the answer to the second is because of our justification, which means that He was raised again because God was satisfied that His work upon the cross was enough to justify believing sinners.

3. Romans 5:10: ‘”For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life”. Verse one speaks of peace with God, so that those once enemies of God because of sin, are now reconciled to Him. Now if the work which forms the basis of that reconciliation was done for us whilst we were still God’s enemies, what blessings will He not bestow now that we are friends? And more than this, if Christ’s work of reconciling enemies took place when were in sin, surely we shall be saved from every sort of penalty at the judgement day, for the one who saved us from sin is still our saviour, preserving us eternally from the judgement of God. Because Christ lives eternally in resurrection, the believer is eternally secure. If the suffering and agony of the cross did not put Him off from taking up our case, surely the glory He has now will not prevent Him living to preserve those who believe in Him.

4. Romans 6:4: “Therefore we are buried with Him by baptism into death: that like as Christ was raised up by the glory of the Father, even so we also should walk in newness of life”. Paul is showing why it is not in order for believers to continue in sin, i.e. continue to respond to the sin-principle within. The reason here given is that we are buried, and therefore cannot continue in sin. The burial took place when we were baptized, and we were identified with Christ in His (state of) death. But our baptism has a positive purpose, it is not just a negative putting out of sight, but association also with Christ in His resurrection. Christ was raised from the dead because the glory of the Father demanded that such a person should be raised, and not left in the grave. It was not so with us personally, however, so our emergence from the watery grave of baptism is solely because of association with Christ. Having been raised, we have a responsibility to walk in a different sort of way, which is compatible with the new place we have with Christ risen.

5. Romans 7:1-6: “Wherefore, my brethren, ye also are become dead to the law by the body of Christ, that ye should be married to another, even to Him who is raised from the dead, that we should bring forth fruit unto God”. The apostle is showing that the believer is not under the Law of Moses, nor will trying to keep that Law result in a victorious Christian life. He uses two illustrations to prove his point. First, that when a person is dead, the dominion of the law, any law, is gone from him. Second, that when a woman’s husband dies, she is free from the law of the husband. He then applies these two principles, namely one’s own death delivering from law, and another’s death delivering from law. Christ has died, and we have died in association with Him, so on both counts we are dead to the Law of Moses. The body of Christ was hung upon a cross, and there He bore the curse of a broken law for us. But His body was also placed in a tomb, and subsequently rose from the dead. By association with Him in these things we are delivered from the law by association with what happened to Christ in His body.

6. Romans 8:11:”But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you”. The Spirit of God is here described as the Spirit of the God of resurrection. Not only does the Spirit of God empower us so that we are able to live proper Christian lives now, but He is the guarantee that we shall share in the resurrection of the body hereafter. The epistle to the Romans emphasises truth which enables us to live upon the earth, hence we are looked at in this verse as being alive on the earth when Christ comes. When dead saints are raised, then those alive on the earth will share in the same sort of change, even though they have not died. The certainty of this is found in the presence within of the Spirit of God.

7. Romans 8:34: “Who is He that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us”. The only one who could possibly condemn God’s people is Christ, for all judgement has been committed to Him. But far from condemning, He is the very one who defends and supports them. He does this in a four-fold way, because of the four events mentioned here. He died to deal with our sins that would have meant our condemnation. He was raised again to demonstrate to all who would accuse us that the work of the cross dealt effectively with sins. He is ascended to the right hand of God, the most influential place in the whole of the universe where He wields all power. And He intercedes for us to defend us from the charges the adversary, Satan, would level against us, Revelation 12:10.

ROMANS 5:12-21-an overview

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This passage is critical to a true understand of the chapters that follow it. It is, however, a complicated section, and these remarks are offered with a view to unfolding its meaning.

It is well-known that the first eight chapters of the epistle to the Romans may be divided into two parts. The first, 1:1-5:11, deals with sins, the practices of men. The second, 5:12-8:39, deals with sin, the principle in men. By sin in this context is not meant one particular sin, but sin as a working principle in men, the force that enables them to commit individual sins. Sin dwells within men, 7:17, and works in men, 7:13. So the first section emphasises crimes, whereas the second section the criminal himself.

It is important that both of these matters be dealt with, for after a person has believed the gospel, 3:26, been justified, 4:5, and had his sins forgiven, 4:7, it may come as a shock to him to find that he is still able to sin. Indeed, the fact that Christians, sadly, sin, is often cited by unbelievers as reason to not believe, “because Christianity doesn’t work”, or “I wouldn’t be able to keep it up”. In connection with those objections we should always remember that in the final analysis it is Christ who represents Christianity, for “Christ is all”, Colossians 3:11, but that does not absolve us from the solemn responsibility of being “epistles of Christ, known and read of all men”, 2 Corinthians 3:3.

At the point where the epistle divides, the apostle sums up his foregoing argument in 5:8,9, where he writes of actions, whether it be of God commending His love, or Christ both dying for us, and also saving us from wrath, or our actions as sinners. He also anticipates his future argument in 5:10 by emphasis on what state we were in, namely enmity, or what state we have been brought to, reconciliation, and also what state Christ was brought to by our folly, even that of being in death.

Coming to our passage, it may help to set out the main content as follows:

Verse 12	Initial doctrinal statement.
Verses 13,14	Proof that death is the result of the sin-principle within.
Verse 15	Contrast and comparison- offence or gift.
Verse 16	Contrast and comparison- condemnation or justification.
Verse 17	Death reigning or believers reigning in life.
Verse 18	The penalty upon all, and the opportunity for all.
Verse 19	The state of many as sinners, and the state of many as righteous.
Verse 20	The law cannot deal with the sin-principle.
Verse 21	Final doctrinal summary.

Verse 12 Initial doctrinal statement.

5:12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:

The apostle immediately traces the origin of the sin principle right back to Adam, and then shows that “Him that was to come”, verse 14, is God’s answer. The Last Adam alone is able to deal with that which the first man Adam brought in. When he fell, Adam became a sinner by nature and practice, and when he begat a son it was in his image and likeness, to represent him as a sinner, Genesis 5:3. Thus sin entered into the world. Like a poison being put into the spring that gives rise to a river, so the river of humanity has been poisoned at source. Hence the apostle’s use of the words “all men”, and “world”. Not that sin originated with Adam, for Lucifer was the first to sin, Ezekiel 28:15, but he used Adam as the door through which sin might enter into the human race.

The consequence of the sin of Adam was that its penalty, death, passed on all. If any question whether this is the case, then the apostle has the answer. All have sinned, and thus is proved the fact that all have a sin principle within inciting them to sin. But since that sin principle inevitably results in death, then both sin and death have indeed passed upon all men.

Verses 13,14 Proof that death is the result of the sin-principle within.

5:13 (For until the law sin was in the world: but sin is not imputed when there is no law.

5:14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.

It is important for the apostle to confirm that death is the result of sin within, and not, in general, as a result of particular sins committed. He does this by referring to the period of time before the law was given at Sinai through Moses. Before the law-age the principle of sin rested in the hearts of the descendants of Adam the sinner. But when they sinned, that sin was not put to their account as demanding an immediate penalty. They did not physically die the moment they sinned. (The word “reckoned” is not the same as is used in previous passages such as 4:3,4, where it means that God takes account of a person in a certain way. Here, it means to put a sin to someone’s account for immediate payment by death. This does not mean that sins committed during the pre-law period are ignored by God, for “God shall bring every secret work into judgement”, Ecclesiastes xxx). Nevertheless, men still died in the period between Adam and the giving of the law at Sinai, which proves that they did so because of the sin-principle within them, and not because they had transgressed against a known law.

The consequence of this is very far-reaching, for it shows that even if an unbeliever managed to never sin, (a hypothetical situation, of course), he would still be liable to death because of what he is by nature. So the gospel is not just about having one’s sins forgiven, but is also about being a new creation, so that there is no obligation to sin.

Verse 15 Contrast and comparison- offence or gift.

5:15 But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.

By describing Christ as “Him that was to come”, (immediately following Adam’s sin, God announced the coming deliverer), the apostle has prepared the way to revert back to his consideration of Adam’s fall, after the parenthesis of verses 13 and 14. He does this by presenting both a contrast, “not as”, and a comparison, “so also”. The comparison is seen in the fact that both Adam and Christ, each being head over those linked to them, affect deeply their respective companies.

The contrast is between Adam’s offence, and the grace of God. Further, that offence resulted in the “gift” of death to the many who have died one by one throughout the history of men, whereas the grace of God results in many being given a different sort of gift. What that gift is we are not yet told. We are told that what God does through Christ has a “much more” character to it, which is seen in that the gift has abounded. The seemingly insurmountable problem of Adam’s sin has been overcome by God in Christ. He has not solved the problem by introducing a stronger judgement than that meted out to Adam, but by acting in grace. The condemnation of sinners is a righteous necessity with God, but He is under no obligation to bless them, but chooses to do so because of His grace.

Note that in verses 13-17, and also in verse 19, we read of “many”, indicating the greatness of the problem to be addressed, and also the far reaching consequences of the actions of the two men who are in view in the passage. In verses 12 and 18, (which are linked together), we read of “all”, for there the universality of the problem Adam introduced, and the universality of the provision God has made in response is brought out.

Verse 16 Contrast and comparison- condemnation or justification.

5:16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.

This verse continues the idea of contrast, (“not as”), and comparison, (“so is”), but whereas verse 15 concentrated on the one offence of Adam, his act of taking a false step, and the fact that God’s act of giving in grace is through one man, Jesus Christ, here the emphasis is on the many offences which result from Adam’s fall, and the way each man relates to those offences. This is the comparison, for each man has been the means of affecting either adversely (judgement), or for good, (the gift), those involved in each case.

There is also a contrast, for Adam brought in judgement and condemnation, but Christ brings in justification. That judgement took the form of condemnation. God’s verdict, (judgement), went against Adam when he sinned, and he was pronounced guilty, with the implication that there was a sentencing process to follow. We read of that process in Genesis 3:17-19. Christ, however, brings in justification, and this despite the many offences committed during the history of men, and the many offences individual sinners commit during their lifetime.

The condemnation brought in by Adam resulted in men being subject to death, whereas the justification Christ brings in for those who believe not only clears their record, (this is the “Romans 3” side of justification), but also delivers them from obligation to sin in the present, and liability to death in the future. So it is that the apostle can write in 6:7 that “he that is dead is freed from sin”. That is, those who by faith are associated with Christ crucified, are no longer under any obligation to sin. They are not liable to die physically either, for Christ risen has secured their position in resurrection. Those who are alive when Christ comes will be proof of this, for they shall know resurrection without dying.

Verse 17 Death reigning or believers reigning in life.

5:17 For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)

In verse 16 the emphasis is on sins, but in this verse, on death. Going right back to the beginning again, the apostle repeats what he wrote in verse 12, that the offence of one man resulted in death. Now he enlarges on this and declares that death has not only passed upon all men, but has set up its throne in their hearts, and like a wicked tyrant rules their lives. The abundant grace of God, however, ensures that those who receive the gift of righteousness not only are delivered from the tyranny of death, and receive life, but reign in life. It is they who are in control. This is only possible, however, by the agency and strength of Jesus Christ- they have no strength of their own.

Verse 18 The penalty upon all, and the opportunity for all.

5:18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.

The apostle is now able to take his argument forward from verse 12, having built up a body of background information in verses 13-17 which will enable his readers to follow his line of thought. He first of all reiterates the truth of verse 12, and reminds us that the offence of Adam has resulted in the condemnation of death upon all men. He then contrasts the offence of Adam with the righteousness of another man, Jesus Christ. By righteousness here is meant the act of righteousness carried out by Christ in death, when He set out to reverse the consequences of Adam’s sin, and also bring in rich benefits besides. Just as the penalty through Adam’s unrighteous act of sinning brought results towards all men, so the blessing through Christ’s righteous act of dying for sin brings results to all men as well. The word “upon” has the meaning of “towards”, for the penalty came towards all, and so does the gift.
Not only is the one who believes justified in the sense of “reckoned righteous”, but the legal obligation to death is removed, so justification is “justification of life”. The ground of resurrection is taken up, so that the believer is clear of the consequences of Adam’s fall.

Verse 19 The state of many as sinners, and the state of many as righteous.

5:19 For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.

Not only is the condition of man dealt with by Christ, but the nature as well. By Adam’s disobedience to the plain command of God, man was made or constituted a sinner. It is not, of course, that God made men to sin, but that by their link with Adam they have become, sinners by nature. On the other hand, Christ obeyed His Father, even to the extent of death, and those who believe in Him are reckoned righteous by God- that is how He sees them now.

Verse 20 The law cannot deal with the sin-principle.

5:20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:

The apostle now deals with a possible objection from Jewish readers. Can the law not remedy this situation? The answer is that it cannot, for when the law came in, it resulted in the situation becoming worse, not better, for it showed up sins as never before, and offered no remedy for the nature that produced those sins. It dealt with the symptoms but not the disease.

The only answer to man’s nature as a sinner is the grace of God in the gospel, which alone has the power to overcome the obstacles represented by sin, death, and the law, and set up its rule in the hearts of men on a righteous basis. That righteous basis being the death of Christ at Calvary, not the supposed good works of men.

Verse 21 Final doctrinal summary.

5:21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

So it is that the sad truth of verse 12, expressed here as “sin hath reigned unto death”, can be exchanged for “even so might grace reign”. Grace so dominates the scene that it sweeps sin off its throne in the heart, and robs death of its power over those who believe. And all this happens on a righteous basis, even the death of Christ, and leaves the way clear for the possession and enjoyment of eternal life in all its fulness. The apostle is careful at the close of the passage to attribute all this to Jesus Christ, who has shown Himself to be worthy of the title Lord. He has overcome every dominating principle, and shows Himself superior to them by His death and resurrection.

GALATIANS 2

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Survey of the chapter
If in chapter one Paul details his movements, showing that he did not make constant contact with the apostles, except for a courtesy call on Peter, in this chapter he details the contact he did have subsequently. First of all there was the right hand of fellowship, as the other apostles recognised his call from God, then there was a confrontation, because Peter and others had been influenced by those who taught that believers should put themselves under law.

Structure of the chapter

(a)	Verses 1-2	Paul was not summoned	He was sent to Jerusalem by God, not by the apostles
	Verses 3-5	Paul not subject	He refused to circumcise Titus the Greek
(c)	Verses 6-9	Paul not silenced	The apostles recognise his call to preach the gospel to the Gentiles
(d)	Verse 10	Paul not stony-hearted	The law commanded love, grace inspires love
(e)	Verses 11-13	Peter’s change of behaviour
(f)	Verse 14	His action was against logic
(g)	Verses 15-16	His action was against his beliefs
(h)	Verse 17	His action was against Christ
(i)	Verse 18	His action was against his vision
(j)	Verses 19-21	His action was against the gospel

(a) Verses 1-2
Paul not summoned

2:1
Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.

Then fourteen years after I went up again to Jerusalem with Barnabas- Paul was saved about AD 36, and died about AD 69, so for half of his Christian life he was fairly unknown. The same is true of Moses, John the Baptist, and, pre-eminently, Christ Himself. It is salutary to think how much he achieved for the sake of Christ in a relatively short time.

And took Titus with me also- Titus provided a test-case, to demonstrate that circumcision is not necessary for the believer. Note he took Titus also, meaning that Paul took Barnabas, not vice versa. Previously Barnabas had gone to Jerusalem to assure the believers that their former persecutor was genuinely saved, see Acts 9:26-28.

2:2
And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.

And I went up by revelation- he was not summoned by the apostles to give account of himself, but is directed by a revelation from the Lord, showing he was in harmony with the Lord in his life. He is not behind Moses the lawgiver in this, who spake with God directly, Numbers 12:8; Deuteronomy 34:10.
There may also be the thought that he went to see the apostles to impart to them the revelation of the mystery of the church that had been given to him, as Ephesians 3:3,4 explains. It was revealed to Paul first, and then to the holy apostles and prophets, verse 5. His going up to Jerusalem as this verse tells us may be the time when he passed it on to them.

And communicated unto them that gospel which I preach among the Gentiles- not in the sense that he told them what they did not know, but laid it out before them in all its aspects, so they could see he was not preaching a mixed gospel. He had been preaching in the regions of Syria and Cilicia for many years without any sanction from the apostles.

But privately to them which were of reputation- Paul is concerned that those in responsible positions amongst the saints should be happy with what he was preaching. He was not intent on making a party for himself, but was in full fellowship with the apostles. He did this privately, not in a church council, which might look as if he were being called to account. When it was the truth of the gospel at risk, rather than his own service, he withstood Peter publicly, “before them all”, verse 14.

Lest by any means I should run, or had run, in vain- he was concerned that his activity should be useful in the future, and if it had not been in the past, he was ready to make amends.

(b) Verses 2:3-5
Paul not subject

2:3
But neither Titus, who was with me, being a Greek, was compelled to be circumcised:

But neither Titus, who was with me, being a Greek, was compelled to be circumcised- those who advocated a return to law-keeping, had to require circumcision if they were to be consistent. Circumcision had become a sign of submission to the law of Moses, even though it was “of the fathers”, John 7:22. That is, was known and practised by the patriarchs from Abraham onwards, to whom the rite was originally given. As the apostle wrote later, “Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of the God.” 1 Corinthians 7:19. The vital thing is to keep God’s commandments. To the Romans he wrote, “For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.” Romans 2:28,29.

2:4
And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:

And that because of false brethren unawares brought in- if there were those who infiltrated the ranks of the believers in those early days, how careful we should be in these last days, when perilous times have come. The word unawares is used in classical Greek of enemies brought into a city by the help of traitors already within.

Who came in privily to spy out our liberty which we have in Christ Jesus- the Lord could say, “In secret have I said nothing”, John 18:20, and Paul could say, “This thing was not done in a corner”, Acts 26:26. The words “spy out” are used in 2 Samuel 10:3, when the princes of Ammon said David had “Sent his servants unto thee, to search the city, and to spy it out, and to overthrow it”.

That they might bring us into bondage- they came with the intention of assessing the way Jewish believers were living, now that they were saved by grace, and far from desiring to share in this liberty, they came to persuade the Galatians to embrace the Law, and so go back to bondage.

2:5
To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.

To whom we gave place by subjection, no, not even an hour- Paul realised that the whole of God’s purpose would be frustrated if believers reverted to the law in any way, so he stood firm, and so should we in our day.
That the truth of the gospel might continue with you- he is sure that law and gospel do not mix; sure, also, that the gospel is truth, just as much as Law.

2:6
But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man’s person:) for they who seemed to be somewhat in conference added nothing to me:

But of these who seemed to be somewhat- that is, those who were in positions of authority and influence, such as apostles who had been with the Lord when He was on earth, and others who had known the Lord when He was here on earth. Luke writes of those who were ministers of the word, having known Christ when He was on earth, Luke 1:2.
(Whatsoever they were, it maketh no matter to me, God accepteth no man’s person:)- this does not mean that the apostle was indifferent to the influence of these people, but simply that what they once were as disciples of the Lord before the cross, was not the point, for that did not give them any advantage over Paul, or the Galatians. God does not accept a believer because of his privileges, but because of his relationship with the risen Christ; all are equal in this connection. Peter described believers as those who had obtained like precious faith with the apostles, 2 Peter 1:1, so in that respect apostles are no different to other believers.

For they who seemed to be somewhat in conference added nothing to me- this is why the former privilege of these men was not the point, for they did not add anything to Paul’s knowledge of the gospel when he conferred with them.

2:7
But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;

But contrariwise- the reverse was the case.

When they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter- there are not two gospels, but God did give Peter special responsibility to preach to Jews, (which makes the choice of him to preach to Cornelius all the more remarkable, although the Lord did give him the keys of the kingdom of heaven, one of which he used on the Day of Pentecost, and the other in the house of Cornelius), and gave Paul special responsibility to the Gentile world, for which he was admirably fitted by upbringing and outlook.

2:8
(For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)

(For He who wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)- the expression “wrought effectually” is the same as “mighty”, so exactly the same power is put forward by God in the case of each servant. There is no need for either of them to add the influence of the law to their gospel preaching. Note Paul’s recognition of Peter’s leading role- there is no personal jealousy.

2:9
And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.

And when James, Cephas and John, who seemed to be pillars- there is no irony in the word “seemed”; they were recognised as prominent leaders in the testimony. The word is translated as “of reputation” in verse 2.

Perceived the grace of God that was given unto me- the grace is not only God’s favourable help in the exercise of gift, but the gift itself. It was obvious to these spiritual men that Paul was greatly used of God. Believers are sometimes slow to recognise the gift God has given. On the other hand, it is possible to lay hands on a believer too hastily, 1 Timothy 5:22. A balance must be maintained.

They gave to me and Barnabas the right hands of fellowship- note the plural hands, for each of these three was willing to associate with Paul and Barnabas, which is why it is the right hands of fellowship. We tend to shake hands as a formality, but this is not the case here. Greeting was by a holy kiss, Romans 16:16, whereas today, in the Western world at least, we use a handshake to greet one another.

That we should go unto the heathen, and they unto the circumcision- so the personal mode of service was recognised. It was not that Peter, James and John would not preach if there were no Jews in the audience, but rather, that to evangelise their own nation was their special task, always remembering the gospel must be preached to every creature.

(d) Verse 10
Paul not stony-hearted

2:10
Only they would that we should remember the poor; the same which I also was forward to do.

Only- this is the only stipulation they gave to Paul and Barnabas, for they were in total agreement on the truths of the gospel. Grace, however, might be thought of as careless of works, hence this injunction.

That we should remember the poor- this is especially relevant, given the way the Jewish believers has taken joyfully the spoiling of their goods, Hebrews 10:34.

The same which I also was forward to do- Paul was “zealous of good works”, Titus 2:14, and this suggestion from the other apostles presented no problem to him, for it the logical outcome expected of those who have been made rich spiritually. An appreciation of the grace of God should prompt us to far exceed the stipulations of the law as regards giving. God is the God of the fatherless and the widows, but He most often supplies their needs through His people.

(e) Verses 11-13
Peter’s change of behaviour

2:11
But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.

But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed- Antioch was the first assembly formed after regular preaching to Gentiles was established, hence the freedom of grace was specially enjoyed here, see Acts 11:19-21. The purpose of God was that the tidings of grace should flow out from Jerusalem to the nations, but here the bondage of the law is being brought from its centre, Jerusalem, Galatians 4:25. It was from Antioch that relief had been sent for the poor saints at Jerusalem, by the hands of Paul and Barnabas, Acts 11:27-30. That was the liberty of grace in operation, but Peter now, sadly, brings the bondage of law to Antioch from Jerusalem. Note that an apostle is here exposed as being in the wrong. The apostles were inspired of God to preach and write, and when they did this they were infallible, but at other times they were liable to error, in the measure in which they depended on their own strength. The idea of Papal Infallibility is completely without support in the Scriptures.

2:12
For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.

For before that certain came from James, he did eat with the Gentiles- as his vision had indicated it was permissible for him to do this, for Peter himself had said in Cornelius’s house, “Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or to come unto one of another nation; but God hath showed me that I should call no man common or unclean”, Acts 10:28.

But when they were come, he withdrew and separated himself, fearing them which were of the circumcision- Peter, the ardent and forceful leader amongst the apostles, is here giving way to the influence of men. “The fear of man bringeth a snare”, Proverbs 29:25.

2:13
And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.

And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation- dissimulation is hypocrisy, play-acting, appearing to be other than what you really are. The Christian is really delivered from the law, but if he lives as if he is not, then he is play-acting. Note the increasing consequences of Peter’s action, for no man liveth to himself, Romans 14:7. They were truly free men, but were acting as if they were in bondage.

(f) Verse 14
Peter’s action was against logic

2:14
But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

But when I saw that they walked not uprightly according to the truth of the gospel- Peter had strayed from the straight path of righteousness. That path of righteousness is now set out by the truth of the gospel, for the law of righteousness, holy and just as it is, did not supply the power to live righteously, but the gospel does, becasue it involves every believer having the Spirit of God within.

I said unto Peter before them all- the matter was of such concern, and was so harmful to the progress of the gospel, that it could not be dealt with privately. Fresh from his commendation by Peter, James and John, and as the apostle to the uncircumcised Gentiles, Paul had a special interest in contending for the truth in this way. Sometimes, no matter how revered the brother involved, and how much temporary disturbance there might be, it is the best course to deal with matters straightforwardly and openly. Of course some matters are of such a sort that they should be dealt with privately, but this was not one of those.

If thou, being a Jew, livest after the manner of the Gentiles- despite his temporary change of policy, Peter was committed to the truth that those outward things of mere religion which once divided Jew from Gentile, are no longer valid. Paul no doubt had the gift of discerning of spirits, and could tell that Peter’s change of behaviour was not from conviction.

And not as do the Jews- it is not that Peter had combined a Gentile manner of life with a Jewish one when he began to follow the Saviour, but he turned wholly from his religious observance when he turned to Christ, and so no longer lived as if he were a Jew.

Why compellest thou the Gentiles to live as do the Jews? To live as do the Jews is not simply to adopt Jewish customs for the sake of a varied lifestyle, but in principle to put oneself under the law as a code of conduct for the believer. The matter of diet may seem to be of small account, but it represented a distinction between Jew and Gentile, which at a fundamental level involved commitment to the law which prescribed the diet. It was not logical, then, for Peter to renounce the law, then adopt legal customs of separation from Gentiles. Nor was it logical for him to expect Gentiles to virtually live like Jews when they were not Jews.

(g) Verses 15,16
Peter’s action was against his beliefs

2:15
We who are Jews by nature, and not sinners of the Gentiles,

We who are Jews by nature- Peter and Paul were both born of Jewish parents, and had been brought up to live as Jews, so that it was part of their nature to live like a Jew. They were not converts to Judaism, who might be less zealous of Jewish customs.

And not sinners of the Gentiles- whilst it is true that Peter and Paul were “sinners of the Jews” as to their birth, nonetheless their upbringing under the law had shielded them from the unrestrained excesses of the nations around.

2:16
Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

Knowing that a man is not justified by the works of the law- despite their upbringing, they had come to realise, (and the prophets would tell them this, as well as their own hearts when they failed to keep the law), that all attempts to be justified by works would fail.

But by the faith of Jesus Christ- this gospel truth had reached their ears, and they knew that for them, law and all its attendant customs and rites must be left behind. This is not the personal faith that marked the Lord Jesus as a dependant and submissive man on the earth, but the faith that that others put in Him.

Even we have believed in Jesus Christ- despite their upbringing under a God-given law, they had turned to Christ in faith.

That we might be justified by the faith of Christ, and not by the works of the law- so their understanding of what was involved when they believed was clear, for they had no reservations about leaving “law for righteousness”, for Christ is the end of that as far as believers are concerned, Romans 10:4.
Note the titles of Christ that the apostle uses here: We are justified “by the faith of Jesus Christ”, the historical Jesus has been anointed as Christ on the banks of the Jordan, and is marked out thereby as God’s Approved One, well worthy to be believed. We are “justified by the faith of Christ”, the one who did all things well, as opposed to relying on our doing.

For by the works of the law shall no flesh be justified- an allusion to Psalm 143:2, which reads, “And enter not into judgement with Thy servant: for in Thy sight shall no man living be justified”. This confirms from the Old Testament that the stand they had taken when they believed the gospel was a wise one.

(h) Verse 17
Peter’s action was against Christ

2:17
But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.

But if, while we seek to be justified by Christ- the “but if” indicates that the apostle is arguing as if he and Peter are where the Judaizers wanted them to be, and where Peter, by his change of practice, had put himself; namely, justified by Christ, but clinging to law for full salvation. See Acts 15:5, where the false teachers were saying that Christ was not enough, there must be law-works as well. This is why the apostle uses the word seek, for those who seek have not found what they are looking for, and this is the position of those who say that other things apart from Christ are necessary for justification. Peter had in fact found justification, but was acting as if he was still seeking it by keeping the law.

We also ourselves are found sinners- whenever and however we put ourselves under law, it tests us, and finds us wanting, even as believers. See Romans 7:7-25 for a demonstration of this. In those verses, the apostle defends the law, lest it be thought that the fact that the believer is delivered from it implied some defect in the law. The believer may be looked at from two different viewpoints; one, in accordance with God’s present reckoning of him, and the other, (because the body which he had before he was saved is still the same, even though now yielded to God), in accordance with what he was before he was saved.Paul, in the hypothetical situation he describes in that passage, was seeking and not finding, whereas the law was seeking to expose his sinfulness, and discovering it, hence the expression here, “found sinners”.

Is therefore Christ the minister of sin? To understand this question we should note the following things:
1. As the apostle Paul said in the synagogue at Antioch, “And by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses”, Acts 13:39.
2. Although that is true, it is also true that, until the resurrection day, believers still have the same body as before they believed. Paul describes this body as “the body of sin”, Romans 6:6. It is only to the degree that the believer applies the truth of the fact that “our old man is crucified with Him”, that the sin-principle is destroyed, or made of no effect. If it had been completely destroyed already, believers would never sin, which is clearly not the case, since John wrote “that ye sin not”, 1 John 2:1.
Believers owe the position they are in wholly to Christ’s ministry towards them, for they have no strength of our own. If that ministry only took them so far along the road to justification, and needed the law to supplement it and bring it to completion, and if that position is discovered to be one of sinfulness, as the verses from Romans 7 show it will be, are we to suggest that Christ is responsible for that? Such a thought would be too evil to contemplate. Such is the result if a believer puts himself under law, as Peter seemed to be doing. Note that he does not say even in this theoretical situation that Christ was the minister of sin, but only that it might lead to that question being asked, and he does not want even that to happen.

God forbid! The idea that Christ is the minister of sin is unthinkable, and therefore the situation Paul has imagined is not the true one, and it is otherwise with the believer than that he is in any way helped by the law.

(i) Verse 18
Peter’s action was against his vision from God

2:18
For if I build again the things which I destroyed, I make myself a transgressor.

For if I build again the things I destroyed, I make myself a transgressor- far from Christ being the minister of sin, it would be Paul who was the transgressor, for if he went back to law in any way, then that law would expose him as a transgressor of that law. Before he had his vision at Joppa, Peter would not have even gone into a Gentile’s house. He was taught by God, however, that this was not the Christian way, see Acts 10:27-29. As a result of learning this important lesson, which had far-reaching consequences, Peter was happy to have to do with Gentiles. He destroyed the old restrictions, for the best possible reason, God had destroyed them, for the word came to him, “What God hath cleansed, that call not thou unclean”, Acts 10:15. This was like breaking down the “middle wall of partition” that separated the Court of the Gentiles from the rest of the Temple enclosure, see Acts 21:27-29; Ephesians 2:11-18. By reversing his decision, Peter would be building the middle wall of partition again. But Paul uses the personal pronoun “I”, for he is not yet certain that he can include Peter in his realisation of the gravity of building again what God had pulled down.

(j) Verses 19-21
Peter’s action was against the gospel Paul believed

2:19
For I through the law am dead to the law, that I might live unto God.

For I, through the law, am dead to the law- as far as Paul was concerned, (and also as far as Peter was concerned, too, in principle, but not now in practice), the law had made its demands against him as a sinner. These demands he could not meet, but Christ met them for him, accepting the consequences of Paul’s law-breaking, and paying the penalty for it. But Paul was “dead to the law by the body of Christ”, Romans 7:4. In other words, the process which Christ went through in the body, namely, of paying the penalty for other’s law-breaking on the cross, being placed in a tomb as one who was really dead, and then rising again bodily, (the sure sign that the penalty the law demanded was paid), was the means of deliverance for Paul, for God was pleased to associate him with the death, burial, and resurrection of Christ, Romans 6:1-11. So by the process the body of Christ went through, Paul was dead to the law, for the law only has dealings with living persons, see Romans 7:1-4, and Paul died with Christ. This position, however, came about because the law made its demands, so Paul can say that he is dead to the law through the law.

That I might live unto God- Christ lives unto God, Romans 6:10, and Paul is risen with Him, and thus also lives unto God. But the significant thing is that he lives unto God without being under the law.

2:20
I am crucified with Christ: neverthless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

I am crucified with Christ- the man who was born and brought up under the law is dead, for God has associated him with Christ when He died on the cross. He could not escape from the law by himself, only by Christ and His death.

Nevertheless I live- Christianity is positive, not simply death to former things, but real life through Christ. The Good Shepherd came to those in the fold of Judaism to lead them out of it, and give them life abundant, John 10:10.

Yet not I- association with Christ risen prevents a return to old things, for “if any man be in Christ, he is a new creature”, 2 Corinthians 5:17. The word “yet” as used here is a time-word. It is no longer I (emphatic), for the old person, Saul of Tarsus, is no longer alive, in God’s reckoning.

But Christ liveth in me- this is because at the moment of conversion the believer is indwelt by the Holy Spirit. This is emphasised in the following scriptures: “If any man have not the Spirit of Christ, he is none of his. And if Christ be in you…” Romans 8:9,10. “At that day ye shall know that I am in My Father, and ye in Me, and I in you.” John 14:20. By “that day” is meant the Day of Pentecost and after. These scriptures indicate that because the Spirit of God dwells within the believer, Christ can be said to dwell, too, for Divine persons are One. Because this is so, the features of Christ may be manifest through a believer’s life and character, and thus Christ is formed in us, Galatians 4:19.

And the life which I now live in the flesh- such is the power of the gospel that a true Christian life can be lived here and now, with no need to wait until we get to heaven. The law was weak through the flesh, Romans 8:3, and used the flesh to bring a person into bondage, Romans 7:5. By the power of the indwelling Spirit, however, the believer is enabled to live a victorious life, even though the flesh is still present with him as a hindrance. We should distinguish between living in the flesh, which in this verse means living in the body on earth, and living after the flesh in the Romans 8:9,12 sense, for the believer is not in the flesh but in the Spirit.

I live by the faith of the Son of God- faith of the Son of God is first of all, faith which associates with the Son of God, then secondly, faith as expressed in the life of the Son of God down here. He was full of grace and truth, as He expressed eternal life in His person, and of His fullness have all we received, John 1:14,16. Note it is the faith of the Son of God, not of Jesus, for Paul will later show that we are sons, and have the Son of God Himself as our example of dignity and responsibility.

Who loved me, and gave himself for me- the law demanded that man love God and his neighbour, whereas grace presents Christ loving men. This love was not theoretical, but practical, for He willingly surrendered Himself to the cross in the supreme act of grace. If Paul in any measure loves and gives, whether to God or men, it will be because Christ first loved and gave. “We love him, because he first loved us”, 1 John 4:19.

2:21
I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.

I do not frustrate the grace of God- frustrate may either mean set aside, or think lightly of. Neither attitude is appropriate in view of what God in grace has done for us through Christ.

For if righteousness come by the law, then Christ is dead in vain- the life which Paul lived by faith was a life of righteousness, but if that could have been achieved by the works of the law, then Christ need not have died. To frustrate the grace of God, then, is to suggest that the death of Christ was not necessary.

ROMANS 5

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Section 7 Romans 5:1-11
The glory of God is central to the gospel

Subject of Section 7
This section deals with the past, present, and future of the believer in the light of the glory of God. The apostle explains three things. First, how one who formerly came short of the glory of God, 3:23, can look forward to, and rejoice in, that glory. Second, how a believer can rejoice even though he is passing through tribulations. And third, how a believer can rejoice in who and what God is. The answers are found in the past, present and future work of the Lord Jesus on the believer’s behalf.

It is important to notice the various renderings of the word translated “rejoice”. In verse 2, “rejoice in hope of the glory of God”; in verse 3, “glory in tribulations also”; in verse 11, “joy in God”. See also “boasting” in 3:27, and “glory” in 4:2. So “rejoice”, “glory”, “joy” and “boast” all mean the same thing in these verses.

Structure of Section 7

7(a)	5:1,2	Rejoicing in hope of the glory of God
7(b)	5:3-10	Rejoicing in tribulations
7(c)	5:11	Rejoicing in God

7(a) 5:1,2
Rejoicing in hope of the glory of God

5:1
Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:

Therefore- the passage develops the consequences of the justification by faith that has been explained in the previous main section, 3:21-26, before the parenthesis of 3:27-4:25.
Being justified- a past event with continuing effect.
By faith- that is, on the principle of faith. Faith has no virtue in itself, so it is not the means of justification, but it is the condition laid d own by God, the basis on which He is prepared to reckon men righteous. Man entered into sin by disbelieving God; he may enter into salvation by believing God. Man entered into sin by rebelling against God; he may enter into salvation by repenting toward God.
We have peace with God- as far as the believer is concerned, the anger of God because of sins has been removed. This is judicial peace, arrived at in strict accordance with justice, and not as a result of the slackening of God’s demands.
Through our Lord Jesus Christ- nothing we have done personally has contributed to this position, it is entirely due to what Christ has done at Calvary. Peace with God is not conditional at all, whereas the peace of God is, as Philippians 4:6,7 makes clear.

5:2
By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

By whom also we have access- as well as ensuring that there is settled peace between ourselves and God, the Lord Jesus is also the One who introduces His people to the Father’s presence, for He said, “I am the way, the truth, and the life: no man cometh unto the Father but by me”, John 14:6. Through Him both Jew and Gentile believers have access by one Spirit unto the Father, Ephesians 2:18. It is one thing to be reckoned righteous by the Divine Judge, it is a further thing to have access into His immediate presence. But this we have.

By faith- which lays hold of unseen things, Hebrews 11:1, and accepts without reserve the testimony of God’s word. It is because the believer has come by faith to know the truth and possess the life, that he has a place before God.
Into this grace wherein we stand- the word that describes the attitude of God in His unmerited favour towards His people is now transferred to the favour itself. Compare 2 Corinthians 8:6,19, where the word used for the attitude which gave a gift is then used for the gift itself, so the gift had the stamp of grace upon it. So here, the believer’s position by grace has the stamp of Divine grace upon it.
By the grace of God believers have a settled place (they “stand”) in the presence of Him who, were they still in their sins, would be their unsparing judge, and from whose face they would be banished. Their standing is by grace, not merit. The access into the standing is by faith initially, and the enjoyment of it is by faith continually.
And rejoice in hope of the glory of God- sinners have no interest in the glory of God, being occupied with themselves. Believers on the other hand eagerly anticipate the day when God will reveal Himself in all His beauty and majesty. Their hope is conditioned by God’s glory. Far from dreading the actual sight of the glory of God in Christ, the believer rejoices at that prospect, a sure sign that his sins have been dealt with.
Hope in the Scriptures is not a doubtful thing, but a certain prospect. This is confirmed by the fact that in 1 Timothy 1:1 the Lord Jesus is said to be the believer’s hope, and there is no uncertainty with Him. Believers shall not only be in the presence of God in all His beauty and glory, Psalm 27:4, but shall radiate that glory, Rev. 21:11,23,24.

7(b) 5:3-10
Rejoicing in tribulations

5:3
And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;

And not only so- the apostle has established that peace with God ensures that we face the future sight of God with confidence; now he shows that it enables us to face calmly the trials of the present.
But we glory in tribulations also- this is not simply to glory (rejoice) whilst passing through tribulations, but to actually view the tribulations themselves as a reason for rejoicing. The unbeliever views tribulations as a reason for complaining.
Knowing that- glorying in trials is not on account of indifference to pain, but intelligence as to God’s purpose.
Tribulation worketh patience- the heavy log which in ancient times the oxen dragged around the threshing-floor to press the grain out from the ear, was called in Latin a tribula. Tribulation is relentless pressure. The believer is able to rejoice in this pressure, because it is a means to an end. Patience is not simply a passive acceptance of the seemingly inevitable, but a positive resolve to endure to God’s glory.

5:4
And patience, experience; and experience, hope:

And patience experience- this word denotes “proof”. In other words, the trials, when passed through with endurance, afford proof of the genuineness of the believer’s profession. The reality of his faith is being proved experimentally. Compare the seed growing on stony ground in the parable of the sower, Matthew 13:5,6,20,21, with that which grew in the good ground, Matthew 13:8,23. The heat of the sun (explained as “tribulation or persecution…because of the word”, verse 21), withered the rocky ground plant, whereas the ears of a healthy wheat plant were ripened by the same sun. Only the true believer can flourish under tribulation; the false professor will wither and die.
And experience, hope- far from causing the believer to be downcast, tribulations should produce a confident reliance on the faithfulness of God, for after the suffering will come the glory.

5:5
And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.

And hope maketh not ashamed- to have confident expectations whilst in the midst of trying circumstances is not an embarrassment to a believer, for his hope is certain to be realised. The reason why he knows this is next told us, for the love of God assures us.
Because the love of God is shed abroad in our hearts- literally, the love is “deluged”, so that just as every part of the earth was flooded in Noah’s day, so every part of the believer’s heart is affected by the love of God. There is, in principle, no nook or cranny where bitterness can be harboured. Note the word “is” not “was”, for it is not only the moment of conversion that is in view. The love of God is currently flooding the heart of the believer within, all the time that tribulation is his portion from without.
By the Holy Spirit which is given unto us- note that there is no doubt that the believer has the Spirit of God within. Note also that He is given, not earned, as the apostle affirms in Galatians 3:2. The Holy Spirit does many things in our hearts, as chapter 8 will show, but here He assures us of Divine love, which has been demonstrated so clearly at Calvary. He also assures of future blessedness, thus saving the believer from despair.

5:6
For when we were yet without strength, in due time Christ died for the ungodly.

For- this word introduces a commentary on the nature of the Divine love which is within the believer’s heart.
When we were yet without strength- we were completely powerless to earn Divine love, like the impotent man of John 5. The “yet” suggests that we had tried to merit God’s love in the past without success.
In due time- the “time appointed” and “the fulness of the time” of Galatians 4:2,4, when the Son of God came to display the Father’s love. He did not come too soon, so we might say we had not been given enough time to earn salvation. He did not come too late, so that we would despair.
Christ died for the ungodly- Israel were looking for the Christ to reign in righteousness; in fact He came to die in righteousness and love, for “Greater love hath no man than this, that a man lay down his life for his friends.” John 15:13. See also Song of Solomon 8:6,7. The ungodly are those who have no respect for God, and who represent the strongest possible test for the love of Christ; will He be prepared to die even for these?

5:7
For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.

For scarcely for a righteous man will one die- because the life of a righteous man condemns the sinner’s life, there is little prospect of the sinner sacrificing his life for a righteous man’s sake.
Yet peradventure for a good man some would even dare to die- there is a slim possibility that a man might go so far as to dare to die, (meaning, “bring himself to die”) for one who has done him some good, “the good man in his experience”.

5:8
But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.

But- in contrast to those who are reluctant, or who only dare to die when they have been shown good.
God commendeth his love toward us- God’s love is not a peradventure or a dare, (which are worthless if not carried out), but has been fully demonstrated to be worthy by being put into effect. This is His own particular and special love, which is unique to Himself, for it demands nothing before it is shown, and is lavished upon the unlovely.
In that while we were yet sinners- we were not the sort of people for whom men possibly dare to die, being neither righteous nor good.
Christ died for us- an actual, historic, accomplished event, giving expression to God’s intense love.

Special note on verses 8-10
In verses 8 and 9, the apostle summarises the teaching of the epistle from the beginning, where he emphasises sinful actions, whereas in verse 10 he anticipates the teaching of 5:11-8:39, where he emphasises the sinful state. This may be set out as follows:

Verses 8 and 9	Verse 10
Actions	State
Sinners: guilty of sinful acts	Enemies: by nature and condition
Christ: the man free of sinful actions	Son: His nature in relation to God
Died: an act accomplished	Death: a state entered
“Much more”	“Much more”
Justified: action by God	Reconciled: state before God
Saved, as He intercedes, 8:34	Saved by His risen state

Note the features of Divine love in the believer’s heart:

Unique	His own love
Unhindered	Shed abroad
Unrivalled	Not “scarcely…peradventure”
Undeserved	Sinners: No righteousness before God
	Ungodly: No respect for God
	Enemies: No relationship with God
Unreserved	Christ really died

5:9
Much more then, being now justified by his blood, we shall be saved from wrath through him.

Much more then- Divine love not only meets us in our tribulations in the present, with the indwelling Holy Spirit constantly reminding us of it, but it safeguards us in the far more awesome Day of Judgment to come.
Being now justified by his blood- the death of Christ was not simply a demonstration of love, but met the claims of Divine justice to the full, hence instead of death the apostle speaks of blood, for “it is the blood that maketh an atonement for the soul, Leviticus 17:11. Divine justice demands that life must be forfeited if sins are committed, but God is prepared to accept the life of a suitable substitute. That substitute is Christ.
We shall be saved from wrath through him- the eternal wrath of God which sinners shall know, believers shall not know, not because they have lived perfect lives since they first believed, but because they have One who makes intercession for them if any charge is brought against them either now or in the future, Romans 8:33,34. The wrath of God abides on the disobedient unbeliever, but those who believe on the Son of God have everlasting life, and are safe for ever, John 3:36.

Having enlarged, in verse 9, on the statement of verse 8, “Christ died for us”, with special reference to the justifying power of His blood, the apostle now emphasises His reconciling work, again based on His death. For sin not only makes men guilty before God, but also banishes them from His presence.

5:10
For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.

For if, when we were enemies- as sinners we needed to be justified, but we were also enemies, so we needed to be reconciled, brought into a harmonious relationship with God. We were enemies because the carnal mind, (that is, the mind of the unsaved person), “is enmity against God: for it is not subject to the law of God, neither indeed can be”, Romans 8:7.
We were reconciled to God by the death of his Son- death speaks of banishment, whereas the idea of Son speaks of nearness, but here the two are brought together; He who is nearest and dearest to God, dies for those who are furthest and most hostile.
Much more- if God brought us near by the death of His Son, what will He not do now that He has been raised from the dead, showing that the work of Calvary is sufficient? See Romans 8:31,32.
Being reconciled, we shall be saved by his life- if Christ was prepared to die for His enemies, what will He not do for His friends? If He reconciled us to Himself when we were at war with Him, He will not banish us now that we are at peace with Him. Believers are preserved free of condemnation because Christ is in resurrection, the sure sign that His death at Calvary satisfied God, Romans 4:25.

7(c) 5:11
Rejoicing in God

5:11
And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.

And not only so- we not only rejoice in hope of seeing and radiating the glory of God, and rejoice in tribulations, but we joy in God too.
But we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement- atonement is the result of propitiation, and has to do with the fact that Christ’s blood has satisfied every demand against our sin, and on this basis sinners may be righteously brought near to God. By His death on the cross the Lord Jesus satisfied every demand that all aspects of the glory of God made upon us, and in so doing enhanced every one of those glories, see John 12:28; 13:31,32.
Now that he is brought into harmony with God by Jesus Christ, the believer is able to rejoice in the glory of God that was magnified at the cross. Every Divine attribute was brought into full display at Calvary. By gaining an appreciation of the work of Christ done there, the believer progresses in the knowledge of God in all His glory. Far from being terrified now by that glory, he triumphs and rejoices in it.
The work of propitiation has been shown by the apostle both in chapter 3:25, and now here, to be at the heart of the gospel. It is vitally important to try to grasp the immensity of what Christ did at Calvary, and to beware of thinking of His death only in terms of our own justification and forgiveness, blessed as those things are.
It is necessary for the Moral Governor of the universe to clear Himself in relation to every sin that has ever been committed. If He does not do so, He will be in danger of the charge of compliance with that sin. Outrageous as that charge would be, the Devil is evil enough to make it. To protect Divine Honour in this matter, Christ “put away sin by the sacrifice of himself”, Hebrews 9:26. When God made Him sin, 2 Corinthians 5:21, He bore the penalty for sin in His own person. This must not be confused with punishment for sin, however, which the unrepentant sinner will endure for all eternity. In strict justice it is not possible for one person to be punished for the wrongdoings of another, but it is possible for another to endure the penalty of another’s sins. It is perfectly possible for Christ to endure the penalty for sin, and yet the sinner bear the punishment for that same sin in the lake of fire.
We must beware of confusing the work of Christ with the effect of the work. The work was propitiation, which has its own effect God-ward of course, but the effect man-ward for those who believe is reconciliation. There is no limit to the work of propitiation, for it is measurable only in terms of the infinite person who accomplished it. Reconciliation is limited, however, being restricted to those who in the language of Romans 5:11, “have received the atonement”.
If there were those in Israel on the Day of Atonement who refused to afflict their souls and abstain from work, (the equivalent to repentance and faith), they were cut off from their people, Leviticus 23:26-32. The work that had been done for the nation that day was not credited to them. So if there are those who refuse to repent and believe, they are cut off from the reconciliation that Christ obtained at the cross.

We now begin to look at that section of the epistle which deals not so much with what we have done, but what we are. In other words, the criminal, not the crimes he has committed. Now that his sins have been forgiven, what is the believer’s relationship with God? What of the sin-principle that caused him to sin before he was saved? By what power is the Christian life lived? And is the security of the believer assured? These questions, and others besides, are answered in the next sections of the epistle.

Section 8 Romans 5:12-21
Christ and Adam compared and contrasted

Subject of Section 8
The apostle here begins a fresh section of the epistle in which he deals with what we are by nature, by tracing that nature to Adam. By nature is meant those essential features which combine to make a thing what it is. Through the sin and disobedience of the first man, Adam, who is the ancestral head of men as sinners, terrible consequences were passed on to all, which could only be remedied by the death of the Lord Jesus Christ, who becomes the head of those who believe. The teaching of the previous section has prepared the way for what is presented to us now.
The apostle assumes we accept the testimony of the early chapters of the Book of Genesis, with its record of the formation of the first man, Adam, his disobedience and fall, and the fact that he passed on to all mankind a sinful nature.
The whole of the purpose of God for mankind centres on the fact that His Son became man, and as such is qualified to be the last Adam. He came to restore that which He took not away, Psalm 69:4. Part of that restoring work is to remedy the loss and damage that Adam had brought upon men by his sin.

Special note on sin
The word sin is used as a verb and as a noun in scripture. As a verb it means in the majority of cases “to miss the mark”, as when an archer fails to hit the target. God has set the standard for man’s behaviour, and man fails to attain that standard; that failure is sin.
As a noun it either refers to an individual act of missing the mark, or, (in the sense it is mainly used from this point on until the end of chapter eight), “the tendency and ability to act lawlessly”.
Different aspects of the word sin in the scriptures are as follows:
1. Sin in the aggregate, the totality of all the sins that have ever been and ever will be committed. Examples: “Behold the Lamb of God, which taketh away the sin of the world”, John 1:29. “But now once in the end of the world hath he appeared to put away sin by the sacrifice of himself”, Hebrews 9:26.
2. Sin as an individual act. Example: “And their sins and iniquities will I remember no more.” Hebrews 10:17.
3. Sin in the abstract. Example: “and unto them that look for him shall he appear the second time without sin unto salvation”, Hebrews 9:28.
4. Sin as the ability to act lawlessly. Examples: “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord”, Romans 6:23. “Now then it is no more I that do it, but sin that dwelleth in me.” Romans 7:17. It is in this latter sense that the apostle uses the word in the following verses.

When God made man at the beginning, He made him in His own image, after His likeness, Genesis 1:26. As a person in God’s image, man was to represent God to the rest of creation. As a person after God’s likeness, man was to replicate Him, displaying godly features.
As a being made in this way man had rationality, the ability to reason; spirituality, the ability to respond to God; personality, the ability not only to express himself as an individual, but also, and primarily, so as to display God.
Sadly, through the fall of man, these abilities have been perverted and corrupted. Instead of reasoning in line with God’s word, man follows the dictates of his own perverted mind, which is enmity with God, and is not and cannot be subject to the law of God, Romans 8:7. Instead of responding to God, man listened to the voice of the Tempter, who denied that God had man’s best interests at heart. Instead of his personality displaying the virtues of God, man displays himself, selfishly putting himself to the fore. He thereby betrays a lack of spirituality.
So it was that when Adam begat Seth, he did so “in his own likeness, after his image”, Genesis 5:3. Note the reversal of the order. In the case of Adam it was “image…likeness”, for the main point is the representation, with the likeness making that representation meaningful and real. In the case of Seth, the likeness is mentioned before the image, for the emphasis is now on the replication of the sinful characteristics of Adam, and the image would refer to Seth consequently representing Adam as a sinner.
So in some way that perhaps cannot be understood, the distorted abilities of Adam were passed on to his children. In this way each of us has the capacity to act contrary to God, and so we are by nature sinners, for it is part of our constitution from birth. It is mainly in this sense that the apostle uses the word sin in the following verses.

Structure of Section 8
The passage is very complex, but may be clearer if we note its structure in the following form, where the numbers represent the verses of the section:

12 [(13-14) 15-17] 18-21.

Put into words, the main subject is in verses 12 and 18-21, (with numbers in bold), and verses 13-17 form a parenthesis, [with square brackets]. Inside this parenthesis there is another, consisting of verses 13 and 14, (with numbers in italics).
Thinking generally about the passage, verse 12 introduces us to sin and death. Verses 13 and 14 show that death is as a result of the sinful nature within, and not normally because of sins committed. Verses 15-17 deal with death, and verses 18-21 with sin.

8(a)	5:12	The entrance of sin and its consequences
8(b)	5:13,14	The existence of sin before the law age
8(c)	5:15	The effect of sin and God’s attitude
8(d)	5:16,17	The ending of death’s reign
8(e)	5:18	The extending of a gift to all
8(f)	5:19	The experience of justification by many
8(g)	5:20	The enhancement of sin by the law
8(h)	5:21	The ending of sins’s reign

8(a) 5:12
The entrance of sin and its consequences

Overview of verse 12
An initial doctrinal statement
The apostle immediately traces the origin of the sin principle right back to Adam, and then shows that “him that was to come”, verse 14, is God’s answer. Only the Last Adam, the Lord Jesus, is able to deal with that which the first man Adam brought in. When he fell, Adam became a sinner by nature and practice, and when he begat a son it was in his image and likeness he did so, to represent him as a sinner, Genesis 5:3. Thus sin entered into the world. Like a poison being put into the spring that gives rise to a river, so the river of humanity has been poisoned at source. Hence the apostle’s use of the words “all men”, and “world”. Not that sin originated with Adam, for Lucifer was the first to sin, Ezekiel 28:15, but he used Adam as the door through which sin might enter into the human race. The consequence of the sin of Adam was that its penalty, death, passed on all.

5:12
Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:

Wherefore- indicating a logical connection, (“therefore”, on the other hand, means logical consequence). Romans 5:12-21 is not a logical consequence of the preceding chapters, but it does answer the questions that those chapters might raise. It is important to notice that the counterpart of the “wherefore as” of this verse is the “therefore as” of verse 18, hence the parenthesis of verses 13-17 is required by the wording of the passage.
It is important for the apostle to show that death is a defeated foe as far as the believer is concerned. After all, if the believer, with sins forgiven and with hopes of heaven, (as explained in the preceding verses), is overtaken by death, to what purpose are those blessings? He must demonstrate that the sin which has brought death into the world has been dealt with effectively. This would explain the use of the word “wherefore”, for it signals the taking up of a connection with previous words, without going so far as being a conclusion from previous words as would be signified by the use of the word “therefore”.
As by one man- that is, Adam, the first man, who is the ancestral head of the human race as sinners, for God “hath made of one blood all nations of men for to dwell on all the face of the earth”, Acts 17:26. The idea that man is divided into different races is foreign to scripture.
Sin- the ability and tendency to revolt against God, expressed in disobedience.
Entered into the world- sin existed in Satan before he introduced it into the world of men by means of Adam’s transgression. Adam was the door by which we perish, whereas Christ is the door by which we may be saved, John 10:9. Sin found an entrance into Adam’s heart, and through him to the rest of the world. The man is singled out by the apostle, even though the woman sinned first, for Adam was appointed head of creation, and was responsible for what happened, and also because it was by Adam begetting children that the sin-principle entered into the world of men.
And death by sin- physical death is a direct consequence of Adam’s fall. Because we are sinners we have forfeited the right to continue on the earth, but in the mercy of God we are allowed time to repent.
And so death passed upon all men- this happened because death is the penalty for having a sin-tendency within, (“the wages of sin is death” 6:23), and that sinful tendency is shared by all in the world because of their link with Adam the sinner.
For that all have sinned- “for that” means, “on the basis of the fact that”. The consequence of the sin of Adam was that its penalty, death, passed on all. If any question whether this is the case, then the apostle has the answer. All have sinned, and this proves that all have a sin principle within inciting them to sin. But since that sin principle inevitably results in death, then both sin and death have indeed passed upon all men.
That this is personal sinning is seen in the fact that it is an identical statement to the one in 3:23, where the reference is undoubtedly individual. The “have” is in italics in both cases.
The idea that Adam’s descendants sinned when he sinned, he being their representative and head, is ethically unsatisfactory. If the apostle had written, “for that all have become sinners”, then we could see that as being in line with what he says in verse 19. But it is acts of sin that are in view in the phrase “all have sinned”.
Scripture is clear that “The soul that sinneth, it shall die.” Ezekiel 18:20, with the emphasis being on the “it”. In other words the person who sins is the person who shall die, and not anyone else. As the verse goes on to say, “the son shall not bear the iniquity of the father”. Could we not extend that principle, and say that the sons of Adam shall not bear the iniquity of their first father, Adam?
When the apostle tells us in verse 19 that it was by Adam’s disobedience that many were made or constituted sinners, he goes on to make the comparison that by the obedience of Christ many shall be made righteous. But that making of many men righteous was not immediate upon the obedience of Christ, but came when they were brought into relationship with Him at conversion. So we may say that the making of many sinners was not immediate either, but came about when they were introduced to relationship with Adam at their conception. It was then that they were begotten in Adam’s image and likeness just as Seth was, Genesis 5:3, with all that entailed in terms of being sinners.

Special note on the entry of sin into the world
We read in Genesis 1:27, “So God created man in his own image, in the image of God created he him; male and female created he them.” Note the repetition of the idea of man being in God’s image, as if God knew we would find it surprising that such a thing should happen. Note also that in verse 26 God had said “Let us make man in our image, after our likeness”, whereas in verse 27 there is the threefold use of the word “created”. Now the latter word has to do with bringing something into existence, (as in Genesis 1:1), whereas the former has to do with the making of something out of pre-existing materials. So God took the dust of the earth and made man, but He did it in such a way that man could be His image and be able to display His likeness. But it can also be said three times over in verse 27 that man was created, for he was a unique combination of spirit and soul and body, and as such was unlike any other of God’s creatures. This justifies the word created, even though man’s body was made of pre-existent material.
As one who had a spirit, Adam could commune with God, who is a Spirit, John 4:24. As one who had a soul, Adam had personality, and the ability to express himself, for he had a rational mind. Adam was all this in a body, in which he appreciated things with his five senses, and where his various powers were centred.
If Adam had not sinned he would have passed on these characteristics to his descendants without alteration. As it is he did sin by disobeying God’s clear and simple command to not eat of the tree unmistakeably positioned in the midst of the garden. As a result, his whole being was altered. His personality became that of a sinner in revolt against God, instead of one dedicated to manifesting and representing God. His spirit is now cut off from God, and he is in spiritual death. His body is now in the bondage of corruption, unable to function as it should to God’s glory. No wonder the apostle called man’s body “the body of sin”, Romans 6:6!
In Genesis 5:1-3 we read, “This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him. Male and female created he them; and blessed them, and called their name Adam, in the day when they were created. And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth”. So having reaffirmed that God was the creator of both male and female, and that man was made in the likeness of God, the record now begins the generations of Adam.
Those generations came about when Adam begat children, but he did so in his own likeness, after his image. As a result Seth, the son named here, is after his father’s image, which means that he represents Adam the sinner, and he does this because he has his likeness as a sinner.
This does not mean that the image of God is completely gone, (for man is still charged with representing God in the earth, as is seen in his responsibility to execute murderers, Genesis 9:6), but it is very much reduced. The same goes for the likeness, which is still present in men, as James 3:9 says, but man only displays the likeness of God in principle, in that he is a rational creature with personality. He fails miserably in the matter of being like God morally and practically. This is why the apostle Paul declares that man comes short of the glory of God. There is a mis-match between what man is now, and what he was at the beginning, able to glorify Him.
Now when Adam and Eve produced children, they did so as those whose bodies were in the bondage of the corruption to which they were subjected when they sinned, Romans 8:20. As the psalmist said, “Behold, I was shapen in iniquity; and in sin did my mother conceive me.” Psalm 51:5. This means they passed on that corruption to the children, for as the Lord Jesus said, “That which is born of the flesh is flesh”, John 3:6. So it is that sin entered into the world in a further sense, for it initially entered into the world as represented by Adam, but then he passed it on to his children, by giving them a corrupt body, liable to sin.

Summary
The sin and death which are in the world are the result of the sin of Adam the first man.

8(b) 5:13,14
The existence of sin before the law-age

Overview of verses 13 and 14
Proof that death is the result of the sin-principle within
It is important for the apostle to confirm that death is the result of sin within, and not, in general, as a result of particular sins committed. He does this by referring to the period of time before the law was given at Sinai through Moses. Before the law-age the principle of sin dwelt in the hearts of the descendants of Adam the sinner. But when they sinned, the sin they had committed was not put to their account as demanding an immediate penalty. They did not physically die the moment they sinned.

5:13
(For until the law sin was in the world: but sin is not imputed when there is no law.

(For until the law sin was in the world- the principle of revolt against the rule of God that sin represents was in the world of men up until the formal giving of the law to Israel at Sinai.
But sin is not imputed when there is no law- the word translated imputed is only found here and Philemon 18, (“put that on mine account”). It is not the same as is used in previous passages such as 4:3,4, where it means that God takes account of a person in a certain way. Here, it means to put a sin to someone’s account, with the threat that it may at any moment result in death. So it means more than simply thinking of someone in a certain way, but goes further and involves putting something down in an account book as needing to be paid for. So whilst God did not overlook the fact that during the period from Adam to Moses men committed sins, He did not reckon it against them as needing to be paid for by instant death.
This does not mean that sins committed during the pre-law period are ignored by God, “For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” Ecclesiastes 12:14. What it does mean is that the sins were not threatened with immediate death, unlike the sin of Adam and the sins of men under the law of Moses.
Nevertheless, men still died in the period between Adam and the giving of the law at Sinai, which proves that they did so because of the sin-principle within them, and not because they had transgressed a known law.
The consequence of this is very far-reaching, for it shows that even if an unbeliever managed to never sin, (a hypothetical situation, of course), he would still be liable to death because of what he is by nature. So the gospel is not just about having one’s sins forgiven, but is also about becoming a new creation, so that there is no obligation to sin. The consequence of the sin of Adam was that its penalty, death, passed on all.

5:14
Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.

Nevertheless death reigned from Adam to Moses- despite the foregoing, men still died in the period between Adam’s sin and Moses’ law-giving. This proves that death is not usually the consequence of sinning, but the consequence of having a sinful nature. Only in extreme circumstances are men struck down in death by God; it is not the general rule.
Even over them that had not sinned after the similitude of Adam’s transgression- that is, those who had not gone against God’s will as expressed in a known law. Adam, like Israel, was formally given God’s law, which in his case was “thou shalt not eat of it” with a known death penalty for transgression, namely “thou shalt surely die”, Genesis 2:17. The law to Adam was very specific, being limited to not eating of a particular tree in a particular garden. When Adam sinned and was expelled from that garden, the relevance of that law ceased. Hence “from Adam” relates to Adam in the garden, and not Adam for the rest of his life. Men in between Adam and the giving of the law at Sinai did sin like Adam sinned after he was expelled from the garden, but they did not sin against a formally given law as Adam did before he was expelled. Therefore the fact that death reigned over them, (was on the throne in their lives), was due to their nature from Adam, not their sinning like Adam in the garden.
Who is the figure of him that was to come- the apostle rounds off his argument on this point by bringing together the two men who are to be compared and contrasted in the following verses, Christ and Adam. Certain features about Adam in his official position as federal head of the human race provide both a comparison and a contrast with Christ, the head of the new creation.

Summary
That death has passed upon all men because of the act of another is proved by the fact that men died even though they had not transgressed a law they knew about. In His mercy, God promised the seed of the woman immediately sin had manifested itself on earth.

8(c) 5:15
The effect of sin and God’s attitude

Key phrases: The offence of one…the gift in grace which is of one man.

Overview of verse 15
Contrast and comparison: offence or gift
Note that in verses 13-17 we read of “many”, indicating the greatness of the problem to be addressed, and also the far-reaching consequences of the actions of the two men who are in view in the passage. In verses 12 and 18, (which are linked together, the verses in between being a parenthesis, as we have seen), we read of “all”, for there the universality of the problem Adam introduced, and the universality of the provision God has made in response is brought out. The apostle will revert to “many” in verse 19, because there the emphasis is on those who are affected, either men in Adam, or those in the good of the obedience of Christ.
By describing Christ as “him that was to come”, (for immediately following Adam’s sin, God announced the coming deliverer), the apostle has prepared the way to revert back to his consideration of Adam’s fall, after the parenthesis of verses 13 and 14. He does this by presenting both a contrast, “not as”, and a comparison, “so also”.
The comparison is seen in the fact that both Adam and Christ, each being head over those linked to them, affect deeply their respective companies. The contrast is between Adam’s offence, and the grace of God. Further, that offence resulted in the “gift” of death to the many who have died one by one throughout history, whereas the grace of God results in many being given a different sort of gift. What that gift is we are not yet told. What we are told is that what God does through Christ has a “much more” character about it, which is seen in that the gift has abounded. The seemingly insurmountable problem of Adam’s sin has been overcome by God in Christ. He has not solved the problem by introducing a stronger judgment than that meted out to Adam, but by acting in grace. The condemnation of sinners is a righteous necessity with God, but He is under no obligation to bless them, but chooses to do so because of His grace.

5:15
But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.

But not as the offence, so also is the free gift- as already noted, these words serve the dual purpose of introducing both a comparison and a contrast, as would be suggested by the word figure (the Greek word gives us the English word “type”) in verse 14. The keys on a old-fashioned typewriter were mostly the opposite way round to the letter written, but some, (o, v, w, x), were the same.
So with Adam and Christ. Both are heads of a race of people, both performed an act which affected those people, and both pass on their characteristics to the people. But the contrast is marked, for Adam brought in sin, death, and God’s judgment through his offence, whereas Christ brings in righteousness, life, and justification as a free gift. An offence is a false step; Adam’s act of disobedience has had devastating and universal consequences because of the attitude of heart which lay behind the act. The apostle assumes we accept the record of Genesis 3.
For if through the offence of one many be dead- the death of the multitudes of men that have died physically down the centuries is directly attributable to the trespass of a single man at the beginning.
Much more- despite the seemingly insurmountable problem, God has overcome it, not by revoking the command which brought the death, but by introducing something far higher and grander.
The grace of God- God’s answer is not further condemnation, John 3:17; Luke 9:56, but the display of grace, unmerited favour to a fallen race. The condemnation of sinners is a righteous necessity, but God has no obligation to bless, yet chooses to do so.
And the gift by grace, which is by one man, Jesus Christ- the act of giving was the result of God’s gracious character, which is expressed by and mediated through one man alone, Jesus Christ. This contrasts with the personal responsibility of Adam for his offence (the offence of one) and its consequences.
Hath abounded unto many- the cup of blessing is brimful and overflows in grace to the same number, “the many”, affected by Adam’s offence.

Summary
The offence of one man, Adam, has resulted in the death of the many in the world, but the super-abounding grace of God in Christ is expressed to many also.

8(d) 5:16,17
The ending of death’s reign

Key phrases: Death reigned through (the agency of) one…reign in life through (the agency of) one.

Overview of verse 16
Contrast and comparison: condemnation or justification
This verse continues the idea of contrast, (“not as”), and comparison, (“so is”), but whereas verse 15 concentrated on the one offence of Adam, his act of taking a false step, and the fact that God’s act of giving in grace is through one man, Jesus Christ, here the emphasis is on the many offences which result from Adam’s fall, and the way each man relates to those offences. This is the comparison, for each of the two men has been the means of affecting those involved in each case either adversely (judgment), or for good, (the gift).
There is also a contrast, for Adam brought in judgment and condemnation, but Christ brings in justification. God’s verdict, (judgment), went against Adam when he sinned, and he was pronounced guilty, with the implication that there was a sentencing process to follow. We read of that process in Genesis 3:17-19. Christ, however, brings in justification, and this despite the many offences committed during the history of men, and the many offences individual sinners commit during their lifetime.
The condemnation brought in by Adam resulted in men being subject to death, whereas the justification Christ brings in for those who believe not only clears their record, (this is the side of justification emphasised in Romans 3), but also delivers them from obligation to sin in the present, and liability to death in the future. So it is that the apostle can write in 6:7 that “he that is dead is freed from sin”. That is, those who by faith are associated with Christ crucified, are no longer under any obligation to sin. They are not under obligation to die physically either, for Christ risen has secured their position in resurrection.

5:16
And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.

And not as it was by one that sinned- the emphasis is now on the one person, rather than the one act of offending.
So is the gift- that spoken of in verse 15, and defined in verse 17 as the gift of righteousness. “And not” emphasises that the gift is of a different character to the offence whose effects have been passed on to us. Adam’s gift was deadly! Christ’s is life-giving. “So is” emphasises that there is a comparison between what the two men did.
For the judgment was by one- that is, originating from one. Opinions differ whether one means one man, Adam, or one offence. The comparison with many offences would suggest the latter. The point is that there is a great obstacle to be overcome, since one sin has had such ruinous effects, yet there has been a multitude of people since who have committed a multitude of sins, which makes the situation much worse.
Unto condemnation- the word means “a verdict pronounced with punishment following”, a stronger word than is usually used, indicating the gravity of the situation. God’s verdict (His judgment) went against man, and condemnation in the form of physical death was the result.
But the free gift- the apostle now reverts back to his original word for gift used in verse 15, grace-gift, indicating how the obstacle of so many sins, (whose presence proves that man is under condemnation), is dealt with. Only grace can do this, for the law is powerless, 8:3.
Is of many offences- again “of” means “out of”, indicating the source. Just as the one sin of Adam was the reason why condemnation came, so in His wisdom God has seen the many offences of Adam’s descendants as an opportunity for acting in grace, to His own glory. So the free gift is as a result of Adam’s sin, and its need to be remedied. This truth was wrongly applied by Paul’s opponents in 6:1.
Unto justification- “unto” means “with a view to”, for not all come into the good of what God is prepared to do. Not only does God justify in the sense of reckoning righteous, but in the context here justification means the lifting of the condemnation of death, giving the authority to reign in life. In this way the end of verse 16 prepares the way for the truth of verse 17.

Overview of verse 17
Death reigning or believers reigning in life
In verse 16 the emphasis is on offences, but in this verse, on death. Going right back to the beginning again, the apostle repeats the substance of what he wrote in verse 12, that the offence of one man resulted in death. Now he enlarges on this and declares that death has not only passed upon all men, but has set up its throne in their hearts, and like a wicked tyrant rules their lives. The abundant grace of God, however, ensures that those who receive the gift of righteousness are not only delivered from the tyranny of death, and receive life, but reign in life. It is they who are in control. This is only possible, however, by the agency and strength of Jesus Christ, for even as believers they have no power of their own.

5:17
For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)

For if by one man’s offence death reigned by one- the offence of Adam brought death upon men as a tyrant ruling their lives. There is no other cause for death’s reign, so “by one” is repeated to reinforce the point.
Much more- again there is the counteracting of Adam’s fall, but also further and abundant blessing. See verse 20, where we read, “where sin abounded, grace did much more abound”.
They which receive abundance of grace- the grace of God mentioned in verse 15, is available. Note the apostle limits it to “they which receive”, not the “many” in general; in other words, believers, not men generally.
And of the gift of righteousness- the gift consisting of imputed righteousness. This is given abundantly also.
Shall reign in life by one, Jesus Christ.) Instead of merely overthrowing death the despot, God enables the believer to reign, but only by the agency and strength of Jesus Christ. Note the “shall”, the full realisation of reigning in life being reserved for the future, although to be anticipated now, as detailed in chapter 6. This brings the parenthesis begun in verse 13 to an end.

Summary
By the agency of one man, Adam, death reigned over his race, but by the agency of another man, Jesus Christ, God’s grace ensures that those who receive His gift of righteousness reign in life, both now and in the future. And just as the one offence of one man was the starting-point of the condemnation, so the many offences of many men has been viewed by God as the starting-point of a process which results in the condemnation being removed.

8(e) 5:18
The extending of a gift to all

Key phrases: Judgment came upon all…the free gift came upon all.

Overview of verse 18
The penalty upon all, and the opportunity for all
The apostle is now able to take his argument forward from verse 12, having built up a body of background information in verses 13-17 which will enable his readers to follow his line of thought. He first of all reiterates the truth of verse 12, and reminds us that the offence of Adam has resulted in the condemnation of death upon all men. He then contrasts the offence of Adam with the righteousness of another man, Jesus Christ.
Righteousness means in this place the act of righteousness carried out by Christ in death, when He set out to reverse the consequences of Adam’s sin, and also bring in rich benefits besides. Just as the penalty through Adam’s unrighteous act of sinning brought results towards all men, so the blessing through Christ’s righteous act of dying for sin brings results to all men as well. The word “upon” has the meaning of “towards”, for the penalty came towards all, and so does the gift.
Not only is the one who believes justified in the sense of “reckoned righteous”, but the legal obligation to death is removed, so justification is “justification of life”. The ground of resurrection is taken up, so that the believer is clear of the consequences of Adam’s fall.

5:18
Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.

Therefore as- the counterpart to the “wherefore as” of verse 12. The intervening verses have cleared the way for the truths of verses 18 and 19, and the apostle is now free to take the argument forward.
As by the offence of one- the spotlight is again on two federal heads of men.
Judgment came upon all men to condemnation- the word judgment has been supplied by the Authorised Version from verse 16 to give the sense. The sentence of the Judge went against Adam and his race.
Even so- there is a straight comparison now, instead of the “as…much more” of the previous verses.
Through the righteousness of one- the one supreme act of righteousness which Christ accomplished on the cross. This does not mean His personal righteousness, for the meaning is fixed by the word used. The act of Adam in making a false step in relation to the will of God, is directly contrasted with the act of Christ when He fulfilled the will of God at the cross. Adam stepped aside from the will of God, whereas Christ moved forward in line with it.
The free gift came upon all men- the expression “free gift” is also supplied from verse 16. Just as the condemnation came towards all, so does the gift.
Unto justification of life- with a view to a cancellation of the condemnation, negatively, and the introduction into resurrection life in Christ, positively. Life in Christ is the theme of chapters 6 and 8, and these verses prepare the way for the teaching of those chapters.

Summary
There is a correspondence between the consequence of Adam’s act, and that of Christ. The one was an offence which brought condemnation, the other was an act of righteousness which brings justification.

8(g) 5:19
The experience of justification by many

Overview of verse 19
The state of many as sinners, and the state of many as righteous
Not only is the condition of man dealt with by Christ, but the nature as well. By Adam’s disobedience to the plain command of God, man was made or constituted a sinner. It is not, of course, that God made men to sin, but that by their descent from Adam they have become sinners by nature. On the other hand, Christ obeyed His Father, even to the extent of death, and those who believe in Him are reckoned righteous by God, for that is how He sees them now. Note again that the apostle has gone back to “many”, after the “all” of verse 18. He is now speaking of results, and he cannot say “all made righteous”.

Key phrases: One man’s disobedience….obedience of one.

5:19
For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.

For as- a more precise comparison even than the “as…even so” of verse 18, representing a refinement of the reasoning, which finds its climax in this verse with its doctrine of the nature of men in Adam and men in Christ. How does verse 19 advance the argument, since it is so similar to verse 18? The answer is two-fold. First, the apostle now speaks of men by their constitution, made sinners and made righteous. Second, he implies how the state of being righteous is attained, for the disobedience of Adam may be contrasted not only with the obedience of Christ, but by inference with the obedience of faith.
By one man’s disobedience- the word is made up of two words, “aside”, and “hear”, giving the idea of refusal to hear. Adam had heard the command of God, but chose to “turn a deaf ear”.
Many were made sinners- the idea behind the word “made” is that man was constituted or designated a sinner, the word being most often used of appointment to a position. The position appointed to men in Adam is that of being a sinner. It is not, of course, that God forced man to sin.
So by the obedience of one- Christ’s obedience to God even to the extent and extremity of the cross is in view, Philippians 2:8. Adam simply had to refrain from eating of the tree of knowledge, Christ had a heavy and sorrowful task before Him, but did not waver in His obedience, for He died upon a tree, Acts 5:30.
Shall many be made righteous- here the righteousness is based on the obedience of Christ, to preserve the contrast with Adam. Previously the apostle has shown that it is by the obedience represented by our faith that righteousness is imputed to us. At the present time, those who believe are reckoned righteous, and they are not made righteous in the sense that they have no trace of unrighteousness. Perhaps the future tense “shall be made” looks on to the day when all trace of sin shall be removed from the believer when he receives the resurrection body.

Summary
Adam’s disobedience resulted in man being constituted a sinner, whereas the obedience of Christ has brought a state of righteousness to those who are linked to Him by the obedience of faith.

8(h) 5:20
The enhancement of sin by the law

Having prepared the ground for a consideration of the believer’s life in Christ as detailed in chapters 6 and 8, the apostle now prepares for chapter 7, with its consideration of the believer in relation to the law of Moses.

Overview of verse 20
The law cannot deal with the sin-principle
The apostle now deals with a possible objection from Jewish readers. Can the law not remedy this situation? The answer is that it cannot, for when the law came in, it resulted in the situation becoming worse, not better, for it showed up sins as never before, and offered no remedy for the nature that produced those sins. It dealt with the symptoms but not the disease.
The only answer to man’s nature as a sinner is the grace of God in the gospel, which alone has the power to overcome the obstacles represented by sin, death, and the law, and set up its rule in the hearts of men on a righteous basis. That righteous basis being the death of Christ at Calvary, not the supposed good works of men.

5:20
Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:

Moreover the law entered- the law of Moses came onto the scene as a side-issue, by the side door, so to speak.
That the offence might abound- by the formal giving of the law the initial offence of Adam, verse 15, was shown up as being multiplied in the sins of his race, verse 16. It is not that the law caused an increase of sins, but it showed up the fact that Adam’s initial offence had multiplied into the abundance of sins his race had committed.
But where sin abounded- as the law showed up its evil. By the application of the law to men’s lives it became abundantly clear that offences against God were widespread.
Grace did much more abound- even in a situation where sins are widespread, the free favour of God is great enough to deal with all the offences, and to bring in an abundance of positive things as well. Compare the “much more” of the reasoning of verses 15 and 17.

Summary
The giving of the law at Sinai served to highlight the presence of sin in the world of men, but it offered no solution. The grace of God in Christ is the only answer.

8(i) 5:21
The ending of sin’s reign

Overview of verse 21
Final doctrinal summary
So it is that the sad truth of verse 12, expressed here as “sin hath reigned unto death”, can be exchanged for “even so might grace reign”. Grace so dominates the scene that it sets up its throne in the believer’s heart. And all this happens on a righteous basis, even the death of Christ, and leaves the way clear for the possession and enjoyment of eternal life in all its fullness. The apostle is careful at the close of the passage to attribute all this to Jesus Christ, who has shown Himself to be worthy of the title Lord. He has overcome every dominating principle, and shows Himself to be superior by His death and resurrection.

5:21
That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

That- here the word means “in order that”, for the super-abounding of grace has a purpose.
As sin hath reigned unto death- the power behind the throne during the reign of sin is said to be death. Death made sin’s reign a tyranny.
Even so might grace reign- grace so abounds that it dominates the scene, sweeps sin off its throne, and robs death of its power over the believer.
Through righteousness- sin reigned in death, whereas grace reigns through righteousness. There is not, then, an exact parallel in the two ideas. God does not simply restore man to innocence, but to a position consistent with righteousness. So grace reigns on a righteous basis, in contrast to the reign of sin which was on the basis of the unrighteous act of Adam.
Unto eternal life- grace super-abounds so that not only is death defeated, but eternal life, the life of God, is imparted, not merely the life of Adam regained.
By Jesus Christ our Lord- He is the direct means by which grace reigns and eternal life is imparted. This full title is fitting now that He has triumphed through the work of the cross, and overthrown the reign of sin. How believers enter into that triumph is the theme of the next three chapters.

Summary
As he brings his argument to a conclusion, the apostle collects together such words as “grace”, “reign”, “eternal life”, and “our Lord” to show how God has brought in such rich blessing in the face of the sin of Adam and its consequences.

ROMANS 3

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Continuation of Section 4 2:17-3:20
God’s wrath against men as Legislator

Structure of 3:1-20

4(d)	3:1-8	The charge of infidelity
4(e)	3:9-20	The charge of iniquity
4(f)	3:18-20	The charged ones found guilty

The apostle anticipates objections to what he has just written, and in answering them accuses the Jews of infidelity. He asks a series of double questions, each followed by his answer. Each question and answer section has a particular feature about God as its theme. We could paraphrase these questions and answers as follows:

Theme, verse 2: the oracles of God.

First pair of questions, verse 1: “If previous verses at the end of chapter two are correct, then what is the value in being a Jew and being circumcised?”
Answer, verse 2: “There is much advantage in being a Jew, chiefly because it means ready access to the Scriptures, the oracles of God.”

Theme, verse 3: the faith of God.

Second pair of questions, verse 3: “If some did not believe, does that mean that faith in Him is not worthwhile?” Is faith in God pointless?
Answer, verse 4: “Not at all, (God forbid), because God is true, (He always speaks truth), but men, all of them, are liars. They lie by denying God’s word. It is those who do not believe who make God a liar, 1 John 5:10. So the fault lies with man, not God”.

Theme, verse 6: the righteousness of God.

Third pair of questions, verse 5: “If a good result is achieved when man repents, then has man’s unrighteousness enhanced God’s righteousness? If that is the case, is not God unrighteous when He judges sin?”
Answer, verse 6: “To speak like that is to say God will not judge men at all, which cannot be the case”.

Theme, verse 7: the truth of God.

Fourth pair of questions, verses 7,8: “If my life of denying the truth has enabled truth about God to be made known, then why should I be personally judged, (I also), even if the world is? And further to that, should we not actively sin in order to enhance God’s good name further?
Answer, none given, for the idea is so outrageous that it does not deserve a response.

We shall find that the apostle does not engage in an argument to prove the statements he makes, but is content to show their logical outcome, assuming we shall see the logic of his thinking. That God is true is a given fact as far as the apostle is concerned. He takes it for granted that God cannot be blamed for the reactions of men to His word, that He will definitely judge the world, and that He will condemn those who excuse their sin by saying it glorifies God. These propositions are accepted by reasonable people and do not need to be proved.

First pair of questions

3:1
What advantage then hath the Jew? or what profit is there of circumcision?

What advantage then hath the Jew?- the first possible objection has to do with the failures described in 2:21-24. It seems as though there is no benefit in being a Jew.
Or what profit is there of circumcision? In view of the truths set out in 2:25-29, where circumcised persons are said to be no better than the uncircumcised, it might be thought that there is no advantage in being circumcised if outward things are invalid.

Answer to first pair of questions

3:2
Much every way: chiefly, because that unto them were committed the oracles of God.

Much every way: chiefly, because that unto them were committed the oracles of God– there are many and varied advantages in being a Jew, and they are listed in Romans 9:4,5. A chief one, which the apostle highlights here, is the possession of the living word of God, which the Jew was expected to observe. Note the connection between “committed”, (entrusted), and “did not believe”, verse 3, (were unfaithful to the trust).

Second pair of questions

3:3
For what if some did not believe? shall their unbelief make the faith of God without effect?

For what if some did not believe? The apostle has shown at the end of chapter two that simply being a Jew did not in itself gain the praise of God. Without faith it is impossible to please Him, Hebrews 11:6. Note the past tense, “did not believe”. He is thinking of two past instances of unbelief. The first, the lack of belief in the oracles committed to them on the part of Israel. The second, the lack of belief in Christ when He came. He Himself linked these two evidences of unbelief together when He said, “Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?” John 5:45-47.
Shall their unbelief make the faith of God without effect? What is the situation if the majority of the nation to whom the oracles were committed did not believe those oracles, nor believe in Christ when He came in fulfilment of them? The faith of God is contrasted here with the unbelief of Israel. Of course God does not need to exercise faith in anything, so it is not that God has faith. The expression “faith of God” is unique to this passage, but there are seven instances in the New Testament of the phrase, or a similar one, “the faith of Christ”. The idea is of faith that is closely connected with Christ, having Him as its object. So the faith of God is the faith that God expects from men in response to His word, the living oracles of God. The Jew would probably protest that he had faith in the God of Israel. That may be so, but it was defective, and could not be described as the faith of God, the faith God was expecting.
So this question might be paraphrased as, “Does this mean that the unbelief of many in Israel has exposed what God was doing through His Old Testament word and His Son as being ineffective, and as such, should be abandoned?”
Most modern commentators, following the lead of the Revised Version, (a version not to be trusted), substitute “the faithfulness of God” here for “the faith of God” of the Authorised Version. We should remember, however, that Paul had at his disposal a perfectly good word for faithfulness, pistos, but he chose not to use it. The Greek word for faith is pistis, and is translated as faith 239 times in the New Testament. It is translated as assurance, belief, or fidelity, once each. So in the overwhelming majority of instances the word is translated faith.
It is all the more significant that Paul used the word pistis for faith, and did not use the word pistos, when we consider that he has just used the negative of that latter word, apistos, (meaning unbelief in the sense of unfaithfulness) which corresponds to it.
Does it not go without saying that God’s faithfulness, being part of His character, is not rendered useless by the unbelief of men? What does need to be shown is that faith in God is not useless.
Couple with this the fact that the translators of the Authorised Version would have weighed up this matter very carefully. Should we not be prepared to willingly defer to their skill, and to believe that God superintended their work in a remarkable and unrepeated way?
There is a similarly strange expression in Luke 6:12, where the literal rendering of “prayer to God” would be “the prayer of God”. Obviously God does not pray, but it seems the expression means “extraordinary and sublime devotion”. If this is a parallel case, then the faith of God is faith in God which is genuine and evident, and in contrast to the unbelief and hypocrisy of the majority in Israel.
So the point the apostle is making is that the word of God to the nation of Israel may have been met largely with unbelief and consequent unfaithfulness, but that in no wise means that the faith of the minority is useless. God is able to bless individual Jews even if in the main the nation rejects His word.
So Paul’s questions in verse 1, “what advantage?”, and “what profit?” are being answered; at the present time for individual Jews, and in the future for the nation.
To cross over from being amongst the majority to be amongst the minority, the Jew must do what David did when he owned up to his sin, which was committed contrary to the truth, and was an evidence of unfaithfulness. The apostle is about to quote David’s words on this matter.

Answer to second pair of questions

3:4
God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.

God forbid- Far be the thought! The apostle strongly rejects the idea that man’s response to God can in any way mean that God’s purpose is frustrated.
Yea, let God be true, but every man a liar- not content with a negative rejection of the idea, the apostle makes a positive demand, which he prefaces with the word yea, telling of his strong feeling about the matter. He has that strong feeling because the honour of God is involved. When Satan came to tempt the woman in Eden, his first words were “Yea, hath God said?” Genesis 3:1. So from the very beginning, Satan has attempted to undermine the word of God. It is as if he said, “Yea, let God be untrue”. Here the apostle counters Satan’s attack on the truth of God and says, “Yea, let God be true”. Let the fact that God is true, and that all men are liars, govern our thinking in this matter. Paul energetically repudiates the idea that God’s word is at the mercy of men’s reaction to it.
When men do not believe the word of God, they elevate their thinking above God’s. They say in effect “I am right, but God is wrong”. Implied in that is the further thought, “I speak truth, but God is a liar”. Such is the wickedness of unbelief. But if the apostle strongly defends the idea that God is true, he equally strongly asserts that every man is a liar, especially when it comes to rejecting the word of God.
Since men are liars, they live out a lie in their lives, as the illustration from the life of David shows. As we have seen in 2:21-24, David broke every one of the last five commandments of the law, and in so doing broke them all, for to offend in one point is to be guilty of all, James 2:10. As a result of his experience, he was caused to acknowledge that God was right and he was wrong. This is an important point, so the apostle reinforces it with a relevant allusion to the Old Testament record.
As it is written, That thou mightest be justified in thy sayings- David came into direct confrontation with the word of God over the matter of his adultery with Bathsheba, and acted out a lie to cover his sin. See 2 Samuel 11; Psalm 32. The apostle quotes here from Psalm 51, one of David’s repentance psalms. As Psalm 32:3-5 indicates, David resisted acknowledging his sin at first, but at last came to the point where he gave in, and owned up to his wickedness. When he did this he justified or vindicated God and condemned himself, thus God was glorified as His sayings prevailed in David’s heart. The sayings being the specific commandments he had transgressed.
And mightest overcome when thou art judged- there was another consequence of David’s sin, apart from the rejection of God’s word. As Nathan said to him, “by this deed thou hast given great occasion to the enemies of the Lord to blaspheme”, 2 Samuel 12:14. By repenting, however, (saying in effect “I am a liar and God is true”), he relieved God of any blame when men pointed the finger at David, God’s anointed. In this way God overcame His accusers when they criticised Him.

Third pair of questions

3:5
But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)

But if our unrighteousness commend the righteousness of God, what shall we say? What can be said about the idea that the unrighteouness of the Jews, (as expressed by them breaking God’s righteous law), in some way brings God’s righteous ways into favourable display? “What shall we say” is usually used in the New Testament when the argument of an opponent is being refuted.
Is God unrighteous who taketh vengeance? Can God righteously express vengeance against men by judging them, when all the time they are doing that which gives Him fresh opportunity to glorify Himself?
(I speak as a man)- to speak like this is to speak as a natural man without the knowledge of God. To suggest that the righteous God of heaven is not righteous when He judges men is preposterous. To a believer the idea is abhorrent, illogical and unethical.

Answer to third pair of questions

3:6
God forbid: for then how shall God judge the world?

God forbid- again the apostle finds himself strongly rejecting the idea.
For then how shall God judge the world? That God will judge the world has been established in chapters 1 and 2, but this objection would destroy that truth, for it would undermine the just judgment of the world by God. He fully intends to judge the world, and do it in righteousness, Acts 17:31. The apostle goes on to point out in verses 7 and 8 two more consequences of this foolish notion.

Fourth pair of questions

3:7
For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?

For if the truth of God hath more abounded through my lie unto his glory; why yet am I judged as a sinner? If the truth about God contained in the oracles delivered to the Jews has been enhanced by my life lived contrary to that truth, (“my lie”), why am I still to be judged as a sinner? Surely I should be commended for giving God the opportunity to glorify Himself!

3:8
And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.

And not rather- this means, “And why should we not develop this idea further?”
(as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? Some were slandering Paul by saying that Paul taught the practice of evil so that good might come to God’s reputation.

Answer to fourth pair of questions

Whose damnation is just- this is so outrageous that the apostle is content to simply say that the judgment of those who suggest such things is just; it only needs the reminder of coming judgment to refute their argument. But let his opponents beware, for the judgment which is just and right for sinners generally, is just and right for slanderers too.

4(e) 3:9-17
The charge of iniquity

Having examined all classes of men, the apostle now presents his final argument on the subject of the universal sin of man, and the consequent danger of the wrath of God. The epistle to the Romans puts man in God’s Law-court, charges him in 1:19-3:8, presents written evidence in 3:9-18, pronounces him guilty in 3:19, then tells of the just means whereby his guilt may be removed, 3:20-25, and the repentant, believing sinner justified, 3:26.

3:9
What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;

What then, are we better than they? In verse 1 the apostle had asked what advantage and profit the Jew had, and his answer was “Much every way.” Now, having disposed of the arguments of his opponents, he is able to ask a final question, which is, “Are we [Jews] better than they [Gentiles]?”
No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin- the Jew has outward advantages, but inwardly, as 2:21-24 shows, he is no better than sinful Gentiles. “Proved” here means “charged, incriminated, accused, put to the test in a judicial way”, and this has been done in 1:18-3:8. The proof in the sense of “the evidence that convinces” is about to be presented from the Old Testament scriptures, from which the apostle extracts fourteen statements proving conclusively that Jews are sinners.

3:10
As it is written, There is none righteous, no, not one:

As it is written- the fourteen statements the apostle now sets out are all taken from the Old Testament scriptures, with which the Jew was entrusted to enable him to please God. He did the reverse. It is testimony to the genuineness of those scriptures that even though they condemn them, they were carefully preserved by them.
There is none righteous, no, not one- the nature of man, even of the Jew, is corrupted and depraved by Adam’s fall. Psalm 14:3 reads, “there is none that doeth good, no, not one”, but as the apostle John says, “He that doeth righteous is righteous, even as he is righteous”, 1 John 3:7, for it is the nature that produces the results, such as goodness. If there is not a righteous nature, then there are no good actions, whatever men may claim.

3:11
There is none that understandeth, there is none that seeketh after God.

There is none that understandeth- this is the conclusion the apostle draws from Psalm 14:2, where “The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God.” The fact that the next verse says “there is none that doeth good, no, not one”, shows that the conclusion the apostle draws here is valid. If they did understand and seek God they would have done good. The mind of man is ignorant of the truth of God, “having the understanding darkened”, as the apostle says in Ephesians 4:18.
There is none that seeketh after God- the attitude of man is one of apathy towards God. It was to Israel initially that God said, “Seek ye the Lord while he may be found, call ye upon him while he is near.” Isaiah 55:6. The failure to seek is a sure sign of the lack of understanding, as Psalm 14:2, (already quoted above), indicates.

3:12
They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

They are all gone out of the way- the will of man makes him continue in the path of departure from God begun in the garden of Eden, Genesis 3. This is true of men generally, for “all we like sheep have gone astray”, Isaiah 53:6. It is also true of men individually, for the prophet went on to say, “we have turned every one to his own way”.
They are together become unprofitable- the life of man is unprofitable to God. This is true of men socially, for they are unprofitable together. There is no profit for God in human society. The reason this is so is given by the psalmist, “they are all together become filthy”, Psalm 14:3. The apostle interprets this for us, explaining that the filthiness is the cause of the unprofitableness to God, for He cannot approve of, or use, unclean things.
There is none that doeth good, no, not one- the works of man are contrary to God, who is essentially good. This is true of man individually.

3:13
Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:

Their throat is an open sepulchre- man is both defiled himself, and likely to defile others. The Lord Jesus likened the Pharisees of His day to whited sepulchres, “full of dead men’s bones, and all uncleanness”, Matthew 23:27. He also said they were like hidden graves that men walked over without knowing, and thus defiled themselves, Luke 11:44.
With their tongues they have used deceit- man is deceitful. “The wicked…go astray as soon as they be born, speaking lies”, Psalm 58:3.
The poison of asps is under their lips- the words of men are dangerous. This is because they are worked upon by the god of this world. John the Baptist accused the Pharisees of being a “generation of vipers”, Matthew 3:7. And the Lord Himself told the Jews “Ye are of your father the devil”, John 8:44, and he is “that old serpent, called the devil”, Revelation 12:9.

3:14
Whose mouth is full of cursing and bitterness:

Whose mouth is full of cursing and bitterness- malice is expressed, (cursing), and malice is harboured, (bitterness). The result is that man’s words are damaging. All these statements were true of Paul when he was Saul of Tarsus, as he breathed out threatenings and slaughter against the disciples of the Lord, Acts 9:1. We could look upon this whole passage as a description of his pre-conversion state.

3:15
Their feet are swift to shed blood:

Their feet are swift to shed blood- the end result of man’s condition is that his life has the potential to be deadly. We see this in the haste with which the Jewish authorities tried and condemned Christ. They arrested Him and led Him away to Caiaphas, who had already said that He should die instead of the people, John 11:50. There was no intention of giving Him a fair trial. They took counsel against Him, not to find out the truth, but to put Him to death, John 11:53. They sought for witnesses, not to gather evidence, but to crucify Him, for that was their only object, Matthew 26:59.

3:16
Destruction and misery are in their ways:

Destruction and misery are in their ways- both in action and effect man is destructive. We see this in the actions of Saul of Tarsus, who by his own testimony “And I persecuted this way unto the death, binding and delivering into prisons both men and women.” Acts 22:4. And he adds later, “when they were put to death, I gave my voice against them”, 26:10.

3:17
And the way of peace have they not known:

And the way of peace have they not known- in his life man is discordant in relation to others, disturbed in relation to himself, and dislocated from God.

3:18
There is no fear of God before their eyes.

There is no fear of God before their eyes- defiance of God characterises man, and he expresses this by disregarding his responsibilities before God and before man.
These statements may appear to be extreme, but the point is that they describe what man is and does if left to himself. Condemnation comes upon us because we are sinners, as well as because we have sinned, so this passage serves to highlight both what we commit, and what we are. Man is totally depraved, which means he is affected by sin in all aspects of his person.
Note this does not mean that men are as bad as they can be, but they do have the potential to be as bad as they can be, and this extreme badness is exposed in verses 10-18. Note also the emphasis on spoken things, for Paul had summarised the sinner’s life as a lie, 3:7. And this living lie works itself out in ways that are hostile to the living and true God.
Finally, Paul turns his attention to man’s eyes, the vehicle by which sin entered the world at the beginning, for Eve saw the forbidden tree, and failed to fear God, Genesis 3:6. As a result, “all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world”, 1 John 2:16.

4(f) 3:18-20
The charged ones found guilty

3:19
Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.

Now we know- the apostle has already stated that “as many as have sinned in the law shall be judged by the law”, 2:12, so what he is about to say is a known fact.
That what things soever the law saith- the word for saith gives emphasis to the content of the law.
It saith to them that are under the law- a different word for saith, giving emphasis to the personal challenge of the voice of the law. The law of Moses condemns the sins of verses 10-18. “them that are under the law” refers to the people of Israel, the ones through whom the whole of humanity was put to the test. Their main benefit, possession of the law and life under its authority, 3:1,2, becomes their main accuser.
That every mouth may be stopped- if Israel with all their advantages fails, then there is no hope for the rest of mankind. As the wise man said, “As in water face answereth to face, so the heart of man to man.” Proverbs 27:19. In other words, just as we look into a pool of water and see ourselves, so if we were to look into another man’s heart, we would see ourselves there also, for we all share the same nature. The mouths of sinners are stopped from protesting against the condemnation of God here, and in verse 27 they are stopped from boasting. Job confessed, “Behold I am vile; what shall I answer Thee? I will lay mine hand upon my mouth.” Job 40:4,5.
And all the world may become guilty before God- the whole world is “liable to punishment”, or “liable to pay penalty to God”, since the apostle has now proved universal sinfulness, and therefore universal guiltiness. Man has nothing to say in response to God’s verdict of “Guilty”. They make a great mistake who say they will wait until judgment day to find out their position. God in mercy has declared it to them already, whilst there is time to repent and believe. Man has been brought to trial, lost his case, and is liable now to punishment.

3:20
Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

Therefore by the deeds of the law there shall no flesh be justified in His sight- if the law condemns us as sinners, it thereby disqualifies us from seeking to gain God’s approval by keeping it.
For by the law is the knowledge of sin- when the commandment confronts the will of man, it shows him to be hostile (for the mind of the flesh is enmity with God, and is not subject to the law of God, Romans 8:7) and exposes him as a sinner.

Section 5 Romans 3:21-26
The work of Christ is central to the gospel

Subject of Section 5
Having shown that man deserves nothing but wrath because of his sin, the apostle now explains that God is willing, in grace, to bestow upon men that which they do not deserve, which they can never earn, and which they will never be able fully to repay. How He does this, whilst still maintaining His just character, is detailed for us in the next few verses.
The expression “righteousness of God” is used in two ways in this passage. In verses 25 and 26 it is the attribute of righteousness which God possesses which is in view, the righteousness which is His intrinsically. In verses 21 and 22, however, the idea is of that righteousness which He reckons or imputes to a person when they believe. Of course the Divine righteousness that is imputed is of the same character as the intrinsic righteousness of God. The difference is that God has that righteousness as an essential attribute, (that is, an attribute of His essence), whereas man needs it to be granted to him, for he is unrighteous by nature. Divine righteousness reckoned is in direct contrast to human righteousness demanded, as when men were under the law.
The English language is derived from various sources, one of which gives us the adjective “righteous”, and another which gives us the adjective “just”. They mean the same thing, namely that which is right according to God’s standard. Righteousness was originally spelt right-wise-ness, meaning that which corresponds to right, just as clock-wise means that which corresponds to the direction the hands of the clock travel.
This passage, then, assures us that in the salvation of sinners, God acts in perfect conformity to the absolute standard of right that He represents in His own person. It also assures us that through faith a person is reckoned by God to be in conformity with that right character of His, not because he has attained such a position by his own efforts, but because God in grace blesses in this way on the basis of the work of Christ.
It is important to notice the emphasis on the righteousness of God, for this leading theme of the gospel is being forgotten today and is being replaced by an over-emphasis on the love of God. It is indeed important to proclaim the general love of God for sinners. We should note, however, that the love of God is spoken of in John 3:16 as being in the past, and that historic display of love which took place at Calvary is the once-for-all declaration of God’s attitude towards men. The grace and mercy of God which are based upon His love, Ephesians 2:4-7, should not be preached at the expense of announcing His righteous demands. The love of God is the expression of His nature, 1 John 4:8; but His nature is also righteous, and there cannot be conflict between the two. Divine love must act righteously, for “God is light, and in him is no darkness at all”, 1 John 1:5.

Structure of Section 5

5(a)	3:21	The righteousness of God and the law
5(b)	3:22	The righteousness of God and faith
5(c)	3:23	The righteousness of God and sin
5(d)	3:24	The righteousness of God and redemption
5(e)	3:25	The righteousness of God and propitiation
5(f)	3:26	The righteousness of God and justification

5(a) 3:21
The righteousness of God and the law

3:21
But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

But- the word presents us with the Divine alternative to the failure of man described in 1:18-3:20. The apostle now resumes where he broke off in 1:17, and having shown conclusively that man is totally unable to attain to personal righteousness, and deserves nothing but wrath from God, begins to unfold the wonder of the gospel which is able to bring sinners into a right relationship with God. Man deserves wrath but God intervenes.
Now- a different situation altogether prevails at the present time compared to the age of the law. See verses 25 and 26, with their references to “sins that are past”, and “at this time”.
The righteousness of God without the law is manifested- it is not now human righteousness demanded, as under the law of Moses, but Divine righteousness manifested. “without the law” means totally apart from attempts to keep the law to earn salvation.
Being witnessed by the law and prophets- the Old Testament gave abundant testimony to the righteous requirements of God. The law gave the directives, the prophets exposed the deviations. Paul is careful to emphasise that the gospel does not overthrow the righteousness of God expressed in the law, just as he emphasised in 1:1,2 that the gospel is in harmony with the Old Testament scriptures.

5(b) 3:22
The righteousness of God and faith

3:22
Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

Even the righteousness of God which is by faith of Jesus Christ- not the unattainable righteousness through works, but that which is freely available to those whose faith is in Jesus Christ. It is not belief about Christ that saves, (although obviously the facts concerning Him must be accepted, for Christianity is based on historical events), but it is faith in, or upon, the Lord Jesus Christ which saves, involving unreserved reliance on Him alone for salvation, on the basis of His death at Calvary. “Faith of Jesus Christ” does not mean Christ’s personal faith, but the faith men place in Him, as opposed to putting faith in the law for salvation, which is in fact putting faith in themselves.
Unto all- the gospel makes a universal offer to men. No one is excluded from the opportunity of blessing, for just as no person is good enough in himself for God to accept him, so no person is too bad. The next phrase tells us the condition upon which that offer is made.
And upon all them that believe- belief in Christ is the unvarying principle upon which God acts. “Upon” signifies that there are objects in view, namely those who believe. Gospel blessing is only available on the condition that it is for those who believe, just as a shopkeeper displays his goods on the understanding that people will pay for them, not steal them. The goods are displayed with that condition in mind. The gospel is sent in the direction of, and arrives at, those who are prepared to believe. This is not to say that the gospel is only applicable to some, but rather that it is only available on the principle of faith.
For there is no difference- each individual, of whatever background, must take his place amongst the “all”, for there are no exceptions to the rule that righteousness can be received only by faith. There is no difference, for all need to believe; there is no difference, for all have sinned.

5(c) 3:23
The righteousness of God and sin

3:23
For all have sinned, and come short of the glory of God;

For all have sinned- this is the reason why salvation is made available to all. It is man’s sin, not man’s merit, that causes God to offer blessing to all, hence the “for,” or “because”. Note that the verb sinned is in the past.
And come short of the glory of God- this is the present consequence of past failure. It is too late for man to begin to earn merit, for he has a sinful record, and “God requireth that which is past,” Ecclesiastes 3:15. The glory of God may be defined as “the sum total of God’s attributes and the whole range of His characteristics which combine together to make Him alone worthy of worship”. The glory of God demands that man be righteous if he is to be accepted with Him, but man falls short because of his sin. The demands of God’s glory, however, have been met fully by Christ, hence the apostle goes on to speak of justification through Him. And those who are justified are as good as glorified, 8:30, and no longer come short.

5(d) 3:24
The righteousness of God and redemption

3:24
Being justified freely by his grace through the redemption that is in Christ Jesus:

Being justified- the believer is reckoned to be righteous in the sight of God because of the merit of Christ’s work. To be reckoned or thought of by God as righteous, is the same as to be justified. Clearly the apostle is not describing the unrepentant sinner as being justified, but rather, he is referring back to verse 22, and describing “them that believe”.
Freely- this word is translated “without a cause” in John 15:25. There is no reason in man why God should justify him; the cause is found in Christ, for God forgives sins for the sake of Christ, Ephesians 4:32. There is no merit in man, and no hesitation with God.
By his grace- this is the motive in the heart of God which causes Him to justify sinners. Grace is unmerited favour to those who do not deserve it and can never repay it, and is an expression of Divine love, Ephesians 2:4,5.
Through the redemption that is in Christ Jesus- redemption is the means by which we may be justified. Sins committed put us under an obligation to God, for His righteous character demands that they be dealt with. We have no means of satisfying God’s demands, and so are constantly in debt to God. In Old Testament times, when a person was without resources, his near kinsman could act as his redeemer, provided he had both the resolve, and the resources. We see an example of this in Boaz in the book of Ruth.
If men are to have redemption, then they must find it in the One who gave His life a ransom for many, Matthew 20:28. A ransom was the price that must be paid in order to redeem. The Lord Jesus “gave himself for us, that he might redeem us from all iniquity,” Titus 2:14. Notice it is “that he might”, an expression which tells of a possibility, for his death gives him the right to redeem when we believe. Elihu, Job’s friend, said about God, “Then he is gracious unto him, and saith, Deliver him from going down into the pit: I have found a ransom.” Job 33:24.

Special note on redemption
Redemption may be defined as “the setting free of a slave by the payment of a price”. That price being called a ransom. The carrying out of redemption is presented to us in the Old Testament in two ways. There were those redeemed from bondage, such as the nation of Israel, who were in Egypt as slaves to Pharoah the ruler. And there were those who were redeemed from bankruptcy, such as Ruth, in the book of Ruth. In either case the principle was the same, namely, a state of enslavement, the reality; one who was willing and able to pay the price that set free, the redeemer; the price paid, the ransom; the consequent setting free, the release; gratitude to the redeemer and service to him as the new owner, the response.

The reality
The following are scriptures that set out the reality of the fact that man is a slave to sin, and as such is in need of a redeemer.

1. “Whosoever committeth sin is the servant of sin“, John 8:34.

These are the words of Christ, and are based on the story of Abraham, Hagar, and Sarah. Hagar was a slave-girl, and Abraham, sadly, had a child by her, Ishmael. He then had a child by Sarah his wife, named Isaac. When the time of Isaac’s weaning came, Abraham made a great feast, and introduced his son Isaac to the community as his heir. Ishmael, a boy of thirteen at the time, mocked, and for this reason was cast out of Abraham’s house. We read this in Genesis 21:8-14. So when the Lord Jesus speaks of the son remaining in the house, and the slave not doing so, John 8:35, He is referring to this incident,.
The Jews claimed to be Abraham’s seed, but the Lord is confronting them with the truth that Ishmael was this too. Only those who are free because He has made them free are like Isaac, and remain in the house in fellowship with the father. Those who are slaves, like Ishmael, have no right to be in the house, but are cast out. The Jews, even though descended from Abraham physically through Isaac, were nonetheless morally like Ishmael, and as such were not in fellowship with God.

2. “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ”, 1 Peter 1:18,19.

The apostle Peter is here referring to the departure of the children of Israel from Egypt, as recorded in Exodus chapters 12-15. The only silver and gold the Israelites had at that time was the money the Egyptians gave them to ensure they really went away. But it was not this money that purchased their freedom. What did purchase that freedom was the blood of the lamb on passover night.

3. “that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage”, Hebrews 2:14,15.

Every night, as an Israelite went to sleep, he feared dying with sin on his record. He may have offered a sin-offering during the day, but he may also have sinned on the way home. Christ came to deliver from that fear, and He does so by dealing completely and finally with the question of sins as far as those who believe are concerned. He also made of no effect the power of the devil over them so that they are freed from the fear of death. He did this by going into death voluntarily, and taking His life again by His own act, thus showing that He was in no way in bondage to the power of the devil. That triumph over the devil He shares with those who believe on Him.

4. “Christ hath redeemed us from the curse of the law, being made a curse for us”, Galatians 3:13.

The nation of Israel had been given the law at Sinai as a conditional covenant. The blessing of that covenant depended on their obedience. Because they had no ability to fully obey, they were under a curse, not a blessing. The only way to be set free from that curse was for someone who had not transgressed God’s law to take that curse upon Himself, and thus set free those who would believe in Him. This the Lord Jesus did when on the cross He accepted the consequences that the law-breaking of men had brought upon themselves, and bore those consequences instead.

5. “Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.” Galatians 4:8.

Many of the Galatian believers to whom Paul is writing had been idol-worshippers before they were saved, and as such were in superstitious fear of the demon-influence behind those idols. The apostle calls this slave-service. The work of Christ at Calvary had set them free from that fear the moment they believed, since by His death He destroyed the power of the prince of this world, Satan himself, who holds men in slavery to superstition.

6. “And not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.” Romans 8:23.

When Adam sinned and fell, he brought the creation of which he was head down with him. As a result, men’s bodies are in a state of corruption. This is true even of the body of believers in Christ, for their body is the last link with the world of Adam. When Christ comes for His people, He shall change their bodies, so that they are like His glorious body, Philippians 3:21. In this way the bondage of a corrupt body will be forever gone.

7. “None of them can by any means redeem his brother, nor give to God a ransom for him: (for the redemption of their soul is precious, and it ceaseth for ever:) that he should still live for ever, and not see corruption.” Psalm 49:7-9.

Psalm 49 is used by Jews as a funeral psalm, for it laments the fact that no-one can redeem another from going into death and the grave. This indicates that the prospect of dying and corrupting is a form of bondage to men, from which no ordinary man can redeem his fellow-man. Only the Lord Jesus can do this. The believer will one day rise from the dead with an incorrupt and incorruptible body, 1 Corinthians 15:42,53. More than that, because the Lord is coming to take His people to heaven, some of them will not even go into the grave at all.

8. “I will ransom them from the power of the grave; I will redeem them from death“, Hosea 13:14.

Here God promises to deliver from the hold that the grave has on the bodies of believers. The apostle Paul alludes to this passage when he is dealing with the resurrection of the saints in 1 Corinthians 15:57. Christ shall rescue their bodies from the grave when He comes for His own.

The Redeemer
As we have said, one who undertakes to redeem must first be willing, and then be wealthy. The only one who is both willing to pay the price, and wealthy enough to do so, is the Lord Jesus. The price He was prepared to pay was nothing less than Himself, yielded up to God in death. The root cause of man’s slavery in all its forms is the sin that has brought death into the world. Because He was sinless, and not in any sort of slavery, the Lord Jesus was free to deal with our bondage.
When He preached in the synagogue at Nazareth, the Lord Jesus announced that He was the one of whom Isaiah prophesied in chapter 61 of his book. He quoted the words as follows, “The Spirit of the Lord is upon me, for he hath anointed me to…preach deliverance to the captives”, Luke 4:18. Yet He did not deliver John the Baptist from prison! The deliverance in view must therefore be of the spiritual kind, the kind of which the eight scriptures quoted above speak.
Redemption is illustrated for us in Exodus 12, where the blood of an innocent lamb was shed and sprinkled, and as a result Israel were delivered from bondage to Pharoah. The apostle Peter takes this up, and speaks of the precious blood of Christ, “as of a lamb without blemish and without spot”, 1 Peter 1:19. Since the blood represents the life of a person, the blood of Christ is precious because His Person is precious to God.
Things may be precious in three ways. They may be precious because they are special. An object may have little monetary value, yet be extremely precious because of what it represents. The blood of Christ is precious because He is without blemish and without spot. He is pure without as to character, and pure within as to nature, and as such is special to God, and to those who believe in Him.
Things can be also be precious because they are, in fact, valuable. Christ is God’s only begotten Son, John 3:16, and His dear Son, Colossians 1:13. God the Father values Him highly, yet freely delivered Him up for us all. We see how valuable His blood was by how precious He is, and by how much it has and will achieve.
Things can also be precious because they are memorable, reminding us of some great event. There was no greater event than the death of the Lord Jesus at Calvary. What could surpass the death of the Son of God? Throughout all eternity the redeemed shall sing a new song, and that song is prompted by the fact that the Lamb was slain, and has redeemed to God by His blood, Revelation 5:9.

The ransom
A ransom was the price paid so that a slave could be bought out of the market-place. On payment of this ransom-price, the slave became the property of the one purchasing his freedom. The ransom price that was necessary to buy sinners out of the slave-market of sin is nothing less than the blood of Christ. His own words were, “For even the Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many.” Mark 10:45. Wonderful as His earthly ministry was, it was surpassed by what He did at Calvary, where He gave Himself, in all the glory of His person, to God.
1 Timothy 2:6 is to the same effect, where the apostle writes that He “gave himself a ransom for all, to be testified in due time”. This is offered by the apostle as support for what he wrote previously in verse 4, where he stated that God’s desire is that all men should be saved. The genuineness of that desire is seen in that He has appointed His Son as the ransom for all.

The release
When a person believes on the Lord Jesus, having acknowledged slavery to sin, and the complete inability to deliver himself from bondage, certain things happen. We may think of them in connection with the eight scriptures quoted at the outset.

1. “Jesus answered them, whosoever committeth sin is the servant of sin.” John 8:34.

The Lord Jesus went on to say that “If the Son therefore shall make you free, ye shall be free indeed.” verse 36. The word “indeed” means “to the very core of your being”. In other words, absolutely free. Not free superficially, or provisionally, or temporarily, but free absolutely and permanently. Such is the thoroughness with which the Lord Jesus frees those who believe in Him.
How does this work out in practice? He also said in that chapter, “and ye shall know the truth, and the truth shall make you free”, verse 32. The truth of the scriptures, when believed, makes free in principle, and when applied to the life, makes free in practice.
An instance of this is the truth of the believer’s association with Christ in His burial and resurrection, which frees us as we act upon it. Romans 6:11 says, “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.” This is the way of practical deliverance, reckoning to be true in practice what is true in principle; making sure that the truth of the crucifixion, burial and resurrection of Christ affects our thinking and our acting. The apostle goes on in that same chapter to write, “But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine that was delivered you. Being then made free from sin, ye became the servants of righteousness.” Romans 6:17,18. To be free from sin does not mean that believers never sin, or even that they have no ability to sin, but it does mean that the sin-principle within has no right to hold them in bondage any more.

2. “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers”, 1 Peter 1:18.

The vain conversation Peter refers to here is that empty way of life that dominates unsaved people. They have no power to break free from the course on which this world takes them, for the prince of this world ensures that there is plenty to occupy their minds and hearts. Redeemed persons are free of that, however, and their lives can now be taken up with that which is of God.

The true believer does not fear death itself, even though he might fear the process of dying. The apostle Paul reminded the Corinthians that all things were theirs, including death, 1 Corinthians 3:21,22. It is but a servant who ushers them into the presence of their Lord. There is no need to have anxious fears such as an Israelite of old had, for the one who tormented men with the fear of death has been defeated, and his power broken.

4. “Christ hath redeemed us from the curse of the law, being made a curse for us”, Galatians 3:13.

There was a curse pronounced on those who were hung upon a tree or gallows in Old Testament times. Such an one was marked out as being cursed of God because of his crimes. Christ went further, however, for He was not only hung upon a tree or cross and numbered with the transgressors, but He was made a curse. He accepted responsibility for the law-breaking of men, and the judgment it involved. Because He is risen from the dead, we may be assured that no curse will come upon the true believer, since He dealt with the curse instead. It is blessing that comes to the believer, not cursing, Galatians 3:14.

5. “Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.” Galatians 4:8.

Many of the Galatian believers had been idol-worshippers before they were saved. Their idols held them in superstitious fear. This was slavery indeed, with no prospect of release until they heard the message of deliverance through Christ which Paul preached. He could announce that Christ has spoiled the evil angels that held men in their grip, making a show over them openly by means of the cross, Colossians 2:15.
When God delivered Israel from Egypt, He also executed judgment on the gods of the Egyptians, Exodus 12:12, for they worshipped demons under the form of natural things like the river Nile, and frogs and lice. These were the things that God used to plague Egypt before the Exodus, thus showing their folly in worshipping them, and also showing His power over them.

6. “And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.” Romans 8:23.

This is the part of redemption that is still in the future, yet is certain to take place. At the Lord’s coming the believer will enter into sonship, (here referred to as adoption), in the fullest possible way, being conformed to the image of God’s Son, Romans 8:29. This involves the change of the body, so that it is set free from the bondage that corruption and decay has brought it into because of Adam’s sin. Then, with bodies freed from every limitation, believers shall serve God as they ought.

7. “None of them can by any means redeem his brother, nor give to God a ransom for him…that he should still live for ever, and not see corruption“, Psalm 49:7,9.

Whilst it is true that believers still die, nevertheless the Lord Jesus said, “Verily, verily, I say unto you, If a man keep my saying, he shall never see death.” John 8:51. Such is the power of the everlasting life that believers possess, that even death is virtually a non-entity as far as they are concerned. Every person who has believed has already passed from death unto life, John 5:24, so that death is simply the necessary process on the way to the gaining of the resurrection body. The “resurrection chapter”, 1 Corinthians 15, states, using the illustration of the sowing of a seed, “that which thou sowest is not quickened, except it die”, verse 36. The farmer who leaves the seed-corn in the barn and does not sow it, should not expect a harvest.

8. “I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.” Hosea 13:14.

When he was setting out what shall happen at the resurrection of the saints, the apostle alluded to the verse quoted above. Hosea was prophesying, so he uses the future tense. The apostle wrote as if the saints had been raised, and he writes of their victory on that resurrection morning as they ask, “O death, where is thy sting? O grave, where is thy victory? 1 Corinthians 15:55. The plague of death shall itself be plagued when Christ comes, and the grave shall be destroyed as far as its power is concerned. In Revelation 1:18 the Lord Jesus announced to John, “I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.” He holds the keys of hell so that no believer of this age shall go there, but shall go to Paradise. He holds the keys of death so that every saint shall rise from the grave.

The response
How should the believer react to this redemption? To answer this we could ask how a slave who had a cruel master should respond when he is freed. Will he not be greatly relieved to be delivered from his former slave-master? Will he not do his best to please the one who has ransomed him? So the believer, delivered from the forms of cruel bondage we have listed, should indeed be grateful to his new Master. Especially as that Master has paid an extremely high price to set him free. There should be devotedness to the one who has set us free at such a cost to Himself. There is no danger of falling into the hands of a cruel slave-master again, since redemption, once known, can never be withdrawn.
But there is a feature about deliverance from slavery by Christ that is very unusual. The one-time slaves are elevated to being sons! This is the language of scripture, “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.” Galatians 4:4-7.
It is God’s desire to fill heaven with those who are like His Son, and He does it by redeeming those who are slaves to sin, and positioning them as His sons. “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.” Romans 8:29.

Having considered these various aspects of redemption, we can see that they combine the two ideas of deliverance from bondage and deliverance from bankrupcy. When the Israelites were in bondage in Egypt, they were not free to serve God. Because of this, they built up a debt of obligation to God from which only the blood of the lamb could rescue them. The same is true in the case of Ruth and Naomi. The latter had left the land of Israel with her husband, and gone to live in Moab. Whilst there, she could not go up to the temple to worship. As for Ruth her daughter-in-law, she would have been an idol worshipper before she converted to the faith of Israel. Both of them were in debt to God because of their previous failure to give Him His due. Only Boaz, their kinsman redeemer, could deliver them.

We return now to verse 25.

5(e) 3:25
The righteousness of God and propitiation

3:25
Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

Whom God hath set forth- this verb is in the Middle Voice, which indicates that the one acting has a personal interest and involvement in the thing that is done. In this case, God has a personal interest in setting Christ Jesus forth. He did so in the words of John the Baptist, “Behold the Lamb of God, which taketh away the sin of the world”, John 1:29. Then He did it through the public death of Christ by crucifixion, and then again in the proclamation of the gospel.
To be a propitiation- propitiation is that aspect of the sacrificial death of the Lord Jesus at Calvary whereby He gave to God the full and satisfactory answer to the demands which the righteousness of God made against sins. By so doing, He enabled God to maintain His own integrity and at the same time justify those who believe the gospel.
As the “pro” at the beginning of the word suggests, it is a work done towards God; that is, in relation to what He is Himself. The results manward are secondary. Indeed the work of propitiation would be glorifying to God even if there were no results manward.
Through faith- this is the means by which the benefits resulting from propitiation are gained. Man’s faith does not bring about propitiation, nor does it add to it, but it is vitally necessary, since it is the condition God lays down whereby we may have the blessing that propitiation secures. Faith is the avenue down which the benefits of propitiation come to us.
In his blood- the blood of Christ is that which does finally what the blood of bulls and goats did typically on the Day of Atonement, Leviticus 16:15,16. Christ’s blood effects propitiation, faith secures the benefit. Propitiation is “through faith” only in the sense that only those who exercise faith are in the good of Christ’s work. This was the case on the Day of Atonement, for only those who afflicted their souls, (repented), and abstained from work, (the essence of faith, see Romans 4:5), could continue in the nation, and be in the good of the propitiation made. Leviticus 23:26-32 makes this clear.
To declare his righteousness- at Calvary every Divine attribute, including righteousness, was brought out into fullest display. Anticipating the cross, the Lord Jesus prayed, “Father, glorify thy name.” The Father’s immediate response was, “I have both glorified it, and will glorify it again”, John 12:28. Later, the Lord Jesus can say, as He anticipates the completion of His work on the cross, “Now is the Son of man glorified, and God is glorified in him”, John 13:31. This is why the gospel can be called “the glorious gospel of the blessed God”, 1 Timothy 1:11, for the glory of God is told out as the truth of the gospel is proclaimed.
For the remission of sins that are past- this means “because of the passing over of sins done before”, that is, in Old Testament times. “Before” does not mean before conversion, but before Christ came into the world. Remission here is not forgiveness, but God passing by sins, and not dealing with them in immediate judgment. There was not, generally, the instant dealing with sins committed before Christ’s death which we might have thought a righteous God would have put into effect.
Through the forbearance of God- His forbearance means His holding up the process of immediately dealing with sins in judgment. Paul said that God winked at the former times of ignorance, Acts 17:30, not in the sense that He ignored what was going on, but He chose not to immediately judge men’s ignorance, and graciously bore with men in view of the coming of Christ. The work of Christ at the cross vindicates God for acting like this. At the present time the reason why sins are not instantly dealt with is because of His longsuffering and grace.

Special note on propitiation
We should never underestimate the importance of that aspect of the work of the Lord Jesus at Calvary known as propitiation. This is because the honour of God, the blessing of men, the introduction of Christ’s millenial kingdom, and the new heavens and the new earth, all depend upon it. When thinking of this vital matter, we need to be clear as to what propitiation actually is. It may be defined as follows: “Propitiation is that aspect of the work of Christ at Calvary whereby He gave to God complete answers to the questions raised by the existence of sin”.

There are seven instances of the use of forms of the word propitiation in the New Testament, and they are as follows, emphasised by being in bold type for the sake of clarity, although not found in bold in the Authorised Version:

1. “God be merciful to me a sinner”, Luke 18:13.

2. “whom God hath set forth to be a propitiation through faith in His blood”, Romans 3:25.

3. “that He might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people”, Hebrews 2:17.

4. “For I will be merciful to their unrighteousness”, Hebrews 8:12.

5. “and over it the cherubims of glory shadowing the mercy seat“, Hebrews 9:5.

6. “And He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world”, 1 John 2:2.

7. “Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins”, 1 John 4:10.

As we consider this subject in the light of the Scriptures, we could ask ourselves three main questions:

Why was propitiation necessary? How was propitiation achieved? What are the results of propitiation?

Why was propitiation necessary?

Because sins offend God
As God is the Absolute Standard of righteousness and holiness, all deviations from this standard are highly offensive to Him. Such is the intensity of His holiness that the simple mention of it is enough to make the posts of the doors of the temple in heaven move, Isaiah 6:3,4. His reaction to sin and iniquity is to turn from it, for He is of purer eyes than to behold evil, and He cannot look upon iniquity, Habakkuk 1:13. The very presence of sin in the universe is a grief to God.

Because as Moral Governor of the universe, He must be seen to deal with sins
God has enemies, both devilish and human, and He must be clear of any charge which they may level against Him that suggests He has ignored sins, or at least, ignored some sins. Eternity must not be allowed to run its course without this matter being settled. God deals with some sins instantly, but the majority seem to have gone unpunished. Sentence against an evil work has not been executed speedily, Ecclesiastes 8:11, since God is longsuffering, and waits to be gracious. This situation might give rise to the charge of indifference to sins, and so God must act to defend His honour.

Because God must have a just basis for continuing to have dealings with sinful men
One of the main purposes of the sacrifices on the Day of Atonement in Israel was that God might continue to dwell amongst them despite their uncleanness, Leviticus 16:16. So also when Christ was down here. It was only because God was not imputing trespasses so as to instantly judge them, but rather was working to reconcile men unto Himself, that He was prepared to have dealings with men in the person of His Son. As the apostle Paul says, “God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them”, 2 Corinthians 5:19.

Because if men are to be shown mercy, have their sins forgiven, and be reconciled to God, there must be a solid basis upon which these things can happen
God declares Himself to be a Saviour God. He cannot be fully satisfied solely by judging men. The fact that “God is light” demands that this be done, but “God is love” too, and delights to manifest Himself in grace.

Because the cycle of sin must be broken
In other words, if there is not to be an eternal succession of creations, falls, remedies for fall, and new creations, then there must be that established which is once for all, giving the complete answer to the question of sin. Unless this complete answer is given, the new heavens and new earth will not be safe from disturbance.

How was propitiation achieved?

The ceremonies of the Day of Atonement as described in Leviticus chapter 16 will help us here. We need to be very careful in our interpretation of them, however. We should remember two things. First, that the Old Testament teaches by way of contrast as well as by comparison. Second, that Christ’s ministry is in connection with a sanctuary which is “not of this building”, Hebrews 9:11. That means it is not part of the creation of Genesis chapter one. So even whilst acting on earth, He was operating in relation to a sphere that is not subject to the limitations of time, space, and matter.
In accordance with this, the writer to the Hebrews indicates that the going forth of the Lord Jesus outside the camp was the counterpart of the carrying of the carcase of the sin offering from the altar, where it had been slain, to a place of burning outside the camp, Leviticus 16:27; Hebrews 13:11,12. But this particular ritual took place almost at the end of the Day of Atonement proceedings, whereas the Lord Jesus went outside the camp before He died. We may say then that in one sense time is irrelevant as far as the work of Christ was concerned.
Again, what took place at the altar in the court of the tabernacle; before the ark in the Holiest of All; outside the camp at the place of burning, and in the wilderness where the scapegoat was taken and let go, all typified some aspect of the work of Christ. So place is irrelevant, too.
And so is matter irrelevant. Christ needed no visible ark to enable Him to convince His Father that His blood had been shed. When the repentant man of Luke 18:13 appealed to God to be merciful to him, (that is, to be gracious towards him on the ground of propitiation made), he went down to his house justified, despite the fact that there was no ark in the temple.
With these cautionary remarks in mind, we look now at Leviticus 16, and note those major parts of the ceremonies of that day which contribute towards making propitiation, the great end for which they were carried out.

A suitable sin offering was brought near
We must remember that the word “offer” that is used in Leviticus 16:6 means to bring near. A sacrifice must be offered before it can be laid on the altar. The blood that purges the conscience of God’s people is the blood of One who “offered himself without spot to God”, Hebrews 9:14. That is, of One who presented Himself for sacrifice in all the spotlessness of His person, confident that He met the approval of His God.

An offering was made sin
In Leviticus 16:9 a different word for offer is used, one which simply means to make. The offering is made in the sense that it is reckoned to be sin. So the animal, having had the sins of Aaron and his household figuratively transferred to it, is by that act made to represent those sins. Whatever happens to the animal subsequently, happens to the sin. The apostle Paul takes up this thought in 2 Corinthians 5:21 when he declares that God “hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” It is exceedingly solemn to think that God’s reaction to our sin became His reaction to Christ as the sinner’s substitute. So we may learn in the fullest sense what God’s reaction to sin is by looking to the cross where He forsook His Son and poured out His wrath upon Him. Such is the intensity of God’s hatred of sin, and such is His determination to deal with it, that He “spared not his own Son”, not shielding Him at all from the fury of His anger; not lessening the penalty, not relieving the pain. Who can tell the agony of Christ’s soul when He was dealt with by God as if He were sin! Of course, He remained personally what He always had been, pure and holy, just as the sin-offering is said to be most holy, Leviticus 6:17; but He was made sin as our representative.

The offering was slain and its blood was shed
“For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.” Leviticus 17:11. Such are the words of God to His people, teaching us that the shedding of blood is vitally important, for “without shedding of blood is no remission”, Hebrews 9:22. Accordingly, that sins might be dealt with, Christ “hath poured out his soul unto death”, Isaiah 53:12.

The carcase was burnt
Having been presented to God as a living animal at the altar, and having been slain and its blood retained, the animal’s carcase must be taken to the outside place, that it may be subjected to the fires of Divine holiness until nothing is left. How significant the contrast to Christ. For He was subjected to the Divine Fires whilst still alive, on the cross. How He must have suffered! Can we begin to take it in? Will not all eternity be needed to set forth what He was prepared to endure in love for our souls? But endure He did, and exhausted the fire of God’s wrath against sins. The fire exhausted the sin offering, but Christ exhausted the fire, and emerged in resurrection.
We must be careful to distinguish between punishment for sins and penalty for sins. Strictly speaking, no-one can bear the punishment for the sins of another, for personal culpability is implied in the word punishment. A person can bear the penalty for the sins of another, however, and this is what Christ has done. God can still justly punish sinners in the lake of fire, since they refused to believe in the One who bore the penalty, and thereby excluded themselves from the benefits He obtained. While it is true that propitiation is not made by the faith of a person, but by the blood of Christ, it is, nevertheless, made good to the person, (and only to the person), who believes, as Romans 3:25 makes clear.

The blood was sprinkled
We come now to the central action on the Day of Atonement, the sprinkling of the blood both of the bullock for Aaron and his house, and the goat for the nation of Israel, on the mercy-seat. This translates a word which signifies “the place for the covering of sin”. If God covers sins, then they are put completely out of His sight. We ought not to think of this covering as a temporary thing, or else we shall have difficulty understanding why God declared that Israel was cleansed from all their sins that day, Leviticus 16:30. It is true that the Scripture says “For it is not possible that the blood of bulls and of goats should take away sins.” Hebrews 10:4, but what that blood symbolises, even the death of Christ, can. And that not only after Calvary, but before as well.
Now when the writer to the Hebrews referred to this Old Testament mercy-seat, he used the Greek word which means propitiatory, the place where God is propitiated in regard to sins. This makes clear that he did not see a distinction between covering and propitiating. There are various figures of speech used in connection with God dealing with sins. He removes them as far as the east is from the west, Psalm 103:12; He casts them behind His back, Isaiah 38:17; blots them out as if by a thick cloud, Isaiah 44:22; casts them into the depths of the sea, Micah 7:19. These are all metaphors, for sins are not material objects. When God does these things, then the matter is thoroughly dealt with. And so when He covers.
Christ has fully met every demand that God could make about sins. As one of the Persons of the Godhead, He has Divine insight into God’s requirements, and He has fully met those requirements. We are assured of this because He has sat down with confidence at the right hand of the Majesty on high, Hebrews 1:3. He purged sins in harmony with the majesty of God.
But He has also established a sure place in the presence of God for those who believe, so that the apostle Paul can speak of the grace wherein we stand, Romans 5:2. So dominant is the idea of grace with regard to that position, that the apostle uses the word grace to describe it. Only those who have “received the atonement”, Romans 5:11, are in that secure place before God.

The sins were confessed and carried away
The sin-offering for the people consisted of two goats, one for the Lord’s interests, and one for theirs. One, as we have seen, was slain so that its blood could be sprinkled on the mercy-seat. The other was called the scape-goat, or goat that was dismissed and went away. There was no double sin-offering for Aaron and his house, for he had seen the blood on the mercy-seat, and since he had not died, he knew it had been accepted, and his sins were gone. The rest of Israel did not have that experience, however, so to reassure them, they were able to see Aaron lay his hands on their goat, confess over it their sins, and then watch the goat, which carried its dreadful load of their sins, disappear into the wilderness, guided by a man whose fitness lay in his ability to take the animal to a place from which it could not return. The writer to the Hebrews takes up these things in Hebrews 9:26 and 28, where he speaks of Christ appearing to put away sin by the sacrifice of himself. This is the counterpart of the blood of the first goat that was slain so that its blood could be sprinkled on the mercy-seat. Then he speaks of Christ bearing the sins of many, and now he is thinking of the scapegoat. When the Lord Jesus was forsaken of His God upon the Cross, He was in a judicial position equal to that of the scapegoat, which was accepted as an offering, but rejected because of the load it bore.

What are the results of propitiation?

The demands of God have been fully met
To satisfy God as the Moral Governor of the universe, an adequate and final answer must be found to the question of sin. The demands of His holiness and righteousness are such that He must respond to every sin. Only Christ is adequate for this situation. He it is who has “put away sin by the sacrifice of himself”, Hebrews 9:26. To put away in that verse means to abolish. As far as God is concerned, and in this context, sin is not. No charge can henceforth be made against God that He has ignored the presence of sin. On the contrary, He has taken account of each and every sin through His Son’s work at Calvary. John wrote, “He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world”, 1 John 2:2. Of course “the sins of” is in italics in that verse, being physically absent from the Greek text. But the words are implied in the “ours” of the previous statement. If John had written “not for us only”, then the translation could have continued “but also for the whole world”. Since, however, he uses the possessive pronoun “ours”, which shows he is writing about the sins people possess, then “the sins of” must be inserted.

Now the apostle will write later “And we know that we are of God, and the whole world lieth in wickedness.” 1 John 5:19. He sees mankind divided into two clearly defined sections, namely those who are “of God”, that is, believers, and “the whole world”. John not only clearly distinguishes between believers and the world, but just as clearly states that Christ is the propitiatory offering for both classes. That Christ became the propitiation for the whole world does not mean that the whole world will be saved, since propitiation is only made good to a person when he believes. It does mean, however, that no charge may be levelled against God for not making provision for men. Gospel-blessing may be genuinely offered to all men, for there is abundant provision for all.

God’s dealings were vindicated
In Old Testament times God blessed men by reckoning them righteous when they believed in Him. Romans 3:25 indicates that the propitiatory work of Christ vindicates God for so acting. It can be seen now that God was blessing in anticipation, crediting believers with the results of Christ’s work before they had been achieved. He also remitted, or passed over, their sins in forbearance, holding back from judging those sins in virtue of what His Son would do at Calvary.

God’s glory is fully displayed
There is no attribute of God that has not been fully expressed at Calvary. This is why the apostle Paul speaks of rejoicing in God through our Lord Jesus Christ, by whom we have now received the atonement, Romans 5:11. By His sacrificial work at Calvary Christ has brought the character of God out into full and glorious display. Those who are brought by faith into the good of that work are enabled to behold that display, and rejoice in it. Would we know Divine holiness, or righteousness, or love, or wrath, or any other aspect of the Person of God? Then we must look to the cross for the sight of it. We shall not be disappointed.

God’s mercy is available
The repentant sinner who called upon God to be merciful to him is the first person in the New Testament to use a word based on propitiation; in effect praying, “God be merciful to me on the basis of propitiation”. He went down to his house justified, Luke 18:13,14. Under the terms of the New Covenant, God promises, “I will be merciful to their unrighteousness”, Hebrews 8:12. The mercy-seat was the same width and breadth as the ark, telling us that the ark (Christ as to His Person), and the mercy-seat, (Christ as to His work), were perfectly matched. But we are not told the thickness of the gold of the mercy-seat, for there is an infinite supply of mercy for those who believe, enough to keep them secure for all eternity.

God’s forgiveness is assured
In Hebrews 10:5-9 we have the Spirit of Christ in the psalmist foretelling His work of sacrifice. Then we have the Spirit’s direct testimony telling us of the results of that work, Hebrews 10:15-17. God promises emphatically that He will not remember the sins and iniquities of His people any more, since He brought those sins into remembrance at Calvary, and Christ dealt with them effectively there. “No more” means in no way, nor at any time. Note that God pledges to positively not remember, not negatively to forget. We may forget, and then remember again, whereas God promises never to remember for ever.

God’s people are preserved
The Lord Jesus spoke to Mary Magdalene after He was risen, and instructed her to tell the brethren that He was about to “ascend unto my Father, and your Father; and to my God, and your God”, John 20:17. Thus He would still be the link between His people and God, maintaining them in His dual role of Advocate with the Father, and High Priest in things pertaining to God.
The basis of His advocacy is two-fold. His person, for He is Jesus Christ the righteous, and His work, for He is the propitiation for our sins, 1 John 2:1,2. The apostle John was concerned about believers sinning. The sins of believers are just as obnoxious to God, and just as deserving of wrath, as those of unbelievers. But we are “saved from wrath through Him”, Romans 5:9, as He pleads the merits of His work. He is, says John, the propitiatory offering for our sins. Not was, but is. In other words, the one who acts for us in heaven as our advocate, is the very same one who hung upon the cross as a sacrifice for our sins.
He is also our High priest. The language of Hebrews 2:17,18 is as follows, “Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted”. These verses form a bridge between chapter two, with its emphasis on the reasons why the Lord Jesus took manhood, and chapters three and four, which tell of the way in which Israel were tempted in the wilderness.
Note in particular the word “for” which begins verse 18. Too little attention has been paid to this word, and hence the connection between verses 17 and 18 is often lost. The reason why we have a high priest who is merciful and faithful is that He has been here in manhood and suffered being tempted. When His people pass through temptation, then He undertakes to deal with their cause. Because He has been here, and has been tempted in all points like as we are, He is able to assist us when we cry to Him for help. The word for succour is used by the woman of Canaan in Matthew 15:25 when she cried out, “Lord, help me”. He is able to point us to the ways in which He overcame in the wilderness temptation, and thus we are strengthened to resist temptation.
But what if we fall, and sin? In that case He comes to our aid in another way. We see it typified negatively in Leviticus 10:16-20. The priests were commanded to eat the sin-offerings, if the blood thereof had not been brought into the sanctuary. But at the end of the consecration of the priesthood, Moses was angry on God’s behalf, for the priests had failed in this. Moses said, “God hath given it you to bear the iniquity of the congregation, to make atonement for them before the Lord”, Leviticus 10:17. One of the functions of priesthood, then, was to personally identify with the sin-offering by eating it, and by so doing bear the iniquity of the congregation, taking responsibility for their failure, but doing so safeguarded by the fact that a sin-offering had been accepted by God. As they did this the scripture explicitly says they made atonement for the people, Leviticus 10:17. We see then what the writer to the Hebrews means when he speaks of Christ making reconciliation for the sins of the people as High Priest. He is indicating that Christ personally identifies Himself with His sin-offering work at Calvary, and thus takes responsibility for the failures of His people under temptation as He pleads their cause before God.

God’s purpose for the earth is furthered
When Adam the head of the first creation fell, all creation had to be subjected to vanity, or else a fallen man would have been head over an unfallen creation, Romans 8:19-23. Now that the Lord Jesus has obtained rights over the earth by His death, He is able to bring in new conditions for God. He can now righteously deliver the present creation from the bondage of corruption into which it was brought by the fall of man. Colossians 1:20 assures us that on the basis of the blood of His cross, all things, whether in earth or in heaven, shall be reconciled to God, for that alienation between God and His creation which took place at the fall can be remedied. Notice it is things, not people, that are spoken of in that verse as being reconciled.

God’s intention to create a new heavens and new earth can be realised
Unless the sin that has marred the first creation is dealt with, God cannot righteously introduce an eternal earth and heavens, for it would not have been evident that He was able to deal with the fall of the first creation. Having dealt with it through Christ, however, He is able to bring in new things that will never be spoiled. Daniel was told that Messiah the Prince would bring in “everlasting righteousness”, Daniel 9:24, and this He will do, on the basis of His death. It only remains for God to announce “Behold, I make all things new”, Revelation 21:5, and a “new heavens and a new earth, wherein dwelleth righteousness”, shall be established, 2 Peter 3:13. At last there will be a settled and congenial place in which righteousness can dwell, after all the turmoil brought in by Adam’s sin. Then those profound words spoken by John the Baptist will be fully brought to pass, “Behold the Lamb of God, which taketh away the sin of the world”, John 1:29.

5(f) 3:26
The righteousness of God and justification

3:26
To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

To declare, I say, at this time his righteousness- having been shown that the work of propitiation vindicates God’s past dealings, we learn here of God’s righteous dealings in the present.
That he might be just- that is, might maintain His righteous character, even while He is blessing guilty sinners.
And the justifier of him which believeth in Jesus- the work of Christ enables God to be two things at the same time, namely, to be just, and also the one who reckons sinners just. It is part of His glory that He does not clear the guilty, Exodus 34:7, but He can with true justice forgive the guilty when they plead the work of Christ on their behalf.
The name Jesus emphasises that it is a real and historical man that enables God to justify. The sinless man has become the sin-offering, so that the sinful men of verses 10-18 might be sin-free.

Section 6 Romans 3:27-4:25
God’s grace towards men as their Justifier

Subject of Section 6
Having shown in a previous parenthesis, 1:18-3:20, the pressing need of the gospel in view of the wrath of God which hung over Jew and Gentile alike, and then having explained the terms of the gospel in 3:21-26, the apostle now expands on the expression he had used in verse 22, “unto all.” Does this really mean that the imputed righteousness of God is unto all men, without exception? Is the same God who is angry against the sins of Jews and Gentiles, also the God who will forgive those sins? To answer this question, the apostle selects two of the most revered figures in Old Testament history to convince his readers, whether Jew or Gentile, that the righteousness of God which comes through faith is indeed available to them all. Before he does this, however, he answers three initial questions that may be on the minds of his readers at this point.

Structure of Section 6

6(a)	3:27, 28	Question One: Can man boast?
6(b)	3:29,30	Question Two: Is God biased?
6(c)	3:31	Question Three: Is law banished?

6(a) 3:27,28
Question One: Can man boast?

3:27
Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.

Where is boasting then? The mention of the glory of God in verse 23 has reminded the apostle that God deserves all the glory from His creatures. Does the gospel ensure this, or does it leave room for men to boast, reserving some glory for themselves?
It is excluded. By what law? Of works? Nay: but by the law of faith-the answer to this question is that boasting on the part of man is totally excluded by the “law of faith”, that is, the principle of faith. The gospel calls for faith, and by definition faith is reliance totally on another, and hence leaves no room for man to boast that he has tried to do the works of the law. The law of works could not exclude boasting, for it expected human effort, in which a man would tend to boast. The apostle returns to this in 4:1-8.

3:28
Therefore we conclude that a man is justified by faith without the deeds of the law.

Therefore we conclude that a man is justified by faith without the deeds of the law- the word ‘conclude’ means ‘reckon with logical thought’. The truth of the gospel, summed up here by the phrase “justified by faith”, will stand the test of the most rigorous examination.

6(b) 3:29,30
Question Two: Is God biased?

3:29
Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:

Is he the God of the Jews only? Is he not also of the Gentiles? Given that God specially singled out the people of Israel for unique advantages in the Old Testament, is He still restricting His blessing to them?
Yes, of the Gentiles also- here is the answer, that the one and same God (“it is one God”, verse 30) who blesses Jews with salvation through faith, blesses Gentiles likewise. In this verse the apostle speaks of the two great divisions of humanity in the context of nationality, Jew and Gentile, whereas in the next verse he will refer to them in the context of religion, as those circumcised or uncircumcised.

3:30
Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

Seeing it is one God- there is only one true God, and He is undivided in His person and in His intentions. He blesses men on consistent principles, which are in harmony with His own nature and character.
Which shall justify the circumcision by faith, and the uncircumcision through faith- since salvation is not through law-works, which law was given only to the Jews, the way is open for any to come. “By faith”, or literally “out of faith”, means on the principle of faith, as opposed to the principle of works which the Jews was familiar with, and to which circumcision committed them.
As for the Gentiles, here called the uncircumcision, justification is “through faith”, or literally “by the instrumentality of faith”, for the Gentiles did not have any other instrument before, for they were not interested in keeping God’s law. By circumcising their male sons, the Jews committed them to the law with its system of works, whereas Gentile boys were not thus committed. The apostle returns to this in 4:9-12.

6(c) 3:31
Question Three: Is law banished?

3:31
Do we then make void the law through faith? God forbid: yea, we establish the law.

Do we then make void the law through faith? Are the just requirements of the law cancelled and made of no effect by the gospel?
God forbid: yea, we establish the law- the apostle is emphatic that the gospel establishes the law, upholding as it does all the righteous principles set out in the law of Moses, and is just as insistent as the law in asserting that man is a sinner. See 1 Timothy 1:8-11, where the demands of the law, sound doctrine, and the gospel are in full agreement. Christ Himself said “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” Matthew 5:17,18.
In His death the Lord Jesus met all the claims of the God who had been offended by the breaking of His law, thus showing that far from being indifferent to the law, the gospel makes known that its claims are met in Christ, as the apostle makes clear in Galatians 3:10,13. After all, “justify” is a law-court word, indicating acquittal from all charge. Paul returns to this in 4:13-16.

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Tag Archives: justification

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